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

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himselfe in it, and calling on the name of the Lord Ie∣sus he was quickely out of payne, &c.

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

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

* 1.1RObert Smith was brought vnto Newgate the fifte of Nouember, in the first and second yere of the king and queene, by Ioh. Mathew, yeomā of the gard o•• the quenes side, by the commaundemēt of the Counsell. This Smith first gaue himselfe vnto seruice in the house of sir Thomas Smith knight, being thē Prouost of Eton: from thence he was preferred to Windsore, hauing there in the colledge a clerkship of x. poūd a yere. Of stature he was tall & slēder, actiue about many things, but chiefly delighting in the art of Painting,* 1.2 which many times, rather for his minds sake thē for any liuing or lucre, he did practise & excercise. In re¦ligion he was feruent, after he had once tasted the trueth: wherin he was much confirmed by the preachings & rea∣dings of one M. Turner of Windsore & others: wherupō at the comming of Queene Mary he was depriued of hys Clerkship by her visitors, & not long after he was appre∣hended, and brought to examinatiō before Boner, as here foloweth, written and testified with his owne hand.

¶The first examination of Robert Smith before Bishop Boner.

* 1.3ABout nine of the clocke in the morning, I was among the rest of my brethren brought to the Bishops house: and I first of al was brought before him into his chamber to whom the bishop sayd, as foloweth, after he had asked my name.

Boner.

How long is it agoe since the time that ye were cō∣fessed to any priest?* 1.4

Smith.

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

Boner.

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

Smith.

Although I haue vnderstanding in y^e said occupati∣on, yet (I prayse God) I haue had litle need all my life hi∣theyto to liue by the same,* 1.5 but haue liued without the same in mine own house as honestly in my vocation, as ye haue liued in yours, and yet vsed the same better then euer you vsed the Pulpit.

Boner.

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

Smith.

I neuer receiued the same since I had yeres of dis∣cretion,* 1.6 nor neuer will, by Gods grace: neither do esteeme the same in any poynt, because it hath not gods ordinance, neither in name, nor in other vsage, but rather is set vp & erected to mocke God withall.

Boner.

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

Smith.

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

Boner.

* 1.7Thē after many raging words & vayne obiectiōs, he sayd there was no remedy but I must be burned.

Smith.

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

Boner.

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

Smith.

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

After which aunswere, I was caried downe into the garden with my Gaoler, & there remayned vntill my bro∣ther Harwood was examined:* 1.8 & thē being agayn brought vp before the sayd Bishop, he demaunded if I agreed with Harwood in his confession, vpon these articles folowing.

Boner.

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

Smith.

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

Boner.

Ye shall vnderstand, that I am boūd when my bro∣ther offendeth, & will not be reconciled,* 1.9 to bring him before the congregation: now if your Church be the same, where may a man finde it, to bring his brother before the same?

Smith.

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

Boner.

Yea, theyr Church was knowne full wel.* 1.10 For saint Paul writ to the Corinthians to haue the man punished & excommunicate, that had committed euil with his fathers wife. Whereby wee maye well perceiue, it was a knowne church, but yours is not knowne.

Smith.

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

Boner.

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

Smith.

I do maruell greatly, my Lord, that ye are not a∣shamed to lay snares for your Brethren on this manner.* 1.11 This is now the third snare you haue layd for me. First to make me confesse that the Churche of Englande is not the church of Christ: Secōdly, to say, it is not knowne· Third∣ly, to say the church of God is not vniuersall, but particu∣lar: and this is not the office of a bishop. For if an innocent had come in your way, you would haue done your best (I see) to haue entangled him.

Harps.

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

Smith.

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

Boner.

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

Smith.

I tolde you whereupon the true Chrch is builded, and I affirme in England to be the congregation of God, and also in Omnem terram, as it is written: Theyr sounde is gone forth into all landes, and that this is the afflicted & per∣secuted Church, which ye cease not to imprison, slay & kyll.* 1.12 And in Corinth was not all the congregation of God, but a number of those holy and elect people of God. For Paul neither Peter were present at Corinth when they wrote, & yet were they of the Church of God, as many thousandes moe, which also communicate in that holy spirit.

Boner.

What call ye Catholick, and what call you church?

Smith.

Catholique is vniuersall,* 1.13 and Church is a congre∣gation knit together in vnity.

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

Smith.

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

Doct.

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

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

Doct.

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

Smith.

If the Iewes being his enemies, did but spit in his face, and we being his frends throw him into the draught, which of vs haue deserued the greatest damnation? Then by your argument, he that doth iniury to Christ, shal haue a most plenteous saluation.* 1.14

Doct.

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

Smith.

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

Then brought they vp my Lorde Maior to heare our matter aboue in the chamber, and I first of all was called into the chamber,* 1.15 where my Lord intended to sup. Where my Lord Maior being set with the Bishop and one of the Sheriffes, wine was walking on euery side, I standyng before them as an outcast, which made me remember how Pilate & Herode were made frendes, but no man was so∣ry for Iosephes hurt. But after my Lords had well drūke, my ar••icles were sent for, & read, and he demaunded whe∣ther I sayd not, as was written.

Smith.

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

Boner.

Well my Lorde Maior, your Lordship hath hearde somewhat, what a stout hereticke this is, and that his Ar∣ticles haue deserued death: Yet neuertheles for so much as they report me to seeke bloud,* 1.16 and call me bloudy Boner, where as God knoweth, I neuer sought any mans bloud in all my life, I haue stayed him from the Consistory thys day, whither I might haue brought him iustly: and yet here before your Lordship, I desire him to turne, and I will with all speed dispatch him out of trouble: and this I professe before your Lordship and all this audience.

Smith.

Why, my Lord, do ye put out this fayre visor before my Lord Maior, to make him beleue that ye seeke not my bloud, to cloke your murthers through my stoutnesse, as ye call it? Haue ye not had my brother Tomkins before you,* 1.17 whose hand when you had burned most cruelly, ye burnt also his bodye, and not onely of him, but of a greate many of the members of Christ, men that feared God, and liued vertuously, and also the Queenes Maiestyes moste true subiectes, as theyr goodes and bodies haue made ma∣nifest? and seing in these Sayntes ye haue shewed so little mercy, shall it seeme to my Lord and this audience, that ye will shew me more fauour? No, no, my Lorde. But if ye meane as ye say, why then examine ye me of that I am not bound to aunswere you vnto?

Boner.

Well, what sayst thou by the Sacrament of the aul∣tar?* 1.18 is it not the very body of Christ, fleshe, bloud, & bone, as it was borne of the virgin?

Smith.

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

Harps.

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

Smith.

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

Wherefore yf the bread be his body, the cuppe must be his bloud, and as wel ye make his body in the cup,* 1.19 as his bloud in the bread. Then vp rose my Lorde and went to the table: where my Lorde Maior desired me to saue my soule. To whome I answeared, I hope it was saued tho∣row Christ Iesus, desiring him to haue pity on his owne soule, and remember whose sword he caryed.

At which I was caryed into the Garden, and there a∣bode vntill the rest of my frendes were examined,* 1.20 and so were we sent away with many foule farewelles, to New∣gate agayne, my Lord Bishop geuing the keeper a charge to lay me in limb••.

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

VPon Saterday at eight of the clocke, I was brought to his chamber agayne, and there by him examined,* 1.21 as foloweth.

Boner.

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

Smith.

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

Boner.

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

Smith.

Must ye of necessity beginne with a lye? it maketh manifest that ye determine to end with the same. But there shall no Lyers enter into the kingdome of God. Neuer∣thelesse, if ye will be aunsweared, aske mine articles that were written yesterday,* 1.22 and they shall tel you that I haue confessed a Church of God, as well in earth as in heauen, and yet all one Church, & one mans members, euen Christ Iesus.

Boner.

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

Smith.

It is not needefull to be vsed in Christes Church, as I aunswered yesterday. But if it be needefull for your Churche, it is to picke mens purses.* 1.23 And such pickepurse matters is all the whole rabble of your ceremonies: for all is but mony matters that ye maynteyne.

Boner.

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

Smith.

I speake by experience. For I haue both hearde and seene the fruites of the same. For firste it hath bene, we see, a bewrayer of kinges secretes,* 1.24 and the secretes of other mens consciences. Who being deliuered, and glad to be discharged of theyr sinnes, haue geuen to Priests great summes of mony to absolue them, & sing Masses for theyr soules health.

And for ensample, I beganne to bring in a pageant, that by report was played at saynt Thomas of Acres, and where I was sometime a childe waiting on a Gentleman of Northfolke,* 1.25 which being bounde in conscience through the perswasion of the Priest, gaue away a great summe of his goodes, and forgaue vnto M. Gressam a great summe of money, and to an other as much. The priest had for his part a summe, and the house had an annuitie to keepe him, the which thing when his brother heard, he came down to London, & after declaration made to the Counsayle, how by the subtilty of the Priest he had robbed his wyfe & chil∣dren, recouered a great part agayne, to the value of two or three hundred poundes of Maister Gressam and his other frende: but what he gaue to the house, could not be recoue∣red. This tale began I to tell. But when my Lord saw it sauored not to his purpose, he began to reuile me, & sayde: By the Masse, if the Queenes maiesty were of his mynde, I should not come to talke before any man, but should be, put into a sacke, & ••ogge tyed vnto the same, & so should be throwen into the water.

Smith.

To which I answered againe, saying: I know you speake by practise, as much as by speculation: for both you & your predecessors haue sought all meanes possible to kyll Christ secretely: record of M. Hunne, whom your prede∣cessor caused to be thrust in at the nose, w^t hot burning nee∣dles, and then to be hanged, & sayde y^e same Hunne to haue hanged himselfe: and also a good brother of yours, a By∣shop of your professiō hauing in his prison an innocēt mā, whom because he saw he was not able by the scriptures to ouercome, he made him priuily to be snarled, & his flesh to be torne and plucked awaye with a payre of pinsers, and bringing him before the people, sayd, the Rattes had eaten him. Thus according to your othe, is all your dealing and hath bene: and as you taking vpon you the office,* 1.26 doe not without othes open your mouth, no more do you without murder maynteyne your traditions.

Boner.

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

Smith.

* 1.27Yes, my Lorde, I haue sayde that Iesus Christ is dead for my sinnes, and risen for my iustification, and thys is no lye.

Boner.

Then made he his man to put in my tale of y^e gen∣tleman of Northfolke, and would haue had me recite it a∣gayne: which when I would not doe, he made his man to put in suche summes as he imagined. At the ende of thys, commeth in M. Mordant knight,* 1.28 and sate downe to heare my examination. Then sayd my Lord. Howe sayest thou Smith to the seuen sacramentes? Beleeuest thou not that they be Gods order, that is to say, the sacrament of. &c.

Smith.

I beleue that in Gods Church are but two Sacra∣mentes,* 1.29 that is to say, the sacrament of regeneration, & the sacrament of the Lordes supper: and as for the Sacrament of the aultar, and all your sacraments, they may wel serue your church, but Gods church hath nothing to do w^t them, neither haue I any thing to do to aunswere them, nor you to examine me of them.

Boner.

Why, is Gods order chaūged in baptisme? In what poynt do we dissent from the word of God?* 1.30

Smith.

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

Boner.

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

Smith.

Well sworne my Lord, ye keepe a good watch.

Boner.

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

Mordant.

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

Smith.

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

Boner.

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

Smith.

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

Boner.

By both.

Smith.

Then the water dyed for our sinnes: and so muste ye say,* 1.31 that the water hath life, and it being our seruaunt, & created for vs, is our sauiour: this, my Lord, is a good do∣ctrine, is it not?

Boner.

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

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

Smith.

Where ye alleadge Saynt Iohn, Except a man &c. and will thereby proue the water to saue, and so the deede or worke to saue and putte away sinnes, I will send you to Saynt Paule, which asketh of the Galathians: Whether they receiued the spirite by the deedes of the law, or by the prea∣ching of fayth? and there concludeth, that the holye Ghoste accompanyeth the preaching of fayth, and with the worde of fayth entreth into the harte. So nowe if Baptysme preache me the washinge in Christes bloud, so doeth the holy Ghost accompanye it, and it is vnto me as a Prea∣cher, and not a Sauiour. And where ye say, I let the children to come vnto Christ,* 1.32 it is manifest by our Saui∣ours wordes, that ye let them to come, that will not suffer them to come to him without the necessitye of water. For he sayth: suffer them to come vnto me and not vnto wa∣ter, and therefore if ye condemne them, ye condemne both the merites and wordes of Christ. For our Sauiour say∣eth: Except ye turne and become as childrē, ye cannot enter in∣to the Kyngdome of GOD. And so broughte I out manye other ensamples, to make manifest, that Christ hath clean∣sed original sinne, bringing in ensamples out of scriptures for the same.

Boner.

Then thou makest the water of none effect, and then put away water.* 1.33

Smith.

It is not (sayth Saynt Peter) the washynge awaye of the filth of the fleshe, but in that a good conscience consenteth vnto GOD. And for to prooue that water onely bringeth not the holye ghost, it is written in the 8. of the Actes, that Simon receiued water, but would haue receyued the holy ghost for money.* 1.34 Also that the holy ghost hath come before baptisme, it is written that Iohn had the holy ghost in his mothers wombe. Cornelius, Paule, and the Queene of Candace seruant, with many other receiued the holy ghost before Baptisme. Yea, and although your generation haue set at nought the worde of God, and like swine turned hys wordes vpside downe, yet must his Church keep the same in order that he lefte them, whiche his Churche dare not breake: and to iudge children damned that be not baptised, it is wicked.

Mord.

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

Boner.

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

Smith.

Well my Lord, such Catholicke, such saluation.

Boner.

Well Syr, what say you to the Sacrament of Or∣ders?

Smith.

Ye may call it the Sacrament of misorders:* 1.35 for all orders are appoynted of God. But as for your shauing, annoynting, greasing, poling, & roūding, there are no such thinges appointed in Gods book, and therfore I haue no∣thing to do to beleue your orders. And as for you, my lord, if ye had grace or intelligēce, ye wold not so disfigure your selfe as ye do.

Boner.

Sayest thou so?* 1.36 nowe by my troth and I wyll goe shaue my selfe to anger thee withal: and so sent for his bar∣ber, which immediatly came. And before my face at y^e doore of the next chamber he shaued himselfe, desiring me before he went, to answere to these articles.

Boner.

What say you to the holy bread and holy water,* 1.37 to the sacrament of annoynting, & to all the rest of such cere∣monies of the church?

Smith.

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

Doct.

We were in England.* 1.38

Smith.

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

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

Smith.

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

Doct.

Your articles confesse that you allow not auriculare confession.

Smith.

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

Doct.

Why, it is written, thou shalt not hide thy sinnes & offences.* 1.39

Smith.

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

Doct.

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

Smith.

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

Doct.

What did they that come to Iohn to be baptised?

Smith.

The came and confessed theyr sinnes vnto almighty God.

Doct.

And not vnto Iohn?

Smith.

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

Doct.

Why, Iohn was alone in the wildernes.* 1.40

Smith.

Why, and yet the scriptures say he had many Disci∣ples, and that many Phariseis and Saduces came to hys Baptisme. Here the Scriptures and you agree not. And if they confessed themselues to Iohn, as ye say, it was to all the Congregation, as saynt Paule doth to Timothy, and to all that reade his Epistle, in opening to all the hearers, that he was not worthy to be called an Apostle, because he had bene a Tyraunt. But as for eare confession, ye neuer heard it allowed by the worde. For the Prophete Dauid maketh his confession vnto God, and sayeth: I will confesse my sinnes vnto the Lord. Daniell maketh his confession vn∣to the Lorde: Iudith, Tobye, Ieremye, Manasses, wyth all the forefathers did euen so. For the Lorde hath sayde:

Call vppon mee in the time of trouble,* 1.41 and I will deliuer thee. Knocke, aske, seeke, with such like, and this is the woorde of God. Now bring somewhat of the word to helpe your self withall. Then they raged and called me dogge, and said I was damned.

Smith.

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

Smith.

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

Boner.

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

Doct.

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

Smith.

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

Bonor.

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

Smith.

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

Boner.

Well, wilt thou neither heare them nor me?

Smith.

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

Boner.

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

Smith.

* 1.42And ye shall burne in hell, if ye repent not: but my Lord, to put you out of doubt, because I am wery, I wyll strayne curtesy with you. I perceiue ye will not with your Doctors come vnto me, and I am not determined to come vnto you, by Gods grace. For I haue hardened my face a∣gaynst you as hard as brasse. Thē after many rayling sen∣tences I was sent away. And thus haue I left the trueth of mine answeres in writing (gentle Reader) being com∣pelled by my frends to do it: that ye may see how the Lord hath according to his promise, geuen me a mouth and wise¦dome for to answere in his cause, for which I am condem∣ned, and my cause not heard.

¶The last examination of Robert Smith.

THe 12. of Iuly I was with my brethren brought into the Consistory,* 1.43 and mine articles read before my Lord Maior and the Shiriffes, with all the assistances: to which I answered, as foloweth.

Boner.

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

Smith.

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

Boner.

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

Smith.

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

Boner.

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

Mord.

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

Smith.

* 1.44How heard ye me say it, and were not present whē I spake it? should such a man make a lye? it is manifestlye proued that the Prophet sayth: Euen as the king sayth. so saith the Iudge, that he may doe him a pleasure agayne. And so was brought out my Gaoler for tryall therof, who there open∣ly professed, that neyther mayster Mordant nor the Doc∣tors before mentioned were present when I spake it. At which maister Mordant with blushing cheekes, sayde, hee heard thē read, and heard me affirme the same, which was also not true. Then proceded my lord with the rest of mine articles, d••maunding of me, if I sayd not as was written. To whiche I aunswered, No: and turning to my Lorde Maior,* 1.45 I sayd: I require you, my Lord Maior in Gods behalfe, vnto whom perteineth your sword & Iustice, that I may here before your presence answere to these obiecti∣ons that are layd agaynst me, and haue the probatiō of the same: and it any thing that I haue sayd or will say, be to be approued (as my Lord saith) heresy, I shall not only with all my hart forsake the same, and cleaue to the truth, but al∣so recant wheresoeuer ye shall assigne me, and all this au∣dience shalbe witnesses to the same.

Maior.

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

Smith.

Yes my Lord, I deny that which he hath written,* 1.46 because he hath both added to, & diminished from the same: But what I haue spoken, I will neuer deny.

Maior.

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

Smith.

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

Boner.

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

Smith.

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

Boner.

Well, mayster Controller, I am no Saynt.

Smith.

No, my Lord, nor yet good Bishop.* 1.47 For a Bishop sayth S. Paule, should be faultles, and a dedicate vessell vnto god, and are ye not ashamed to sit in iudgement, & be a blasphemer, condemning Innocents?

Boner.

Well, M. Controller, ye art faultles.

Smith.

My Lorde Maior, I require you in Gods name,* 1.48 that I may haue Iustice. We be here to day a great many of Innocentes, that are wrongfully accused of heresy. And I require you, if you will not seeme to be parciall, let me haue no more fauour at your handes, then the Apostle had at the handes of Festus and Agrrippa, which beyng Hea∣then and Infidels, gaue him leaue not onely to speake for himselfe, but also hearde the probation of his cause. This require I at your hands, which being a Christian Iudge, I hope will not denye me that right, whiche the Heathen haue suffered: if ye doe, thē shall all this audience, yea, & the Heathen speake shame of your fact. For a City (saith our sa∣uiour) that is builded on a hill, can not be hid: if they therefore haue the truth, let it come to light. For al that wel do, come to the light, and they that do euill hate the light.

Then my Lorde Maior hanginge downe his head, sayd nothing, but the Byshop tolde me, I shoulde preache at a Stake, and so the Shiriffe cryed, with the Byshop,* 1.49 a∣way with me.

Thus came I in before thē foure times, desiring Iu∣stice, but could haue none: and at length my frendes requi∣ring with one voyce the same, & coulde not haue it,* 1.50 we had sentence, and then ••eing caried out, were brought in a∣gayne, and had it euery man seuerally geuen. But before the Bishop gaue me sentence, he told me in derision of my Brother Takerfielde, a tale betweene a Gentleman and his Cooke. To whiche I aunsweared: My Lorde, yee fill the peoples eares with fantasies and foolish tales, and make a laughing matter at bloud: but if ye were a true by∣shop, ye should leaue these railing sentences, and speak the wordes of God.

Boner.

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

Smith.

My Lorde,* 1.51 if your Chauncellour shall doe me any good, and take any paynes, as ye say, let him take mine ar∣ticles in his handes, that ye haue obiected agaynst me, and either proue one of them heresy, or any thing that you doe, to be good: and if he be able so to doe, I stand here wyth all my hart to heare him: if not, I haue no neede, I prayse God of his sermon: for I come to answere for my life, and not heare a sermon.

Then beganne the sentence, In Dei nomine.* 1.52 To whiche I answered, that he beganne in a wrong name, requiring of him, where hee learned in Scriptures to geue sentence of death agaynste any man for his conscience sake. To the which he made no aunsweare, but went forwarde to the end and immediately cryed. Away with me. Then I tur∣ned me to the Maior, and sayde: Is it not enough for you my Lord Maior, and ye that are the shiriffes, that ye haue left the strayt way of the Lord, but that ye must condemne Christ causeles?

Boner.

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

Smith.

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

Boner.

Away with him, away with him.

Woodrofe.

Away with him, take him away.

Smith.

Well, good frendes, yee haue seene and hearde the great wrong that we haue receiued this day, & ye are al re∣cordes,

that we haue desired the probation of our cause by Gods booke, and it hath not bene graunted: but we are cō∣demned, and our cause not heard. Neuerthelesse my Lord Maior, for as much as here ye haue exercised Gods sword causelesse,* 1.53 and will not heare the righte of the poore, I committe my cause to almighty God, that shall iudge all men according vnto right, before whō we shall both stand without authority: and there will I stand in the right, and haue true iudgement, to your great confusion, except ye re∣pent, which the Lord graūt you to do, if it be his will. And then was I with the rest of my brethren caryed awaye to Newgate.

Thus gentle Reader, as neare as I can, I haue set out the truth of my examination, and the verity of mine vniust condemnation for the truth, requiring god, that it may not be layd to the charge of thee, O England, requiring your harty prayers vnto God for his grace & spirit of boldnes: with hope euen shortlye to set to my seale, at Uxbridge, the 8. of August, by Gods grace: pray that it may be to his ho∣nor, my saluation, and your consolation, I pray you.

Da gloriam Deo.

Robert Smith.

Thus hast thou (good Reader) not onely to note, but also to folow in this man, a singular example of Christian fortitude, which so man••ully and val••auntly did stande in the defence of his maysters cause. And as thou seest hym here boldly stand in examination before the Bishoppe and Doctours: so was he no lesse comfortable also in the pry∣son among his felowes. Whiche also is to be obserued no lesse in his other prison felowes,* 2.1 who being there together cast in an outward house within Newgate, had godly cō∣ference with themselues, with dayly praying, and publick reading, whiche they to theyr greate comforte vsed in that house together: amongst whom this foresayd Smith was a chiefe doer. Whose industry was alwayes solicitous, not onely for them of his owne company, but also his diligēce was carefull for other prisoners, whom he ceased not to dehort and diswade from theyr olde accustomed iniquity: and many he conuerted vnto his Re∣ligion. Diuers letters he wrote there in the prison to sūdry his frendes part∣ly in metre, partly in prose. And first in metre as followeth.

[illustration]

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

* 2.2

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

THe God that geueth life and light, And leadeth into rest: That breaketh bondes and bringeth out The poore that are opprest, And keepeth mercy for the meeke, His treasure and his store: Increase the life in perfect loue, Both now and euermore. That as thou hast begun to ground, In fayth and feruent loue: Thou mayest be made a mighty mount, That neuer may remoue. That thine ensample may be shewed Among all thine encrease: That they may liue and learne the like, And passe theyr time in peace. Thy salutations that were sent, I hartely retayne: And send thee seuenty times as much, To thee and thine agayne. And for because I know the gole, That thou doest most desire: I send thee here a paper full, Is fined in the fire. In hope thou wilt accept it well, Although it be but small: Because I haue none other good, To make amendes with all. For all thy free and frendly factes. Which thy good will hath wrought: I send the surely for a shift The thing that cost me nought. Absteyne from all vngodlines▪ In dread direct your dayes: Possesse not sinne in any wise, Beware of wicked wayes. Hold fast your fayth vnfaynedly, Build as ye haue begon: And arme your selfe in perfect fayth, To do as ye haue done. Least that the wicked make a mocke, That ye haue take in hand: In leauing of the perfect rocke, To build vpon the sand. Beware these filthy Pharisies▪ Their building is in bloud:

Eate not with them in any wise, Their leauen is not good. Their salte is all vnsauery, And vnder good ententes They mayntayne all their knauery, And murder Innocentes. They seeke to sit in Christes seate, And put him out of place: And make all meanes that may be made, His doynges to deface. They keepe him downe with bils & bat•• That made the blinde to see: They make a God for myce and Rattes, And say the same is he. They shew like sheepe & sweate like Wol∣ues Their baytes be all for bloud: They kill and slay the simple soules, And rob them of ther good. The darke illusions of the deuill, Haue dimned so their eyes, That they cannot abide the truth, To sturre in any wise. And if ye keepe the perfect path, As I haue hope you doe, Ye shall be sure to haue suche shame, As they may put you to. For all that leade a godly life, Shall surely suffer losse: And eke the world will seeke theyr shame And make them kisse the crosse. Ye shalbe killed sayth Christ, Your sorrowes shall not cease: And yet in your afflictions I am your perfect peace. For in the worlde ye shall haue woe, Because ye are vnknowne: And for because ye hate the world, The world will loue his owne. Be feruent therefore to the death, Agaynst all their decrees: And God shall surely fight for thee Agaynst thine enemies. Commit your cause vnto the Lord, Reuenge not any euill: And thou shalt see the wicked want, When thou shalt haue thy will: For all afflictions that may fall, That they can say or doe: They are not sure of the wealth, We shall attayne vnto. For I haue seene the sinners spread, Theyr braunches like a bay: And yet ere one could turne his head, Were withered cleane away. Beware that mony make ye not In riches to aryse Agaynst the goodnes of the Lord, Among the worldly wise. For many mischiefes it hath made, That may not be exprest: And many euils it hath begonne, Which may not be redrest. For money maketh many one, In riches to rebell: And he that maketh gold a God, He hath a soule to sell. It maketh Kinges to kill and slay, And wast their wittes in warre: In leauing of the Wolfe at home, To hunt the Foxe a farre. And where they should see iustice done And set their realme in rest: By mony they be made a meane, To see the poore opprest▪ It maketh Lordes obey the lawes That they doe ill and nought: It maketh Bishops suck the bloud, That God hath dearely bought. And where they shuld be faythfull friends And father to the flocke: By money they do turne about, Euen like a weather Cock. The Prieste doth make a mony meane To haue agayne his whoores, To put away his wedded wife, And children out of doores. It holdeth backe the husbandman, Which may not be forborne: And will not suffer him to sow, And cast abroad his corne. In like case it doth let agayne, When that the seede they sowe: It choketh vp the corne agayne, So that it cannot growe. The husband he would haue a wife, With nobles new and olde: The wife would haue the husband hangd That she might haue his gold, It maketh murthers many a one, And beareth much with bloud: The childe would see the parentes slayne▪ To sease vppon their good. And though it be a blessed thing, Created in the kinde: It is a necessary euill, Annexed to the mind. For who so playeth with the pitch, His fingers are defiled: And he that maketh gold a God Shall surely be beguiled. Be frendly to the fatherles, And all that are opprest: Assist them alwayes out of hand, And see them set at rest. In all your doinges and your deedes Let mercy still remayne: For with the measure that ye meate, Shall ye be mette agayne. Be alwayes lowly in your life, Let loue enioy her owne: The highest trees are seldome sure, And soonest ouerthrowne. The Lyons lacke and suffer sore, In hunger and in thurst: And they that doe oppresse the poore, Continue still accurst. The Bee is but a little beast In body or in sight: And yet she bryngeth more encrease, Then other Crow or Kyte. Therefore beware in any wise, Keepe well your watche alway: Be sure of oyle within your lampe, Let not your light decay. For death despiseth them that lacke, And hateth them that haue: And treadeth downe the riche and poore Together in the graue Exhort your Children to be chast, Rebuke them for their ill: And let them not at any wise Be wedded to theyr will. Laugh not with them, but keep them low Shew them no mery cheare: Least thou doe weepe with them also, But bryng them vp in feare. And let your light and liuing shyne, That ye be not suspect To haue the same within your selfe, For which they are correct. Be meeke and modest, in a meane Let all your deedes be done: That they which are without the law, May see how right ye runne. Keepe well the member in your mouth, Your tongue see that ye tame: For out of little sparkes of fire, Proceedeth out a flame. And as the poyson doth expresse The natures of the Tode: Euen so the tongue doth manifest, The hartes that feareth God. For therewith blesse we God aboue, And therewith curse we men: And therby murders doe aryse, Through women now and then. And seeing God hath geuen a tongue▪ And put it vnder power: The surest way is for to set A hatch before the doore. For God hath set you in a seate, Of double low degree: Fyrst vnto God, and then to man A subiect for to be. I write not, that I see in you These thinges to be suspect:

But onely set before your face, How sinne should be correct. For flesh and bloud I know ye are, As other women be: And if ye dwell in flesh and bloud, There is infirmitie. Receaue a warning willingly, That to thy teeth is tolde: Accompt the gift of greater price, Then if he gaue thee gold. A wiseman sayth Salomon, A warning will embrace: A foole will sooner (as sayth he) Be smitten on the face. And as your members must be dead, From all thinges that are vayne: Euen so by Baptisme ye are borne, To liue with Christ agayne. Thus fare well free and faythfull frend: The Lorde that is aboue Encrease in thee •• perfect fayth, And leade thee in his loue. And as I pray with perfite loue, And poure out bitter teares For you and all that are at large, Abroad among the bryers: Euen so I pray thee to preferre, My person and my bondes: Vnto the euerlasting God, That hath me in his handes, That I may passe out of this ponde, Wherein I am opprest: Inclosed in a clod of clay, That here can haue no rest. That as he hath begon in me His mercies many one, I may attayne to ouertake My brethren that be gone. That when the death shall do his worst Where he shall point a place, I may be able like a man To looke him in the face. For though he catch away my cloke, My body into dust: Yet am I sure to saue a soule. When death hath done hys worst. And though I leaue a little dust Dissolued out of bloud: I shall receaue it safe agayne, When God shall see it good. For my redeemer I am sure Doth liue for euermore, And sitteth high vpon the heauens, For whome I hunger sore. Euen as the Deare with deadly wounds, Escaped from the spoyle Doth hast by all the meanes he may, To seeke vnto the soyle. Of whome I hope to haue a crowne, That alwayes shall remayne: And eke enioy a perfect peace, For all my woe and payne. The God that geueth all encrease, And seeketh still to saue, Abound in thee that perfect peace, Which I do hope to haue. And I beseech the liuing God, To hold thee in hys handes: And wish thee euen with all my hart, The blessing of my bandes. Which I esteeme of hier price, Then pearle or precious stone: And shall endure for euermore, When earthly thinges are gone. For though the fire doe consume, Our treasure and our store: Yet shall the goodnes of the Lord, Endure for euermore. And where thou art a friend to him, That is to me full deare: That God of might make the amendes, When all men shall appeare. That hath shewed mercy to the meeke, And rid them out of payne. And thus the Lorde possesse thy spirite, Till we do meete agayne.

If thou wilt haue a recompence, Abide still in obedience.

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

GEue eare my children to my words, Whome God hath dearely bought: Lay vp my law within your harte, And print it in your thought.* 2.3 For I your father haue foreseene The frayle and filthy way, Which flesh and bloud would follow fayne, Euen to theyr owne decay. For all and euery liuing beast, Their crib do know full well: But Adams heyres aboue the rest, Are ready to rebell:* 2.4 And all the creatures on the earth, Full well can keepe their way: But man aboue all other beastes,* 2.5 is apte to go astray. For earth and ashes is his strength, His glory and his rayne: And vnto ashes at the length, Shall he returne agayne.* 2.6 For flesh doth florish like a flower, And grow vp like a grasse, And is consumed in an houre, As it is brought to passe. In me the Image of your yeares, Your treasure and your trust: Whome ye do see before your face, Dissolued into dust. For as you see your fathers fleshe. conuer••ed into clay: Euen so shall ye my children deare. Consume and weare away. The sonne and moone and eke the starres That serue the day and night:* 2.7 The earth and euery earthly thing, Shalbe consumed quite. And all the worship that is wrought That haue bene heard or seene: Shall cleane consume and come to naught,* 2.8 Ar it had neuer bene. Therefore that ye may follow me: Your Father and your frend, And enter into that same lyfe, Which neuer shall haue end, I leaue you heare a little book, For you to looke vpon:* 2.9 That you may see your Fathers face, When I am dead and gone. Who for the hope of heauenly thinges, While he dyd here remayne* 2.10 Gaue ouer all his golden yeares, In prison and in payne. Where I among myne iron bandes, Enclosed in the darcke A few dayes before my death, Did dedicate this worke. To you myne heyres of earthly thinges Which I haue left behynde: That ye may read and vnderstand, And keepe it your minde, That as you haue bene heyres of that, Which once shall weare away: Euen so ye may possesse the parte, Which neuer shall decay. In following of your fathers foote, In truth and eke in loue: That ye may also be his heyres, For euermore aboue.* 2.11 And in example to your youth, To whome I wish all good, I preache you here a perfite fayth And seale it with my bloud. Haue God alwayes before your eyes,* 2.12 In all your whole ententes: Commit not sinne in any wise, Keepe his commaundementes. Abhorre that errant whoore of Rome, And all her blasphemies: And drincke not of her decretals, Nor yet of her decrees. Geue honour to your mother deare,* 2.13 Remember well her payne: And recompence her in her age▪

In lyke with loue agayne. Be alwayes ayding at her hand, And let her not decay: Remember well your fathers fall, That should haue bene her stay. Geue of your portion to the poore, As riches doth arise: * 2.14And from the needy naked soule, Turne not away your eyes. For he that will not heare the cry, Of such as are in neede: Shall cry himselfe, and not be heard, * 2.15When he would hope to speede. If God haue geuen you great encrease, And blessed well your store▪ Remember ye are put in trust, * 2.16To minister the more. Beware of foule and filthy lust, Let whoredome haue no place: Keepe cleane your vessels in the Lord, * 2.17That he may you embrace. Ye are the temples of the Lord, * 2.18For ye are dearely bought: And they that do defile the same, Shall surely come to nought. Possesse not pride in any case, Build not your neastes to hye: But haue alwayes before your face, That ye be borne to dye. Defraud not him that hyred is, Your labours to sustayne: But geue him alwayes out of hand, His penny for hys payne. And as ye would that other men * 2.19Agaynst you should proceede Do ye the same agayne to them When they do stand in neede. And part your portion with the poore In mony and in meate And feede the faynted feeble soule, * 2.20With that which ye should eate, That when your mēbers lacketh meate * 2.21And clothing to your backe: Ye may the better thinke on them That now do liue and lacke Aske counsell at the wise, Geue eare vnto the end. Refuse not you the sweete rebuke Of hym that is your frend: Be thankefull alwayes to the Lord, * 2.22With prayer and with prayse. Desire you him in all your deedes, For to direct your wayes: And sinne not like that swinish sorte Whose bellies beyng fed, Consume theyr yeares vpon the earth From belly vnto bed. Seeke first I say the liuing God * 2.23Set him alwayes before: And then be sure that he will blesse Your basket and your store. And thus if you direct your dayes, * 2.24According to this booke, Then shall they say that see your wayes, How lyke me you do looke And when you haue so perfectly, * 2.25Vpon your fingers endes: Possessed all within your booke, Then geue it to your frendes. And I beseeche the liuing God, Replenish you with grace, That I maye haue you in the heauens, And see you face to face. And though the sword haue cut me off, Contrary to my kinde, That I could not enioy your loue, According to my minde, Yet do I hope when that the heauens, * 2.26Shall vanish like a scrole: I shall receaue your perfect shape, In body and in soule. And that I may enioy your loue, And ye enioy the land: I do beseeche the liuing God, To holde you in hys hand, Fare well my children from the world Where ye must yet remayne: The Lorde of hostes be your defence, Till we do meete againe, Fare well my loue and louing wife, My Children and my frendes: I hope to God to haue you all, When all thinges haue their endes. And if you doe abide in God, As ye haue now begonne: Your course I warrant will be short, Ye haue not farre to runne, God graunt you so to end your yeares As he shall thinke it best: That ye may enter into heauen, Where I do hope to rest.

Written at the request of a Lady in her booke.

IF you will walke the way, That Christ hath you assignde: Then learne this little verse, Which I haue left behinde. Be feruent in the truth, Although it beare the blame: And eke apply your youth, To sticke vnto the same: That when the age is come, And death beginneth to call? The truth may be your staffe, To stay you vp withall. And though it bryng rebuke, And cause you kisse the crosse: Yet is it a reward, To all that suffer losse. For here we doe lay out, The thinges that be but vayne: But we are sure to reape, The thinges that doe remayne. For all that ye do lose, Is but a sinnefull slime: And lyke vnto a Rose, That taryeth but a tyme. But if ye carry Christ, And walke the perfect way, Ye shall possesse the gold, That neuer shall decay. And all your fathers goodes, Shalbe your recompense: If ye confesse the worde, With double diligence. Not onely for to heare His pure and perfite word: But also to embrace, The fire and eke the sword. And if ye keepe this path, And do not runne a croke, Then shall ye meete the man, That write this in your booke In that eternall Ioye, That alwayes shall remayne: Thus fare well faythfull frend, Till we do meete agayne.

Legem pone.

TEache me O Lorde to walke thy waies, My liuing to amend: And I shall keepe it all my dayes, Euen to my liues end. Geue me a minde to vnderstand, So shall I neuer starte: But I shall keepe all thy preceptes, Euen wholly with mine hart. Make me to go a perfect pace, In that I haue begonne: For all my loue and my delight, Is in thy wayes to runne. Encline my hart vnto thy wayes, Set thou thereon my thought: And let me not consume my dayes, To couet that is naught. O quicken me in all thy wayes, The world for to despise: And from all fond and foolish toyes, Turne thou away mine eyes. O plant in me thy perfect word, Which is to me so deare: Lay vp thy lawes within my hart, To keepe me still in feare. And robbe me of that great rebuke▪ Which I do feare full sore. For all thy iudgementes and thy law Endure for euermore. Behold O Lord in thy preceptes Is all my whole delight. O quicken me in all my wayes That I may walke aright.

To hys brother.

AS nature doth me binde, Because thou art my bloud According to my kinde To geue thee of my good, That thou mayest haue in minde How I haue runne my race Although thou bide behynde But for a little space, I yeaue thee here a pearle The price of all my good For whiche I leaue my life, To buy it with my bloud More worth then all the world Or ought that I can note, Although it be yclad, In such a simple cote. For when I had obtayned This pearle of such a price Then was I sure I gayned The way for to be wise. It taught me for to fight My flesh for to despise To sticke vnto the light And for to leaue the lyes In sending out my seede With bondes and bitter teares That I might reape with Ioye In euerlasting yeares, And haue for all my losse My trauayle and my payne A thousand tymes and more Of better goodes agayne. And for because the good That hath bene gotte and gayned And that the Lordes elect Hath euermore obtayned Is closed in this booke Which I do geue to thee Wherein I haue my parte As thou thy selfe mayest see. In which I hope thou hast A stocke also in store: And wilt not cease to sayle Till God haue made it more, I will thee to beware▪ Be sure thou keepe it well For if thou do it lose Thy part shalbe in hell. And here I testifie Before the liuing God, That I detest to doe The thinges that are forbod. And as in iudgemente is My body to be brent, My hart is surely sette Therewith to be content. And sith it is his will, To put in me his power Vpon his holy hill To fight agaynst this whore, Full well I am content, If he allowe it so To stand with all my might The whore to ouerthrow. Euen with a willing minde The death I will outface And as I am assured The battayle to embrace, That they which heare the truth How I haue past the pike May set aside theyr youth And learne to do the like.

And though it be my lotte, to let her suck my bloud Yet am I well assured, it shall do her no good. For she is set to kill The thinges she thinkes accurst, And shall not haue her fill, of bloud vntill she burst. And when that thou shalt see, or heare of my disease: Pray to the liuing God, that I may passe in peace. And when I am at rest, and rid out of my paine: Then will I do the like, for thee to God agayne. And to my woefull wyfe, and widow desolate: Whome I doe leaue behynd, In such a simple state. And compassed with teares, and morninges many one Be thou her staying staffe, when I am dead and gone. My mouth may not expresse, the dolours of my minde: Nor yet my heauines, to leaue her here behinde. But as thou art my bone, my brother and my bloud: So let her haue thy hart, if it may do her good. I tooke her from the world, and made her like the crosse: But if she hold her owne, she shall not suffer losse. For where she had before, a man vnto her make That by the force of fire, was stranged at a stake, Now shall she haue a king, to be her helpyng hand: To whom pertayne all thinge, that are within the land. And eke my daughter deare, whome I bequeath to thee: To be brought vp in feare, and learne the A.B.C. That she may grow in grace, and ruled by the rod: To learne and lead her lyfe, within the feare of God: And alwayes haue in minde, thy brother beyng dead That thou art lefte behynde a father in my stead. And thou my brother deare, and eke my mothers sonne Come forth out of all feare, and do as I haue done, And God shall be thy guide, and geue thee such encrease That in the flames of fire, thou shalt haue perfect peace. Into eternall ioy, and passe out of all payne: Where we shall meete with mirth, and neuer part agayne.

If thou wilt do my daughter good, Be mindfull of thy brothers bloud.

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

* 2.27BE not afrayd, most dearely beloued in our Sauior Iesus Christ, at these most perillous dayes, wherein by the sufferaunce of God, the Prince of darkenes is broken lose, and rageth in hys members agaynst the electe of God wyth all crueltie, to set vp agayne the kingdome of Antichrist: agaynst whome, see that ye be strong in fayth to resist his most deuilishe doctrine with the pure Gospell of God, armyng your selues with pacience, to a∣bide what soeuer shalbe layd to your charge for the truthes sake knowyng that thereunto ye be called, not onely to beleeue in hym, but also to suffer for hym. Oh howe happy are ye that in the sight of God are counted worthy to suffer for the testimony of Christ? Quiet therefore your selues (Oh my louing brethren) and reioyce in hym for whome ye suffer: for vnto you do remain the vnspeakable ioyes, which neither the eye hath seene, nor the eare hath heard,* 2.28 neither the hart of man is able to comprehende in anye wyse. Be not afrayd of the bodily death, for youre names are written in the booke of lyfe, And the Prophetes doth re∣corde,* 2.29 that in the sight of the Lorde, precious is the death of hys Saynctes. Watch therefore and praye, that yee be not preuen∣ted in the daye of temptation. Now commeth the day of your tryall, wherein the waters rage, and the stormy windes blowe. Now shall it appeare whether ye haue builded vppon the fleeing sande,* 2.30 or vppon the vnmoueable rocke Christe, whiche is the foundation of the Apostles and Prophetes: whereon euery house that is builded, groweth into an holy temple of the Lord, by the mighty workyng of the holy Ghost.* 2.31 Now approcheth the daye of your batttayle, wherein it is required that ye shewe your sel∣ues the valiaunte souldiours of Iesus Christ, wyth the armour of God, that yee may be able to stand fast agaynst all the craf∣tye assaultes of the Deuill. Christ is your Captayne, and yee be his souldiours, whose cognisaunce is the Crosse, to the whiche hee wyllingly humbled hymselfe euen vnto the death, and ther∣by spoyled hys enemies,* 2.32 and now triumpheth hee ouer them in the glorye of hys father, makyng intercession for them that here doe remayne to suffer the afflictions that are to be fulfilled in his misticall bodye. It behoueth therefore euery one that will be counted his scholler, to take vp his owne crosse and fol∣low hym, as ye haue hym for ensample: and I assure you that hee being on your side, nothing shalbe able to preuayle agaynst you. And that he will be with you euen to the worldes ende, yee haue hys promise in the 28. of Mathew. He will goe foorth wyth hys host as a conquerour to make a conquest.* 2.33 He is the man that sit∣teth on the white horse, crowned with immortalitie, and yee, brethren, are his fellowship, whereof he is the head. He hath your hart in hys hand as a bow bent after hys godly will: he shall dy∣rect the same accordyng to the riches of hys glory, into all spi∣rituall and heauenly cogitations He is faythfull,* 2.34 and will not suffer you to be further assaulted, then he will geue you strength to ouercome, and in the most daunger he will make a waye, that ye may be able to beare it.

Shrynke not therefore deare heartes, when ye shalbe called to aunswere for the hope that is in you:* 2.35 for we haue the comfor∣ter, euen the spirite of trueth whiche was sent from the hea∣uens to teache vs. He shall speake in vs, hee shall strengthen vs: what is he then that shalbe able to confound vs? Naye, what Tiranne is he that now boasteth hymselfe of hys strength to doe mischiefe, whome the Lord shall not with the same spirite,* 2.36 by the mouth of his seruauntes, strike downe to hell fire? Yea, sodaynly will the Lord bryng downe the glory of the proud Philistians, by the handes of hys seruaunt Dauid. Theyr strength is in speare & shield, but our helpe is in the name of the Lord, which made both heauen and earth, He is our buckler and our wall,* 2.37 a strong To∣wer of defence. He is our God, and we are his people. Hee shall bryng the counsels of the vngodly to nought. He shall take them in theyr owne nette. He shall destroy them in theyr own inuen∣tions. The right hand of the Lorde shall worke this wonder. His power is knowne among the children of men.* 2.38 Theyr fathers haue felt it, and are confounded. In lyke maner shall they knowe that there is no counsell agaynst the Lorde, when their secrets are o∣pened to the whole worlde, and are found to be agaynst the ly∣uing God. Worke they neuer so craftily, builde they neuer so strongly: yet downe shall theyr rabble fall, and the builders them selues shall then be scattered vpon the face of the earth,* 2.39 as accur∣sed of God. The iust shall see this and be glad, & prayse the name of the Lord, that so meruellously hath delte with hys seruauntes,* 2.40 as to bryng theyr enemies vnder theyr feet. Thē shall the fearfull seed of Cayne trēble and quake. Thē shall the mockyng Ismaelites be cast out of the doore. Then shall the proud Nembroth see hys labour lost. Then shal the beast of Babilon, be troden vnder foot. Then shall the scribes and Pharisees for madnes fret and rage.* 2.41 Then sha theyr paynted wisedome be knowne, for extreme folly. Then shall bloudy Dragon be voyd of hys pray. Then shall the whore of Babilon, receaue double vengeaunce. Then shall they scratch theyr crownes for the fall of their Maistres harlot, whom they now serue for filthy lucre, whē no man will buy their wares any more. Then shall the Popishe Priesthoode crye weale away with care, euen when the Lord shall helpe his seruauntes: which day is not farre of, the daye wherein the kingdome of Antichrist shall haue an ende, and neuer aryse anye more.* 2.42 In the meane tyme, abide in certayne and sure hope, cleauing vnto the promi∣ses of God, whiche in theyr owne tyme shalbe fulfilled. Acquite youre selues lyke men agaynst the enemies of GOD in all humblenes of minde,* 2.43 strong in spirite to acknowledge one God, one holy Sauioure Iesus Christ, one onely euerlastyng and sufficient sacrifice for the remission of sinnes euen the pre∣cious bodye of the Lorde Iesus once offered for all and for euer. Whiche now sitteth on the right hand of God, and from thence shall hee come,* 2.44 to iudge both the quicke and the dead at the last day: & vntil that tyme, occupyeth that blessed body, none other place to dwell in, to be kepte in, to be closed in,* 2.45 but onelye in the heauens, euen in the glorious maiestye of God, personally abidyng there in the fleshe, not commyng downe from thence till the last houre. And as hee neuer ceaseth to be man, so doth he neuer lose the similitude of man:* 2.46 hys body there hath hys liniamentes, hee leaueth them not: so hath that body there hys highnesse, and shrinketh not, and hys man∣ly shape, he altereth not at any tyme. He is in that he tooke of the virgin Mary, a naturall man in all conditions except sinne. And what he tooke of hys blessed Mother,* 2.47 by the workyng of the holye Ghost, he tooke it for euer, and will not exchaunge the same for anye other. He tooke the shape of a man with the substaunce of hys manhoode, in one sacred wombe. There were they coupled together by the holy ghost,* 2.48 neuer to be deuyded a sunder. He retayneth the one with the other, in seperablye. As he will not altar the substaunce of hys fleshe, into the substaunce of bread no more will hee altar the shape of hys bodye, into the forme of bread There cannot be a greater absurditie agaynst the truth, then to thinke that he would leaue the shape that he tooke in the virgins womb, being an accident vnto hys manhoode, and ioyne vnto the same a wafer cake baken in an ouen, or betwene a payre of yrons. As he is in heauen very man, one onely medi∣atour betwene God and man, euen the man Chryst Iesus,* 2.49 hee it is that is the propitiation for our sinnes. Be bolde therefore, to confesse thys most pure and Apostolicall doctrine:* 2.50 and also that all fauoure, mercy, and forgeuenesse commeth onely by him

He onely of God the father was made for vs, all wisedome, righ∣teousnes, sanctification and redemption. All these are the giftes of God the father, freely geuen vnto vs by Christ Iesus God and man, through fayth in his bloud, and not by the merites of men. Giftes they are (I say) freely geuen vnto vs of fauoure,* 2.51 wythout our deserte by beleeuing, and not by deseruing. To this doe the lawe and the Prophetes beare witnesse.

This doctrine haue all the blessed Martyrs of Christes church wytnessed wyth theyr bloude to bee true. To thys trueth, haue all the consciences of all true beleuers subscribed euer since the Ascension of Christ. This witnesse is not of man, but of God. What better quarrell can ye thē haue to geue your liues for,* 2.52 then the trueth it selfe? That man that geueth his lyfe for the truth, taketh the rediest way to lyfe. He that hath the Popes curse for the truth, is sure of Christes blessing. Well then my brethren what shall now lette, but that ye goe forward as ye haue begon? Nay rather runne wyth the runners that ye maye obtayne the appoynted glorye. Holde on the right waye, looke not back, haue the eye of youre heart fixed vppon GOD, and so runne, that ye may get holde of it. Cast awaye all your worldly pelfe,* 2.53 and worldly respects, as the fauour of friendes, the feare of men, sensuall affection, respect of persons, honour, prayse, shame, rebuke, wealth, pouertie, riches, landes, possessions, carnall fa∣thers and mothers, wife and children, with the loue of your own selues, and in respect of that heauenly treasure ye loooke for, let al these be denyed, & vtterly refused of you, so that in no cōditiō they do abate your seale, or quenche youre loue towardes God. In this case make no acōpt of thē, but rather repute thē as vile, in comparison of euerlasting life.* 2.54 Away with them as thornes that choke the heauenly seede of the Gospel, where they be suffered to grow. They are burdens of the fleshe, which encomber the soule exchaunge them therefore for aduauntage. Doth not he gayne that findeth heauenly and immortall treasure, for earthly & cor∣ruptible riches?* 2.55 Loseth that man any thing, whiche of his carnall father and mother is forsaken, when therefore he is receaued of God the father to be his childe and eyre in Christ?* 2.56 Heauenly for earthly: for mortall, immortall: for transitory thinges, permanēt: is great gaynes to a Christian conscience.

Therefore as I beganne, I exhort you in the Lorde, not to be afrayd. Shrinke not my brethren, mistrust not God, bee of good comforte, reioyce in the Lord, hold fast your fayth, and continue to the end Deny the world and take vp your crosse and follow him whiche is your loadesman,* 2.57 and is gone before. If you suffer with him, yea you shall raygne with him. What way can you glo∣rifie the name of your heauenly father better, then by sufferyng death for his sonnes sake? What a spectacle shal it be to the world to beholde so godly a fellowship as you seruauntes of God, in so iust a quarrell as the Gospell of Christ is, with so pure a consci∣ence, so strong a fayth, and so liuely a hope, to offer your selues to suffer most cruell tormentes at the handes of Gods enemyes, and so to end your dayes in peace,* 2.58 to receaue in the resurrection of the righteous, life euerlasting?

Be strong therfore in your battayle. The Lord God is on your side, and his truth is your cause: and against you be none, but the enemies of the crosse of Christe,* 2.59 as the serpent and his seede, the Dragon with hys tayle, the marked men of the Beast, the ofspring of the Pharisees, the congregation malignant, the generation of Vipers, murtherers, as theyr father the deuill hath bene from the beginning. To conclude, such are they as the Lorde God hath al∣wayes abhorred, and in all ages resisted and ouerthrowne. God, from whome nothing is hid,* 2.60 knoweth what they are. Hee that searcheth the heartes of men, he hath found them out to be craf∣ty, subtill, full of poyson, proud, disdainefull, stiffenecked, deuou∣rers, raueners, and barkers against the truth, filthy & shamelesse- and therefore doth the spirite of God, by the mouthes of hys ho∣ly Prophetes and Apostles,* 2.61 call them by the names of Foxes, ser∣pentes. Cockatrices, Lyons, Leopardes, Bulles, Beares, Wolues, Dogs, Swine, Beasts, teachyng vs therby to vnderstād, that their natural inclinatiō is, to deceaue, poison, and destroy (as much as in them lyeth) the faythfull and elect of God.* 2.62 But the Lord with his right arme shal defend his little flocke agaynst the whole rab∣blement of these worldlings,* 2.63 which haue conspired against him: he hath numbred all the heares of his childrens heades, so that not one of thē shal pearish without hys fatherly wil. He kepeth the sparrowes, much more will he preserue them whom he hath pur∣chased with the bloud of the immaculate Lambe. Hee will keepe them vnto the houre appointed, wherein the name of God shal∣be glorified in his saynctes. In the meane tyme let them woorke theyr willes,* 2.64 let them enuy, let them maligne, let thē blaspheeme let them curse, banne, betray, whippe, scourge, hang and burne: for by these meanes God will try his elect as gold in the furnace and by these fruites, shall they also bring themselues to be kno∣wen what they be, for all their sheepes skinnes. For as he that in suffering paciently for the Gospell of God, is thereby knowne to be of Christ:* 2.65 euen so in likewise is the persecutor of him knowne to be a member of Antichrist. Besides this, their extreme cruelty shall be a meane, the sooner to prouoke God to take pittie vpon his seruauntes, and to destroy them that so tyrannously entteate his people: as we may learne by the historyes, as well in the bon∣dage of Israell vnder Pharao in Egypt,* 2.66 as also in the miserable captiuitie of Iuda in Babilon: Where as, when the people of God were in most extreeme thraldome, thē did the Lord stretch forth his mighty power to deliuer his seruauntes. Though God for a tyme, suffer them to be exalted in theyr owne pryde, yet shal they not scape his vengeaunce. They are hys roddes, and when hee hath worne them to the stumpes, then will he cast them into the fire: this shalbe theyr final reward. Our duetye is in the meane while, paciently to abide the wil of God, which worketh al thin∣ges for the best.

Thus dealeth he with vs, partly for our tryall, and partly also for our sinnes,* 2.67 which we most greeuously haue committed to the great slaunder of hys gospell, whereby the name of God was euil spoken of among hys enemies: for the whiche he now punisheth vs with his fatherly corrections in this worlde,* 2.68 that wee shoulde not be dampned with the world. By thys meanes seeketh hee his sheep that were lost, to bring thē home to the fold agayn. By this w••y seeketh he to reform vs,* 2.69 that we may be lyke vnto him after the image of his son Iesus christ, in al holines & righteousnes be¦fore him. Finally, this way vseth his godly wisedome, to make vs therby to know him, & our selues in him,* 2.70 that afore time had in a manner forgotten him, praysed be hys name therefore. And as for these Balaamites, whiche nowe do molest vs, commit, them to the handes of GOD, geue him the vengeaunce, and hee will reward them. Fall ye to prayer,* 2.71 and let these belly GODS prate. For he is in heauen and sleepeth not, that keepeth Israell. He is in heauen that made the seas calme,* 2.72 and when the Disciples were afrayd. Let vs nowe faythfully call vppon him and hee wyll heare vs. Let vs cry vnto the Lorde for he is gracious and merci∣full. When we are in trouble he is with vs, he will deliuer vs, and he will glorifie vs. If we come vnto him, we shall find him turned vnto vs. If we repent vs of our wickednes done agaynst hym, thē shall he take away the plague that he hath deuised agaynst vs.

Let vs therefore earnestly repent, and bring forth the worthy fruites of repentaunce. Let vs study to be hys, then shall we not neede to feare what these hipocrites do agaynst vs,* 2.73 whiche wyth theyr pretensed holines deceiue the harts of the simple, and abuse the authoritie of God in his Princes, causing them (by theyr pro¦curement) to testify their ambicious prelacye, and to erect vpp theyr Idoll agayne with the Romish Masse.* 2.74 God in whose hands are the hartes of kinges, open the hart of the Queenes highnesse to espy them out what they be, and so to wede thē out, that they no longer be suffered to trouble the congregation of God,* 2.75 and to poyson the realme with Pope holy doctrine. God almightye for hys sonne Iesus Christes sake deliuer the Queenes highnes and this her church & realme, frō these proud prelates, which are as profitable in the Churche of Christ as a polecatte in the middest of a Warran of connies.

To conclude my brethren, I commit you to God and to the power of his worde, whiche is able to establishe you in all truth. His spirite be with you and worke alway that ye may be mindfull of your dueties towards hym whose ye are both body and soule. Whome see that ye loue, serue, dread and obey, aboue al worldly powers, and for nothing vnder the heauēs,* 2.76 defile your consciēce before God. Dissemble not with his word: God will not be moc∣ked: nay they that dissemble with hym, deceiue themselues. Such shal the Lord deny & cast out at the last day: such (I say) as beare two faces in one hoode: such as play on both hands: suche as de∣ny the knowne trueth: such as obstinately rebell against him. All such with their partakers shall the Lord destroy.* 2.77 God defend you from all such. and make you perfite vnto the end. Your sorrowe shall be turned into ioy.

¶An other letter sent to hys wife.

THe God and father eternal, which brought again from death our Lord Iesus christ, keep thee deare wife now and euer, amen, and al thy parentes and friendes, I praise God for his mercy, I am in the same state that ye lefte me in, rather better then woorse, looking dayly for the liuing God, before whome I hunger full sore to appeare, and re∣ceaue the glory, of whiche I trust thou art willing to be a partaker. I geue God most harty thankes therefore, desi∣ring thee of all loues, to stand in that faith which thou hast receiued, and let no man take away the seed that almighty God hath sowne in thee, but lay hands of euerlasting lyfe, which shall euer abide, when both the earth, and all earth∣ly frends shall perish, desiring them also to receaue thank∣fully our trouble whiche is momentane and light, and as S. Paule sayth not worthy of the thinges whiche shall be shewed on vs, that we patiētly carying our crosse may at∣tayne to the place where our sauiour Christ is gone before to the which I beseeche God of his mercye bryng vs spee∣dely. I haue bene much troubled about your deliuerance fearing muche the perswasions of worldlinges, and haue founde a friend, whiche will (I trust) finde a meane for you if you bee not alreadye prouyded desirynge you in anye case to abide suche order, as those my

friendes shall appoint in God. And beare well in mind y^e wordes which I spake at our departing, that as god hath found vs, and also elected vs worthy to suffer with hym. We may endeuour our selues to follow vprightly in thys our vocation, desiring you to present my hartye commen∣dations to all our friendes, and in especiall to youre Pa∣rentes, keeping your matter close in any wise. Geue most harty thankes to my frend, whiche onely for oure cause is come to Windsor. Continue in prayer. Do well. Be fault∣les in all thinges. Beware abhominations. Keepe you cleane from sinne. Praye for me, as I doe for you. I haue sent you a peece of golde for a token, and moste entierlye desire you to send me word if ye lacke any thing. The lord Iesu preserue you and yours. Amen. From Newgate the 15. of Aprill.

By your husband here and in heauen Robert Smith.

This foresayde Robert Smith the valiaunt and con∣stant martyr of christ, thus replenished (as ye haue heard) with the fortitude of Gods spirite, was condemned at Lō∣don by Boner there Bishop,* 3.1 the xii. day of Iulye, and suf∣fered at Uxbridge the 8. day of August: who as he had bene a comfortable instrument of God before to all them that were in prison with him, so nowe also being at the stake, hee did no lesse comforte the people, there standyng aboute hym, willing them to thinke well of his cause, and not to doubte but that his bodye dying in that quar∣rell, shoulde rise agayne to life. And sayde hee, I doubte not, but that God wil shew you some token thereof. At length he being well nigh halfe burnt,* 3.2 and all blacke with fire, clustered together as in a lumpe like a blacke cole, all men thinking him for dead, sodaynely rose vp right before the people, lifting vp the stumpes of his armes, and clap∣ping the same together, declaring a reioysing heart vnto them, and so bending downe agayne, and hanging ouer the fire, slept in the Lord, and ended this mortall life.

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

* 3.3SEeke first to loue God deare wife, with your whol hart and then shall it be easy to loue your neighbour.

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

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

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

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

Loue all men, but especially your enemies.

* 3.4Hate the sinnes that are paste, but especiallye those to come.

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

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

Remember that God hath hedged in your tongue, w^t the teeth and lips,* 3.5 that it might speake vnder correction.

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

* 3.6Beware of riches and worldly honor: for without vn∣derstansting prayer, and fasting, it is a snare and also po∣uertie, all whiche are like to consuming fire, of whiche if a man take a little, it will warme hym, but if hee take too much, it will consume him. For it is hard for a man to ca∣ry fire in his bosome, and not be brent.

Shew mercy vnto the sayntes for Christes sake, and Christ shall reward you for the sayntes sake. Among all o∣ther prisoners visite your owne soule:* 3.7 for it is enclosed in a perilous prison.

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

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

Your husband, Robert Smith.

If ye will meete with me agayne,Fosake not Christ for any payne.

¶An other letter sent to his wife Anne Smyth.

THe grace of almighty God be alwayes with you and comfort, strength, and stablishe you in all thinges,* 3.8 that what his blessed will is, ye may followe faythfully, to hys honour, my comfort, and your owne saluation, and the good ensample to our posteritie.

I haue receiued your letter, and I prayse God, with∣out any danger:* 3.9 neuerthelesse if Gods meruailous good∣nes had not brought it to my handes by Peter the keeper there might haue risen a great trouble vpon the same. For will ye know that George is a wicked man, vtterly with∣out all feare of God: and if he had gotten it, the Counsaile sure had seene it. But Peeter like an honest man neuer o∣pened it. Wherefore I desire you from henceforth let your letters be deliuered at Chauncery lanes ende, to my sister Tankerfield, and she may deliuer them safe into my hand. We are very straitely kepte, I prayse God of hys mercye Neuerthelesse, almighty God is alwayes with vs. I haue sent you that ye wrote for. The two Nutmegges y^t shulde haue gone by Nicholas to our frendes, I send nowe, and desire them to accept them as a poore prisoners gift vntill God geue more largely. Thomas Iuison sendeth you a peny, I pray you geue him thankes for the same, and Di∣ricke also. I haue sent you of that little that I haue two peeces of spanishe mony. The Lorde Iesus haue you in his custody, & send you good speed. In any case keepe your selfe close, I doubt much of your walkings. Haue my har∣ty commendations to your parentes, and desire thē with you to haue me in theyr prayers. Be feruēt in prayer, pray pray, pray, that God would of his mercy put vp his sword and looke on his people. Tell my brother, with commen∣dations, that the next commer shall bryng vp the Epistle & exhortation. I haue written all this fourtnight for my Lady, yea, and almost done nothing els. I woulde haue sēt him the articles of William Flower, and my talk with him, if I could haue deliuered it from the prison. The ho∣ly Ghost keepe you. I would ye could make a meanes for your money, to send a cheese to Peter: for I finde muche kindenesse at his handes. Ye shall alwayes heare of me at Tankerfieldes house. All the Congregation salute you. Fare you most hartily well.

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

Yours, and euer yours, Robert Smith.

¶An other letter sent to hys wife.

GRace, mercy, and peace from God the father, and from the Lord Iesus Christ be with you, deare wyfe, now & euer Amen: and preuent your wayes through hys holye spirite, that ye may in all your wordes and workes please God, and eschew euil, to hys honor and your saluation,* 3.10 y^t they which see your conuersation, may in all things learne to doe like, euen to the vtter shame and confusion of the wicked and vngodly. Amen.

I sent you by M. Alexander, a purse with money. I haue certayne tokens for you, sent by my prison fellowes to you, y^t is,* 3.11 from M. Haukes .xii. d. frō M. Simson .xii. d. from his wife .iiij. d. from M. Wattes fiue new grotes, frō M. Ardeley .xij. d. from M. Bradford xij. d. which men be all gone to death, except M. Bradford, he abideth stil. Ther is also gone to death Nicholas Chamberlayne, Tho. Os∣mund, William Bamford. There ••s also condemned thys monday Diricke Caruer, Thomas Iuison, Iohn Laun∣der, and William Uassy is repriued. Pray to God to haue mercy vpon hys people, and bid my brother, if he can con∣ueniently, come downe on monday next: if he can not wel do it, let hym abide at home. Haue me hartily commended to your parents. I haue sent each of them a token, a bow∣ed grote, and desire them for Gods sake to helpe vs with theyr prayers. Haue litle Katherine in minde. Commend me vnto all good friendes. Continue in prayer. Beware of vanitie. Let not God be dishonored in your conuersati∣on, but like a good Matron, keepe your vessel in holines. The peace of God rest with you for euer. Amen.

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

Your husband, Robert Smith.

A letter sent to his frende.

* 3.12THe eternall God keepe you in his feare. I haue hearty commendations vnto you and your husbande, besee∣ching almighty God to preserue you in well doing,* 3.13 and in perfecte knowledge of his Christe, that yee may be founde faultles in the day of the Lorde. I haue heard saye, that my frende is geuen ouer to vanitie: it breaketh my hearte, not onely to heare that he so doeth, but also teacheth other, that it is vnhurtful to goe to all abhominations, whych nowe stand in the Idols temples: neuerthelesse deare frende, be ye not mooued to follow sinners: for they haue no inheri∣tance with God and Christe. But looke that by going into the Idoll temple, ye defile not the temple of God: for light hath no felowship w^t darkenesse. But looke what the Lord hath commaunded, that doe. For if not going to Churche were without persecution, they would not learne you that lesson. But all thing that is sweete to the flesh, is allowed of the fleshly. The Lord shal reward euery man according to his woorkes, and he that leadeth into captiuitie, shall go into captiuitie, and hee that by the fleshly man is led in the flesh, shall of the flesh reape corruption. The Lorde Iesu geue thee his holy spirite. Amen.

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

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

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

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

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

Content thy selfe with pacience, With Christ to beare the crosse of paine: Which can and will thee recompence, A thousande folde with ioyes againe. Let nothing cause thy heart to quaile, Lanch out thy boate, hale vp thy saile. Put from the shore: And be thou sure thou shalt attaine, Vnto the port that shall remaine. For euermore.

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

ABout this time died also (by cruell fire) these two mar∣tyrs of God,* 3.14 y^t is to saye, Steuen Harwoode, at Strat∣ford, and Thomas Fust, at Ware. Which both two, as they were about one time burned with the fore mētioned Ro∣bert Smith and George Tankerfield, although in sundry places: so were they also examined and openly cōdemned togethers wyth them. Their processe because it was ioy∣ned all in one with the processe of Robert Smith & other of the said company aboue mentioned, I thought it super∣fluous againe to repeate the same: saue that of Thomas Fust this is to be added, that where as he in his last appe∣ring the 12. of Iuly, was mooued by the Byshop to reuoke his opinion,* 3.15 thus he answered: No (said he) my Lorde, for there is no truth commeth out of your mouth, but all lyes. Yee condemne men, and will not heare the truthe. Where can ye finde any annoynting or greasing in Gods booke? I speake nothing but the truthe, and I am certaine that it is the truthe that I speake. This answere of hym onely I finde noted by the Register: although howe slenderly these Registrers haue dealt in vttering such matters, that is, in omitting those thinges which moste woorthy were to be knowen,* 3.16 by their doings it is easie to be seene. But to be short, after their answeres made, both he & Thomas Fust were for their faithfull perseuerance condemned together by the Bishop in his accustomed pitie, as heretikes to be burned, and so (as before ye haue heard) finished they their martyrdom, the one at Stratford, and the other at Ware, in the moneth of August and yere abouesayd.

The constant Martyrdome of William Haile, burned at Barnet.

* 3.17OF the same companie of these x. aboue recorded, whych were sent vp to Byshop Boner, by sir Nicholas Hare and other Commissioners, in the companie of George Tankerfielde and Roberte Smith, was also Willyam Hayle of Thorpe in the Countie of Essex, who lykewise being examined with the rest, the 12. day of Iuly, receiued with them also the sentence of cōdemnation. Geuing thys exhortation with al to the lookers on: Ah good people, sayd he, beware of this Idolatrer, and thys Antichriste, poyn∣ting

[illustration]

The martyrdome of VVilliam Haile▪

* 3.18 vnto the Bishop of London,* 3.19 and so was he deliuered to the Sheriffes as an heretique to be burned, who sente him to Barnet, where, about the latter ende of August, hee moste constantly sealed vp his faith with the consuming of his bodye by cruell fire, yeelding hys soule vnto the Lorde Iesus his onely and most sure redeemer.

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

YEe hearde before of ten sundry personnes sent oute of Newgate by Maister Hare and other Commissio∣ners, to be examined of Boner Bishoppe of London.* 3.20 Of whome sixe already haue bene executed in seuerall places, as hathe beene shewed: whose names were Elizabeth Warne, George Tankerfielde, Robert Smith, Steuen Harwoode, Thomas Fust, and William Haile.* 3.21 Other three, to witte, George King, Thomas Leyes, and Iohn Wade sickening in Lollardes Tower, were so weake that they were remooued into sundry houses wythin the Citie of London, and there departed, and cast out into y^e fieldes, and there buryed by nighte of the faithfull brethren,* 3.22 when none in the day durste doe it, propter metum Iudaeorum. The last that remained of thys foresayde company, was Ioane Layshe or Layshforde, the Daughter in lawe to Iohn Warne and Elizabeth Warne Martyrs, but because shee was reprieued to a longer day, her storie and Martyrdom we will deferre till the moneth of Ianuarie the next yeare following.

William Andrewe.

THe like catholike charitie was also shewed vpon Wil∣liam Andrew of Horsley in the Countie of Essex Car∣penter,* 3.23 who was brought to Newgate the firste day of A∣prill 1555. by Iohn Motham Constable of Mauldon in Essex. The first and principall promoter of hym was the Lorde Riche, who sent him first to prisone.* 3.24 An other great doer against him also seemeth to be sir Richard Southwel Knighte, by a letter wrytten by him to Boner, as by the copie heereof appeareth.

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

PLeaseth it your Lordship to vnderstand, that the Lord Rich did about seuen or eight weekes past,* 4.1 send vppe vnto the Coun∣saile, one Wil. Andrew of Thorpe within the Countie of Essex, an arrogant heretike. Their pleasure was to commaund me to com∣mit him vnto Newgate where he remaineth, and as I am infour∣med, hathe infected a noumber in the prisone wyth hys heresie. Your Lordshippe shall doe verye well (if it please you) to con∣uent him before you, and to take order with him, as his case doth require. I knowe the Counsaile meant to haue wrytte heerein

[illustration]

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

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

Richard Southwel.

* 4.2Thys William Andrewe being twise broughte before Boner to examination, there manfully stode in the defence of hys Religion. At length through straite handlynge in the Prison of Newgate, there he lost his life, which els hys aduersaries woulde haue taken away by fire: and so after the popish manner he was cast out into the fielde, and by night was priuily buried by the handes of good men and faithfull brethren.

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

MAister Foster Iustice, dwelling at Cobdock in the Countie of Suffolke,* 4.3 and a little from Ipswiche, being in continuall hatred against the truthe and the professours of the same, did not onely not cease day nor nighte to studie howe to bring those in thrall and captiuity, that were honest and godly inclined to religion, but also what soeuer they were that once came in hys cla∣wes, they easily escaped not without clogge of conscience, or els losse of life: so greedy was he of bloude. Among ma∣ny whom he had troubled, there was one Samuel in king Edwardes dayes,* 4.4 a very godly and righte faithfull prea∣cher of Gods woorde, who for his valiante and constante behauiour in his sermons, seemeth worthy of high admi∣ration. He was minister at Barfolde in Suffolke, where he taught faithfully & fruitfully that flocke which the Lord had committed to hys charge, so long as the time woulde suffer hym to doe hys duetie.

* 4.5At the laste being remooued from the Ministerie, and put from hys Benefice (as manye other good Pastoures were beside) when hee coulde not auoide the raging vio∣lence of the time, yet woulde he not geue ouer his care that he had for hys flocke, but woulde teache them priuilye and by stealth, when he coulde not openly be suffered so to doe. At what time order was taken by the Queene, to be pub∣lished by the Commissioners, that all Priestes whiche had married in kinge Edwardes dayes, putting theyr wiues from them,* 4.6 should be compelled to returne againe to theyr chastitie and single life. This Decree woulde not Samuel stande vnto, for that hee knewe it to be manifestly wicked & abhominable, but determining with himselfe that Gods lawes were not to be broken for mannes traditions, kept hys wife still at Ipswiche, and gaue his diligence in the meane time to the instructing of other whyche were about him, as occasion serued. At laste maister Foster hauing in∣telligence heereof, beinge a greate doer in those quarters, foreslacked no time nor diligence, but eftsoones sendeth out his espialles abroade, laying hard waite for Samuel, that if he came home to his wife at anye time, they myghte ap∣prehend him, and carie him to prison.

In conclusion, when suche as shoulde betraye hym, es∣pied him at home with his wife, they bringing woorde to the Officer, came immediately flocking about hys house, and besette it wyth a great companie,* 4.7 and so tooke hym in the nyght season, because they durste not doe it in the daye time, for feare of trouble and tumult, althoughe good Sa∣muell did nothing withstand them at all, but mekely yeel∣ded himselfe into their clouches of his owne accord. When they had thus caughte hym,* 4.8 they put hym into Ipswiche Gaile, where he passed his time meekely among his godly brethren, so long as hee was permitted to continue there. How••eit not long after, being taken from thence, he was carryed (through malice of the wicked sorte) to Norwiche, where the sayde bishop Doctour Hopton,* 4.9 (whether he or Doctour Dunnings his Chauncelloure) full like vnmer∣cifull Prelates exercised greate crueltie againste hym, as in deede they were men in that time of persecution, as had not their matches for straitnes and cruell tormenting the bodies of the Saintes among all the rest beside, and speci∣ally through the procuring of Dunnings. For althoughe the other were sharpe enough in their generatiō: yet could they be satisfied with imprisonment and death, and would goe no further. Neyther did I euer yet heare of anye be∣sides these,* 4.10 which so farre exceeded all bounds of pitie and compassion in tormenting their pore brethren as this Bi∣shoppe did: in suche sorte that many of them hee peruerted and broughte quite from the truthe, and some from theyr wittes also.

The B. therefore, or els his Chancellor, thinking that he mighte as easily preuaile with Samuel, as he had done w^t other before, kept him in a very straite prison at his first comming, where he was chained bolte vpright to a greate

post, in such sort, that standing only on tiptoe, he was faine to stay vp the whole paise or waight of his bodye thereby. And to make amends for the cruelty or paine that he suffe∣red, they added a farre more greuous torment, keping him without meate and drinke,* 4.11 whereby he was vnmercifully vexed through hunger and thirst: sauing that he had euery day allowed 2. or 3. mouthfuls of bread, and 3. sponefuls of water, to the ende rather that he might be reserued to far∣ther torment, then that they woulde preserue hys lyfe. O worthy constancie of the Martyr. O pitilesse hearts of pa∣pists, worthy to be complained of, and to be accused before God and nature.* 4.12 O the wōderfull strength of Christ in his members? Whose stomacke, though it had ben made of A∣damant stone, would not haue relented at these intollera∣ble vexations, and extreme paines aboue nature? How of∣tentimes would he haue drūken his owne water, but hys body was so dried vp wyth this long emptinesse, that he was not able to make one drop of water?

At the laste when he was brought foorth to be burned, which was but a trifle in comparison of those paynes that he had passed, certaine there were that hearde hym declare what straunge things had happened vnto hym during the time of his imprisonment: to wit, that after he had bene fa∣mished or pined with hunger two or three daies together, he then fell into a sleepe, as it were one halfe in a slumber, at which time one clad all in white, seemed to stande before hym, which ministred comfort vnto him by these wordes: Samuel, Samuel, be of good cheare, and take a good heart vnto thee. For after this day shalt thou neuer be either hungry or thir∣sty: Which thing came euen to passe accordingly: for spee∣dily after he was burned, and from that time till he should suffer, he fealt neither hunger nor thirst. And this declared he, to the ende (as he sayde) that all men might beholde the wonderfull workes of God. Many moe like matters con∣cerning the great comforte he had of Christe in his afflicti∣ons, he could vtter (he sayde) besides this, but that shame∣fastnes and modestie would not suffer him to vtter it. And yet if it had pleased God,* 4.13 I would he had bene lesse modest in that behalfe, that the loue and care that Christe hathe of his, might haue the more appeared therby vnto vs by such present argumentes, for the more plentifull comfort of the godly, though there be sufficient testimonies of the same in the holy scriptures already.

No lesse memorable it is, and woorthy also to be noted concerning the 3. ladders which he tolde to diuers he sawe in his sleepe,* 4.14 set vp toward heauen: of the which there was one somewhat longer then the rest, but yet at length they became one, ioyning (as it were) all three together. Thys was a forewarning reuealed vnto him, declaring vndou∣tedly the martyrdome, first of him selfe, and then the death of two honest women, which were brought foorth & suffe∣red in the same towne anone after.

As this godly martyr was going to y^e fire, there came a certaine maide to him,* 4.15 which tooke him aboute the necke and kissed him, who being marked by them that were pre∣sent, was sought for the next day after, to be had to prisone and burned, as the very party her self informed me: How∣beit, as God of his goodnes wold haue it, she escaped their fiery handes, keeping her selfe secreate in the towne a good while after. But as this maide, called Rose Nattingham, was marueilously preserued by the prouidence of God: so there were other two honest women did fall into the rage and furie of that time.* 4.16 The one was a Bruers wyfe, the other was a Shoomakers wife, but both together nowe espoused to a newe husband Christ.

With these two was thys maid aforesaid very familiar and wel acquainted, who on a time geuing counsail to the one of them, that shee shoulde conuey her selfe away while she had time and space, seeing she could not away with the Quenes vniust procedings, had thys answer at her hands againe: I know well, sayth shee, that it is lawfull enough to flee away,* 4.17 which remedy you may vse, if you list. But my case standeth otherwise. I am tied to an husbande, and haue besides a sorte of yong children at home: and then I know not how my husband, being a carnall man, wil take my departure from him: therefore I am mineded for the loue of Christ and his truthe, to stande to the extremitie of the matter.

And so the next daye after Samuel suffered, these two godly wiues, the one called Anne Potten, the other called Ioane Trunchfielde, the wife of Michael Trunchfielde, Shomaker of Ipswich, were apprehended and had bothe into prison together.* 4.18 Which as they were both by sexe and nature somewhat tender: so were they at first lesse able to endure the straitnesse of the prisone, and especially the Bre∣wers wife was cast into marueilous great agonies and troubles of minde thereby. But Christ beholding y^e weake infirmitie of hys seruaunt, did not faile to helpe her when

[illustration]

The cruel burning of Robert Samuel, Martyr.

* 4.19 shee was in thys necessitie. So at the lengthe they bothe suffered after Samuel.* 4.20 Anno 1556. Februarie 19. as shalbe by the Lordes grace declared heereafter. And these (no doubt) were those two Ladders, which being ioyned with the thirde, Samuel sawe stretched vp into heauen. Thys blessed Samuel the seruant of Christ, suffred the 31. of Au∣gust. Anno 1555.

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

Letters of Robert Samuel, Preacher.

A letter or exhortation to the pacient suffe∣ring of afflictions for Christes cause.

A Man knoweth not hys time, but as the fishe is taken with the Angle,* 4.21 and as the birdes are caught with the snare: euen so are men caughte and taken in the perillous time when it commeth vppon them. The time commeth:* 4.22 the day draweth neare. Ezechiel 7. Better it were to dye, (as the Preacher sayeth) then to liue and see the miserable workes which are done vnder the Sunne: suche sodaine and straūge mutations, such wofull, hainous, and lamen∣table diuisions so fast approcheth, and none or verye fewe thorowly repenteth. Alas for this sinfull nation, a people of great iniquity & sede of vngratiousnes, corrupting their wayes. They haue forsaken the Lord,* 4.23 they haue prouoked the holy one of Israel to anger, & are gon backward. Who now liueth not in such securitie and rest,* 4.24 as though all dā∣gers were cleane ouerpast? Who now blindeth and buffe∣teth not Christe, with seest me, and seest me not? Yea, who liueth not nowe in suche felicitie, worldlye pleasures and ioyes, wholy seeking the world, prouiding & craftily shif∣ting for the earthly clod & all carnal appetites, as thoughe sinne were cleane forgotten, ouerthrowne, and deuoured? Like hoggish Gergesites nowe are we more afraide and ashamed of Christe oure Messias, fearing the losse of oure filthy pigges, I meane our transitory goods,* 4.25 and disquie∣ting of our sinfull and mortall bodies in this short, vncer∣taine and miserable life, then of a Legion of Deuils, sedu∣cing and driuing vs from hearing, reading, and beleeuing Christ Gods eternal sonne, and his holy worde, the pow∣er to saue our soules: vnto vanities, lies and fables, and to this bewitching world.

Oh perilous aboundance of goods, too much saturity of meates, wealth, and quietnes, which destroied wyth so many soules, those goodly cities Sodom & Gomorre. Ie∣roboam, so long as he was but a pore man, not yet aduan∣ced to his dignity, liued in y^e lawes of God without repre∣hension: but broughte once to wealth & prosperous estate, hee became a wicked and moste shamefull Idolater. And what made the couetous yong mā so loth to folow Christ,

when he was bidden to forsake but worldly wealth which hee then enioyed?* 4.26 Woe be vnto these false elusions of the world, baites of perdition, hookes of the deuil, which haue so shamef••lly deceiued and seduced full many frō the right path vnto the Lorde,* 4.27 into the high waies of confusion and perpetuall perdition.

We might nowe woorthily (deare Christians) lament & bewaile our heauie state, miserable cōdition, and sorow∣full chaunce: yea, I say, we might well accuse our selues, and w^t Iob cursse these oure troublous,* 4.28 wicked, and blou∣dy last dayes of thys worlde, were it not that wee both see and beleeue, and finde in Gods sacred booke, that a rem∣naunt God hath in all ages reserued, I meane the faithful, as many as haue bene from the beginning of the worlde, exercised, whetted, and pullished with diuers afflictions, troubles and tossings, cast and dashed againste all pearils and dangers, as the very drosse and outcastes of the earth, and yet wil in no wise halte betweene God and Baall: for God verily abhorreth two men in one: he can not awaye with them that are betweene both, but casteth them away as a filthy vomite. Christe will not parte spoyle wyth his mortall enemie the deuil: he wil haue all or lose all: he will not permit the deuill to haue the seruice of the body, and he to stand contented with the heart and minde: but he will be glorified both in your bodies and in your spirites,* 4.29 which are hys, as S. Paule sayth. 1. Cor. 6. For he hath made all, boughte all, and dearely paide for all, as S. Peter sayeth: With his owne immaculate body hath he cleane discharged youre bodyes from sinne,* 4.30 death and hell, and with his most precious bloud paid your ransome and full price once for all and for euer.

Nowe what harme, I pray you, or what losse sustaine you by this? Why are you, O vaine men, more afraide of Iesus your gentle saueour, & his gospell of saluation, then of a legion of cruell deuils, going about w^t false delusions, vtterly to destroy you both bodies & soules?* 4.31 Thynke you to be more sure then vnder your captaine Christ? Doe you promise your selues to be more quiet in Sathans seruice, then in Christes religion? esteme you more these transitory and pernitious pleasures, then God and all his heauenly treasures?* 4.32 Oh palpable darknes, horrible madnes, & wil∣ful blindnes, w^tout comparison, too much to be suffred any longer. We see, and wil not see: we know & wil not know: yea, we smarte and will not feele, and that our owne con∣science well knoweth. Oh miserable and brainlesse soules, which would for foolish pleasures & slipperye wealth, loose the royall kingdome and permanent ioyes of God, wyth the euerlasting glory which he hath prepared for them that truely loue hym, and renounce the world. The children of the world liue in pleasure and wealth, and the deuill, who is their God and prince of this world, kepeth their wealth which is proper vnto them, and letteth them enioy it. But let vs which be of Christe, seeke and enquire for heauenly things, which by Gods promise and mercy in Christ, shall be peculiar vnto vs. Let (I say) the Crecians, Epicures, and such other beastly Belials and carnall people, passe for things that be pleasant for the body, and doe appertaine to this transitorie life:* 4.33 Yet shall they once (as the kingly Pro∣phet sayth) runne about the Citie of God, to and froe howling like dogges, desiring one scrappe of the ioyes of Gods elect, but all too late, as the rich glutton did.

Let vs therfore passe for those things that doe pertaine to the spirite,* 4.34 and be celestiall, We must be here (sayth Paule) not as inhabitours and home dwellers, but as straungers: not as straungers onely, but after the minde of Paule, as painful souldiers appoynted of our gouernour to fight against the gouernour of darkenesse of this worlde, against spirituall craftinesse in heauenly things. The time is come: we must too it: the iudgement must begin first at the house of God. Began they not first with the greene and sappie tree? and what followed then on the dry braunches? Ieremie spea∣king in the persone of God,* 4.35 sayeth: In the Citie wherein my name is inuocate, will I begin to punish: but as for you, (mea∣ning the wicked) you shall be as innocentes and not once touched: for the dregges of Gods wrath, the bottome of all sorrowes, are reserued vnto them in the ende: but Gods houshold shall drinke the flower of the cup of hys mercye. And therfore let vs say w^t Ezechias:* 4.36 Play the men & shrinke not: let vs comfort our selues, for the Lorde is with vs our helper, and fighteth for vs. The Lord is (sayth he) with you when you be with him, and when you seeke him he will be found of you: and againe, when you forsake him, he will forsake you.

Wherfore we ought not to be dismaid or discourage our selues, but rather to be of good comforte: not to be sad but merry: not sorrowful, but ioyfull, in that God of his good∣nesse will vouchsafe to take vs as his beloued children, to subdue our sinful lustes, our wretched flesh and bloud vn∣to his glory, the promoting of his holy word, and edifying of his church. What if the earthly house of this our habita∣tion (Paule meaning the body) be destroyed?* 4.37 We know as∣suredly we shall haue a buildinge of God not made wyth handes, but euerlasting in heauen,* 4.38 with such ioyes as faith taketh not, hope toucheth not, nor charitye apprehendeth not. They passe all desires and wishes. Gotten they maye be by Christ, esteemed they can not be. Wherefore the more affliction and persecution the woorde of God bringeth, the more felicitye and greater ioy abideth in heauen. But the worldly peace, idle ease, wealthy pleasure, and this present and pleasant transitory life and felicity, which the vngodly foolishly imagine to procure vnto themselues by persecu∣ting, and thrusting away the gospel, shall turne vnto theyr owne trouble, & at last vnto horrible destruction & mutati∣ons of realmes and countries,* 4.39 and after this life (if they re∣pent not) vnto their perpetuall infelicitie, perdition, and damnation. For they had rather with Nabal and his tem∣poral pleasures descend to the deuil, then with pore Christ and his bodely troubles, ascend vnto the kingdom of God his father. But an vnwise man (sayeth the Psalmist) compr••∣hendeth them not, neither doth the folish vnderstand them, 〈◊〉〈◊〉 these bloudy persecutors grow vp & florish like the flower and grasse in the field. But vnto this end do they so florish, that they might be cut downe & caste into the fire for euer. For, as Iob sayth: Their ioy lasteth but the twinkling of an eie, and death shall lie gnawing vpon them, as doth the flock•• vppon the pasture: yea the cruell worme, late repentaunce (as S. Marke sayeth) shall lie gnawing, tormenting, and accusing their wretched conscience for euermore.

Let vs therfore (good Christians) be constant in obey∣ing God rather then men. For although they slay our sin∣ful bodies (yea rather our deadly enemies) for Gods veri∣tie: yet they can not do it,* 4.40 but by Gods sufferance and good will, to his praise and honour, and to our eternall ioye and felicitie. For our bloud shed for the Gospel, shall preache it wyth more fruite and greater furtheraunce, then did oure mouthes, liues and wrytings: as did the bloude of Abell, Steuen, wyth many other moe. What though they laughe Christ & his worde to scorne, which sit in the chaire of per∣uerse pestilent scorners? To whome as to the wise Gen∣tiles of the world, the Gospel of Christ is but foolishnes, as it was to the Iewes a sclaunder and a stumblinge stone, whereat they now being fallen, haue prouoked the wrath and vengeance of God vpon them.

These are the dayes of vengeaunce (sayeth Luke) that all thinges wrytten may be fulfilled.* 4.41 And surely it shall be no lesse then a huge storme of euils that shal come vpō vs, because that a long and a cursed obstinate maliciousnes of vs, hath gone before, crying in the eares of the Lorde God of hostes, who so many times and so many wayes haue bene prouoked with the vnspeakeable richesse of his good∣nesse, his pacience, and long suffering, to amendement, and haue neuerthelesse contemned the same, and proceeded for∣ward to worse and worse, prouoking and stirring the pre∣sence of Gods maiestie vnto anger.

Now therfore sayth God by the mouth of his prophet: I wil come vpon thee, and I will send my wrath vpon thee:* 4.42 vpon thee (I say) O Englande, and punish thee according to thy wayes, and rewarde thee after all thyne abhominations.* 4.43 Thou hast kindled the fire of Gods wrath, and hast stirred vp the coales. For thou waste once lightned, and hadst ta∣sted of the heauenly gifte, and wast become partaker of the holy ghost, & haddest tasted of the good word of God: Yea, it is yet in thy mouth, sayth the Prophet. Alas O Englād, thou knewest thy Lorde and maisters wil, but diddest no∣thing thereafter:* 4.44 Thou must therefore (sayeth hee) suffer many stripes, and many sharpe strokes, and walke on in the glit∣tering and hot flame of thine owne fire, and in y^e coles that thou hast kindled. This commeth to thee from my hande, saith the Lorde: namely: That thou shalt sleepe in sorrowe, yea euen so thou shalt. The plain truth telleth the tale, the im∣mutable iustice of the euerliuing God, and the ordinarie course of his plagues from the beginning confirmeth the same. The ioy of our heart (sayeth Ieremie) is gone,* 4.45 oure glory is fallē away, our mery singing is turned into mour¦ning, the garland of our head is fallen, Alas and weale a∣way that euer we sinned so sore: Wo worth all abhomina∣tions and wickednesse: wo woorth cloked hypocrisie: woe worth our carnall liberty: wo worth our most cursed ido∣latrie. For because of these things, sayth the Lorde, ye shall perish with sword, hunger, and pestilence.

Wherfore, let all the wicked enemies of Christe, and all y^e vnbeleuers, look to be tormented and vexed with al hel∣lish furies, and cleane wythout hope at Gods accompting day, which know not God in Christ to be their very righ∣teousnesse, their life, their onely saluation & alone sauiour, nor beleeue not in him. They must, sayth S. Iohn, needes abide and pearish wyth their sinnes in death and in eter∣nall damnation. But we be the children of Saintes, as the

elder Toby did aunswer, and looke for an other life, which God shall geue to all them which chaunge not theyr faith, nor shrinke not from him. Reioyce therefore ye Christian afflicted brethren, for they can not take our soules and bo∣dies out of the handes of the almighty,* 4.46 which be kept as in the bosome of our most swete and louing father, and if we abide fast in Christ, and turn not away like weathercocks, surely we shall liue for euer, Christ affirmeth the same, say∣ing:* 4.47 My sheepe heare my voyce, I knowe them, they hearken vn∣to me and to no straungers, and I geue them euerlasting life, for they shall not be lost, nor no manne shall plucke them oute of my handes: no nor yet this flattering world with all his vaine pleasures, nor any tyranne with his great threates & stout bragges can once mooue them oute of the way of eternall life.* 4.48 What consolation and cōfort may we haue more plea∣sant and effectuous then thys (God is on our side, & figh∣teth for vs: he suffereth, he smarteth, and is afflicted wyth vs. As the world can doe nothing against his might, ney∣ther in taking away, or diminishing of his glory, nor put∣ting him from his celestiall throne: so can it not harme nor hurte any one of hys children without his good will. For we are members of his body, oute of hys fleshe and of hys bones,* 4.49 and as deare to him as the apple of his eye.

Let vs therefore with an earnest faith, set fast hold and sure feeling vpon the promises of God in the gospell, & let vs not be sundred from the same by any temptation, tribu∣lation, or persecution. Let vs consider the verity of God to be inuinsible,* 4.50 inuiolable & immutable, Promising and ge∣uing vs his faithfull souldiours life eternal. It is he onely that hath deserued it for vs: it is his onely benefite, & of his only mere mercy, & vnto him only must we render thāks. Let not therefore the vaine fantasies and dreames of men, the foolish gauds and toyes of the world, nor the crafty de∣lusions of the deuil, driue and separate vs from our hope of the crowne of righteousnes, that is layd vp in store for vs against the last day. Oh that happy and merry last day, I meane to the faithfull,* 4.51 when Christ by his couenaunt shall graunt and geue vnto them that ouercome and keepe hys woordes to the ende, that they may ascend and sitte in seate with him, as he hath ascended & sitteth on throne with hys father. The same body and soule that is now wyth Christ afflicted,* 4.52 shall then be with Christ glorified: now in y^e but∣chers hands as shepe apoynted to die, then sitting at Gods table with Christ in his kingdom, as Gods honorable and deare children: where we shall haue for earthly pouertie, heauenly riches, for hūger and thirst, saturitie of the plea∣sant presence of the glory of God, for sorrowes, troubles, and colde yrons, celestiall ioyes, and the company of aun∣gels, and for a bodely death, life eternal. Oh happy soules, Oh precious death and euer more blessed: right dear in the eyes of God,* 4.53 to you the spring of the Lord shal euer be flo∣rishing. Then (as sayth Esay:) the redeemed shal returne and come againe into Sion, praising the Lorde, and eternall mercies shalbe ouer their heads: they shall obtaine mirth and solace: sor∣rowe and woe shalbe vtterly vanquished: yea I am he, sayeth the Lord, that in all things geueth you euerlasting conso∣lation. To whom with the Father, and the holy Ghost, be glory and praise for euer. Amen.

Robert Samuel.

An other letter wrytten to the Christian con∣gregation, by Robert Samuel, wherein he decla∣reth the confession of his faith.

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

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

* 4.54COnsidering with my selfe these pearillous times, pearishing daies▪ and the vnconstante and miserable state of man, the de∣cay of our faith, the sinister reporte and false sclaunder of Gods most holy word, these vrgent causes in conscience do constraine me to confesse and acknowledge my faith and meaning in Chri∣stes holy Religion, as S. Peter teacheth me, saying: be readye al∣wayes to geue an aunswere to euerye man that asketh you a rea∣son of the hope that is in you, and that with meekenes and feare, hauing a good conscience, that when they backbite you as euill doers▪ they may be ashamed, for asmuche as they haue falsly accu∣sed your good conuersation in Christ.

As touching my doctrine, for that little talent that God hath geuen mee, God I take to recorde, mine owne conscience and mine auditorie knoweth, that I neither in doctrine nor maners, willingly taughte any other thinge then I receiued of the holye Patriarckes, Prophetes, Christe and hys Apostles. For it were not onely sinne, but also the verye parte of a cursed miscreant, to denye, to be lye, or betraye the innocencye of that heauenlye doctrine, or to bee ashamed to confesse and stande to the de∣fence of the same, seeing that Christe planted it with hys moste precious bloude: and all good menne haue more esteemed the true and infallible woorde of GOD, then all thys transitorye worlde, or their owne mortall liues.* 4.55 And I beleeue this doctrine of the Patriarkes, Prophetes, Christe and his Apostles to be suffi∣cient and absolutely perfecte to instructe and teache mee, and all the holy Church, of our dueties towardes God, the Magistrates, and our neighbours

Firste, and principallye I do assuredly beleeue wythout any doubting, that there is one Deitie or Diuine essence, and infinite substaunce. which is both called, and is in dede God euerlasting, vnbodilye, vnpartible, vnmeasurable in power, wisedome, and goodnesse, the maker and preseruer of all thinges,* 4.56 as well visible as inuisible: and yet there be three distincte persones, all of one Godheade or Diuine beynge, and all of one power, coequall, consubstantiall, coeternell, the Father, the Sonne, and the holye Ghoste.

I beleeue in God the Father Almightie &c.* 4.57 As touching God the Father of heauen, I beleeue as muche as holye Scripture tea∣cheth mee to beleeue. The Father is the firste persone in Trinitie, first cause of our saluation, which hathe blessed vs with all maner of blessinges in heauenly thinges by Christe: whych hathe cho∣sen vs before the foundations of the worlde were layde, that wee shoulde be holye and wythout blame before hym: who hath pre∣destinate vs and ordained vs to bee his childrenne of adoption,* 4.58 thorough Christe Iesu. In hym, as it is sayde, we liue, wee mooue and haue oure being: he nourisheth, feedeth, and geueth meate to euery creature.

And in Iesus Christe his onely sonne our Lorde.* 4.59 I beleue that the woorde, that is the Sonne of God the seconde person in Tri∣nitie, did take mannes nature in the wombe of the blessed Vir∣gine Marie: So that there be in hym two natures, a Diuine na∣ture, and an humaine nature, in the vnitie of parson inseparable,* 4.60 conioyned and knitte in one Christe, truely God and truely man, the expresse and perfecte Image of the inuisible God,* 4.61 wherin the will of God the Father shineth apparantly, and wherein man, as it were in a glasse, may beholde what he ought to doe, that he maye please God the Father.

Borne of the Virgine Marie: truelye sufferinge his Passion, crucified, deade and buryed, to the entent to bring vs againe in∣to fauoure wyth God the Father almightie, and to be a sacrifice, hoste and oblation, not onely for originall sinne, but also for all actuall sinnes of the whole generation of mankinde. For all the woorkes, merites, deseruings, doinges,* 4.62 and obedience of man to∣wards God, althoughe they be done by the spirite of God, in the grace of God, yet being thus done, be of no validitie, worthine, nor merite before God, except God for his mercy and grace, ac∣coumpte them woorthye for the woorthinesse and merytes of Christ Iesus.

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

I beleue in the holy Ghost, coequall with God the Father and the Sonne, and proceeding from them bothe: by whose vertue, strength and operation, the true Catholicke Church, which is the Communion and societie of Saintes, is guided in all truthe & ve∣ritie, & kept frō al errors & fals doctrine, the deuill, & all power of sinne. Which Church is sanctified and halowed with the preci∣ous bloude, and spirite of our Lorde Iesus Christe:* 4.63 whiche hathe also her signe and mark, that she heareth and foloweth the voice of her only and true pastour Christ, and no strangers. This church also is the house of God, the congregation of the liuing God, the piller of truth, the liuely body of Christe, a Church both in name and in deede.

I beleue the remission of sinnes, by the only meanes and me∣rites of Christes death & passion:* 4.64 who made vnto vs of God that onely sacrifice and oblation offered once for all and for euer, for all them that be sanctified.

I beleue the resurrection of the body, whereby in the last day al men shal rise again from death, the soules ioyned againe to the bodies, the good to euerlasting life,* 4.65 the wicked to euerlasting pain and punishmēt. And nothing may more certainly stablish & con∣firme our faith, that we shall rise againe immortal both in body & soule, thē the resurrection of Christ our Sauiour, and first fruites of the deade. Nowe that Christe our head is risen, we beynge hys body and members, must follow our head. Death, hell, and sinne, cannot sunder nor plucke vs from him. For as the Sonne can not be deuided nor sundred from the Father, nor the holy Ghost frō them bothe, no more maye wee beinge the faithfull members of Christ, be separated from Christ. And for a confirmation of our resurrection,* 4.66 Christ would be seene after his resurrection in hys most glorious body, his woundes being handled and felte, spea∣king and teaching, eating and drinking▪ &c. Wee looke (sayeth S. Paul) for Iesus Christ our Sauiour, which shall trāsfigure our vile bodies, & conform them to his glorious body by the same power

and vertue, wherwith he is able to subdue all things: euen like as the graine of wheate sowen in the grounde, is first putrified and brought as into a thing of noughte, yet after that it springeth vp freshly with a more goodly colour, forme and beautie then it had before The body is sowne in corruption,* 4.67 and riseth in incorrup∣tion: it is sowen in dishonour, and riseth in honour.

Thus I verely know, and assuredly beleue the resurrection of oure bodies,* 4.68 and to haue life eternall by Christ, and for Christes sake. Verely, verely, I say vnto you (sayth Christ,) he that heareth my woorde, and beleeueth on him that sent me, hath euerlasting life,* 4.69 and shall not come into damnation, but is escaped frō death to life. It is Christe that died once for oure sinnes, and is risen a∣gaine, neuer more to die: it is he that swallowed vp death, & hath cast it vnder his feete for euer. What now can death do vnto vs? Verelye nothing els,* 4.70 but for a little time separate oure precious soules from oure wretched bodies, that diuine substaunce from a masse of sinne, that eternall life from a body of death, and so send our soules oute of this miserable, wretched and sorrowfull lyfe, combred with all calamities, vnto that moste blessed felicitie and ioyes eternall.

* 4.71As concerning the holy and reuerende Sacraments of Chri∣stes Churche, which be in number two, the Sacrament of Bap∣tisme, and the Supper of the Lord, I beleeue them to be as S. Paul calleth them, confirmations or seales of Gods promises, whiche haue added to them a promise of grace,* 4.72 and therfore they are cal∣led visible signes of inuisible grace.

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

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

The other Sacrament which is the supper and holy Maundie of our Sauiour Christ,* 4.73 whereby the church of Christ is knowen, I beleeue to be a remembraunce of Christes death and passion, a seale and confirmation of his moste precious bodye geuen vnto death, euen to the vile death of the crosse, wherewith wee are re∣deemed and deliuered from sinne, death, hell, and damnation, It is a visible woorde, because it worketh the same thing in the eyes, which the worde worketh in the eares. For like as the worde is a meane to the eares, whereby the holy Ghost mooueth the heart to beleue, Romanes 10. so this sacrament is a meane to the eyes, whereby the holy Ghost moueth the hart to beleue:* 4.74 it preacheth peace betweene God and man: it exhorteth to mutuall loue and all godly life, and teacheth to contemne the world for the life to come, when as Christ shall appeare, which now is in heauen, and no where els as concerning his humane body.* 4.75

Yet do I beleeue assuredly that his very body is present in his moste holy Supper at the contemplation of oure spirituall eyes,* 4.76 and so verely eaten with the mouth of our faith. For as soone as I heare these most comfortable and heauenly woordes spoken and pronoūced by the mouth of the Minister. This is my body which is geuen for you, when I heare (I say) this heauenly harmonie of Gods vnfallible promises and truthe: I looke not vppon, neyther doe I beholde breade and wine: for I take and beleue the wordes simply and plainly,* 4.77 euen as Christe spake them. For hearing these wordes, my senses be rapt and vtterly excluded: for faith whole∣ly taketh place, and not flesh nor the carnall imaginations of our grosse, fleshly, and vnreuerent eating after the maner of our bo∣dily foode whiche profiteth nothinge at all, as Christe witnesseth, Iohn 6 but with a sorrowfull and wounded conscience, an hun∣gry and thirsty soule, a pure and faithfull mind do fully embrace, beholde and feede, and looke vppon that most glorious body of Christ in heauen, at the right hande of God the father, very God and very man, which was crucified and slaine, and his bloud shed for our sinnes, there nowe making intercession, offering and ge∣uing his holy body for me,* 4.78 for my body, for my raunsome, for my full price and satisfaction, who is my Christ and all that euer hee hath: and by this spirituall and faithfull eating of this liuelye and heauenlye breade,* 4.79 I feele the moste sweete s••ppe and taste of the fruites, benefites, and vnspeakeable ioyes of Christes deathe and passion fullye disgested into the bowelles of my soule. For my minde is quieted from all worldly aduersities, tormoylinges, and trouble: my conscience is pacified from sinne, deathe, hell, and damnation: my soule is full, and hathe euen enough, and will no more: for all things are but losse, vile dounge and drosse, vayne vanitie, for the excellent knowledge sake of Christ Iesu my Lord and Sauiour.

Thus nowe is Christes flesh my very meate in deede, and hys bloud my very drinke in deede,* 4.80 & I am become flesh of his flesh, and bone of his bones. Nowe I liue, yet not I, but Christe liueth in me:* 4.81 yea I dwell in him, and he in mee: for thorough faithe in Christe, and for Christes sake we are one, that is, of one consente, minde▪ and fellowshippe with the Father, the Sonne and the hol Ghost. Iohn 17. Thus am I assured and fullye perswaded, and on this rocke haue I builded by Gods grace, my dwelling and re∣sting place for body and soule, life and death. And thus I commit my cause vnto Christe the righteous and iust iudge, who will an other day iudge these debates and controuersies: whome I hum∣bly beseeche to cast his tender and mercifull eyes vppon the af∣flicted and ruinous Churches, and shortly to reduce them into a godly and perpetuall concorde. Amen.

Thus do I beleeue, and this is my faith and my vnderstanding in Christ my Sauiour, and his true and holy religion. And thys whosoeuer is ashamed to doe among this adulterous and sinne∣full generation, of hym shall the sonne of man be ashamed,* 4.82 when he commeth in the glory of his father with the holy Angels.

Robert Samuel.

William Allen, Martyr.

NExt after the suffering of Robert Samuel,* 4.83 aboute the beginning of September, was burned William Al∣len in Walsingam, labouring man, seruaunte sometime to Iohn Houghton of Somerton. He being broughte before the Bishop, and asked the cause why he was imprisoned: aunsweared, that he was put in prison, because he woulde not followe the Crosse, saying that he woulde neuer go on Procession.

Then being willed by the Bishoppe to returne againe to the Catholicke Churche, he aunsweared, that he would turne to the Catholicke Churche, but not to the Romishe Church, and said, that if he saw the King and Quene,* 4.84 and all other folowe the crosse, or kneele downe to the crosse, he would not. For the which, sentence of condemnation was geuē against him, the 12. of August, and he burned at Wal∣singham about the beginning of September, who decla∣red suche constancie at hys Martyrdome, and hadde suche credite wyth the Iustices, by reason of hys vprighte and well tried conuersation among them, that he was suffered to goe vntied to hys suffering, & there being fastened with a chaine, stoode quietly without shrinking, vntill he dyed.

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

ROger Coo broughte before the Bishop,* 4.85 first was asked why he was imprisoned.

Coo·

At the Iustices commaundement.

Bishop.

There was some cause why.* 4.86

Coo.

Heere is my accuser, let hym declare.

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

Bish.

Then the Bishop sayde that he thought he had trans∣gressed a lawe.

Coo.

But Coo answered that there was no law to trans∣gresse.

Bish.

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

Coo.

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

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

Coo.

When Coo heard him say so, he sayde:* 4.87 I pray you my Lord, let him sit downe and examine me him selfe.

Bish.

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

Coo.

He aunswered him, that the Bishoppe of Rome had chaunged Gods ordinaunces,* 4.88 and geuen the people bread and wine in the steade of the Gospell, and the beliefe of the same.

Bish.

Howe prooue you that.

Coo.

Our Sauiour sayde: My fleshe is meate in deede, and my bloude is drinke in deede. He that eateth my fleshe,* 4.89 and dryn∣keth my bloud, abideth in me, and I in him, and the breade and wine doth not so.

Bish

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

Coo.

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

Bish.

You haue sayde the truth.

Coo.

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

Bish.

How prooue you that?

Coo.

It is written in the 2. of the Acts. Then the Bish. chaplayne sayd it was true.

Bish.

The Bish. asked hym if he could his beliefe.

Coo.

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

Bish

Is not the holy church to be beleeued also?

Coo.

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

Bish.

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

Coo.

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

Bish.

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

Coo.

* 4.90It is written that after Christ hath suffred: There shal come a people with the Prince that shal destroy both Citie and Sanctuary. I pray you shew me whether this destruction was in my fathers tyme, or now?

Bish.

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

Coo.

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

Bish.

* 4.91Whether they agree with the worde of God or not, we be bound to obey them, if the kyng were an Infidel.

Coo.

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

Bish.

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

Coo.

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

Bish.

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

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

* 4.92This Roger Coo, an aged father, after his sundry trou∣bles and conflictes with his aduersaries, at length was committed to the fire at Yexford in the countie of Suffolk, where he most blessedly ended his aged yeares. An. 1555. Mens. Septemb.

¶Thomas Cobbe of Hauerhill, butcher, Martyr.

OUer and besides this foresayd Roger Coo, Wil. Allen, Iames Abbes of Stokennayland,* 4.93 Robert Samuell and other moe, in the same yeare vpon the 12. of August, was also with them condemned Thomas Cobbe of Ha∣uerhill Butcher, executed in the moneth of September a∣foresayd. Who beyng brought and examined by Michaell Dunnyngs the bloudy Chauncellour of Norwich, first whether he beleeued that Christ is really and substantial∣ly in the Sacrament of the aultar, aunswered that the bo∣dy of Christ borne of the blessed virgin was in heauē, and otherwise (he sayd) he would not aunswere, because hee had read it in the Scripture,* 4.94 that Christ did ascende, and dyd neuer descend since, and therefore sayd that he had not learned in the Scripture, that Christ should be in the Sa∣crament.

Furtheymore, beyng demanded whether he would o∣bey the lawes of the realme of England,* 4.95 made for the vni∣tie of fayth, or no, he aunswered that his body should be at the King and Queenes commaundement so farre as the law of God would suffer. &c. In fine the sayd Tho. Cobbe beyng condemned the same xij. day of August, with the o∣ther his fellowmartyrs, was burned in the towne of Tet∣ford. An. 1555. Mens. Septemb.

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

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

• ...George Catmer, of Hyth.
• ...Robert Streater, of Hyth.
• ...Anthony Burward, of Calete.
• ...George Brodbridge, of Bromfield.
• ...Iames Tutty, of Brenchley.

Who vppon the 3. day of August were brought before Thornton the foresaid Bish. of Douer and his complices,* 4.96 and there were both iointly and seuerally examined vpon certaine Articles, touching the Sacrament of their aultar, auricular confession, and other such lyke.

To the which the sayd Catmer (being first examined) made aunswere on this wise:* 4.97 Christ (quoth he) sitteth in heauen on the right hand of God the Father, and therefore I do not beleue him to be in the Sacrament of the aultar: but he is in the worthy receiuer spiritually, & the Sacra∣ment as you vse it, is an abhominable Idoll.

Next vnto hym was called forth Rob. Streater:* 4.98 who beyng also asked whether he dyd beleue the reall presence of Christ in the Sacrament of the aultar, sayd, that he dyd not so beleeue: for you doe maintayne heresie and Idola∣try (quoth he) in that ye teach to worship a false God in the Sacrament, enclosed in a boxe. It is you that are the malignant Church: for in your Church there are twenty thyngs vsed agaynst the law of God.

The like obiection was articulate also against Antho∣ny Burward, who also sayd,* 4.99 that their Sacrament was made an Idoll.

After hym was George Brodbridge demanded what he sayd to those Articles. Who aunswered,* 4.100 that hee would not be confessed of a priest, because he could not forgeue his owne sinnes: and further sayd, that in the Sacrament of the aultar there is not the real body of our sauiour Christ, but bread geuen in the remembrance of him. Moreouer, as for your holy bread, your holy water, and your Masse, I do (quoth he) vtterly defie them.

And last of all did also Iames Tutty make & confirme their sayd former aunswers.* 4.101

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

[illustration]

*The burnyng of fiue Martyrs at Caunterbury.

* 4.102

¶Thomas Hayward and Iohn Goreway, Martyrs.

ALthough the rage and vehemency of this terrible per∣secution in Queene Maries dayes did chiefly lyght in London, Essex, Northfolke, Suffolke, and Kent,* 4.103 as hath bene partly already declared: yet notwithstandyng, be∣sides the same, we finde but fewe partes of this Realme from this fatall storme, but some good Martyrs or other there shed their bloud. And first to begin with the Dioces of Lichfield and Couentry,* 4.104 there we finde these two to bee condemned and also burned about the middest of the sayd month of September at the towne of Lichfield: whose names were Tho∣mas Hayward, and Iohn Goreway.

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

* 4.105VNto this present tyme and moneth of September, pertaineth also the memorable Martyrdome, of M. Rob. Glouer Gentleman, in the Diocesse of Lich∣field and Couentry. Of whose apprehensiō and troubles, because I cannot well entreate, but I must also intermixt some mention of his brother Iohn Glouer, for so much as this priuy Commission was chiefly sent downe for the said Iohn, and not for Rob. Glouer, (albeit it pleased almigh∣ty God, that Iohn escaped, and Rob. in his stead was ap∣prehended) I thought therefore in one story to comprehēd them both, in describing some part of their vertuous insti∣tution and order of lyfe, and first to begin with Iohn the eldest brother. Who beyng a Gentleman, and heyre to his father, dwellyng in the towne of Mancetor, was endued with fayre possessiōs of worldly goods, but yet much more plentifully enriched with Gods heauenly grace and in∣ward vertues. Which grace of God so working in him, he with hys two other brethren, Rob. and Wil. not onely re∣ceyued and embraced the happy light of Christes holy Go∣spell,* 4.106 but also most zealously professed, and no lesse diligēt∣ly in their liuyng & conuersation followed the same: much vnlike vnto our tablegospellers now adaies, Virtutem qui verba putant, vt lucum ligna, as Horace sayth.

And as touchyng this foresayde Iohn Glouer (who through his manifold afflictions, seemed to haue a deeper taste and contemplation of spirituall thyngs, ioyned with mortification from all worldly eares more then the other had) although sufficient relatiō be made before in our first edition to be seene, yet as concernyng his spirituall con∣flicts, and the Lordes gracious workyng in hym, because the consideration thereof,* 4.107 is both worthy of memory, and the example may worke experience peraduenture to the comfort of the godly, it shal not be hurtful to reherse some part of the same. So it pleased God to lay his heauy hand of inward afflictions and greuous passions vpon this mā that though he suffred not the paynes of the outward fire, as his brother and other Martyrs did: yet if we consider what inwardly in spirit and mynd this man felt & suffred,* 4.108 and that of so long tyme, he may well be counted with his brother Rob. for a Martyr, beyng no lesse desirous w^t hym of the same Martyrdome: yea, & in comparison may seme to be chronicled for a double Martyr.

For as the sayd Rob. was spedily dispatched with the sharpe and extreme torments of the fire in a short tyme,* 4.109 so this no lesse blessed Saint of God, what and how muche more greuous pangs, what sorrowfull tormentes, what boyling heates of the fire of hell in hys spirit inwardly he felt and sustayned, no speech outwardly is able to expresse. Being yong,* 4.110 I remember I was once or twise with him, who partly by hys talke I perceiued, and partly by myne owne eyes saw to be so worne and consumed by the space of fiue yeares, that neither almost any brookyng of meate, quietnes of sleepe, pleasure of lyfe, yea and almost no kynd of senses was left in hym. And doubtlesse I haue greatly wondered oftentymes at the meruailous workes and o∣peration of Christ shewed vpon hym, who vnlesse he had relieued betymes his poore wretched seruant so far worne, with some opportune consolation, now and then betwixt, it could not possible bee, that he should haue susteined so vntollerable paynes and tormentes.* 4.111 And yet the occasion thereof was not of so great moment and weight. But this we see common among holy & blessed men, how the more deuout and godly they are, hauing the feare of God before their eyes, the more suspition and mistrust they haue of thē selues: whereby it commeth to passe, that often they are so terrified & perplexed with small matters, as though they were huge mountains: where as contrary others there be, whom most hainous & very sore crimes in deed do no∣thyng touch or stirre at all.

* 4.112The occasion of this was, that he beyng first called by the light of the holy spirit to the knowledge of the gospell, and hauyng receiued a wonderous sweet feeling of Chri∣stes heauenly kyngdom, his mynd after that fallyng a lit∣tle to some cogitation of his former affayres belongyng to hys vocation, began by & by to misdoubt hymselfe vpō the occasion of these words written in the 7. to the Hebrues: For it cannot be that they which were once illumined,* 4.113 and haue tasted the heauenly gift, &c. Upon the consideration of which words he fully perswaded himselfe, that he had sinned ve∣rely against the holy Ghost: euen so much, that if hee had bene in the deepest pit of hell, he could almost haue dispai∣red no more of hys saluation. Here redily euery good man may iudge of hymselfe, what terrors, boylings, & conuul∣sions turmoiled in the meane tyme in his wofull brest: al∣though it be hard for any mā to iudge the greuousnes ther∣of, vnlesse he which hath experience of the lyke.

In comparing now the torments of all Martyrs with his paynes, I pray you what paynes, punishment,* 4.114 and flames would not he willingly haue suffered, to haue had some refocillation and tyme of refreshyng? Who in suche intollerable griefes of mynd, although he neyther had nor could haue any ioy of hys meate, yet was he compelled to eate against hys appetite, to the end to differre the tyme of his damnation, so long as he might, thinking with hym∣self no lesse, but that he must needs be thrown into hell, the breth beyng once out of the body. Albeit Christ he thought did pity hys case, and was sory for hym: yet he could not (as he imagined) helpe, because of the veritie of the word, which sayd: It cannot be, &c.* 4.115

And this I rehearse of hym not so much to open hys wounds and sorrowes,* 4.116 as for that by his example all wee with hym may glorifie the sonne of God, who suffereth none to be tempted aboue hys strength, but so tempereth and seasoneth the asperitie of euyls, that what seemeth to vs intollerable, not onely he doth alleuate the same, that we may beare it, but also turneth it to our further commo∣ditie then we can thinke. Which well appered in this good seruaunt of God, in no man more. Who albeit (as we haue sayd) suffred many yeres so sharpe temptations & strong buffetyngs of Sathan: yet the Lord,* 4.117 who graciously pre∣serued hym all the whyle, not onely at last did rid him out of all discomfort, but also framed hym thereby to such mor∣tification of lyfe, as the lyke lightly hath not bene seene, in such sort as he beyng lyke one placed in heauen alredy and dead in this world, both in word and meditation led a life altogether celestiall, abhorryng in hys mynd all prophane doyngs. Neither was his talke any thyng discrepant frō the fruits of his lyfe, throwyng out neuer any idle, vyle, or vayne language. The most part of hys landes he distri∣buted to the vse of hys brethren, and committed the rest to the guidyng of hys seruauntes and officers, whereby the more quietly he myght geue hymselfe to hys godly study, as to a continuall Saboth rest. This was about the latter end of K. Henries raigne, and continued a great part of the tyme of K. Edward 6.

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

For as soone as the Maior of Cauentry had receyued the Byshops letters for the apprehendyng of M. Iohn Glouer, he sent forthwith a priuy watchword to the sayde Iohn to conuey away hymselfe. Who with hys brother William, was not so soone departed out of hys house:* 4.118 but that yet in sight of the shiriffe and other, the serchers came and rushed in to take hym, accordyng to the bishops com∣mandement.

But when the sayde Iohn could in no place be found, one of the Officers goyng into an vpper chamber, founde there Robert the other brother lying on hys bed: & sicke of a long disease, who was by hym incontinent brought before the Shiriffe. Which Shiriffe notwithstandyng fa∣uouryng Robert and hys cause,* 4.119 would in deed fayne haue dismissed hym, and wrought what meanes he could, say∣ing, that he was not the man for whome they were sent: Yet neuerthelesse beyng feared wich the stoute wordes of the officer contendyng with hym to haue hym stayed tyll the bishops commyng, he was constrained to cary him a∣way agaynst his will, and so layed hym fast while the Bi∣shop came. And thus much by the way of preamble first concernyng the woorthy remembraunce of maister Iohn Glouer.

Now to enter the matter which principally we haue in

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

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

¶To my entirely beloued wyfe Mary Glouer.

* 4.120THe peace of conscience which passeth all vnderstāding, the sweete consolation, comfort, strength, and boldnes of the holy Ghost be continually encreased in your heart, thorough a feruent, earnest, and stedfast fayth in our most deare and onely Sauiour Iesus Christ, Amen.

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

These your letters, and the hearing of your most godly procedings and constant doyngs from tyme to time, haue much relieued and comforted me at all tymes, & shall be a goodly testimony with you at the great day, against many worldly and dainty dames, which set more by theyr owne pleasure and pelfe in this world, then by Gods glory, litle regarding (as it appeareth) the euerlasting health of their owne soules or others.* 4.121 My prayer shalbe whilest I am in this world, that god which of his great mercy hath begun hys good worke in you, will finishe it to the glory of his name, and by the mighty power & inspiration of his holy spirit so strengthen, stablish, and confirme you in all hys wayes to the ende, that we may together shew foorth hys prayses in the world to come, to our vnspeakable consola∣tion euerlastingly. Amen.

So long as God shall lend you continuaunce in this miserable world, aboue all things geue your self continu∣ally to prayer,* 4.122 lifting vp as S. Paule saith, cleane or pure hands without anger, wrath, or doubtyng, forgeuing (as he sayth also) if you haue any thyng agaynst any man, as Christ forgeueth vs. And that we may bee the better wil∣lyng to geue, it is good often to call to remembraunce the multitude & greatnesse of our owne sinnes, which Christ daily and hourely pardoneth and forgeueth vs, and then we shall, as S. Peter affirmeth, be ready to couer and hide the offences of our brethren, bee they neuer so many. And because Gods word teacheth vs,* 4.123 not only the true maner of praying, but also what we ought to do or not do in the whole discourse and practise of this lyfe, what pleaseth or displeaseth God, and that, as Christ sayth, The worde of God that hee hath spoken shall iudge in the last day:* 4.124 let your prayer bee to this ende specially, that God of hys great mercy would open and reueale more and more dailye to your hart, the true sense, knowledge and vnderstandyng of his most holy word, and geue you grace in your liuyng, to expresse the fruits thereof.

And for as much as it is, as the holy Ghost calleth it, the word of affliction, that is, it is seldom without hatred, persecution,* 4.125 peril, danger of losse of lyfe and goods, & what so euer semeth pleasaunt in this world, as experience tea∣cheth you in this tyme: call vpon God continually for his assistaunce alwayes, as Christ teacheth, castyng your ac∣compts what it is like to cost you, endeuoring your selfe, thorough the helpe of the holy Ghost, by continuaunce of prayer, to lay your foundation so sure, that no storme or tempest shalbe able to ouerthrow or cast it down: remem∣bring always (as Christ saith) Lothes wyfe,* 4.126 that is, to be∣ware of looking backe to that thyng that displeaseth God. And because nothing displeaseth God so much as Idola∣try, that is, false worshipping of God, otherwise then hys word commandeth: looke not backe (I say) nor turne not your face to their Idolatrous and blasphemous massing, manifestly against the word,* 4.127 practise & example of Christ: as it is most manifest to all that haue any taste of the true vnderstandyng of Gods word, that there remayneth no∣thing in the church of England at this present, profitable or edifieng to the church and congregation of the Lord, all things beyng done in an vnknowen tong, contrary to the expresse commandement of the holy Ghost.

They obiect that they be the church,* 4.128 and therefore they must be beleued. My aunswer was, the Church of GOD knoweth and reknowledgeth no other head but Iesus Christ the sonne of God, whome ye haue refused & chosen the man of sinne, the sonne of perdition, enemy to Christ, the deuils deputy and lieuetenant, the Pope.

Christes church heareth, teacheth, and is ruled by hys word, as he sayth:* 4.129 My sheepe heare my voyce If you abyde in me, and my word in you, you be my Disciples. Their Church repelleth Gods word, and forceth all men to followe their traditions.

Christes Churche dare not adde or diminish, alter or change his blessed Testament: but they bee not afrayd to take away all that Christ instituted, and go a whoryng (as the Scripture saith) with their owne inuentions,* 4.130 Et laeta∣ri super operibus manuum suarum. i. To glory and reioyce in the workes of their owne hands.

The Church of Christ is, hath bene,* 4.131 and shall be in all ages vnder the Crosse, persecuted, molested and afflicted, the world euer hating thē, because they be not o•• y^e worlde. But these persecute, murther, slay and kil such as professe the true doctrine of Christ, be they in learning, liuing, con∣uersation and other vertues neuer so excellent.

Christ & his church reserued the triall of their doctrine to the worde of God,* 4.132 and gaue the people leaue to iudge therof by the same worde, Search the Scriptures: But thys church taketh away the word from the people, & suffereth neither learned nor vnlearned, to examine or prooue their doctrine by the word of God.

The true church of God laboureth by all means to re∣sist & withstand the lusts, desires, & motions of the world,* 4.133 the flesh, and the deuil. These for the most part geue them∣selues to all voluptuousnes, & secretly commit such things which (as S. Paul sayth) it is shame to speake of.

By these and such like manifest probations they do de∣clare themselues to be none of the church of Christ,* 4.134 but ra∣ther of the sinagoge of Sathan. It shal be good for you of∣tentymes to conferre & compare their procedings and do∣ings, with the practise of those whō the word of God doth reach to haue bene true members of the church of God, & it shal worke in you both knowledge, erudition, & boldnes to withstand with suffering, their doyngs. I likened them therfore to Nemrod, whom the scripture calleth a mighty hunter, or a stout champion, telling them that that which they could not haue by the worde, they would haue by the sword, & be the church whether men will or no, and called them with good conscience, as Christ called their forefa∣thers, the children of the deuill: and as their father the de∣uill is a lyer and murtherer, so their kingdom and church (as they call it) standeth by lying and murtheryng.

Haue no fellowship with them therfore my dere wife, nor with their doctrine and traditions, lest you be parta∣ker of their sinnes, for whom is reserued a heauy damna∣tion, without speedy repentaunce. Beware of such as shal aduertise you somethyng to beare with the world as they do, for a season. There is no dallying with gods matters: It is a fearefull thing (as S. Paule sayth) to fall into the handes of God. Remember the prophet Helias,* 4.135 Why halt you on both sides? Remember what Christ sayth: Hee that putteth hys handes to the plough, and looketh backe, is not worthy of mee.* 4.136 And seyng God hath hetherto allowed you as a good soul∣dior in the forward, play not the coward,* 4.137 neither drawe backe to the rereward. S. Iohn numbreth among them y^t shall dwell in the fiery lake, such as be fearefull in Gods cause. Set before your eyes alwayes the examples of such as haue behaued themselues boldly in gods cause, as Ste∣uen, Peter, Paul, Daniel, the three children, the widowes sonnes, and in your days, Anne Askew, Laurence Saun∣ders, Iohn Bradford, with many other faythfull witnes∣ses of Christ. Be not afrayd in nothyng (sayth Saint Paule) of the aduersaries of Christes doctrine,* 4.138 the which is to them the cause of perdition, but to you of euerlasting saluation. Christ commandeth the same, saying: Feare them not. Let vs not follow the example of him which asked tyme first to take leaue of hys friends. If we so doe, we shall finde fewe of them that wil encourage vs to go forward in our busines, please it God neuer so much. We read not that Iames and Iohn, Andrew and Symon, when they were called, put of the tyme till they had knowen their fathers and friends pleasure. But the Scripture sayth, They forsooke all,* 4.139 and by and by followed Christ. Christ likened the kingdom of God to a precious perle, the which whosoeuer findeth, selleth al that he hath for to buy it. Yea, whosoeuer hath but a little taste or glimmering how precious a treasure the kingdom of heauen is, will gladly forgo both life & goods for the ob∣tainyng of it. But the most part now a dayes bee lyke to

Esopes cocke, which when he had found a precious stone, wished rather to haue found a barley corne. So ignorant be they how precious a iewell y^e word of God is, that they choose rather the thyngs of this world, which beyng com∣pared to it,* 4.140 be lesse in value then a barley corne.

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

But these and such lyke, I thanke my heauenly father (which of his infinite mercy inspired me with hys holye Ghost,* 4.141 for his sonnes sake my onely Sauiour and redee∣mer) preuailed not in me: but when I had by the won∣derfull permission of God, fallen into their handes, at the first sight of the Shiriffe, nature a little abashed: yet ere euer I came to the prison, by the workyng of God & tho∣rough his goodnes feare departed. I sayd to the Shiriffe at his comming vnto me: What matter haue you maister Sheriffe to charge me withall? He aunsweared: you shall knowe when you come before the maisters: and so taking me with him, I looked to haue bene broughte before the maisters,* 4.142 and to haue heard what they could haue burde∣ned me withall: but contrary to my expectation, I was committed foorthwith to the Iaile, not being called to my aunswere, little iustice being shewed therein. But the lesse iustice a man finedeth at their hands, the more consolation in conscience shall he finde from God: for whosoeuer is of the world, the world will loue hym.

After I came into prisone, & had reposed my selfe there a while,* 4.143 I wept for ioy and gladnes my belly full, musing muche of the great mercies of God, and (as it were) saying to my selfe after this sort: O Lorde who am I, on whome thou shouldest bestowe thus thy great mercye, to be num∣bred among the Saintes that suffer for thy Gospels sake? And so beholding and considering on the one side my im∣perfection,* 4.144 vnablenesse, sinnefull misery, and vnwoorthi∣nesse, and on the other side the greatnesse of Gods mercye, to be called to so high promotion, I was, as it were ama∣zed and ouercome for a while with ioy and gladnesse, con∣cluding thus with my selfe in my heart: O Lord thou she∣west power in weakenesse, wisedome in foolishnesse, mer∣cy in sinfulnes: who shall let thee to choose where & whom thou wilt. As I haue zealously loued the confession of thy woord, so euer thought I my selfe to be most vnworthy to be partaker of the affliction for the same.

* 4.145Not long after, came vnto me M.W. Brasbrige, M.C. Phinees, M.N. Hopkins, traueling with me to be dis∣missed vpon bondes. To whome my answere was (to my remembraunce) after this sorte: For as much as the Mai∣sters haue imprisoned me, hauing nothing to burden mee with all, if I should enter into bondes, I should in so do∣ing accuse my selfe: and seeing they haue no matter to laye to my charge, they may as well let me passe w^tout bondes, as wyth bondes.

Secondarily, if I shall enter bondes, couenaunt, and promise to appeare, I shall do nothing but excuse, colour, and cloke their wickednesse, and endanger my selfe neuer∣thelesse,* 4.146 being bound by my promise to appeare. They al∣leaged many worldly perswasions vnto me to auoide the present perill, & also how to auoid the forfeiture, if I brake promise. I sayde vnto them I had cast my penywoorth by Gods help. They vndertooke also to make the bond easie.

And when they were somewhat importune, I sayd to maister Hopkins, that libertie of conscience was a preci∣ous thing, and toke as it were a pause, lifting vp my heart to God earnestly for hys aide and helpe, that I might doe the thing that might please him.* 4.147 And so, when they had let their sute fal, my hart, me thought, was wonderfully com∣forted. Maister Dudly commoned with me in like maner: whom I answered in effect as I did before.

Afterwarde debatin•• the matter wyth my selfe, these considerations came to my head: I haue from time to time wyth good conscience (God I take to recorde) mooued all such as I had conference withal, to be no daliers in Gods matters, but to shew themselues after so great a light and knowledge, hearty, earnest, constante, and stable in so ma∣nifest a truthe, and not to geue place one ioate contrarye to the same. Nowe thought I, if I shall withdrawe my selfe, and make any shifts to pull my owne necke out of the col∣lor,* 4.148 I shall geue greate offence to my weake brethren in Christe, and aduantage to the enemies to sclaunder Gods word. It wil be sayd, he hath ben a great boldner of others to be earnest and feruent, to feare no worldly pearils or daungers, but he him selfe will geue no such example.

Wherefore I thought it my boūden duety both to God and man, being (as it were) by the great goodnes of God,* 4.149 maruelously called and appoynted hereunto, to set aside all feare, pearils, and daungers, al worldly respects and con∣siderations, and like as I had heereto••ore, according to the measure of my small gift, within the compasse of my vaca∣tion and calling, from the bottome of my heart vnfained∣ly mooued, exhorted, and perswaded all that professe Gods woorde, manfully to persist in the defence of the same, not wyth sworde and violence, but wyth suffering and losse of life, rather then to defile themselues againe with the who∣rish abhomination of the Romish Antichrist: so the houre being come, with my fact and example to ratifie, confirme, and protest the same to the hearts of all true beleeuers: and to thys end (by the mighty assistance of Gods holy spirit:* 4.150) I resolued my selfe wyth muche peace of conscience, wil∣lingly to sustaine what soeuer the Romish antichrist shuld doe against mee, and the rather because I vnderstoode the Bishops comming to be at hand, and considered that pore mens consciences shoulde be then sharpely assaulted. So remained I prisoner in Couentrie by the space of 10. or 11. dayes, being neuer called to my answere of the Maisters, contrary to the lawes of the Realme, they hauing neyther statute, lawe, proclamation, letter, warrant, nor comman∣dement for my apprehension. They woulde haue laide all the matter vpon the Sumner. Who being examined, deni∣ed it before their faces (as one of my frendes tolde me) say∣ing that he had no commandement concerning me, but for my elder brother. God laye not their extreeme doings a∣gainst me, to their charge at the great day.

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

And so he parted frō me, saying, I needed not to feare if I would be of his beliefe, God open his eyes if it be hys will, and geue him grace to beleue this, which he and all of his inclination, shall finde (I feare) to true for their parts: that is, that all they whiche cruelly, maliciously, and spite∣fully persecute, molest and afflicte the members of Christe for their cōscience sake, and for the true testimonie of Chri∣stes worde, and cause them moste vniustly to be slayne and murthered: without spedy repentance, shall dwel with the deuil and his angels in the fiery lake euerlastingly, where they shall wish and desire, crie and call, but in vayne (as their right companion Epulo did) to be refreshed of them,* 4.151 whome in this world they contemned, despised, disdained, as slaues, misers, and wretches.

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

I sayd to him, I am not come to accuse my selfe: what haue you to lay to my charge?* 4.152

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

Maister Chauncellor standing by, sayde I was a mai∣ster of Arte.

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

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

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

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

Bishop.

Who shall iudge the worde?

Glouer.

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

Thus spake Robert Glouer offering him further,* 4.153 that he was content the primitiue Church next to the Apostles time, should iudge betwixt the bishop and him. But he re∣fused also to be iudged by that. Then he sayde hee was hys Bishop, and therefore he must beleeue him.

Glouer.

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

Glouer.

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

Bish.

Because they were heretikes.

Glouer.

* 4.154And may not you erre (quoth I) as well as they? I looked for learning at my Lords hand to perswade me, and he oppressed me onely with hys authoritie. He said I dissented from the church, and asked me where my church was before king Edwards tyme.

I desired hym to shew me where their church was in Helias tyme,* 4.155 and what outward shew it had in Christes tyme.

Bish.

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

Glo.

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

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

On the Friday mornyng beyng the next day after, I had warnyng by one of the prisoners to prepare my selfe to ride with my fellow prisoners the same day to Lichfield there to be bestowed at the Bish. pleasure.* 4.156 Which tidyngs at the first something discouraged me, searyng lest I shold by the meanes of my great sicknesse, through extreme hād∣lyng (which I looked for) haue dyed in the prison before I should come to my aunswer. But I rebuked immediately with Gods word this infidelitie in my selfe, and by y^e same corrected myne owne mistrust and fantasie after this ma∣ner. What make I of God? Is not hys power as great in Lichfield as in Couentry? Doth not his promise extend as well to Lichfield,* 4.157 as to Couentry? Was hee not wyth Abacuck, Daniell, Misaach, and Ieremy, in theyr most dangerous imprisonments? He knoweth what thyngs we haue neede of. He hath numbred all the haires of our head. The Sparowe falleth not on the ground, without our heauenly fathers will: much more will he care for vs if we be not faythlesse, whom he hath made worthy to bee witnesses of his truth. So long as we put our trust in him we shall neuer be destitute of his helpe, neither in prison, neither in sickenes nor in helth, neither in life nor in death, neither before kyngs nor before Bishops: not the Deuill himselfe,* 4.158 much lesse one of hys ministers shall bee able to preuaile agaynst vs. With such like meditations I waxed cherefull of good consolation and comfort: so that hearing one say that they could not prouide horses enough for vs, I sayd, let them cary vs in a dung cart for lacke of horses, if they list: I am well content for my part.

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

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

I Beseech you to vnderstand, that it is not vnknowen as well to the Keeper of the Gaole,* 5.1 as to the inhabitants about me where I dwell, that I am a man subiect to very great sicknesse, and haue bene by the space of seuen yeares and more, so that it is not like that I shall be remooued without perill and danger of lyfe. And because I was here committed to Warde by your appoyntment, I would gladly here aunswer to such thyngs as should bee layed to my charge. If I may obtayne this of you, I haue cause thank∣fully to reknowledge your indifferencie: if otherwyse, I praye God it be not layd to your charge at the great day, where euery man shall haue iust iudgement without respect of person.

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

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

Certayne Sergeaunts and Constables of Couentry,* 5.2 beyng appointed to haue the conueying of vs to Lichfield to be deliuered there to one Iephcot the Chancellors man sent from Couētry with vs for the same purpose, we were commaunded to horsebacke about xj. or xij. of the clocke on Friday, beyng market day, that we might be the more ga∣sed and wondered at: and to kindle the peoples heartes more agaynst vs, they did proclayme a letter cōcernyng a proclamation made for calling in & disanullyng of all such bookes as truely expound and interprete the Scriptures. We came to Lichfield about 4. of the clocke at night, & had leaue to repose our selues for our Supper tyme. We inned at the signe of the Swanne, where wee were entertayned friendly and gently.

After supper Iephcot repaired to vs,* 5.3 whome we in∣treated that vpon sureties we myght rest our selues that nyght, beyng vnprouided of any thyng to help our selues withall in the prison at that present. He was content at the first (as he semed) but afterwards, whether it was by per∣swasion, or rather (as it seemed to me) he did but of polli∣cie put of the tyme till he had gathered a multitude to stare and wonder vpō vs, and also that we should prouide no∣thyng to ease our selues withall: he reuoked his promise,* 5.4 and so by consent we were had to the prison, the multitude wonderyng at vs. I willed Iephcot before, to execute his office with mercy, tellyng him that they should haue iudge¦mēt without mercy, that shewed no mercy. And this mer∣cy I found at his hand.

He put me into a prison the same night, where I con∣tinued vntill I was condemned, a place next to the dun∣geon, narow of rowmes, strong of building, and very cold with small light, and there allowed he me a būdle of straw in stead of my bed, w^tout chaire, forme, or any other thyng els to ease my self withal. God of his mercy gaue me great patience through praier that night, so that if it had ben his pleasure, I could haue bene contented to haue ended my lyfe. But Iephcot & one Persey the bishops man,* 5.5 which afterwardes was my continuall keeper for the most part, came to me in the morning, to whō I said, this is a great extremitie, God send vs patience, and no more.

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

Within two days after,* 5.6 M. Chancellor and one Tem∣sey a Prebendary there, came to me into my prison. Mai∣ster Chauncellour exhorted me to conforme my self to my Lord and to the Church. He wished to my soule no more hurt then to hys owne: belyke because I had layd to hys charge at Couentry, the seekyng of my bloud vniustly and wrongfully.

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

Chaun.

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

Glouer.

* 5.7 The church sheweth which is the word of God, therefore the Church is aboue the word of God. This is no good reason in learnyng, sayd I to M. Chauncellour. For it is lyke vnto this: Iohn shewed the people who was Christ: Ergo, Iohn was aboue Christ. Or els, I haue a man that knoweth not the kyng, and I tell hym who is the kyng: am I therfore aboue the kyng?

M. Chauncellour sayd, he came not to reason with me and so departed. So remayned I without any further cō∣ference of any man by the space of viij. dayes, and till the Bishops commyng: In the which tyme I gaue my selfe continually to prayer, and meditation of the merciful pro∣mises of God, made vnto all without exception of person, that call vpon the name of his deare sonne Iesus Christ. I found in my selfe daily amendment of health of body, in∣crease of peace in conscience,* 5.8 and many consolations from God by the helpe of his holy spirit, and sometymes, as it were a taste and glimmeryng of the lyfe to come: all for his onely sonne Iesus Christes sake: to hym be all praise for euer and euer.

The enemy ceased not many tymes, sundry wayes to assault me, oftentymes obiectyng to my conscience myne owne vnworthines, through the greatnesse of the benefite to be counted among the number of them that should suf∣fer

for Christ, for his Gospels sake. Against him I replied with the worde of God in this sorte. What were all those whom GOD had chosen from the beginnyng, to be his witnesses, and cary his name before the world? were they not men as Paule and Barnabas sayd,* 5.9 Similiter obnoxij peccato, as well subiect to wickednes, sinne, imperfectiōs, as other men be? Euen such were Noe, Abraham, Da∣uid and all the rest. Quis prior dedit illi, as Paul saith, Who gaue first vnto him? And also speakyng to euery man: What hast thou that thou receiuedst not? Likewise Iohn: All haue receiued of his fulnesse: they were no bringers of any good∣nes to God, but altogether receyuers. They choose not GOD first, but he choose them. They loued not God first, but hee loued them first. Yea, hee both loued and chose them when they were his enemies, full of sinne and corruption, and voyd of all goodnes. Est Dominus omnium, diues in omnes & super omnes inuocantes eum. He is and wil be still the same God, as rich in mercy, as mighty, as able, as ready, as willyng to forgeue sinnes without respect of person,* 5.10 to the worlds end, of all them that call vpon hym. Propè est Dominus omnibus inuocantibus eum: God is nere, he is at hand, he is with all, with all (I say) and refuseth none,* 5.11 excepteth none that faithfully in true repentance call vpon hym, in what houre, what place, or what tyme so euer it bee. It is no arrogancy nor presumption in any man, to burthen God (as it were) with hys promise, and of duetie to clayme and chalenge hys ayde, helpe, and assi∣staunce in all our perils, daungers, and distresse, callyng vpon hym, not in the confidence of our owne godlynesse, but in the trust of his promises made in Christ, in whom, and by whome, and for whose sake, whosoeuer boldly ap∣procheth to the mercy seate of the Father, is sure to receiue whatsoeuer is expedient or necessary eyther for bodye or soule,* 5.12 in more ample wyse and large manner, then hee can well wish, or dare desire. His worde can not lye: Call vp∣pon me in the day of trouble, and I will heare thee, & thou shalt prayse me.* 5.13

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

When I am prouoked to pray, the enemy may say vn∣to me, I am not worthy to pray, therfore I shall not pray: & so in lyke maner of all the commandements: I shall not forbeare swearing, stealing, murthering, because I am not worthy to do any commaundement of God. These be the delusions of the Deuill, and Sathans suggestions, which must be ouercome by continuance of prayer, and with the word of God applied accordyng to the measure of euery mans gift,* 5.14 agaynst all assaults of the Deuill.

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

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

I professe my selfe to be a member of that * 5.15 church (said I) that is builded vpon the foundation of the Apostles & Prophets, Iesus Christ beyng the head corner stone: and so alledged the place of S. Paule to the Ephes. And this Church hath bene from the beginnyng (said I) though it beare no glorious shew before the world, beyng euer, for the most part vnder the Crosse and affliction, contemned, despised, and persecuted. My Lord on the other side, con∣tended that they were the Church.

Glouer.

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

Bish.

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

Glouer.

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

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

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

Bish.

The first question was this:* 5.16 how many sacraments Christ instituted to be vsed in the church?

Glo.

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

Bish.

No more sayd he?

Glo.

To all those that declare a true and vnfayned repen∣taunce, a sure hope, trust, and confidence in the death of Christ, to such ministers (I grant) that they haue authori∣tie to pronounce by the power of Gods word, the remissi∣on of sinnes.* 5.17

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

Hee asked me further whether I allowed theyr con∣fession.

I sayd no.

Bish.

Then he would know my mynd what I thought of the presence of Christes body in the Sacrament.* 5.18

Glouer.

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

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

Onely this which I could learne by relation of one Austen Bernher a Minister, and a familiar friend of hys, concernyng the goyng to his death, I can report, that the sayd blessed seruant of the Lord, M. Rob. Glouer, after he was condemned by the Bishop, and was now at a poynt to be deliuered out of this world, it so happened, that two or three dayes before, his hart beyng lumpish and desolate of all spirituall consolation, felt in hymselfe no aptnes nor willingnes, but rather a heauines and dulnesse of spirite,* 5.19 full of much discomfort to beare that bitter crosse of Mar∣tyrdome ready now to be layd vpon hym.

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

Unto whom the sayd Austen answering agayne, wil∣led and desired him paciently to waite the Lords pleasure and how so euer his present feling was, yet seing his cause was iust and true, he exhorted hym constantly to sticke to the same, & to play the man,* 5.20 nothyng misdoubting but the Lord in his good time would visit him, and satisfie his de∣sire with plenty of consolation, whereof (he sayd) he was right certayne and sure, & therfore desired hym when so e∣uer any such feeling of Gods heauenly mercies should be∣gin to touch his hart, that then he would shew some signi∣fication thereof, wherby he might witnesse with hym the same, and so departed from hym.

The next day when the tyme came of his martyrdome, as hee was goyng to the place, and was now come to the sight of the stake, although all the night before praying for strength and courage he could feele none, sodainly he was so mightily replenished with Gods holy comfort and hea∣uenly ioyes, y^t he cryed out clapping his hands to Austen, & saying in these words, Austen, he is come, he is come,* 5.21 &c. & that with such ioy and alacritie, as one seeming rather to be risen from some deadly daunger, to libertie of life, then as one passing out of the world by a∣ny paines of death. Such was the change of the meruailous workyng of the Lordes hand vpon that good man.

¶Cornelius Bongey felow Martyr with Mayster Robert Glouer.

IN the same fire with him was burned also Cornelius Bongey a Capper of Couentrey,* 5.22 and condemned by the sayd Radulph Byshoppe of Couentry and Liechfield. As concerning the Articles which were to him obiected, the ef∣fect therof was this.

* 5.23Firste it was articulate agaynste him, that these three yeres last, in the City of Couentry and Liechfield, & other places about, he did hold, mainteyne, argue and teach, that the Prieste hath no power here to absolue any sinner from his sinnes.

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

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

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

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

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

Seuēthly, that the premises are true, manifest and no∣torious, and that vpō the same there hath bene & is a pub∣lick voice and fame, as well in the places aboue rehearsed, as in other quarters also about. &c.

¶His aunsweres.

* 5.24Unto the which articles he aunswering agayne, to the first he graunted, and to euery part therof, meaning after y^e Popish maner of absolution.

The second he graunted first, after reuoked the same.

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

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

To the fift concerning the Pope likewise.

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

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

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

[illustration]

¶The burning of Mayster Robert Glo∣uer, and Cornelius Bongey at Couentry.

* 5.25

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

NOwe that wee haue discoursed the storye of Mayster Robert Glouer,* 5.26 something also woulde bee touched of his other two brethrē Iohn and William Glouer. Who albeit they were not called to finishe theyr course by lyke kinde of Martyrdome in the fire, as the other did: yet be∣cause for theyr constaunt profession of Gods Gospell vnto the latter ende, they were exempted after theyr death, & cast out of the same Church, as the other was, I thought them not vnworthy therefore in the story to be ioyned together, which in one cause and the same profession were not sūde∣red one from the other.

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

After the Martyrdome of mayster Robert Glouer, al∣though Iohn Glouer seing his brother to be apprehended for him, had small ioy of his life for the great sorow of his hart, wherewith he was sore oppressed, and would gladly haue put himselfe in his Brothers stead, if frendes had not otherwise perswaded with him, shewing that in so doyng he might intangle himselfe, but should doe his brother no good. He thus in great care and vexation endured: yet not∣withstanding, rubbing out as well as he could, til at lēgth about y^e latter end of queene Mary there was a new search made for the sayd Iohn Glouer.* 5.27

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

In the meane time an other comming by (whose voice he heard and knew) bad them come away,* 5.28 saying they had bene there before. Whereupon they departing thence, wēt to search other corners of the house, where they found Ag∣nes Glouer his wife, who being had to Liechfilde, & there examined before the bishop, at length after much ado was constrayned to geue place to their tyranny, Ioh Glouer in the meane time, partly for care of his wife, partly through cold taken in the woodes where he did lye, tooke an Agew, whereupon not long after he left this life, which the cruell Papistes so long had sought for.

Thus by the mighty protectiō of y^e almighty Lord, how Iohn Glouer was deliuered and defended frō the handes of the persecuting enemies during all the time of hys life, ye haue hearde, Nowe what befell after his death both to him & to William his brother it is not vnworthy to be re∣mēbred. Who after that he was dead, & buried in y^e church∣yard without Priest or Clerke, D. Dracot then Chauncel∣lour,* 5.29 sixe weekes after sent for the parson of the Towne & demaunded howe it chaunced that hee was there buryed. The parson aunswered that he was then sicke, and knewe not of it. Then the Chauncellour commaunded the parson to go home and to cause the body of the said Iohn Glouer to be taken vp, & to be cast ouer the wall into the hie way: The Parson agayne answered that he had bene 6. weekes in the earth & so smelled that none was able to abide the sa¦uor of him. Well quoth D. Dracot, then take this byll and pronounce him in the pulpit a damned soule, and a twelue moneth after take vp his bones (for then the fleshe will be consumed) and cast thē ouer the wall,* 5.30 that cartes and hor∣ses may tread vpon them, and then will I come & hallow againe that place in the churchyard where he was buried. Recorded by the Parson of the towne who tolde the same to Hugh Burrowes dwelling at Fynden in Darbyshyre, and to M. Rob. Glouers wife, by whose credible informa∣tion we receiued the same.

Not much vnlike vsage was practised also by these ca∣tholicke children of the mother Churche vpon the body of Will. the third brother. Whō, after it had pleased almighty god about y^e same seasō to cal out of this vale of misery,* 5.31 the good disposed people of the Towne of Weme in Shrop∣shyre, where he dyed, brought the bodye vnto the Parishe Church, entending there to haue it buried. But one Ber∣nerd,

being then Curate of the sayd Church (and is yet as I heare say to this day) to stoppe the buriall therof, rode to the bishop named Raufe Bayne, to certify him of the mat∣ter, and to haue his aduise therein. In the meane time, the body lying there a whole daye,* 5.32 in the night time one Rich. Morice a Taylour woulde haue enterred him. But then came Iohn Thorlyne of Weme with other moe, & woulde not suffer the body to be buryed: expressing to vs y^e contra∣ry examples of good Toby, for as he was religious in bu∣riyng the dead so this man putteth religiō in not burying the dead: so that after he had layne there two dayes & one night, commeth the foresayd Bernerd the Curate with the Bishops letter, the contentes of which letter beyng copied out word for word here foloweth.

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

* 6.1VNderstanding that one Glouer an heretick is dead in the pa∣rish of Weme, whiche Glouer hath for all the time of my be∣ing in this country bene knowne for a rebellion agaynst our ho∣ly fath and Religion, a Contemner of the holy Sacramentes and ceremonies vsed in holy Churche, and hath separate himselfe frō the holy Communion of all good Christian men, nor neuer re∣quired to be reconciled to our mother holy Church, nor in hys last dayes did not call for his ghostly father, but dyed without all rites belonging to a Christian man: I thought it good not on∣ly to commaund the Curate of Weme that he shoulde not be bu∣ried in Christian mans buriall, but also will and commaunde all the parish of Weme that no manne procure, helpe, nor speake to haue him buried in holy ground: but I do charge and commaund the Church Wardens of Weme in speciall, and all the parishe of the same that they assist the sayd Curate in defending and letting, and procuring that he bee not buried neither in the Churche nor within the wanybles of the Churchyarde, and likewise I charge those that brought the body to the place, to cary it away agayne, and that at theyr charge: as they will aunswere at theyr perill. At Ecclesch this 6. of September. an. 1558.

By your Ordinary Radulph Co∣uentry and Liechfield.

* 6.2By y^e vertue of this foresaid letter so it fel out, that they which brought the corps thither, were fayne at their owne charges to carye it backe agayne. But for so muche as the body was corrupted, and smelt so strongly that vnneth a∣ny man might come nere it, they were forced to draw it w^t horses vnto a bromefield, and there was he buried.

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

The like example of charitable affection in these catho∣licke churchmen is also to be sene and noted in the burying of one mayster Edward Bourton Esquire,* 6.3 who in y^e same Diocesse of Chester departing out of this worlde the verye day before Queene Elizabeth was crowned, required of his frendes, as they would aunswere for it, that his bodye should be buryed in his Parishe Churche (which was S. Chaddes in Shrousbury) so that no Massemonger should be present therat. Which thing being declared to the Curat of that Parish named sir Iohn Marshal, & the body being withall brought to the buriall, vpon the same day whē the Queene was crowned, the Curate being therwith offen∣ded, sayd playnely that he should not be buried in y^e church there. Whereunto one of his frendes, named George Tor∣pelley answering againe said, that God would iudge him in the last day. &c. Then the priest, Iudge God (saith he) or Deuill, the body shall not come there. And so they buryed him in his owne garden. Where he is no doubt as neare y^e kingdome of heauen, as if he had bene buried the middest of the Church.

* 6.4Moreouer, in the sayd County of Salop, I finde that one Olyuer Richardyne of the Parish of Whitchurch was burned in Hartford Weste, Syr Iohn Ygone being She∣riffe the same time. Whiche seemeth to be about the latter yeare of king Henry viij. Whose name because it was not mentioned before, I thought here to geue some litle touch of him, hauing now in hande to speake of the persecution within the Diocesse of Couentry and Liechfield.

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

* 6.5AFter the sufferyng of Mayster Robert Glouer & Cor∣nelius Bongey at Couentrye, followeth next the con∣demnation of other two blessed Martyrs which were iud∣ged and condemned at Eley by Iohn Fuller the Bishops Chauncellour of Eley, Doctor Shax••on his Sus••ragane, Robert Steward Deane of Eley, Iohn Christopherson Deane of Norwich. &c. an. 1555. October 9. the names of which martyrs were William Wolsey and Robert Pygot, dwelling both in the Towne of Wisbich, whiche William Wolsey being a constable, dwelling and inhabiting in the Towne of Well, was there brought to death by the mea∣nes and procurement of one Richard Euerard Gentlemā a Iustice appoynted for those dayes,* 6.6 who extremely hand∣led the same William Wolsey, and bounde him to the good abearing, causing him to put in sureties vpon his good be∣hauior vntill the next general Sessions holden within the Ile of Eley: and so the sayd Wolsey being dispatched of his office, and brought in trouble, remoued his house & dwel∣ling place, comming to dwell in the Towne of Wisbiche. Then being called agayne at the nexte Sessions, hee was still constrayned to put in new sureties, which at the lēgth he refused to do, & so was commaunded to the Iayle,* 6.7 at the Syse holden at Eley in lent.

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

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

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

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

Wolsey receiuing the same booke,* 6.8 did diligently reade it ouer, which in many places did manifestly appeare con∣trary to the knowne trueth of Gods word. At the length a fourtnight or three weekes folowing, the sayde Doctour Fuller resorting agayne to the prison house to confer with the sayd Wolsey, did aske him how he liked the sayd booke (thinking that he had won him by y^e reading of the same:) who aunswered him and sayd: Syr, I like the booke no o∣therwise then I thought before I should find it. Wherup∣on the Chauncellor taking his booke departed home.

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

Then the Syse holden at Wisbich drawing nye, Doc∣tor Fuller commeth agayne to the sayd Wolsey, and spea∣keth vnto him on this maner:* 6.9 Thou doest much trouble my cōscience, wherfore I pray thee depart, & rule thy 〈◊〉〈◊〉, so that I heare no more complaint of thee, and come to the Church when thou wilt, and if thou be complayned vpon, so farre as I may, I promise thee I will not heare of it.

Mayster Doctour (quoth Wolsey) I was brought hy∣ther by a law, and by a law I will be deliuered.

Then being broughte to the Sessions before named, Wolsey was layd in the Castle at Wisbich,* 6.10 thinking to him and al his frēdes, that he should haue suffered there at that present time, but it proued nothing so.

Then Robert Pygot the painter being at liberty, was there presented by some euill disposed persons (sworne mē as they called them) for not comming to the Church.* 6.11

The sayd Pygot being called in the Sessions, woulde not absent himselfe, but there did playnely appeare before Syr Clement Hygham being Iudge, who sayd vnto him: Ah, are you the holy father the Paynter? How chaunce ye came not to the Churche? Syr (quoth the Paynter) I am not out of the Church, I trust in God.

No Syr, sayd the Iudge, this is no Churche, this is a Haule. Ye sir sayd Pygot, I know very wel it is a Haule: but he that is in the true faith of Iesus Christ, is neuer ab∣sent, but present in the Church of God.

Ah Syrha, sayd the Iudge,* 6.12 you are to high learned for me to talke withall: wherfore I will send you to them that be better learned then I, strayght wayes commaundynge him to the Iayle where Wolsey lay. So the Sessiōs being

broken vp and ended,* 6.13 the sayd Wolsey and Pigot were ca∣ryed agayne to Eley into yrison, where they both did re∣mayne till the day of theyr death.

In the meane time certaine of theyr neighbors of Wis∣bych aforesayd being at Eley,* 6.14 came to see how they did.

There came thither also a Chapleine of Bishop Goo∣derikes a Frenchman borne, one Peter Ualentius, who said vnto the said Wolsey and Pygot: My brethren, accor∣ding to mine office I am come to talk with you, for I haue bene Amner here this xx. yeares and aboue.

Wheerfore I must desire you my brethren to take it in good parte that I am come▪ to talke with you, I promise you, not to pull you from your fayth. But I both requyre and desire in the name of Iesus Christ that you stande to the truth of the Gospell and worde, and I beseech the al∣mighty God for his sonne Iesus Christes sake to preserue both you & me in the same vnto the end. For I knowe not myselfe (my brethrē) how soone I shal be at the same point that you now are. Thus with many other like wordes he made an end, causing all that were there present to water theyr cheekes, contrary to al the hope they had in him, god be praysed therfore.

Then within short time after, Pygot and Wolsey wer called to iudgement about the ix. daye of October,* 6.15 before Doctor Fuller then Chauncellor, with old Doctor Shax∣ton, Christopherson, and others in Commission, who layd earnestly to theyr charge for theyr belief in diuers articles, but especially of the Sacrament of the aultar. Whereunto theyr aūswere was: that the Sacrament of the aultar was an Idoll, and that the naturall body and bloud of Christe was not present really in the sayd Sacrament, and to this opinion they sayd they would sticke, beleuing perfectly the same to be no heresye that they had affirmed, but the verye truth wherupō they would stand. Then said the Doctors, that they were out of the Catholicke fayth.

* 6.16Then Doctor Shaxton sayd vnto them: good brethren remember your selues and become new men, for I my self was in this ••ond opinion that you are nowe in, but I am now become a new man.

Ah sayd Wolsey, are you become a new man? Wo be to thee thou wicked new man,* 6.17 for God shal iustly iudge thee.

Doctour Fuller then spake saying, this Wolsey is an obstinate felow, and one that I could neuer do good vpon. But as for the Paynter hee is a man quiet and indifferent (as farre as I perceiue) and is soone reformed, and maye very well be deliuered for any euill opinion I find in him.

Then Christopherson called for penne and yncke and wrote these wordes folowing:* 6.18 I Robert Pygot do beleue that after ••he wordes of consecration spoken by the Priest, th••re remaineth no more bread and wine, but the very bo∣dy and bloud of Christ really, substauntially, the selfe same that was borne of the virgine Mary: and reading it to the Paynter, he sayd thus: doest thou beleue all this according as it is written?

Pygot.

No Syr, sayd the Paynter: that is your fayth and not mine.

Christopher.

Loe Mayster Doctor Fuller you would haue lettē this felow go: he is as much an heretick as the other.

And so immediately iudgemēt was geuen vpon thē to dye. Which done, after the sētēce read, they were sent again to the prison, where they did lye till the day of theyr death.

At which day one Peacocke Bachelor of diuinity being appoynted to preach, took his text out of the first Epistle of S. Paul to the Corin. 5. chap. of one that had liued vnordi∣nately by abusing his fathers wife:* 6.19 likening the sayd Py∣got and Wolsey to the same man, often times saying, that such members must be cut of from the congregation, most maliciously reporting the sayd Wolsey to be cleane out of y^e fayth, and in many places quite denying the Scripture.

So his Sermon being ended, the forenamed, Pygot & Wolsey being brought to the place of executiō and so boūd to the stake with a chain, thither commeth one sir Richard Collinson a priest, at that time desolate of any biding place or stay of benefice, who sayd vnto Wolsey: brother Wolsey the preacher hath openly reported in his Sermon this day that you are quite out of the Catholicke fayth, & deny bap∣tisme, and that you do erre in the holy Scripture: Where∣fore I beseech you for the certifying of my conscience wyth others here present: that you declare in what place of the Scripture you do erre or finde fault.

Wolsey.

* 6.20I take the eternall and euerlasting God to wit∣nesse that I do erre in no part or poynt of Gods booke the holy Bible, but hold & beleue in the same to be most firme and sound doctrine in all poyntes most worthy for my sal∣uation and for al other Christians to the end of the world. Whatsoeuer mine aduersaries report by me, God forgeue thē therfore. With that cōmeth one to the fire with a great sheet knit ful of books to burne, like as they had bene new

[illustration]

¶The burning of William Wolsey, and Robert Pygot, Martyrs.

* 6.21 Testamentes. O sayd Wolsey, geue me one of thē, & Pigot desired an other,* 6.22 both of them clapping them close to theyr brestes saying the 106. Psalme, desiring all the people to say Amen, and so receiued the fire most thankefully.

Witnesses and informers hereof.

• ...Robert Scortred.
• ...Robert Crane,
• ...Edward Story.
• ...Robert Kendall,
• ...Richard Best. &c.

Concerning the storye of William Wolsey I receiued moreouer from the vniuersity of Cambridge by a credible person and my faythfull frend William Fulke, this relatiō which I thought in this place not vnmeete to be notified vnto the Reader in order and forme as foloweth.

There were burned at Ely two Godly Martyrs,* 7.1 the one called Wolsey, the other Pygot. In these two appered diuers opinions of one spirit. Pygot was mylde, humble, and modest, promising that he would be cōformable to his persecutors, if they could perswade him by the Scripture. The other Wolsey, was stout, strong and vehemēt, as one hauing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the spirite,* 7.2 and detested all theyr do∣inges, as of whom he was sure to receiue nothing but cru∣elty and tyranny. He was wonderfull ielous ouer his cō∣panion,* 7.3 fearing lest his gentle nature would haue bene o∣uercome by the flattering inticementes of the worlde, and therefore the same day that they were burned, when they would haue talked w^t him alone, he pulled him away front them almost by force.* 7.4 He was so desirous to glorify God with his suffering, that being wonderfull sore tormented in the prison with the toothe ake, hee feared nothing more, thē that he should depart before the day of executiō (which he called his glad day) were come.

This Wolsey being in prison at Elye, was visited by Thomas Hodilo Berebruer in Ely. To him he deliuered certayne mony to be distributed (as he appoynted) part to his wife, and part to his kinsfolkes and frends,* 7.5 and espe∣cially 6. shillinges. 8. pence to be deliuered to one Richard Denton Smith dwelling at Welle in Cambridgeshyre w^t∣in the iurisdiction of the Ile of Ely, with this commenda∣tion, that he maruelled that he taryed so long behinde him, seing he was the first that did deliuer him the book of scrip∣ture into his hand, and told him that it was the truth, desi∣ring him to make hast after as fast as he could.

This Thomas Hodilo, both to auoyde daunger of the time,* 7.6 and to haue a witnes of his doings herein deliuered the sayd summe of money, to one M. Laurence preacher in Essex (which then resorted often to his house) to be distri∣buted as Wolsey had appoynted: which thing they perfor∣med, riding from place to place. And when this 6. shilling 8. pence was deliuered to Richard Denton with the com∣mendation aforesayd, his aunswere was this: I confesse it is true, but alas I can not burne. This was almoste one whole yeare after Wolsey was burned.* 7.7 But he that coulde not burne in the cause of Christ, was afterward burned a∣gaynst his will whē Christ had geuen peace to his church.

For in the yeare of our Lord. 1564. On Tuesday beyng the 18. day of Aprill, his house was set on fire, & while he went in, to saue his goodes he loste his life, with two other that were in the same house.

* 7.8Witnessed by Thomas Hodilo, and William Fulke.

Not much vnlike to this, was also the example of M. West Chapleine to Bishop Ridley, who refusing to die in Christes cause with his Mayster, sayd Masse agaynst hys conscience, and soone after dyed.

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

THe same yeare, moneth, and day in whiche the foresayd 2. Martyrs William Wolsey,* 7.9 & Tho. Pygot suffered at Eley, the which was an 1555 October 16. folowed also at Oxford the slaugh∣ter of two other speciall & singuler Captaines, & principall pillers of Christes Churche. Mayster Kidley Bishop of London, & Mayster Hugh Latimer, Byshop sometimes of Worcester: of whose famous doinges & me∣morable learning, & incomparable ornaments & giftes of grace, ioyned with no lesse cōmendable sincerity of lyfe, as all the Realme ca••••e witnes sufficiently: so it needeth not greatly that we should stand exactly at this time in setting forth a full description of the same, but onely to cōprehend briefly in a few words touching the order of theyr liues, so much as necessarily serueth to the due instruction of y^e rea∣der, & maketh to the vse of this present history, in declaring first theyr beginning & bringing vp, thē theyr studyes and actes in the Uniuersitye, theyr prefermentes also by theyr studyes to higher dignity, at last theyr trouble & trauell in setting forth Religion, and in mainteining the same to the shedding of theyr bloud. And first to begin with the life of Mayster Ridley, whose story here ensueth.

AMong many other worthy and sundry historyes & no∣table acts of such as of late daies haue bene turmoile••, murthered, & martyred for the true Gospell of Christe in Queene Maries raigne, the tragicall story and life of Do∣ctour Ridley, I thought good to commend to Chronycle and leaue to perpetuall memorye: beseeching thee gentle Reader, with care and studye well to peruse, diligently to consider, and deepely to print the same in thy brest, seeing him to be a man beautified with such excellent qualities, so ghostly inspired and godly learned, & now written doubt∣lesse in the booke of life, with the blessed Sayntes of the al∣mighty, crowned and throned amongest the glorious cō∣pany of Martyrs. First descending of a stocke right wor∣shipfull, he was borne in Northūberlandshire, who being a childe,* 7.10 learned his Grammer with greate dexteritye in Newcastle, and was remoued from thence to the Uniuer∣sity of Cambridge, where he in shorte space became so fa∣mous, that for his singular aptnes, he was called to hyer functions and Offices of the Uniuersity, by degree attey∣ning thereunto, and was called to be head of Pembrooke hall, and there made Doctour of Diuinitye. After thys de∣parting from thence, he trauelled to Paris, who at his re∣turne, was made Chapleine to king Henrye the eight, and promoted afterwardes by him to the bishoprick of Roche∣ster: and so from thence translated to the See and Bishop∣ricke of London in king Edwardes dayes.

In which calling and offices he so trauelled and occu∣pyed hym selfe by preachinge and teachinge the true and wholesome doctrine of Christ, that neuer good childe was more singularly loued of his deare parents, then he of his flocke and Dioces. Euery holy day and Sonday he light∣ly preached in some one place or other, except he wer other wise letted by weighty affayres and busines: to whose ser∣mons the people resorted, swarming about him like bees, and coueting the sweete flowers and wholesome ioyce of the fruitfull doctrine, whiche he did not onely preach, but shewed the same by his life, as a glittering lanterne to the eyes and sences of the blinde, in such pure order and chasti∣ty of life (declining from euil desires and concupiscences) that euen his very enemies could not reproue him in anye 〈◊〉〈◊〉 iote thereof.

Besides this, he was passingly well learned, his me∣morye was greate,* 7.11 and he of suche reading withall, that of right he deserued to be comparable to the best of this our age, as can testify as well diuers his notable workes, py∣thy sermons, and sundry his disputatiōs in both the Uni∣uersites, as also his very aduersaryes, all whiche will saye no lesse themselues.

Besides all this, wise he was of counsell, deepe of wit, and very politicke in all his doings. How mercifull & care¦full he was to reduce the obstinate papistes frō their erro∣neous opinions, & by gentlenes to win them to the truth, his gentle order••ng and curteous handling of Doc. Heath late Archbishop of Yorke being prisoner with him in king Edwardes time in his house one yeare, sufficiently decla∣reth. In fine, he was suche a Prelate, and in all poyntes so good, godly, & ghostly a man, that England may iustly ••ue the loue of so worthy a treasure. And thus hitherto concer∣ning these publicke matters.

Now will I speake something further particularly of his person & conditiōs.* 7.12 He was a man right comly & well proportioned in all poynts, both in cōplexion & lineamēts of the body. He tooke all thinges in good part, bearing no malice nor rancour in his hart, but straight wayes forget∣ting all iniuries & offēces done agaynst him. He was very kind & naturall to his kinsfolke, and yet not bearyng with them any thing otherwise thē right would require, geuing them alwayes for a generall rule, yea to his own brother & sister, that they doing euill, should seeke or look for nothing at his hand, but shoulde be as straungers and aliens vnto him, and they to be his brother or sister, which vsed hone∣sty, and a godly trade of life.

He vsing all kindes of wayes to mortify himselfe, was geuen to much praier and contemplation: For duely euery morning, so soone as his apparell was done vpon him, he went forthwith to his bedde chamber, and there vpon hys knees prayed the space of halfe an houre: which being don, immediately he went to his studye (if there came no other busines to interrupt him) where he continued till ten of y^e clocke, and then came to common prayer, dayly vsed in his house. The prayers being done, he went to dynner, where he vsed litle talke except otherwise occasion by some hadde bene ministred, and then was it sober, discreet, and wise, & sometime mery, as cause required.

The dinner done, which was not very long he vsed to sit an houre or therabouts talking or playing at the chests: That done, he returned to his study, & there would conti∣nue, except suiters or busines abroad were occasiō of the cō¦trary, vntill 5. of the clocke at night, & then would come to cōmon prayer, as in the forenoone: which being finished he went to supper, behauing himselfe there, as at his dinner before: After supper, recreating himselfe in playing at che∣stes the space of an houre,* 7.13 he would then returne againe to his studye: continuing there till 11. of the clocke at night, which was his cōmon houre to go to bed, then saying hys prayers vpō his knees as in y^e morning when he rose. Be∣ing at his manor of Fulhā, as diuers times he vsed to be,* 7.14 he read daily a lecture to his family at the commō prayer, beginning at the acts of the apostles, & so going through∣out all the Epistles of S. Paule, geuing to euery man that could read a new Testament, hyring thē besides with mo∣ny to learne by hart certayne principall Chapters, but es∣pecially the xiij. chapter of the Actes, reading also vnto his housholde oftentimes the 101. Psalme, being maruellous carefull ouer his family, that they might be a spectacle of all vertue & honesty to other. To be short, as he was godly & vertuous himselfe, so nothing but vertue and godlines reigned in his house, feeding them with the food of our sa∣uiour Iesus Christ.

Now remayneth a worde or two to be declared of hys gentle nature and kindly pitty in the vsage of an olde wo∣man called Maystres Boner, mother to Doctour Boner, sometime Bishop of London: whiche I thought good to touch, as well for the rare clemency of Doctour Ridley, as the vnworthy immanity and ingratefull disposition again of Doctor Boner. Bishop Ridley being at his Manor of Fulham, alwayes sent for the sayd maistres Boner,* 7.15 dwel∣ling in an house adioyning to his house, to dyner and sup∣per, with one Maistresse Mungey Boners sister, saying: go for my mother Boner, who cōming, was euer placed in the chayre at y^e tables end, being so gently entreated, wel∣comed, & taken, as though he had bene borne of her owne body, being neuer displaced of her seat, although the kings Counsell had bene present, saying, when any of them were there (as diuers times they were) by your Lordships sa∣uor, this place of right and custome is for my mother Bo∣ner. But howe well he was recompenced for this his sin∣gular gentlenes, and pitifull pity after at the handes o•• the sayd Doctor Boner, almost the least child that goeth by the ground can declare. For who afterward,* 7.16 was more enemy to Ridley, then Boner and his? Who more went aboute to seek his destruction, then he? recompensing his gentlenes with extreme cruelty. As well appeared by the strait hand∣ling of Ridleyes owne naturall sister, and George Shyp∣side her husband, from time to time: whereas the gentle∣nes

of the other did suffer Boners mother, sister, and other his kinred, not onely quietly to enioy all y^t which they had o•• Boner, but also enterteined them in his house, shewyng much curtesy and frendship dayly vnto them: whereas on the other side,* 7.17 Bishop Boner being restored agayn, would not suffer the brother & naturall sister of Bishop Ridley, & other his frendes, not onely not to enioye that which they had by the sayd theyr brother Bishop Ridley, but also car∣rishly without all order of law or honesty, by extort power wrasted from them all the liuinges they had.

And yet being not therewith satisfied, he sought all the meanes he could, to worke the death of the foresayd Ship∣side, saying, that he would make twelue godfathers to goe vpō him, which had bene brought to passe in deed at what tyme he was prisoner at Oxford, had not God otherwyse wrought his deliuerance by meanes of D. Heath Byshop then of Worcester. Teste Georg. Shipsido.

Wherby all good indifferent Readers notoriously haue to vnderstand, what great diuersity was in the disposition of these two natures. Wherof as the one excelled in mercy and pity: so the other agayne as muche or more excelled in churlish ingratitude, and despitefull disdayne. But of this matter enough.

Now concerning Gods vocation, how Doctor Ridly was first called to the sauouring and fauouring of Christe and his Gospell, partlye by his disputation before, & other his Treatises it may appeare, that the first occasion of hys conuersion, was by reading of Bertrams book of the Sa∣crament,* 7.18 whom also the conferēce with Bishop Cranmer, and with Peter Martyr did not a litle confirme in that be∣halfe. Who now by the grace of GOD, being throughly won and brought to the true way, as he was before blind and zelous in his old ignoraunce: so was he as constant & faythfull in the right knowledge whiche the Lorde had o∣pened vnto him, (as well appeared by his preachings and doynges duringe all the time of Kyng Edwarde) and so long dyd muche good, while authoritye of externe power might defend and hold vp the peace of the church, and pro∣ceedinges of the Gospell. But after that it pleased so the heauēly will of our Lord our God to bereue vs of y^e stay,* 7.19 and to call from vs Kyng Edward that precious Prince, as the whole state of the Churche of Englande was leafte desolate and open to the enemies hande: so this Byshop Ridley, after the comming in of Queene Mary, eftsoone and with the first was layd handes vpō and committed to prison, as before hath sufficiently bene expressed: first in the Tower, then after translated from thence with the Arche∣bishop of Canterbury,* 7.20 and mayster Latimer, to Oxforde, was with them inclosed in the common Gayle and prison of Bocardo, while at lēgth being disseuered from them, he was committed to custody in the house of one Irish, wher he remayned till the last day of his death and martyrdome, which was from the yeare of our Lord. 1554. till the yeare 1555. and 16. day of October.

Furthermore, as touching his disputations & cōflicts had at Oxford, and also of his determination had at Cam∣bridge, also his trauels in perswading and instructing the Lady Mary before she was Queene, his reasons & confe∣rence likewise had in the tower at the Lieutenants boord, enough hath bene sayd already. Besides this, other confe∣rences hee had in prison both with D. Cranmer, and M. Latimer as here foloweth to be read.

*A conference had betwixt Mayster Ridley, and Mayster Latimer in prison, vpon the obiection of Anto∣nian, meaning by that name some popish persecu∣tour, as Winchester, alluding thereby to the story of Victor. lib. 3. de per∣secut. Aphri.

IN writing agayne yee haue done me an vnspeakeable pleasure,* 7.21 and I pray that the Lord may requite it you in that day. For I haue receiued great comfort at your wor∣des: but yet I am not so filled withall, but that I thyrste much more nowe then before to drinke more of that cuppe of yours, wherein ye mingle vnto me profitable wyth pleasaunt. I pray you good father let me haue one draught more to comfort my stomacke. For surely except the Lord assist me with his gracious ayde, in the time of his seruice, I know I shall play but y^e part of a white liuered knight. But truely my trust is in him, that in mine infirmitye hee should try himselfe strong, and that he can make the Co∣ward in his cause to fight like a man.

Syr, now I looke dayly when Diotrephes wyth hys warriours shall assault me: wherefore I pray you good fa∣ther, for that you are an olde Souldiour, and an experte warriour, and God knoweth I am but a young Souldi∣our, and as yet of small experience in these fittes, helpe me I pray you to buckle my harnesse. And now I would haue you to thinke, that these dartes are cast at my head of some one of Diotrephes or Antonius souldiers.

The obiection of the Antonian.

All men maruell greatlye, why you,* 7.22 after the libertye which you haue graunted vnto you, more then the rest, do not go to masse, which is a thing (as you know) now much estemed of all men, yea of the Queene herselfe.

The aunswere.

Because no man that layeth hande on the plough and looketh backe is fitte for the kingdome of God,* 7.23 and also for the selfe same cause why Saynt Paule woulde not suffer Titus to be circumcised, which is that the truth of the gos∣pell might remayne with vs vncorrupt. Gala. the second: and agayne. If I builde agayne the thinges which I de∣stroyed, I make my selfe a trespasser. This is also another cause, least I should seeme by outwarde facte to allowe the thing, which I am perswaded is contrary to sounde doc∣trine, and so should be a stumbling stocke vnto the weake. But woe be vnto him by whom offence commeth: it were better for him that a milstone were hanged about his neck and he cast into the middest of the sea.* 7.24

Except the Lord helpe me ye say. Truth it is. For with out me (sayth he) ye can do nothing much lesse suffer death of our aduersaryes,* 7.25 through the bloudy lawe now prepa∣red agaynst vs. But it foloweth, if ye abide in me, and my woorde abide in you, aske what yee will, and it shall bee done for you. What canne be more comfortable? Syr, you make aunswere your selfe so well that I cannot beter it. Syr, I beginne now to smell what you meane by trauel∣ling thus with me, you vse me as Bilney dyd once when he conuerted me? pretēding as though he would be taught of me, he sought wayes and meanes to teach me, and so do you. I thanke you therefore most hartely. For in deed you minister armour vnto me, whereas I was vnarmed be∣fore and vnprouided, sauing that I geue my selfe to prayer for my refuge.

What is it then that offendeth you so greatlye in the Masse, that ye will not vouchsafe once eyther to heare it,* 7.26 or see it? And from whence commeth this new religion vp on you? haue not you vsed in times past to say masse your selfe?

I confesse vnto you my fault and ignorance: but know you that for these matters I haue done penaunce long a∣goe, both at Paules crosse,* 7.27 and also openly in the Pulpit at Cambridge, and I truste God hath forgeuen mee thys mine offence: for I didde it vpon ignoraunce. But if ye be desirous to knowe, and will vouchsafe to heare, what thinges doe offende me in the Masse, I will rehearse vnto you those thinges whiche be moste cleare, and seeme to re∣pugne most manifestly agaynst Gods worde. And they be these. The straunge tongue: the want of the shewynge of the Lordes death:* 7.28 The breaking of the Lordes commaun∣dement of hauing a communion: the sacrament is not cō∣municated to all, vnder both kindes, according to the word of the Lord. The signe is seruilely worshipped, for y^e thing signified. Christes Passion is iniuried, for asmuch as this Masse sacrifice is affirmed to remayne for the purging of sinnes: to be shorte, the manifolde superstitions, and tri∣flyng fondnesse whiche are in the Masse, and aboute the same.

Better a few thinges well pondered, then to trouble y^e memory with to much,* 7.29 you shall preuayle more with pray∣ing, thē with studying, though mixture be best. For so one shall alleuiate the tediousnes of the other. I entend not to contend much with them in wordes, after a reasonable ac∣count of my fayth geuen: for it shall be but in vayne. They will say, as theyr fathers sayd,* 7.30 when they haue no more to say. We haue a law, and by our law he ought to dye. Be ye steadfast and vnmoueable sayeth Saynt Paule,* 7.31 and a∣gayne, persistito, stand fast. And how oft is this repeated, if ye abide, if ye abide. &c. But we shall be called obstinate, sturdy, ignorant, heady, and what not? So that a man hath need of much pacience, hauing to do with such men.

But you knowe howe greate a crime it is to separate your selfe from the communion or felowship of the Chur∣che, and to make a schisme, or diuision,* 7.32 you haue bene re∣ported to haue hated the secte of the Anabaptistes, and al∣wayes to haue impugned the same. Moreouer this was the pernitious errour of Nouatus, and of the Heretickes called (Cathari) that they woulde not communicate wyth the Church.

I know that the vnity of the Church is to be reteyned by all meanes, & the same to be necessary to saluation.* 7.33 But I doe not take the Masse as it is at this day, for the com∣munion of the Churche, but a Popishe deuise, whereby both the commaundement and institution of our Saui∣our Christ, for the ofte frequenting of the remembraunce

of his death, is eluded, & the people of God are miserablye deluded. The sect of the Anabaptistes, and the heresy of the Nouatians, ought of right to be condemned, for as muche as without any iust or necessary cause they wickedly sepa∣rated themselues from the communion of the congregati∣on: for they did not alleadge that the Sacramentes were vnduely ministred, but ••urning away theyr eyes from thē∣selues, wherewith according to Saynt Paules rule they ought to examine themselues and ca••ing theyr eyes euer vpon others,* 7.34 either Ministers, or Communicantes with them, they alwayes reprooued something for the whiche they absteined from the Communion, as from an vnholy thing.

I remember that Caluin beginneth to confute the In∣terim after this sort with this saying of Hilary.* 7.35 The name of peace is beautifull and the opinion of vnitye is fayre: but who doubteth that to be the true and onely peace of the Church, which is Christes? I would you had that litle booke: there should you see how much is to be geuen to v∣nity. Saynt Paule when he requireth vnitye, he ioyneth straight with al,* 7.36 secundum Iesum Christum, according to Ie∣sus Christ, no further. Diotrephes nowe of late did euer harpe vpon vnity, vnity. Yea Syr (quoth I) but in ve∣rity, not in popery. Better is a diuersity, then an vnitye in Popery. I had nothing agayne but scornefull giers, with commaundement to the Tower.

But admitte there be in the Masse that peraduenture might be amended,* 7.37 or at least made better: yea, seing you will haue it so, admit there be a fault: if you do not consent therto. Why do you trouble your selfe in vayne: do not you know both by Cyprian and Augustine that communiō of sacramentes doth not defile a man,* 7.38 but consent of deedes.

If it were any one trifling ceremony, or if it were some one thing of it selfe indifferent (although I woulde wishe nothing should be done in the Churche,* 7.39 which doth not e∣dify the same) yet for the continuance of the common qui∣etnesse I coulde be content to beare it. But forasmuche as thinges done in the masse tend openly to the ouerthrow of Christes institution, I iudge that by no meanes either in word, or deed I ought to consent vnto it. As for that which is obiected out of the Fathers, I acknowledge it to be wel spoken, if it be well vnderstanded. But it is meant of them which suppose they are defiled, if any secret vice be either in the ministers, or in them that communicate with them, & is not ment of them which doe abhorre superstition, and wicked traditions of men, and will not suffer the same to be thrust vpon themselues, or vpon the Church in stead of Gods word, and the truth of the Gospell.

* 7.40The very marowe bones of the masse are all together detestable, and therefore by no meanes to be borne withal, so that of necessity the mending of it, is to abolish it for e∣uer. For if you take away oblation, and oration, which doe hang vpon consecration and transubstantiation, the moste papistes of them all will not set a button by the masse, as a thing which they esteme not, but for the gayne that folow∣eth thereon. For if the English communion, whiche o•• late was vsed, were as gaynefull to them, as the Masse hath bene heretofore, they would striue no more for theyr masse: from thence groweth the griefe.

Consider into what daūgers you cast your selfe, if you forsake the chuch:* 7.41 & you cannot but forsake it, if you refuse to go to masse. For the Masse is the Sacrament of vnity: without the Arke there is no saluation. The church is the Arke and Peters ship.* 7.42 Ye know this saying wel enough. He shall not haue God to be his Father, which acknow∣ledgeth not the church to be his mother. Moreouer with∣out the church (sayth S. Augustine) be the life neuer so wel spent, it shall not inherit the kingdome of heauen.

* 7.43The holy Catholicke or vniuersall church, which is y^e communion of saintes, the house of God, the City of God the spouse of Christ, the body of Christ, the piller, and stay of the trueth, this Churche I beleeue accordinge to the Creede. This Church I doe reuerence, and honour in the Lord. But the rule of this Church is the word of God, ac∣cording to which rule, we goe forwarde vnto life. And as many as walk according to this rule, I say with S. Paul peace be vpon them,* 7.44 and vpon Israell which perteyneth vnto God. The guid of this church is the holy ghost. The markes, whereby this church is knowne vnto me in this dar••ke worlde, and in the middest of this crooked and fro∣ward generatiō, are these. The sincere preaching of Gods holy worde, the due administration of the Sacramentes, charitye, and faythfull obseruing of Ecclesiasticall disci∣pline, according to the word of God. And that the Church or congregation whiche is garnished with these markes,* 7.45 is in very deede that heauenly Hierusalem, whiche consi∣steth of those that be borne from aboue. This is the Mo∣ther of vs all. And by Gods grace, I will liue, and dye the childe of this Church. Forth of this (I graunt) there is no saluation: and I suppose the residue of the places obiected are rightly to be vnderstanded of this Church onelye.* 7.46 In times past (sayth Chrysostome) there were many wayes to know the Church of Christ, that is to say, by good lyfe, by myracles, by chastity, by doctrine, by ministring the sa∣cramentes. But from that time that heresies did take hold of the Church, it is onely knowne by the Scriptures whi∣che is the true church. They haue all thinges in outwarde shew, which the true Church hath in truth. They haue tē∣ples like vnto ours.

And in the end concluded. Wherefore onely by y^e scrip∣tures do we know which is the true church. To that whi∣che they say, the Masse is the Sacrament of vnity. I aun∣swere. The bread which we breake,* 7.47 according to the insti∣tution of the Lord, is the Sacrament of the vnity of Chri∣stes mistical body. For we being many, are one bread, and one body, forasmuch as we al are partakers of one bread. But in the Masse, the Lordes institution is not obserued: for we be not all partakers of one breade, but one deuou∣reth all. &c. So that (as it is vsed) it may seeme a Sacra∣ment of singularitye, and of a certayne speciall priuiledge for one sect of people, wherby they may be discerned from the rest rather then a sacrament of vnity, wherin our knit∣ting together in one is represented.

Yea, what felowship hath Christ with Antichrist?* 7.48 Ther¦fore is it not lawefull to beare the yoake with Papistes. Come forth from among them, & separate your selues frō them, sayth the Lorde. It is ane thing to be the Church in deed, another thing to counterfayt the church.* 7.49 Would god it were well knowne, what is the forsaking of the church. In the kinges dayes that dead is, who was the church of Englande? The king and his fautors, or Massemongers in corners? If the king and the fautors of his procedings, why be not we now the church abiding in the same proce∣dinges? If clanculary Massemongers mighte bee of the Church, and yet contrary to the kinges proceedings, why may not we as well be of y^e church contrarying y^e queenes procedinges? Not all that be couered with the title of the church: are the church in deed. Separate thy selfe from thē that are such sayth S. Paule: from whom?* 7.50 The text hath before. If any man folow other doctrine. &c. he is pint vp, and knoweth nothing. &c. Weigh the whole text, that yee may perceiue what is the fruit of contēcious disputatiōs. But wherfore are such men sayd to know nothing, when they know so many thinges? You know the olde verses.

Hoc est nescire, sine Christo plurima scire. Si Christum bene scis, satis est, si caetera nescis.

That is: This is to be ignorant, to know many thin∣ges without Christ. If thou knowest Christ well y^u know est enough, though thou know no more. Therfore would S▪ Paule knowe nothing, but Iesus Christ crucified. &c.* 7.51 As many as are Papistes and Massemongers, they may well be said to know nothing. For they know not Christ, forasmuch as in theyr massing they take much away from the benefite and merite of Christ.

That Christ which you haue described vnto me,* 7.52 is in∣uisible, but Christes Churche is visible and knowne. For els why would Christ haue sayd, Dic Ecclesiae. Tell it vn∣to the church. For he had commaunded in vaine to go vn∣to the church if a man cannot tell which it is.

The Church which I haue described is visible it hath members which may be sene: and also,* 7.53 I haue afore decla∣red, by what markes & tokens it may be knowne. But if either our eies are so dazeled, that we cannot see, or that sa¦than hath brought such darckenes into the world that it is hard to discerne the true church: that is not the fault of the church, but either of our blindenesse, or of Sathans dark∣nes. But yet in this most deep darkenes, there is one most cleare candle, which of it selfe alone is able to put away all darkenes· Thy word is a candle vnto my feet, and a lyght vnto my steppes.

The church of Christ is a catholick or vniuersall chur∣che, dispersed throughout the whole world:* 7.54 this church is the great house of God, in this are good men & euill min∣gled together, goates and sheepe, corne and chaffe: it is the net which gathereth all kind of fishes: this church cannot erre, because Christ hath promised it his spirit, which shall lead it into all truth, and that the gates of hel shal not pre∣uayle agaynst it, that he will be with it vnto the end of the world: whatsoeuer it shall loose, or binde vpon earth, shall be ratified in heauen. &c. This church is the piller and stay of the truth: this is it for the which S. Augustine sayth, he beleeueth the Gospell. But this vniuersall Church alow∣eth the masse, because the more part of the same aloweth it. Therfore. &c.

I graunt that the name of the Churche is taken after three diuers maners in the scriptures.* 7.55 Some tyme for the

whole multitude of them which professe the name of christ, o•• the which they are also named christians. But as sainct Paule sayth of the Iewe, not euerye one is a Iewe that is a Iewe outwardly, &c. Neither yet all that be of Israell, are counted the seede, euen so not euerye one which is a christian outwardly, is a Christian in deede. For if any man haue not the spirite of Christ, the same is none of his. Therefore that Church whiche is his body, and of whiche Christ is the head, standeth onely of lyuing stones, and true Christians, not onely outwardly in name and title, but inwardly in hart and in truth. But forasmuch as this churche (which is the second taking of the church) as touchyng the outward fellowship, is contayned with∣in y^e great house, & hath with the same, outward societye of the sacramentes, and ministery of the worde, manye thinges are spoken of that vniuersall Churche (whiche saynct Austen calleth the mingled Churche) whiche cānot truely be vnderstanded, but onely of that pure part of the Churche. So that the rule of Ticonius concerning the mingled Churche, may here well take place: where there is attributed vnto the whole Churche that whiche cannot agree vnto the same, but by reason of the one parte thereof that is eyther for the multitude of good men, which is the very true Churche in deede, or for the multitude of euill men, whiche is the malignant Church and sinagogue of Sathan.* 7.56 And is also the third taking of the Churche of the whiche, although there be seldomer mention in the scrip∣tu••es, in that signification, yet in the worlde, euen in the most famous assemblies of Christendome, this Churche hath borne the greatest swinge. This distinction presup∣posed of the 3. sortes of Churches, it is an easy matter, by a figure called Sinecdoche, to geue to the mingled and vni∣uersall Church, that which cannot truely be vnderstanded but onely of thone part therof. But if any man will stiffely affirme, that vniuersally doth so pertayne vnto the church that what soeuer Christ hath promised to the Churche, it must needes bee vnderstanded of that, I would gladlye knowe of the same man,* 7.57 where that vniuersall Churche was in the tym••s of the Patriarches and Prophetes, of 〈◊〉〈◊〉, Abraham, and Moses (at suche tyme as the people would haue sto••ed hym) of Helias, of Hieremy, in the times of Christ, and the dispersion of the Apostles, in the time of Arius, when Constantius was Emperour, and Felix bishop of Rome succeeded Liberius. It is worthye to be noted, that Lira writeth vpon Mathew. The church (sayth he) doth not stand in men by reason of theyr power or dignitie,* 7.58 whether it be Ecclesiastical, or secular. For ma∣ny princes and Popes, and other inferioures haue bene ••oūd to haue fallen away frō God. Therfore y^e church con¦sisteth in those persons, in whome is true knowledge and confession of the fayth, and of the truth. Euill men (as it is in a glose of the decrees) are in the Church in name, and not in deede. And S. Augustine, contra Cresconium gram∣maticum sayth: Who soeuer is afrayd to be deceiued by the darkenes of thys question:* 7.59 let hym aske counsell at y^e same churche of it: which Churche the scripture doth poynt out without anye doubtfulnes. All my notes whiche I haue written and gathered out of suche authors, as I haue red in this matter, and such like, are come into the handes of suche, as will not let me haue the least of all my wrytten bookes: wherein I am enforced to complayne of them vn∣to God: for they spoyle me of all my laboures, whiche I haue taken in my study these many yeares. My memorye was neuer good, for helpe whereof I haue vsed for y^e most part to g••ther out notes of my readyng, and so to place them, that thereby I might haue hadde the vse of them, when the time required. But who knoweth whether this be Gods will, that I should be thus ordered, and spoyled of the poore learning I had (as me thought) in store, to thintent that I now destitute of that,* 7.60 shoulde from hence∣forth learne onely to knowe with Paule, Christ, and hym crucified. The Lord graunt me herein to be a good young scholer, and to learn this lesson so well, that neyther death nor lyfe, wealth nor woe, &c. make me euer to forget that. Amen. Amen.

I haue no more to say in this matter: for you your selfe haue sayd all that is to be sayd. That same vehement say∣ing of S. Augustine,* 7.61 I would not beleue the Gospell. &c. was wont to trouble many men: as I remember I haue read it well qualified of Philippe Melancthon: but my memory is altogether slippery. This it is in effecte: The church is not a iudge, but a witnes. There were in hys tyme that lightly esteemed the testimony of the Churche,* 7.62 & the outward ministery of preachyng, and reiected the out∣ward word it selfe, sticking onely to their inward reuela∣tions. Suche rashe contempte of the worde prouoked, and drone S. Augustine into that excessiue vehemency. In the which, after the bare sound of the wordes, he might seeme to such as do not attayne vnto hys meaning, that hee pre∣ferred the Churche farre before the Gospell, and that the Church hath a free authoritie ouer the same: but that god∣ly man neuer thought so. It were a saying worthye to be brought forth agaynst the Anabaptistes, whiche thinketh the open ministerye to be a thinge not necessary if they a∣ny thing esteemed such testimonies. I would not sticke to affirme that the more part of the great house, that is to say of the whole vniuersall Churche may easely e••re. And a∣gayne, I would not sticke to affirme that it is one thynge to be gathered together in the name of Christe, and an o∣ther thing to come together with a Masse of the holy ghost going before. For in the first Christ ruleth, in the latter the Deuill beareth the swinge: and how then can anye thyng be good that they goe about? From this latter shall our sixe articles come foorth agayne into the light, they them∣selues being very darckenes. But it is demaunded, whe∣ther the sounder or better part of the Catholicke Churche may be seene of men or no? Sainct Paule sayth:* 7.63 The Lord knoweth them that are hys. What manner of speaking is this, in commendation of the Lord,* 7.64 if we know as well as he, who are hys? Well, thus is the text: the sure foundati∣on of God standeth still, and hath his seale: the Lord kno∣weth thē that are his: and let euerye man that nameth the name of Christ depart from iniquitie. Nowe howe many are there of the whole Catholicke Churche of Englande whiche departe from iniquitie? Howe many of the noble men, how many of the Byshops or Clergy, how many of the rich men, or marchauntes, how many of the Queenes councellours, yea, howe many of the whole Realme? In how small rome then I pray you is the true church with∣in the Realme of England? And where is it? And in what state? I had a conceite of mine owne well grounded (as they say) when I began: but now it is fallen by the way.

Generall councels, represent the vniuersall Church, & haue this promise of Christ, where two or three be gathe∣red together in my name, there am I in the middest of thē.* 7.65 If Christ be present with two, or three, then muche more where there is so great a multitude, &c. But in generall councels Masse hath b••ne approoued and vsed. There∣fore &c.

Of the vniuersall Churche which is mingled of good and bad, thus I thinke:* 7.66 Whensoeuer they whiche be chiefe in it, which rule and gouerne the same, and to whome the rest of the whole misticall body of Christ doth obey, are the liuely members of Christ, and walk after the guidyng and rule of hys word, and go before the flocke towardes euer∣lasting life, then vndoubtedly Councels gathered toge∣ther of such guides and pastours of the christian flock, doe in deede represent the vniuersall Church, and being so ga∣thered in the name of Christe, they haue a promise of the gifte, and guiding of hys spirite into all truth. But that a∣ny such counsell hath at any time allowed the Masse, suche a one as ours was of late, in a straunge tongue, and stuf∣fed with so many absurdities errours, and superstitions, that I vtterly deny, and affirme it to be impossible. For like as there is no agreement betwixt light and darcknes,* 7.67 betweene Christ and Belial, so surely superstition and the sincere religion of Christ, wil worship, and the pure wor∣shipping of God, suche as God requireth of his, that is in spirite and truth, can neuer agree together.* 7.68 But ye wil say where so great a company is gathered together, it is not credible but there be two or three gathered in the name of Christ. I aunswere: if there be one hundred good, and two hundreth bad (forasmuch as the decrees and ordinaunces are pronoūced according to the greater number of y^e mul∣titude of voyces) what can the lesse number of voyces a∣uayle? It is a knowen thing, and a common prouerbe▪ Oftentimes the greater part ouercommeth the better.* 7.69

As touchyng general councels, at this present I haue no more to say, then you haue sayd. Onely I referre you to your owne experience,* 7.70 to thinke of our country parlia∣mentes and conuocations, howe and what ye haue seene and heard. The more part in my tyme did bryng forth sixe articles: for then the king would so haue it, being seduced of certayne. Afterward the more part did repell the same,* 7.71 our good Iosias willing to haue it so. The same articles now agayne (alas) another great, but woorse parte hath restored. O what an vncertaynty is thys? But after thys sorte most commonly are mans proceedings God be mer∣cifull vnto vs. Who shall deliuer vs from such tormentes of minde? Therefore is death the best phisition, but vnto the faythfull whome she together, and at once,* 7.72 deliuereth from all griefes. You must thinke this written vpon this occasion, because you woulde needes haue youre paper blotted.

If the matter should goe thus, that in generall coun∣sailes

men shoulde not stand to the more number of the multitude, (I meane of them whiche ought to geue voy∣ces) then should no certaine rule be left vnto the Church, by the which controuersies in weighty matters might be determined:* 7.73 but it is not to be beleued, that Christ woulde leaue his Church destitute of so necessary a helpe and safe∣garde.

Christ who is the most louing spouse of his espouse the church, who also gaue himselfe for it, that he might sanctify it vnto himselfe,* 7.74 did geue vnto it aboundantly all things which are necessary to saluation, but yet so, that the church should declare it selfe obedient vnto hym in all things and keepe it selfe within the boundes of hys commaundemēts and further, not to seeke any thing which he teacheth not, as necessary vnto saluation. Now further, for determina∣tion of all controuersies in Christes Religion, Christ him selfe hath left vnto the Church not onely Moses, and the Prophetes:* 7.75 whom he willeth his Church in al doubtes to go vnto, and aske counsell at, but also the Gospelles, and the rest of the bodye of the newe testament: in the whiche what soeuer is heard of Moses and the Prophetes, and whatsoeuer is necessary to be knowne vnto saluation, is reuealed and opened.

So that now we haue no neede to say, who shal clyme into heauen,* 7.76 or who shall goe downe into the depth, to tel vs what is needefull to bee done? Christe hath done both and hath commended vnto vs the word of fayth, whiche also is aboundantly declared vnto vs in his word written so that hereafter if we walke earnestly in this way, to the searching out of the truth, it is not to be doubted, but tho∣rough the certayne benefite of Christes spirite,* 7.77 whiche hee hath promised vnto his, wee may finde it, and obtayne e∣uerlasting life. Shoulde men aske counsell of the dead for the liuing, sayth Esay? Let them go rather to the law, and to the testimony.* 7.78 &c. Christ sendeth them that be desirous to know the truth, vnto the scriptures, saying: searche the scriptures. I remember a like thing well spoken of Hie∣rome:* 7.79 Ignoraunce of the scriptures, is the mother and cause of all errours. And in an other place, as I remem∣ber in the same author: The knowledge of the scriptures is the foode of euerlasting life.* 7.80 But nowe me thinketh I enter into a very broad sea in that I begin to shew, either out of the scriptures themselues, or out of the ancient wri∣ters, how muche the holy scripture is of force to teache the truth of our religiō. But this is it, that I am now about, that Christ would haue the church his spouse in al doubts to aske counsell at the word of his father written, & fayth∣fully left, and commended vnto it in both Testaments, the olde and the new. Neither doe we read that Christ in anye place hath layde so great a burthen vppon the members of his spouse, that he hath commaunded them to go to the vniuersall Churche.* 7.81 What soeuer things are written saith Paule, are written for our learning. And it is true that Christ gaue vnto his Churche, some Apostles, some Pro∣phetes, some Euangelistes, some shepheardes and tea∣chers, to the edifying of the sayntes, till we come all to the vnity of fayth. &c. But that all men should meete together out of all partes of the world, to define of the articles of our fayth, I neither finde it commaunded of Christe nor written in the word of God.

* 7.82There is diuersitie betwixt things pertayning to god or fayth, and politicke and ciuill matters. For in the first we must stand onely to the scriptures, whiche are able to make vs all perfect and instructed vnto saluation, if they be well vnderstāded.* 7.83 And they offer themselues to be well vnderstanded onely to them, which haue good willes, and geue themselues to study and prayer. Neither are there a∣ny men lesse apte to vnderstand them, then the prudent & wise men of the world. But in the other, that is in ciuil or politicke matters, oftentimes the magistrates do tolerate a lesse euil, for auoyding of a greater: as they whiche haue this saying oft in their mouthes: Better an inconuenience then a mischiefe. And it is the property of a wise man (saith one) to dissemble many thinges: and he that cannot dissē∣ble, cannot rule. In whiche sayinges they bewray them∣selues, that they do not earnestly weigh what is iust, what is not. Wherefore forasmuch as mans lawes, if it be but in this respect onely, that they be deuised by men, are not a∣ble to bring any thing to perfectiō, but are inforced of ne∣cessitie to suffer many thinges out of square, and are com∣pelled sometime to wincke at the worst things, seeing they know not how to mayntayne the common peace and qui∣et otherwise,* 7.84 they do ordayne that the more part shal take place. You know what these kindes of speaches meane, I speake after the maner of men: yea walke after the ma∣ner of men: al men are lyers. And y^t of S. Augustine: if ye lyue after mans reason, yee do not lyue after the wyll of God.

If ye say y^e councels haue sometime erred, or may erre, how then should we beleue, the catholicke Church?* 7.85 For y^e councels are gathered by the authoritie of the Catholicke Churche.

From may be, to be in deed, is no good argument:* 7.86 but from being to may be, no man doubteth, but it is a moste sure argument. But now that counsels haue sometime er∣red, it is manifest. How many counsels were there in the East partes of the world, whiche condemned the Nicene councell? and all those which would not forsake the same,* 7.87 they called by a sclaunderous name (as they thought) Ho∣monsians. Was not Athanasius, Chrysostome, Cyril Eu∣stachius, men very well learned, and of godly lyfe, bani∣shed and condemned as famous heretickes, and that by wicked councels?* 7.88 How many thinges are there in the Ca∣nons and constitutions of the councels, which the papists themselues do much mislike? But here peraduenture one man wil say vnto me: We wil graunt you this in prouin∣ciall councels, or councelles of some one nation, that they may sometimes erre,* 7.89 for asmuch as they do not represent the vniuersall churche: but it is not to be beleued, that the generall and full councelles haue erred at any tyme. Here if I had my bookes of the councels, or rather suche notes as I haue gathered out of those bookes,* 7.90 I coulde brynge something which shoulde serue for this purpose. But now seeing I haue them not, I will recite one place onely out of sainct Austen, which (in my iudgement) may suffise in this matter in stead of many.* 7.91 Who knoweth not (sayth he) that y^e holy scripture is so set before vs, that it is not law∣full to doubt of it, and that the letters of Byshops may be reproued by other mens wordes, and by councelles, and that the councels themselues whiche are gathered by pro∣uinces and countries, do geue place to the authoritie of the generall and full councels: and that the former and gene∣rall councels are amended by the latter, when as by some experience of thinges, eyther that which was shut vpp, is opened, or that which was hid is knowne. Thus much of Augustine. But I wil plead w^t our Antonian, vpon mat∣ter confessed. Here with vs when as Papistry raygned, I pray you how doth that booke whiche was called the By∣shops booke, made in the tyme of king Henrye theight,* 7.92 wherof the byshop of Winchester is thought to bee eyther the first father, or chiefe gatherer: Howe doth it (I say) sharpely reproue the Florentine counsell, in whiche was decreed the supremacy of the Byshop of Rome, and that with the consent of the Emperor of Constantinople, and of the Grecians? So that in those dayes, our learned aun∣cient fathers, and byshops of Englande, did not sticke to affirme, that a generall councell might erre. But me think I heare an other man despising all that I haue broughte forth, and saying: these which you haue called councels, are not worthy to be called councels, but rather assemblies, & conuenticles of heretickes. I praye you sir, why doe you iudge them worthye of so slaunderous a name? Because (sayth he) they decreed thinges hereticall, contrary to true godlines, and sounde doctrine, and agaynst the faythe of christian religion. The cause is waightye, for the whiche they ought of right so to be called. But if it be so that all counsels ought to be despised, which decree any thing con∣trary to sound doctrine, and the true word, which is accor∣ding to godlines, forasmuch as the Masse,* 7.93 such as we had here of late, is openly agaynst the word of God: forsoothe it must follow of necessitie, that all such councel••, as haue approoued such masses, ought of right to be 〈◊〉〈◊〉 ••nd despi∣sed, as conuenticles, and assemblies of men 〈◊〉〈◊〉 stray from the truth.

An other man alleadgeth vnto me the autho••ity of the Bi∣shop of Rome, without which,* 7.94 neither ••••nne the Coun∣sells (sayth he) be lawfully gathered ney••her being gathe∣red determyne anye thinge concerning Religion. But this obiection is only grounded vpon the ambytious and shameles maintenance of the Romish tirranny, and vsur∣ped dominion ouer the Clergy, which tyrranny we Eng∣lishe men long agoe, by the consent of the whole Realme,* 7.95 haue expulsed, and abiured. And how rightely we haue done it, a little booke set forth de vtraque potestate (that is of both the powers) doth clearely shew. I graunt that the Romish ambition hath gone about to challenge to it self & to vsurpe such a priuiledge of old time. But the counsell of Carthage, in the yeare of our Lord 457. did openly with∣stand it, and also the councell at Milenite,* 7.96 in the whiche S. Augustine was present, did prohibite any appellations to be made to Byshops beyond the sea.

S. Augustine sayth, the good men are not to be forsa∣ken for the euill,* 7.97 but the euill are to be borne with all for the good. Ye will not say (I trow) that in our congregati∣ons all be euill.

I speake nothing of the goodnes or euilnes of youre

congregations:* 7.98 but I fight in Christes quarrel against the Masse, which doth vtterly take away and ouerthrowe the ordinaunce of Christ. Let that be taken quite awaye, and then the partition of the wall that made the strife, shall be broken down.* 7.99 Now to the place of S. Austen: for bearing with the euill for the goodes sake, there ought to be added other words, which the same writer hath expressedly in o∣ther places, y^t is: if those euill men do cast abroad no seedes of false doctrine, nor lead other to destruction by their ex∣ample.

It is perillous to attempt any new thing in y^e Church which lacketh example of good men. How much more pe∣rillous is it to commit any act, vnto the whiche, thexam∣ple of the prophetes, of Christ, and of thapostles are con∣trary.* 7.100 But vnto this your facte, in abstayning from the Churche by reason of the masse, the example of the Pro∣phetes, of Christ, and of thapostles are cleane contrarye. Therefore. &c. The first part of the argument is euident, and the second part I proue thus. In the times of the pro¦phetes, of Christ, and his Apostles, all things were most corrupt. The people was miserably geuen to superstition, the priestes despised the law of God: and yet notwithstā∣ding, we neither read that y^e prophets made any schismes or diuisions, and Christ himselfe haunted the temple, and taught in the temple of the Iewes. Peter and Iohn went vp into the temple at the 9. houre of praier: Paule after the readyng of the lawe, being desired to say something to the people,* 7.101 did not refuse to doe it. Yea further no man can shewe, that eyther the prophetes, or Christ, and his Apo∣stles did refuse to pray together with others, to sacrifice, or to bee partakers of the Sacramentes of Moses law.

I graunt the former part of your argument, and to the second part I saye,* 7.102 that although it contayne manye true thinges, as of the corrupt state in the times of the Pro∣phetes, of Christ, and the Apostles, and of the temple be∣ing haunted of Christ and his Apostles, yet notwithstan∣ding the second part of your argument is not sufficientlye prooued: For ye ought to haue proued, that eyther the prophetes, eyther Christ or hys Apostles did in the temple communicate with the people in any kind of worshipping which is forbidden by the lawe of God, or repugnaunt to word of God. But that can no where be shewed. And as for the Church I am not angry with it, and I neuer refu∣sed to goe to it, and to praye with the people, to heare the word of God, and to do all other things what soeuer may agree with the word of God. S. Augustine speaking of the ceremonies of the Iewes (I suppose in the Epistle ad Ia∣nuarium) although hee graunt they greeuously oppressed that people,* 7.103 both for the number, and bondage of the same yet he calleth them burdēs of the law, which were deliue∣red vnto thē in y^e word of God, not presumptions of men, which notwithstanding if they were not contrary to gods word, might alter a sorte be borne withall. But now, see∣ing they are contrarye to those thinges whiche are in the word of God written, whether they ought to be borne of any Christian or no, let hym iudge whiche is spirituall, which feareth God more thē man, and loueth euerlastinge life, more then this short and transitory lyfe. To that whi∣che was sayd that my fact lacketh example of the godly fa∣thers that haue gone before,* 7.104 the contrary is most euident in the historye of Toby. Of whome it is sayd, that when all other went to the golden calues, whiche Hieroboam the king of Israel had made, he himselfe alone fled al their companions,* 7.105 and gotte hym to Ierusalem, vnto the tem∣ple of the Lorde, and there worshipped the Lorde God of Israel. Did not the man of God threatē greeuous plages both vnto the Priestes of Bethell and to the aulter which Hieroboam had there made after his own fantasie? Which plagues king Iosias the true Minister of God did execute at the time appoynted.* 7.106 And where doe wee reade that the Prophetes, or the Apostles did agree with the people in their Idolatry? whē as the people went a whoring with their hill aulters, for what cause I praye you did the Pro∣phetes rebuke the people so muche, as for theyr false wor∣shipping of God after theyr owne mindes, and not after Gods word? For what was so much as that was? Wher∣fore the false prophetes ceased not to maligne the true pro∣phetes of God:* 7.107 therefore they bet them, they banished thē &c. How els I pray you can you vnderstand that Sainct Paule alledgeth,* 7.108 when he sayth? What concord hath christ with Beliall? Either what part hath the beleuer with the Infidel? or how agreeth the temple of God with images? For ye are the temple of the liuing God as God himselfe hath sayde:* 7.109 I will dwell among them, and will be theyr God, and they shalbe my people. Wherfore, come out from among them,* 7.110 and seperate your selues from them (saythe the Lorde) and touch none vncleane thinge: so will I re∣ceaue you, and wil be a father vnto you, and ye shal be my sonnes and daughters sayth the Lord almighty.

Iudith that holy woman would not suffer herselfe to be defiled with the meates of the wicked.* 7.111 All the Sayntes of God which truely feared God, when they haue bene prouoked to do any which they knewe to be contrarye to Gods lawes, haue chosen to dye, rather then to forsake the lawes of their God.* 7.112 Wherefore the Machabees put themselues in daunger of death for the defense of the lawe, yea and at length died manfully in the defense of the same. If we do prayse (sayth S. Augustine) the Machabees, and that with great admiration, because they did stoutly stand euen vnto death, for the lawes of theyr countrey▪ howe muche more ought wee to suffer all thinges for our Bap∣tisme, for the sacramēt of the body and bloud of Christ. &c. But the supper of the Lord, such a one (I meane) as Christ commaundeth vs to celebrate, the Masse vtterly aboly∣sheth, and corrupteth most shamefully.

Who am I that I shuld adde any thing to this which you haue so well spoken? Nay, I rather thanke you,* 7.113 that you haue vouchsafed to minister so plentifull armour to me, being otherwise altogether vnarmed, sauing that hee cannot be left destitute of helpe, whiche rightly trusteth in the helpe of God. I onely learne to dye in reading of the new testament, and am euer nowe and then praying vnto my God,* 7.114 that hee will bee an helper vnto me in tyme of neede.

Seeing you are so obstinately set agaynst the Masse,* 7.115 that you affirme, because it is done in a tongue not vnder∣standed of the people, and for other causes, I cannot tell what: therefore it is not the true sacrament ordayned of Christ: I beginne to suspecte you, that you thinke not ca∣tholickely of Baptisme also. Is our Baptisme whiche we do vse in a tongue vnknowne to the people, the true bap∣tisme of Christ or no? If it be, then doth not the straunge tongue hurt the Masse. If it be not the baptisme of Christ, tell me, howe were you baptised? Or whether will yee (as the Anabaptistes do) that al which were baptised in latin, should be baptised agayne in the English tongue?

Although I would wish baptisme to be geuen in the vulgar tongue for the peoples sake which are present, that they may the better vnderstand their owne profession,* 7.116 and also be more able to teache theyr children the same, yet not∣withstanding there is not like necessity of y^e vulgar tongue in baptisme, and in the Lordes supper. Baptisme is geuē to children, who by reason of their age are not able to vn∣derstand what is spoken vnto them, what tongue soeuer it be. The Lordes supper is, and ought to be geuen to thē that are waxen. Moreouer, in baptisme which is accusto∣med to be geuen to children in the latine tongue, all the substanciall poyntes (as a man would say) whiche Chryst commaunded to be done, are obserued. And therefore I iudge that baptisme to be a perfect and true baptisme: and that it is not onely not neeedefull, but also not lawfull for anye man so christened, to be Christened agayne. But yet notwithstanding, they ought to be taught the Catechisme of the christian fayth, when they shall come to yeares of di∣scretion: Which Cathechisme whosoeuer despiseth, or wyll not desirously embrace and willingly learne, in my iudge∣ment he playeth not the parte of a christian man. But in the popish mass•• are wanting certayne substancialles, that is to say, things commaunded by the worde of God to be obserued in ministration of the Lordes supper: of y^t which there is sufficient declaration made before.

Where you say (I would wish) surely I would wishe, that you had spoken more vehemently and to haue sayd it is of necessitie,* 7.117 that all thinges in the congregation should be done in the vulgar tongue, for the edifying and com∣fort of them that are present, notwithstanding that y^e childe it selfe is sufficiently baptised in the latin tongue.

For asmuche as I perceaue you are so stiffely, I wyll not say obstinately bente, and so wedded to your opinion, that no gentle exhortations, no holesome counsailes,* 7.118 no o∣ther kinde of meanes can call you home to a better mynde there remayneth that which in like cases was wonte to be the onely remedy against stiffe necked, and stubborne per∣sons, that is, you must be hampered by the lawes, & com∣pelled eyther to obey whether ye will or no, or els to suffer that, which a rebell to the lawes ought to suffer. Doe you not knowe that whosoeuer refuseth to obey the lawes of the realme, he bewrayeth himselfe to be an enemye to hys countrey? Do you not know that this is the redyest waye to stirre vp sedition, and ciuill warre? It is better y^t you should beare your owne sinne, then that through the ex∣ample of your breache of the common lawes the common quyet should be disturbed. How can you say, you will be the Queenes true subiect, when as you do openly professe that you will not keepe her lawes?

O heauenly father, the father of all wisedome, vnder∣standing,

and true strength,* 7.119 I beseeche thee for thy onelye sonne our sauiour Christes sake, looke mercifully vppon me wretched creature, and send thine holy spirite into my brest, that not onely I may vnderstand according to thy wisedome,* 7.120 howe this pestilent and deadly darte is to bee borne of, and with what aunswere it is to be beaten back but also when I must ioyne to fight in the field for y^e glo∣ry of thy name, that then I being strengthned with the de∣fense of the right hand, may manfully stand in the confes∣sion of thy fayth, and of thy truth, and continue in y^e same vnto the end of my lyfe, thorough the same our Lord Ie∣sus Christ. Amen.

Now to the obiection. I graunt it to bee reasonable, that he whiche by wordes and gentlenes cannot be made yeld to that is right, and good, shoulde be brideled by the straite correction of the lawes: that is to say, he that wyll not be subiecte to Gods word, must bee punished by the lawes. It is true that is commonly sayd: He that wil not obey the Gospell, must be tamed and taught by the rigour of the law. But these thinges ought to take place agaynst him, whiche refuseth to doe that is right and iust, accor∣ding to true godlines, not against him, which cannot qui∣etly beare superstitions, but doth ha••e, and detest from his age such kinde of proceedinges, and that for the glorye of the name of God. To that whiche ye say a trangressour of the common lawes bewrayeth himselfe to be an enemye of his countrey, surely a man ought to looke vnto the na∣ture of the lawes, what maner of lawes they be which are broken. For a faythful Christian ought not to thinke alike of all maner of lawes. But that saying ought onely truely to be vnderstanded of suche lawes as be not contrarye to Gods word. Otherwise whosoeuer loue their countrey in truth (that is to say in God) they will alwayes iudge (if at any time the lawes of God and man be then contrarye to the other) that a man ought rather to obeye God then man.* 7.121 And they that thinke otherwise, and pretend a loue to their countrey, forasmuche as they make their countrey to fight as it were agaynst God, in whome consisteth the onely stay of that country, surely I do thinke that such are to be iudged most deadly enemies, and traytours to theyr countrey. For they that fight agaynst God, whiche is the safety of their countrey, what doe they els but go about to bryng vpon theyr countrey a present ruine and destructi∣on. But they that doe so are worthy to be iudged enemyes to their countrey, and betrayours of the Realme. There∣fore &c.

But this is the redyest way (ye say) to stir vp sedition to trouble the quiet of the common wealth: therefore are these things to be repressed in tyme, by force of lawes. Be∣holde Sathan doth not cease to practise hys olde guiles, and accustomed sub••leties.* 7.122 Hee hath euer thys darte in a redines to hurle agaynst hys aduersaryes, to accuse them of sedition that he may bryng them (if he can) in danger of the higher powers. For so hath hee by his ministers al∣wayes charged the Prophetes of God. Achab sayde vnto Elias: art thou he that troubleth Israell? The false Pro∣phetes also complayned to theyr Princes of Hieremy, that hys wordes were seditious and not to be suffered: did not the scribes, and Pharisies falsely accuse Christ as a sediti∣ous person, and one that spake agaynst Cesar? Did they not at the last cry,* 7.123 if thou let this man go, you are not Ce∣sars frend? The Oratour Tertullus, how doth he accuse Paule before Felix the high Deputie? We haue found this man (sayth he) a pestilent fellow, & a stirrer of sedition, vn¦to all the Iewes in the whole world. &c. But I praye you were these men as they were called seditious persons? Christ, Paule, and the Prophetes? God forbid. But they were of false men falsely accused. And wherefore I praye you but because they reproued before y^e people their giles, superstition, and deceites. And when the other coulde not beare it, and would gladly haue had them taken out of the way, they accused him as seditious persons, and troublers of the common wealthe, that being by this meanes made hatefull to the people, and Princes, they might the more easely be snatched vpp to be tormented, and put to deathe. But howe farre they were from all sedition, their whole doctrine, lyfe and conuersation doth well declare. For that which was obiected last of all, that he cannot be a faythful subiect to hys prince, which professeth openly that he will not obserue the lawes, which the Princes hath made: here I would wish that I might haue an indifferent Iudge, & one that feareth God to whose iudgement in this cause I promise I will stand. I aunswere therefore, a man ought to obey hys Prince, but in the Lord, and neuer agaynst the Lord. For he that knowingly obeyeth his Prince agaynst God, doth not a duety to the Prince, but is a deceauer of the Prince and an helper vnto him to worke his owne de∣struction. Hee is also vniust whiche geueth not the prince that is the princes, and to GOD that is GODS. Here commeth to my remembraunce, that notable saying of Ualentinianus the Emperoure for choosing the Bishop of Millayne. Set him (saith he) in the Bishoppes seate, to whome if we (as man) do offend at any tyme,* 7.124 wee may submitte our selues, Policarpus the most constaunt Martyr, when he stoode before the chiefe Ruler, and was commaunded to blaspheme Christ, and to sweare by the fortune of Cesar. &c. he aunswered with milde spirite: wee are taught (sayth he) to geue honour vnto Princes, and those powers which be of God: but such honour as is not contrary to Gods religion.

Hither vnto ye see good father, how I haue in words onely made as it were a florishe before the fight, whiche I shortly looke after, and how I haue begonne to prepare certayne kindes of weapons, to fight agaynst the aduer∣sary of Christ, and to inuse with my selfe, how the da••••s of the olde enemy may bee borne of,* 7.125 and after what sorte I may smite him againe with the sword of the spirit. I learn also hereby to be in vre with armour, and to assaye howe I can go armed. In Tindall where I was borne, not far from the Scottish borders, I haue knowne my countrey∣men to watch night and day in theyr harnes, suche as they had, that is in theyr Iackes, & theyr speares in their hands (you call them northern gads) specially when they had a∣ny priuy warning of the comming of the Scottes. And so doing, although at euery such bickerings some of them spent their liues, yet by such meanes like prettye men they defended their countrey, And those that so dyed, I thynke that before God they dyed in a good quarrell, and theyr ofspring and progeny all the countrey loued them the bet∣ter for theyr fathers sake. And in the quarrell of Christ our sauiour, in the defense of his owne diuine ordinaunces, by the which he geueth vnto vs lyfe and immortalitie, yea, in the quarrell of fayth, and christian religion, wherin resteth our euerlasting saluation, shall wee not watche?* 7.126 shall wee not go alwayes armed? euer looking when our aduersary (whiche like a roaring Lyon seeketh whome hee may de∣uour) shall come vpon vs by reason of oure slouthfulnes? yea, and woe be vnto vs,* 7.127 if he can oppresse vs vnawares whiche vndoubtedly hee will doe, if he finde vs sleepyng. Let vs awake therefore. For if the good man of the house knew what houre the theefe would come, he would surely watch & not suffer his house to be brokē vp. Let vs awake therfore I say: Let vs not suffer our house to be brokē vp.* 7.128 Resist the deuill, sayth S. Iames, & he will flee frō you. Let vs therefore resist him manfully, and taking the crosse vpon our shoulders, let vs followe our captayne Christ who by hys owne bloud hath dedicated and hallowed the way whiche leadeath vnto the father, that is,* 7.129 to the light which no man can attayne, the fountayn of the euerlasting ioyes. Let vs follow I say, whether hee calleth & allureth vs, that after these afflictions which last but for a moment whereby he tryeth our fayth as gold by the fire, we may e∣uerlastingly raygne and triumph with him in the glory of the father, and that through the same our Lord and sauior Iesus Christe, to whome with the father and the holye Ghost be all honour and glory nowe and for euer. Amen. Amen.

Good father, forasmuche as I haue determined wyth my selfe, to poure forth these my cogitations into your bo∣some, here me thinketh I see you sodainly lifting vp your head towardes heauen, after youre maner, and then loo∣king vpon me with your propheticall countenaunce, and speaking vnto me, with these or like woordes. Trust not my sonne (I beseethe you vouchsafe me the honour of this name:* 7.130 for in so doing I shall thinke my selfe both honou∣red, and loued of you.) Trust not I say my sonne to these worde weapons: for the kingdom of God is not in words but in power. And remember alwayes the wordes of the Lord: do not imagine afore hand,* 7.131 what and how you wil speake. For it shall be geuen you, euen in that same houre what ye shall speake. For it is not ye that speake, but y^e spi∣rite of your father which speaketh in you. I pray you ther∣fore father, pray for me, that I may cast my whole care vp∣pon him, & trust vpon him in all perils. For I know, and am surely perswaded,* 7.132 that whatsoeuer I can imagine or think afore hand, it is nothing, except he assist me with his spirite when the tyme is. I beseeche you therefore Father, pray for me, that such a complet harnes of the spirite, such boldnes of minde may be geuen vnto me,* 7.133 that I may out of a true faith say with Dauid. I wil not trust in my bow, and it is not my sword, y^t shal saue me. For he hath no ple∣sure in the strength of an horse. &c. But the Lordes delight is in them that feare him and put theyr trust in his mer••y. I beseech you pray, pray, that I may enter this fight on∣ly in the name of God, and that when all is past, I being not ouercome through his gracious ayde, may remayne,

and stand fast in him, till that day of the Lord, in y^t which to them that obtayne the victorye,* 7.134 shall be geuen the liuely Manna to eate,* 7.135 and a triumphant Crowne for euermore.

Now Father, I pray you helpe me to buckle on thys geare a little better. For ye know the deepenes of Sathan being an olde souldiar, and you haue collored with him or now: blessed be God, that hath euer ayded you so well. I suppose he may well hold you at the baye. But truely hee will not be so willing (I thinke) to ioyne with you, as with vs younglinges.* 7.136

Syr I beseeche you, let your seruaunt reade this my babling vnto you, and now and then as it shal seeme vn∣to you best, let your pen runne on my booke: spare not to blotte my paper. I geue you good leaue.

* 7.137Syr I haue caused my man not onely to reade youre armour vnto me, but also to write it out. For it is not on∣ly no bare armure, but also well buckled armure. I see not how it coulde be better. I thanke you euen from the bot∣tome of my hart for it, and my prayer shall you not lacke trusting that you doe the like for me. For in deede there is the helpe. &c, Many thinges make confusion in memory. And if I were as well learned as sainct Paule, I woulde not bestow much amongest them: further then to gaul thē, and spurgal too, when and where as occasion were geuen and matter came to minde: for the lawe shalbe their shote anchor, staye, and refuge. Therefore there is no remedye, namely, now whē they haue y^e maister bowle in their hand and rule y^e roste, but pacience. Better it is to suffer what cruely they wil put vnto vs, then to incurre Gods high indignation. Wherefore good my Lord be of good cheare in the Lord, with due consideration what hee requireth of you, and what he doth promise you. Our common enemy shall do no more then God will permit him. God is faith∣full,* 7.138 which wil not suffer vs to be tēpted aboue our strēgth &c. Be at a poynt what ye wil stand vnto: sticke vnto that and let them both say and do what they list. They can but kil the body, whiche otherwise is of it selfe mortall. Ney∣ther yet shal they do that when they list, but when God wil suffer them, when the houre appoynted is come. To vse many wordes with them it shal be but in vayne, nowe that they haue a bloudy and deadly lawe prepared for thē. But it is very requisite that ye geue a reasonable accompt of your fayth,* 7.139 if they wil quietly heare you, els ye knowe in a wicked place of iudgement a man may keepe silence, after the example of Christ. Let them not deceiue you with their sophistical Sophismes and fallacies you knowe that false thinges may haue more apparence of truth,* 7.140 then thin¦ges that be most true: therefore Paule geueth vs a watchē worde. Let no man deceiue you with likelines of speache. Neither is it requisite that with the contentious ye shulde follow strife of wordes,* 7.141 which tend to no edification, but to the subuersion of the hearers, and the vayne braggyng and ostentation of the aduersaries. Feare of deathe doth most perswade a great number. Be well ware of that ar∣gument: for that perswaded Shaxton (as manye menne thought) after that he had once made a good profession, o∣penly before the iudgement seate. The flesh is weake, but the willingnes of the spirite shal refresh the weakenesse of the fleshe.

The number of the cryars vnder the aultar must needs be fulfilled: if we be segregated thereunto, happy be wee. That is the greatest promotion that God geueth in thys world,* 7.142 to be such Phillippians to whome it is geuen, not only to beleue, but also to suffer. &c. But who is able to do these thinges? Surely all our habilitie, all our sufficiencye is of God.* 7.143 He requireth and promiseth. Let vs declare our obedience to his wil, when it shalbe requisite, in the ryme of trouble, yea in the middest of the fire.

When that number is fulfilled, which I weene shalbe shortly, then haue at the papists, when they shal say peace al things are safe,* 7.144 when Christ shal come to keep his great Parliament to the redresse of al things that be amisse. But he shal not come as the papistes fayne him, to hide himself and to play bo piepe as it were vnder a peece of bread: but he shal come gloriously,* 7.145 to the terrour and feare of all Pa∣pistes: but to the great consolation and comfort of all that wil here suffer for him. Comfort your selues one an other with these wordes.

Lo syr, here I haue blotted youre paper vaynely, and played y^e foole egregiously: but so I thought better thē not to doe your request at this time. Pardon me and praye for me: pray for me I say, pray for me I saye. For I am some time so feareful, that I would creep vnto a mouse hoale: some time God doth visite me agayne with his comforte. So he commeth and goeth, to teache me to feel & to know mine infirmitie to thintent to geue thankes to him that is worthy,* 7.146 least I shuld rob hym of hys duety, as many do, & almost al the world. Fare you well.

What credence is to be geuē to papists it may appeare by their racking, writhing, wrinching, and mōstrously in∣iuryng of Gods holy scripture, as appeareth in the popes law. But I dwell here now in a schole of obliuiousnesse. Fare you well once agayne, and be you steadfast and vn¦moueable in the Lord. Paule loued Timothy meruelous well, notwithstanding he sayth vnto him. Be thou parte∣taker of the afflictions of the Gospell: and agayne. Har∣den thy selfe to suffer afflictions. Bee faythfull vnto the death, and I wyll geue thee a Crowne of life sayth the Lorde.

*Here followeth the letters of the reue∣rend Byshop and Martyr, Nicho∣las Ridley.

*A letter sent from Bishop Ridley and his prison fel∣lowes, vnto M. Bradford, and his prison fellowes in the Kynges Benche in South∣warke. an. 1554.

WEll beloued in Christ our sauiour, we all with one hart wish to you,* 7.147 with all those y^t loue God in deede and truth, grace, and health, and especially to oure dearely beloued companions which are in Christes cause, and the cause both of theyr brethren and of theyr own saluation, to put their neck willingly vnder the yoke of Christes crosse. How ioyfull it was to vs to heare the reporte of Doctour Taylour and of hys godly confession. &c. I ensure you, it is hard for me to expresse.

Blessed be God, whiche was and is the geuer of that, and of all godly strength and stomacke in the tyme of ad∣uersitie. As for the rumours that haue or doe goe abroad,* 7.148 eyther of our relenting or massing, we trust that they whi∣che knowe God and their duety towardes theyr brethren in Christ, will not be too light of credence. For it is not the slaunderers euill tongue, but a mans euil deede that can with God defile a man: and therefore with Gods grace, ye shall neuer haue other cause to do otherwise then ye say ye do, y^t is not to doubt, but that we wi••l, by Gods grace, continue, &c. Like rumour as yee haue heard of our com∣ming to London, hath bene here spread of the comming of certayne learned men, prisoners, hither from London: but as yet wee knowe no certaintie whether of these ru∣mours is, or shalbe more true. Know you that wee haue you in our dayly remembraunce, and wishe you and al the rest of our foresayd companions, well in Christ.

It shuld do vs much comfort,* 7.149 if we might haue know¦ledge of the state of the rest of oure most dearely beloued, which in this troublesome tyme do stand in Christes cause and in the defence of y^e truth thereof. Somewhat we haue heard of mayster Hoopers matter: but of the rest neuer a deale. We long to heare of father Crome, Doctor Sandys M. Saunders, Ueron, Beacon, Rogers. &c. wee are in good health, thankes be to God, and yet the maner of our entreating doth chaunge as sowre ale doth in summer. It is reported to vs of our keepers, that the Uniuersitie bea∣reth vs heauily.* 7.150 A cole chaunced to fall in the night out of the chimney, and burnt a hole in the floore: and no more harme was done, the Balyffes seruauntes sittyng by the fire. An other night there chaunced (as mayster Bailiffes told vs) a dronken fellow to multiply wordes, and for the same he was set in Bocardo. Upon these things (as is re∣ported) there is risen a rumour in the towne and country about, that we should haue broken the prison with such vi∣olence, as if mayster Bayliffes had not playde the prettye men, we should haue made a scape. We had out of our pry∣son a wall that we might haue walked vpon, and our ser∣uauntes had libertie to goe abroad in the towne or fieldes but now both they and we are restrayned of both.

My Lord of Worcester passed by through Oxford, but he did not visite vs.* 7.151 The same day beganne our restraynt to be more, and the booke of the Communion was taken from vs by the Bayliffes, at the Maiors commaunde∣ment, as the Bayliffes did report to vs. No man is licen∣sed to come vnto vs: afore they might, that woulde see vs vppon the wall: but that is so grudged at, and so euill re∣ported, that we are now restrayned. &c. Sir, blessed be god with all our euill reportes, grudges, and restrayntes, we are merry in God, and all our cure and care is and shall be (by Gods grace) to please and serue him, of whom we look and hope after this temporal and momentany miseries, to haue eternall ioye and perpetuall felicitie with Abraham,* 7.152 Isaac, and Iacob, Peter, and Paule, and all the heauenly company of the Aungels in heauen, through Iesus Christ our Lord. As yet there was neuer learned man, nor anye scholer, or other that visited vs since we came into Bocar∣do, which nowe in Oxforde may be called a Colledge of

* 7.153 Quondams. For as ye know, wee be no fewer then three and I dare say, euery one wel contented with his portion which I do reckē to be our heauenly fathers fatherly good and gracious gift.* 7.154 Thus fare you well. We shal by Gods grace one day meete together, and be merry. The day as∣suredly approcheth apace: The Lorde graunt that it maye shortly come. For before that daye come, I feare me the world will waxe worse and worse. But then all our ene∣mies shalbe ouerthrowne and troden vnder foote: righte∣ousnes and truth then shall haue the victory, and beare the bell away, whereof the Lorde graunt vs to be partakers and al that loueth truely the truth.

We al pray you, as ye can, to cause all our commenda∣tions to be made to all such as ye know did visite vs and you, when we were in the Tower, with their frendly re∣membraunces and benefites. Maistresse Wilkenson and maistresse Warcup haue not forgottē vs, but euer since we came to Bocardo, with their charitable and frendly bene∣uolence haue comforted vs:* 7.155 not that els we did lacke (for God be blessed, he euer hitherto hath prouided sufficiently for vs (but that is a great comfort, and an occasion for vs to blesse God, when we see that he maketh them so frendly to tender vs, whom some of vs were neuer familiarly ac∣quaynted withall.

Yours in Christ Nich Ridley.

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

* 7.156GOds holy spirite be with you now and euer. Amen.

When I call to remembraunce (beloued Cosin) the state of those that for feare of trouble, eyther for losse of goods, wil do in the sight of the world those thinges that they know and are assu∣red are contrary to the wyll of God,* 7.157 I can do no lesse but lamēt theyr case, being assured the end thereof will be so pittifull (with∣out speedy repentaunce) that I tremble and feare to haue it in remembraunce. I would to God it lay vpon some earthly burden so that freedome of conscience might be geuen vnto them. I wrote (as God knoweth) not of presumption, but onely lamen∣ting the state of those, whome I thought now in this dangerous time should haue geuen both you and me comfortable instructi∣ons. But (alas) in steade thereof we haue instructions to folow (I lament me to rehearse it) superstitious Idolatrye. Yea, and that woorst of all is, they wil seeke to proue it by the Scriptures. The Lord for his mercy turne their hartes. Amen. Commend me. &c.

Yours, Nicholas Ridley.

¶To Mayster Bradford.

BRother Bradford, I wishe you and your company in Christ,* 7.158 yea and al the holy brotherhood that now with you in diuers prisons suffereth and beareth paciētly chri∣stes crosse for the mayntenance of his Gospell, grace, mer∣cy and peace from God the father, and from our Lord Ie∣sus Christ.

Sir, considering the state of this chiualrie and warfare wherin I doubt not but we be set to fight vnder Christes banner,* 7.159 and his crosse agaynst our ghostly enemy y^e deuill and the old serpent Satan, me thinke I perceiue 2. things to be hys most perilous and moste daungerous engynes whiche he hath to impugne Christes veritie, hys gospell, and hys fayth: and the same two also to be the most massy postes, and most mightye pillers, whereby hee mayntay∣neth and vpholdeth his Satanical sinagogue. These two, sir are they, in my iudgement: the one, his false doctrine & idolatrical vse of the Lordes supper, and the other, y^t wic∣ked and abhominable vsurpation of the premacy of y^e See of Rome. By these two Satan seemeth to me principally to mayntayne and vphold hys kingdome: by these two he driueth downe mightily (alas) I feare me, the third parte of the stars in heauen. These two poysonfull rotten posts he hath so paynted ouer with such a pretense and colour of Religion, of vnitie in Christes Churche, of the Catholicke fayth, and such like, that the wily serpent is able to deceiue (if it were possible) euen the elect of God. Wherfore Iohn sayd not without great cause: If any know not Satans subtle∣ties and the profundities thereof, I will wishe him no other bur∣den to be laden withall.

Syr, because these be hys principall and mayne postes whereupon standeth all his falsehoode, crafte, and treche∣ry, therfore according to y^e poore power that God hath ge∣uen me, I haue bended mine artillary to shoote at y^e same. I knowe it to be but little (God knoweth) that I can doe and of my shotte I knowe they passe not. Yet I will not (God willing) cease to doe the best that I can, to shake those cankered and rotten postes. The Lorde graunt me good successe, to the glory of hys name, and y^e furtherance of Christes Gospell. I haue now already (I thanke God) for this present tyme spent a good parte of my ponder in these scriblinges,* 7.160 wherof this bearer shal geue you know∣ledge. Good brother Bradford, let the wicked surmise and say what they list, know you for a certaintie, by GODS grace, without all doubt, that in Christes Gospelles cause agaynst and vpon the foresayd Gods enemies, I am fully determined to liue and dye. Fare well deare brother, and I beseeche you and al the rest of our brethren, to haue good remembraunce of the condemned heretiques (as they call them) of Oxford, in your prayers. The bearer shall certi∣fie you of our state. Farewell in the Lorde. From Bo∣cardo.

Yours in Christ Nicholas Ridley.

*An other letter of Mayster Ridley, vnto Mayster Bradforde and other his prison fel∣lowes. An. 1555.

DEarely beloued, I wish you grace, mercy, and peace.* 7.161

According to your minde. I haue runne ouer all your papers, and what I haue done (which is but small) therein may appeare. In two places I haue put in two loose leaues. I had muche adoe to read that was written in your great leaues, and I weene some where I haue al∣tered some words,* 7.162 because I could not read perfectly that which was written. Sir, what shall best be done w^t these thinges, now ye must consider: for if they come in sight at this time, vndoubtedly they must to the fire with theyr fa∣ther: and as for any safegard that your custody can be vnto them, I am sure you looke not for it. For as you haue bene partner of the worke, so I am sure you looke for none o∣ther, but to haue and receiue like wages, and to drynke of the same cup. Blessed be God that hath geuen you liberty in the meane season, that you may vse your penne to hys glory, and the comforte (as I heare say) of many. I blesse God dayly in you, and all your whole company, to whom I beseeche you commend me hartily. Nowe I loue my country man in deed & in trueth,* 7.163 I meane Doctor Taylor not for my earthly countryes sake, but for oure heauenlye fathers sake, and for Christes sake, whome I heard say, he did so stoutly in tyme of perill confesse, and yet also for our countryes sake and for all our mothers sake,: but I mean of the kingdome of heauen, and of heauenly Hierusalem, and because of the spirite, whiche bringeth in hym, in you, and in your company such blessed fruites of boldnes in the Lords cause, of pacience, and constancie. The Lord which hath begun this work in you all, performe and perfite this his owne deede, vntill his owne day come. Amen.

As yet I perceaue yee haue bene not bayted, and the cause therof God knoweth, which wil let thē doe no more to his, then is his pleased will and pleasure to suffer them to doe for his owne glory, and to the profite of them which be truely his. For the father whiche doth guide them that be Christes to Christ, is more mighty then all they, and no man is able to pul thē out of the fathers handes: except I saye, it please our father, it please our mayster Christe to suffer them, they shall not stirre one heare of your heades.

My brother P. the bearer hereof, and mayster Hoo∣pers letters woulde that we shoulde saye what we thinke good concerning your * 7.164 minde, that is, not for to answere except ye might haue somewhat indifferent Iudges. We are (as yee knowe) separated, and one of vs cannot in a∣ny thing consult with an other, and much strayte watch∣ing of the Baliffes is about vs, that there be no priuye conference amongest vs. And yet as wee heare, the scholers beareth vs more heauily then the townesmen. A wonderfull thing, among so many, neuer yet scholler offe∣red to any of vs (so farre as I know) any maner of fauor, eyther for or in Christes cause.

Nowe as concerning your demaund of our counsell, for my part I do not mislike that which I perceiue ye are minded to do. For I looke for none other, but if ye aun∣swere afore the same Commissioners that we did, ye shall be serued and handled as we were, though ye were as wel learned as euer was either Peter or Paule. And yet fur∣ther I thinke, that occasion afterward may be geuen you, and the consideration of the profite of your auditory may perchaunce moue you to do otherwise.

Finally, determinetely to say what shalbe best, I am not able, but I trust he, whose cause ye haue in hand, shall put you in minde to do that which shalbe most for his glo∣ry, the profite of his flock, and your owne saluation. This letter must be common to you and Maister Hooper, in whome and in his prison fellowe good father C. I blesse God, euen from the bottome of my hart: for I doubt not but they both doe to our maister Christ, true, acceptable, and honourable seruice, and profitable to his flocke: the one with his penne, and the other w^t his fatherly example

of pacience and constancie, and all manner of true god∣linesse. But what shall I neede to say to you: Let thys be common among your brethrē, among whom (I dare say) it is with you as it is with vs,* 7.165 to whome all things heere are common, meat, mony, and whatsoeuer one of vs hath that, can or maye doe an other good. Althoughe, I sayde the Bailiffes and our Hostesse straitly watche vs, that we haue no conference or intelligence of anye thinge abroade, yet hath God prouided for euery one of vs, in steade of our seruauntes, faithfull fellowes, whyche will be content to heare and see, and to doe for vs what soeuer they can. It is Gods worke surely, blessed be God for his vnspeakable goodnesse. The grace of oure Lorde Iesus Christe, and the loue of God, and the communication of the holy Ghost be with you all. Amen. Amen.

* 7.166As farre as London is from Oxforde, yet thence wee haue receiued of late, both meate, money, and shyrts, not onely from suche as are of our acquaintaunce, but of some (whome thys bearer can tell) with whome I hadde neuer to my knowledge any acquaintance. I knowe for whose sake they doe it: to him therfore be all honor, glory, and due thankes.

And yet I pray you do so much as to shewe them that we haue receiued theyr beneuolence, and (God be blessed) haue plentie of al such things. This I desire you to do: for I know they be of M. Hoopers, & your familiar acquain∣taunce. Maister Latimer was crased: but I heare nowe, (thankes be to God) that he amendeth againe.

Nicholas Ridley.

An other Letter of Maister Ridley vnto Maister Bradford.

OH deare brother, seeing the time is now come, wherin it pleaseth the heauenly father,* 7.167 for Christe our sauiour his sake, to call vpon you, and to bid you to come, happie are you that euer you were borne, thus to be found awake at the lords calling. Euge serue bone & fidelis: quia super pau∣ca fuisti fidelis, super multa te constituet, & intrabis in gaudium Domini. i. Wel good seruaunt and faithful, because thou hast ben trusty in small matters, he shall set thee ouer great things, & thou shalt enter into the ioye of thy Lorde.

O deare brother, what meaneth thys, that you are sent into your owne natiue countrey? The wisedome and po∣licie of the worlde may meane what they will, but I trust, God will so order the matter finally by his fatherly pro∣uidence, that some great occasion of Gods gracious good∣nesse shal be plenteously powred abroad amongst his, our deare brethren in that country, by this your martyrdome, where the Martyrs for Christes sake shed their bloud, and lost their liues. O what wonderous things hathe Christe afterward wrought to his glory, and confirmation of their doctrine? If it be not the place that sanctifieth the man, but the holy man doth by Christe sanctifie the place: Brother Bradford, then happy and holy shalbe that place, wherein thou shalt suffer, and shalt be with thy ashes in Christes cause sprinkled ouer withall. All thy countrey may reioyce of thee, that euer it brought foorth such a one, which would render his life againe in his cause, of whome he had recei∣ued it. Brother Bradford, so long as I shall vnderstande thou art in thy iourney, by Gods grace I shall call vppon our heauenly Father for Christes sake, to sette thee safely home: and then good brother speake you, and praye for the remnant that are to suffer for Christes sake, according to that thou then shalt know more clearely.

We do loke now euery day when we shalbe called on: blessed be God. I weene I am the weakest many wayes of our companie: and yet I thanke oure Lorde God and heauenly Father by Christ, that since I heard of our deare brother Rogers departing, and stout confession of Christe and his truth euen vnto y^e death,* 7.168 my heart (blessed be God) reioyced of it, that since that time, I say, I neuer fealt any lumpish heauinesse in my heart, as I graunt I haue fealt sometimes before. O good brother, blessed be God in thee, and blessed be the time that euer I knewe thee. Farewell, farewell.

Your brother in Christ, Nicholas Ridley. Brother farewell.

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

GRace, peace & mercye be multiplied among you. What worthy thankes can we render vnto the Lorde for you my brethren,* 7.169 namely for y^e great cōsolation which through you we haue receiued in the Lorde, who notwithstanding the rage of Sathan that goeth about by all maner of sub∣till meanes to beguile the worlde, and also bu••l•• laboreth to restore and set vp his kingdome againe, y^t of late began to decay and fall to ruine: ye remaine yet stil 〈◊〉〈◊〉, as men surely grounded vpon a strong rocke. And nowe, albeit that sathan by his souldiors and wicked ministers, daily (as we heare) draweth numbers vnto hym, so that it is sayd of him that he plucketh euen the very starres out of heauen, whiles hee driueth into some men th•• feare of death and losse of all their goods, and sheweth and offereth to other some the pleasaunt baites of the worlde, namelye richesse, wealth, and all kinde of delightes and pleasures, faire houses, great reuenues, ••at benefices, and what not? and all to the intent they should fall downe & worship, not the Lorde, but the Dragon the olde Serpent, whych is the deuil, that great beast and his image,* 7.170 and should be in••iced to commit fornication with the strompet of Babilon, toge∣ther wyth the kings of the earth, wyth the lesser beast, and with the false Prophetes, and so to reioyce and be pleasant wyth her, and to be drunken wyth the wine of her fornica∣tion: yet blessed be God the Father of oure Lorde Iesus Christe, which hath geuen vnto you a manly courage,* 7.171 and hath so strengthened you in the inwarde man by the pow∣er of his spirite, that you can contemne as well all the ter∣rours, as also the vaine flatteringe allurementes of the worlde, esteeming them as vanities, mere trifles, & things of nought: Who hath also wroughte, planted, and surely stablished in your hearts so stedfast a fayth and loue of the Lorde Iesus Christe, ioyned with such constancie, that by no engines of Antichriste, be they neuer so terrible or plau∣sible, yee will suffer any other Iesus or any other Christ to be forced vpon you▪ besides him whom the Prophet•• haue spoken of before, y^e Apostles haue preached, the holy Mar∣tyrs of God haue cōfessed and testified with the effusion of their bloud.

In thys Faith stand ye fast my brethren and suffer not your selues to be brought vnder the yoke of bondage and superstition any more. For ye know, brethren, howe y^t our sauiour warned his beforehand, that such shoulde come as would poynt vnto the world an other Christ, and woulde set him out wyth so many fals myracles,* 7.172 and with such de∣ceiueable and subtill practises, that euen the very electe (if it were possible) should be therby deceiued: such strong de∣lusion to come, did our Sauiour geue warning of before:* 7.173 But continue ye faithful and constant, and be of good com∣fort, & remember that our graund captaine hath ouercome the world: for he that is in vs, is stronger then he that is in the world, and the Lorde promiseth vnto vs, that for the e∣lects sake, the daies of wickednes shall be shortned. In the meane season abide ye & endure with patience as ye haue begun: endure I say,* 7.174 and reserue your selues vnto better times, as one of the heathen Poetes said,* 7.175 cease not to shew yourselues valiant Soldiours of the Lorde, and helpe to maintaine the trauelling faith of the Gospell.

Yee haue neede of patience, that after ye haue done the wil of God, ye may receiue the promises. For yet a very litle while, and he that shall come will come, and wil not tarie, and the iust shall liue by faith: but if anye withdrawe him selfe▪* 7.176 my soule shall haue no pleasure in him (sayth the Lorde.) But we are not they which doe withdrawe oure selues vnto damnation,* 7.177 but be∣leeue vnto the saluation of the soule. Let vs not suffer these woordes of Christ to fall out of our hearts by any manner of terrours or threatnings of the worlde. Feare not them which kil the body: the rest ye know. For I wryte not vn∣to you, as to menne which are ignoraunt of the truth, but which know the truthe, and to this ende onely, that we a∣greeing together in one faith, may take comfort one of an other, and be the more confirmed and strengthened there∣by. We neuer had a better or more iust cause either to con∣temne our life or shed our bloud:* 7.178 we can not take in hande the defence of a more certaine, cleare, and manifest truthe. For it is not any ceremonie for the which we contend, but it toucheth the very substance of our whole Religion, yea, euen Christ him selfe. Shall we,* 7.179 either can we receiue and acknowledge any other Christe in steade of hym, who is alone the euerlasting sonne of the euerlasting Father, and is the brightnesse of the glory, and liuely image of the sub∣staunce of the Father, in whome onely dwelleth corporal∣ly the fulnesse of the Godhead, who is the onely waye, the truth and the life? Let such wickednesse (my brethren) lette such horrible wickednesse be farre from vs. For althoughe there be that are called Gods, whether in heauen either in earth, as there be many Gods and many Lordes, yet vnto vs there is but one God, which is the Father, of whome are al things, and we in him, and one Lord Iesus Christ, by whome are all things, and wee by him: but euery man hath not knowledge. This is life eternal (sayth S. Iohn) that they know thee to be the onely true God,* 7.180 and whome thou haste

sent, Iesus Christ. If any therfore would force vpon vs any other GOD, besides him whom Paule and the Apostles haue taughte, let vs not heare him, but let vs flee frō him, and hold him accursed.

Brethren, ye are not ignorant of the deepe and profoūd subtleties of Satan:* 7.181 for he will not cease to raunge about you, seking by all meanes possible whom he may deuour: but play ye the men, and be of good comfort in the Lorde. And albeit your enemies and the aduersaries of the truth, armed with all worldly force and power that may be, doe set vppon you: yet be not ye faynt harted, nor shrinke not therfore: but trust vnto your Captayne Christ, trust vnto the spirit of truth, & trust to the truth of your cause: which, as it may by the malice of satan be darckened,* 7.182 so can it ne∣uer be cleane put out. For we haue (high prayse be geuen to God therfore) most playnely, euidently, and clearely on our side, all the Prophets, all the Apostles, and vndoubted¦ly all the auncient Ecclesiastical writers which haue writ∣tan, vntill of late yeares past.

Let vs bee hartye and of good courage therefore, and throughlye comforte our selues in the Lorde. Bee in no wise afrayd of your aduersaries: for that which is to them an occasion of perdition, is to you a sure token of saluatiō, and that of GOD. For vnto you it is geuen, that not onely ye shoulde beleeue on hym, but also suffer for hys sake.* 7.183 And when ye are rayled vppon for the name of Christe, remember that by the voyce of Peter, yea, and of Christe our Sauiour also, ye are counted with the Pro∣phetes, with the Apostles, and with the holy Martyrs of Christ, happy and blessed therefore: for the glory and spirit of God resteth vpon you.

On their part our Sauiour Christe is euill spoken of, but on your part he is gloryfied. For what can they els do vnto you by persecuting you, and working al crueltie & villanie agaynst you,* 7.184 but make your crownes more glori∣ous, yea beautifie & multiply the same, & heape vpon them selues the horrible plagues and heauy wrath of God: and therfore good brethrē, though they rage neuer so fiercely a∣gainst vs, yet let vs not wish euill vnto thē againe, know∣ing that whiles for Christes cause they vexe and persecute vs, they are lyke mad men, most outragious and cruell a∣gaynst them selues, heaping hot burning coles vpon their owne heades: but rather let vs wish well vnto thē, know∣ing that we are thereunto called in Christe Iesu,* 7.185 that we should be heyres of the blessing. Let vs pray therefore vn∣to God, that he would driue out of their harts this darke∣nes of errours, & make the light of his truth to shine vn∣to thē, that they acknowledging their blindnes, may with al humble repentance be conuerted vnto the Lord, & toge∣ther with vs confesse hym to be the onely true God, which is the father of light, & his onely sonne Iesus Christ, wor∣shipping him in spirit and veritie. Amen. The spirit of our Lord Iesus Christ comfort your hartes in the loue of God and pacience of Christ. Amen.

Your brother in the Lord, whose name this bea∣rer shall signifie vnto you, ready alwayes by the grace of God, to liue and die with you.

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

* 7.186GRace and peace from God the father, and frō our Lord Iesus Christ be multiplied vnto you. Amen.

Although brethren, we haue of late heard nothing from you, neither haue at this present any newes to send you: yet we thought good somthing to write vnto you, wherby ye might vnderstand that we haue good remembraunce of you continually, as we doubt not but ye haue of vs also. When this messenger comming vnto vs from you of late, had brought vs good tidinges of your great constancie, for∣titude,* 7.187 and patience in the Lord: we were filled with much ioy & gladnes, geuing thankes to God the father through our Lord Iesus Christe, which hath caused his face so to shine vpon you, and with the light of spirituall vnderstan∣ding hath so lightened your hartes, that now being in cap∣tiuitie & bandes for Christes cause, ye haue not ceased, as much as in you lyeth, by wordes, but much more by deede and by your example, to stablysh and confirme that thing, which when ye were at libertie in the world, ye laboured to publish and set abrode by the word and doctrine: that is to say, holding fast the worde of life, ye shine as lightes in the worlde in the middest of a wicked and crooked nation, and that with so much the greater glory of our Lord Ie∣sus Christe,* 7.188 and profite of your brethren, by how muche Satan more cruelly now rageth and busily laboureth to darken the light of the Gospel.

And as for the darkenes that Satan nowe bringeth vpon the Church of England, who needeth to doubt ther∣of? Of late tyme our Sauiour Christe, his Apostles,* 7.189 Pro∣phetes, and Teachers, spake in the Temple to the people of England in the Englishe tongue, so that they might be vnderstanded playnly and without any hardnesse, of the godly and such as sought for heauenly knowledge in mat∣ters whiche of necessitie of saluation perteyned to the ob∣teyning of eternall life: but now those thinges which once were written of them for the edifiyng of the congregation, are read in a strange tongue without interpretatiō, mani∣festly agaynst saint Paules commaundement, so that there is no man able to vnderstand them which hath not lear∣ned that strange and vnknowen tongue.

Of late dayes those heauenly mysteries, whereby Christe hath ingrafted vs into his body,* 7.190 and hath vnited vs one to another, whereby also being regenerate & borne anew vnto God, he hath nourished, encreased, and streng∣thened vs, whereby moreouer, eyther he hath taught and set foorth an order amongest them which are whole, or els to the sicke in soule or body hath geuen, as it were whole∣some medicines and remedies: those (I say) were al plain∣lye set foorth to the people in their owne language, so that what great and exceeding good things euery man had re∣ceiued of God: what duetie euery one owed to an other by Gods ordinaunce: what euery one had professed in his vo∣cation, and was bound to obserue: where remedy was to be had for the wicked and feeble, he to whom God had ge∣uen a desire and willing hart to vnderstand those thinges, might soone perceiue and vnderstand. But now all these thinges are taught & set forth in such sort, that the people redeemed with Christes bloud, and for whose sakes they were by Christe himselfe ordeined, can haue no maner of vnderstanding thereof at all.

Of late, (for as much as we knowe not how to pray as we ought) our Lorde Iesus Christe in his Prayer, wherof he would haue no man ignoraūt, and also the ho∣ly Ghost in the Psalmes, Hymnes,* 7.191 and spirituall songes which are set foorth in the Bible, did teache and instructe all the people of Englande in the Englyshe tongue, that they might aske such thinges as are according to the will of the Father, and might ioyne their hartes and lyppes in prayer together: but nowe all these thynges are com∣maunded to be hid and shutte vp from them in a straunge tongue, whereby it must needes followe, that the people neyther can tell how to pray, nor what to pray for: and how can they ioyne their hartes and voyce together, whē they vnderstande no more what the voyce signifieth, than a bruite beast.

Finally, I heare say, that the Catechisme whiche was lately set foorth in the Englyshe tongue, is now in e∣uery Pulpite condemned. O deuilishe malice, and most spitefully iniurious to y^e saluation of mankinde purchased by Iesus Christe. In deede Satan coulde not long suf∣fer that so great light should be spread abrode in y^e world: he sawe well enough that nothing was able to ouerthrow his kingdome so much, as if childrē being godly instructed in Religion, should learne to knowe Christe whilest they are yet young: whereby not onely chyldren, but the elder sort also and aged folkes that before were not taught to know Christe in their childehood, shoulde now euen with children and babes be forced to learne to know him. Now therefore he roreth, now he rageth. But what els do they (brethren) which serue Satan and become his ministers & slaues in mainteining of his impietie, but euen the same which they did, to whom Christ our Sauiour threatneth this curse in the Gospell: Woe vnto you which shutte vp the kingdome of heauen before men,* 7.192 & take away the key of know∣ledge from them: you your selues haue not entred in, neither haue you suffered them that would enter, to come in.

And from whence shall we say (brethren) that this hor∣rible & mischeuous darknes proceedeth,* 7.193 which is nowe brought vpon the worlde? From whence I pray you, but euen from the smoke of the great furnace of y^e bottomlesse pit, so that the sunne and the ayre are now darkened by the smoke of the pit? Now, euen now (out of doubt brethren) the pit is opened agaynst vs, and the Locustes begyn to swarme, and Abbadon now raigneth.

Ye therfore (my brethren) which pertaine vnto Christ, and haue the seale of God marked in your foreheades, that is to wit, are sealed with y^e earnest of the spirite to be a pe∣culiar people of God, quite your selues like men, and be strong, for he that is in vs, is stronger then he which is in the world: and ye know, that al that is borne of God ouer∣commeth the world, and this is our victory that ouercom∣meth the worlde, euen our fayth. Let the world freat, let it rage neuer so much, be it neuer so cruel and bloudy, yet be ye sure that no man can take vs out of the fathers handes, for he is greater then all: who hath not spared his owne

sonne, but hath geuen him to death for vs all, and there∣fore how shall he not with him geue vs all thinges also? Who shall lay any thyng to the charge of Gods elect? It is God that iustifieth, who shall then condemne? It is Christ that is dead, yea rather which is risen againe, who is also at the right hand of God, and maketh request also for vs. Who shall seperate vs from the loue of Christe? Shall tribulation,* 7.194 or anguish, or persecution, or famine, or nakednes, or perill, or sworde? the rest ye knowe, brea∣thren. We are certainely perswaded with S. Paul, by the grace of our Lorde Iesus Christe, that no kynde of thyng shalbe able to seperate vs from the loue of God which is in Christ Iesus our Lord. Which thyng, that it may come to passe by the grace and mercy of our Lord Iesus Christ, to the comfort both of you & of vs all, as we for our partes will continually (God wyllyng) pray for you: so (deare brethren in the Lorde) with all earnest and harty request we beseech you, euen in the bowelles of our Lorde Iesus Christ, that ye will not cease to pray for vs. Fare ye well, deare brethren. The grace of our Lorde Iesus Christe be with you all euermore. Amen.

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

* 8.1I Wishe you grace in God and loue of the truth, without the which truely stablished in mens hartes by the migh∣tie hand of almighty God, it is no more possible to stande by the truth in Christe in tyme of trouble, then it is for the waxe to abide the heate of the fyre. Sir, knowe you this, that I am (blessed be God) perswaded that this worlde is but transitorie, and (as saint Iohn sayth) The world passeth away and the lust thereof. I am perswaded Christes wordes to be true: Who soeuer shall confesse me before men, hym will I confesse also before my father which is in heauen: and I be∣leue that no earthly creature shalbe saued, whom the Re∣deemer and Sauiour of the worlde shall before his father denie.* 8.2 This the Lorde graunt, that it may be so graffed, established, and fixed in my hart, that neyther thinges pre∣sent nor to come, hygh nor low, lyfe nor death be able to remoue me thence. It is a goodly wishe, that you wish me deepely to consider thinges perteyning vnto Gods glo∣rye: but if you had wished also, that neither feare of death, nor hope of worldly prosperitie shoulde let me to mayne∣teine Gods worde and his truth, which is his glory and true honour,* 8.3 it would haue liked me well. You desire me for Gods sake to remember my selfe. In deede sir, nowe it is time so to do, for so farre as I can perceiue, it standeth me vpon no lesse daunger, then of the losse both of body and soule, and I trow, then it is time for a man to awake, if any thyng will awake him.* 8.4 He that will not feare hym that threatneth to cast both body & soule into euerlasting fire,* 8.5 whom will he feare? With this feare, O Lord, fasten thou together our frayle flesh, that we neuer swarue from thy lawes. You say, you haue made much sute for me. Sir, God graunt that you haue not in suing for my worldly deliueraunce, impayred and hindered the furtheraunce of Gods worde and his truth.

* 8.6You haue knowen me long in deede: in the which time it hath chaunced me (as you say) to mislike some thinges. It is true, I graunt: for sodaine chaunges without sub∣stantiall and necessary cause, and the heady settyng foorth of extremities, I did neuer loue. Confession vnto the mi∣nister which is able to instruct, correct, comfort, & informe the weake,* 8.7 wounded, and ignoraunt conscience, in deede I euer thought might do much good in Christes congre∣gation, and so, I assure you. I thynke euen at this daye. My doctrine and my preaching you say, you haue hearde often, and after your iudgement haue thought it godly, sauyng onely for the Sacrament, which thing although it was of me reuerently handled, and a great deale better then of the rest (as you) yet in the margent you write wa∣rily, and in this worlde wisely: and yet me thought all sounding not well. Sir, but that I see so many changes in this worlde, & so much alteration, els at this your say∣ing I would not a litle marueile. I haue taken you for my frend, and a man whom I fansied for plainnes and fayth∣fulnes, as much (I assure you) as for your learning: and haue you kept this so close in your hart from me vnto this day? Sir, I consider moe things then one, and wil not say all that I thinke. But what neede you to care what I thinke, for any thing I shalbe able to do vnto you, eyther good or harme? You geue me good lessons to stand in no∣thing against my learning, and to beware of vayne glory. Truely sir, I herein like your counsell very well, and by Gods grace I intend to folow it vnto my lyues end.

To write vnto those whom you name, I can not see what it wyll auayle me. For this I woulde haue you knowe, that I esteeme nothyng auayleable for me,* 8.8 which also wyll not further the glory of GOD. And now, be∣cause I perceiue you haue an entire zeale and desire of my deliueraunce out of this captiuitie and worldly myserie, if I shoulde not beare you a good hart in God againe, me thinke I were to blame. Sir, howe nigh the day of my dissolution and departure out of this worlde is at hand, I can not tell: the Lordes wyll be fulfilled how sone so∣euer it shall come. I knowe the Lordes wordes must be verified on me, that I shall appeare before the incorrupt Iudge, and be countable to him of all my former lyfe. And although y^e hope of his mercies is my shootanker of eter∣nall saluation, yet am I perswaded, that who soeuer wit∣tingly neglecteth & regardeth not to cleare his conscience, he can not haue peace with God, nor a liuely fayth in his mercy. Conscience therefore moueth me, considering you were one of my familie and one of my houshold, of whom then I thinke I had a speciall cure, and of all them which were within my house, which in deede ought to haue bene an example of godlynes to all the rest of my cure, not only of good life, but also in promotyng of Gods worde to the vttermost of their power, (but, alas,* 8.9 now when the tryall doth seperate the chaffe from the corne, how small a deale it is, God knoweth, which the wind doth not blow away) this conscience, I say, doth moue me to feare, lest the light∣nesse of my familie shall be layde to my charge for lacke of more earnest and diligent instruction which should haue ben done. But blessed be God which hath geuen me grace to see this my default, and to lament it from the bottome of my hart, before my departyng hence.

This conscience dooth mooue me also now to require both you and my friende Doctor Haruy, to remember your promises made to me in tymes past,* 8.10 of the pure set∣tyng foorth and preachyng of Gods worde and his truth. These promises, although you shall not neede to feare to be charged with them of me hereafter before the worlde,* 8.11 yet looke for none other (I exhort you as my friendes) but to be charged with them at Gods hand. This conscience and the loue that I beare vnto you, byddeth me now say vnto you both in Gods name, feare GOD, and loue not the world: for GOD is able to caste both body and soule into hell fyre. When his wrath shall sodaynely be kindled, blessed are all they that put their trust in hym.* 8.12 And the saying of sainct Iohn is true: All that is in the world, as the lust of the fleshe, the lust of the eyes,* 8.13 and the pride of lyfe, is not of the father, but of the worlde, and the worlde passeth away, and the lust thereof, but he that doth the wyll of God abydeth for euer. If this gyfte of grace (whiche vn∣doubtedly is necessarily required vnto eternall saluation) were truely and vnfainedly graffed and firmely stablished in mens hartes, they would not be so light, so sodenly to shrinke from the maintenance and confession of the truth, as is now (alas) seene so manifestly of so many in these dayes.* 8.14 But here peraduenture you woulde knowe of me what is the truth. Syr, Gods woorde is the truth, as sainct Iohn sayth, and that euen the same that was heretofore. For albeit man doth vary and change as the Moone, yet Gods worde is stable & abydeth one for euer∣more: and of Christ it is truely sayd:* 8.15 Christ yesterday and to day, the same is also for euer.

When I was in office, all that were esteemed learned in Gods word,* 8.16 agreed this to be a truth in Gods word writ∣ten, that the common prayer of the Churche should be had in the common tongue. You know I haue conferred with many, and I ensure you, I neuer founde man (so farre as I do remember) neither old nor new, gospeller nor papist, of what iudgement soeuer he was, in this thing to be of a contrary opinion. If then it were a truth of Gods word, thinke you that the alteration of the world can make it an vntruth? If it can not, why then do so many men shrynke from the confession & maintenance of this truth receyued once of vs all? For what is it, I pray you,* 8.17 els to confesse or deny Christe in this worlde, but to mainteyne the truth taught in Gods word, or for any worldly respect to shrink from the same?* 8.18 This one thing haue I brought for an en∣sample: other thinges be in like case, which now particu∣lerly I neede not to rehearse. For he that wil forsake wit∣tingly, either for feare or gayne of the world, any one open truth of Gods word, if he be constrained, he wyl assuredly forsake God and al his truth, rather then he wyl endaun∣ger hym selfe to loose or to leaue that he loueth better in deede, then he doth God and the truth of his word.

I like very well your plaine speaking, wherein you say, I must eyther agree or dye, and I thinke that you meane of the bodyly death, which is common both to good and bad. Sir, I knowe I must dye whether I agree or no. But what folly were it then to make such an agree∣ment, by the which I could neuer escape this death which

is so common to all, and also incurre the gylt of death and eternall damnation? Lord graunt that I may vtterly ab∣horre and detest this damnable agreement so long as I lyue. And because (I dare say) you wrote of friendshyp vnto me this short earnest aduertisement, and I thynke veryly, wishing me to lyue, and not to dye, therefore bea∣ryng you in my hart no lesse loue in GOD, then you doe me in the worlde, I say vnto you in the worde of the Lord (and that I say to you, I say to all my friendes and louers in God) that if you do not confesse & maintayne to your power & knowledge that which is grounded vpon Gods worde, but will eyther for feare or gayne of the worlde, shrinke and play the * 8.19 Apostata, in deede you shall dye the death: you know what I meane. And I beseeche you all my true frendes & louers in God, remember what I say, for this may be the last time peraduenture that euer I shall write vnto you.

From Bocardo in Oxford, the .viij. day of Aprill. 1555.

M. Grindal now Archbishop of Canterbury, being in the tyme of exile in y^e citie of Frankford, wrote to D. Rid∣ley thē prisoner, a certaine Epistle, wherin first he lamen∣teth his captiuitie, exhorting him withall to be constant. Secondly he certifieth him of y^e state of the English exiles being dispersed in Germany, and of the singuler proui∣dence of God in stirring vp the fauour of the Magistrates and rulers there towardes them. Thirdly, he writeth to know his minde and will concerning the printing of his booke agaynst Transubstantiation, and of certayne other treatises and his disputations. Wherunto Bishop Ridley answereth agayne in order, as foloweth.

¶The aunsweare of Doctor Ridley to the letter abouesayd.

BLessed be God our heauēly father which enclined your hart to haue such a desire to write vnto me,* 8.20 & blessed be he againe which hath heard your request, & hath brought your letters safe vnto my handes: and ouer all this, I blesse him through our Lorde Iesus Christe, for the great comfort I haue receiued by the same, of the knowledge of your state, and of other our dearely beloued brethren and countreymen in those parties beyond the sea.

Dearely beloued brother Grindall, I say to you and all the rest of our brethren in Christe with you, reioyce in the Lord, and as ye loue me and the other my reuerend fa∣thers and concaptiues (whiche vndoubtedly are Gloria Christi,) lament not our state, but I beseech you and them all to geue to our heauenly Father for his endlesse mercies and vnspeakeable benefits euen in the myddest of all our troubles geuen vnto vs,* 8.21 most harty thankes. For knowe ye, that as the weight of his crosse hath increased vpō vs, so he hath not nor doth not cease to multiply his mercies to strengthen vs, and I trust, yea by his grace I doubt nothing, but he will so do for Christe our Maisters sake, euen to the end. To heare that you and our other brethren doo finde in your exile fauour and grace with the Magi∣strates, Ministers, and Citizens, at Tigury, at Frank∣ford, and other where, it doth greatly comfort (I dare say) all here that do in deede loue Christe and his true woorde. I ensure you it warmed my hart, to heare you by chaunce to name some, as Scory and Coxe. &c. Oh that it had come in your mynde to haue sayd somewhat also of Cheeke, of Turner, of Leauer, of Sampson, of Chambers, but I trust in God they be all well. And sir, seeyng you say, that there be in those parties with you of studentes and Mini∣sters so good a number, nowe therefore care ye not for vs, otherwyse then to wish that Gods glory may be set forth by vs. For whensoeuer God shall call vs home (as we looke dayly for none other, but when it shal please God to say, come) you, blessed be God, are enough through his ayde, to light and set vp againe the lanterne of his worde in Englande. As concerning the copies ye say ye haue with you, I wonder how euer they did and could find the way to come to you. My disputation, except he haue that whiche I gathered my selfe after the disputation done, I can not thynke ye haue it truly. If ye haue that, then ye haue therwithall the whole maner after the which I was vsed in the disputation.

As for the treatise in English. Contra transubstantiatio∣nem, vix possum adduci vt credam operaepretium fore vt in lati∣num transferatur. Caeterum quicquid sit nullo modo velim vt quicquam quocun{que} modo meo nomine ederetur, donec quid de nobis dominus constituerit fieri, vobis prius certo consti∣terit: and thus much vnto your letters. Now although I suppose ye know a good parte of our state here (for we are forth commyng, euen as when ye departed. &c.* 8.22) You shall vnderstande that I was in the Towar about the space of two monethes close prisoner, and a••ter that had graunted to me without my labour, the liberty of the Tower, and so continued about halfe a yeare, and then because I refu∣sed to allow the Masse with my presence, I was shut vp in close prison agayne.

The last Lent saue one,* 8.23 it chaunsed by reason of the tumult styrred vp in Kent, there was so many prisoners in the Tower, that my Lord of Canterbury, M. Latimer, Maister Bradford, and I were put altogether in one pri∣son, where we remayned still almost to the nexte Easter, and then we three, Canterbury, Latimer and I, were so∣denly sent a litle before Easter to Oxford, and were suffe∣red to haue nothing with vs, but that we caried vpon vs. About the Whitsontide followyng was our disputations at Oxford, after the which was all taken from vs, as pen and inke. &c.* 8.24 Our owne seruauntes were taken from vs before, and euery one had put to hym a straunge man, and we eche one appoynted to be kept in seuerall places, as we are vnto this day.

Blessed be God, we three at the writing hereof, were in good health, and (in God) of good cheare. We haue looked long agoe to haue bene dispatched,* 8.25 for we were all three on one day within a day or two of our disputations, of D. Weston being the head Commissioner, condemned for heretikes, and since that tyme we remayne as we were of hym left. The Lordes will be fulfilled in vs, as I do not doubt, but by his grace it shal be to his glory, and our end∣les saluation through Iesus Christ our Lord.

Likewise the Lord hitherto hath preserued aboue all our expectation, our deare brother, and in Christes cause a strong Champion Iohn Bradford.* 8.26 He is likewyse con∣demned, and is already deliuered to the secular power, and writtes (as we haue heard say) geuen out for his exe∣cution, and called in agayne. Thus the Lord, so long as his blessed pleasure is, preserueth whom he listeth, not∣withstanding the wonderfull raging of the world. Many (as we heare say) haue suffered valiauntly, confessyng Christes truth, and nothyng yeeldyng to the aduersary, yea not for the feare or paynes of death.

The names of them whiche I knewe,* 8.27 and haue nowe suffered, are these, Farrar the Bishop of S. Dauides, Hooper the Bishop of Worcester, Rogers tuus olim com∣prebendarius. D. Tailour of Hadley, M. Sanders, and one Tomkins a weauer, and now this last day M. Card∣maker, with an other, were burnt in Smithfielde at Lon∣don, and many other in Essex and Kent, whose names are written in the booke of lyfe, whom yet I do not know.

West, your olde companion and sometyme myne offi∣cer (alas hath relented (as I haue heard) but the Lorde hath shortned his dayes, for anone he dyed and is gon.* 8.28 Grimbolde was caught by the heele and caste into the Marshalsey, but now is at liberty againe, but I feare me he escaped not without some becking and bowyng (alas) of his knee vnto Baall.

My deare friende Thomas Ridley of the Bulhead in Cheape, which was to me the most faythfull friende that I had in my trouble, is departed also vnto God. My bro∣ther Shipside that hath maried my sister, hath ben almost halfe a yeare in prison, for deliuering (as he was accused) of certayne thynges, I wene, from mee: but now thankes be to God, he is at libertie agayne, but so that the Bishop hath taken from him his * 8.29 Parke.

Of all vs three concaptiues at Oxford, I am kept most strait, and with least libertie, Vel quia viro in cuius aedibus, ego custodior, vxor dominatur (licet modo sit Prefectus ciui∣tatis) mulier vetula, morosa, & superstiosiss. quae etiam hoc sibi laudi ducit quod me dicatur arctissime & cautissime custodire, vir autem ipse Irischius nomine, mitis satis est oībus, ••xori vero plusquam obsequentiss. Licet vxorem (vti nosti) nunquam ha∣buerim, tamen ex hac quotidiana consuetudine, quem cum istis coniugibus habeo, videor mihi nonnihil posse intelligere quam graue malum & intolerabile iugum sit cum mala muliere in con∣iugio coll••cari. Recte ergo sapiens dixit, vxor bona donum Dei: & iterum mulieris bonae beatus vir. Vel haec inquam causa est, vel quia á magnis magistratibus (nescio quas ob causas) illud est, vt ita fieret, ipsis mandatum: id{que} illi si quando de mea nimia seruitute apud eos conqueror,* 8.30 sedulo saepe rursus mihi inculcant.

At Cambridge (as I heare say) Omnes studiorum & statutorum reformationes nuper factae, nunc sunt denuo defor∣matae & delete, & omnia sunt in pristinum chaos & in antiquum papismum reducta: omnes collegiorum prefecti qui syncerita∣ti Euangelij fauebant, vel qui coniugati erant, loco moti•• sunt, & alij Papisticae factionis in eorum loca surrogati, quod & de socijs collegiorum qui noluerunt flectere genu Baal factum esse audio. Nec mirum, nam & illud passim factum est in vniuerso

regno Angliae, in omnibus Archiepiscopis, Episcopis, Deca∣nis. Prebendarijs, Sacerdotibus Ecclesiarum, & in toto cl••••o: and to tell you muche naughty matter in fewe woordes, Papismus apud nos vbique in pleno suo antiquo robore reg∣nat.

* 8.31The Lord be mercyfull, and for Christes sake pardon vs our olde vnkyndnesse and vnthankefulnesse: for when he powred vppon vs the gyftes of his manifolde graces and fauoure (alas) we did not serue him nor render vn∣to hym thankes according to the same. We pastors ma∣nye of vs were to colde and bare to much (alas) with the wicked worlde,* 8.32 our Magistrates did abuse to their owne worldly gayne, both Gods Gospell and the ministers of the same. The people in many places was wayward and vnkynde. Thus of euery side and of euery sorte we haue prouoked Gods anger and wrath to fall vppon vs: but blessed myght he be that hath not suffered his to conti∣nue in those wayes, which so wholly haue displeased his secrete Maiestie, but hath awaked them by the fatherly correction of his owne sonnes crosse, vnto his glorie and our endlesse saluation, through Iesus Christe our Lorde.

My dayly prayer is (as God doth know) and by gods grace shall be so long as I lyue in this worlde, for you my deare brethren that are fled out of your owne Coun••••y, because you will rather forsake all worldly thynges 〈◊〉〈◊〉 the truth of Gods worde. It is euen the same that I 〈◊〉〈◊〉 to make to GOD for all those Churches abroad through the worlde, which haue forsaken the kyngdome of Anti∣christ, and professed openly the puritie of the Gospell of Iesus Christ:* 8.33 that is, that God our eternall father for our Sauiour Christes sake, will dayly encrease in you the gracious gifte of his heauenly spirite to the true settyng forth of his glory and of his Gospell, and make you to agree brotherly in the truth of the same, that there arise no rote of bitternesse among you that may infect that good seede which God hath sowen in your hartes already, and finally that your lyfe may be so pure and so honest, accor∣dyng to the rule of Gods worde, and according to that vocation whereunto we are called by y^e Gospell of Christ our Sauiour, that the honesty and purity of the same may prouoke all that shall see or knowe it, to the loue of your doctrine, and to loue you for your honesty and vertues sake, and so both in brotherly vnity of your true doctrine and also in the Godly vertue of your honest lyfe, to glori∣fie our father which is in heauen.

Ex nostratibus magni aliquot magistratus, Cancellarius Wint. Comes Arundellus, & Dominus Pachetus iam legatione funguntur, vna cum Cardinali Polo, in partibus transmarinis, ad componendam (vt aiunt) pacem inter imperatorem, regem nostrum,* 8.34 & Francorum regem. Post illorum magistratuum no∣strorum reditum, & partum reginae, quem iam quotidie expecta∣mus & iam aliquandiu expectauimus, quem{que} Deus pro sui no∣minis gloria dignetur bene illi fortunare: nos tunc statim nihil aliud quam nostrae confessionis de hoste nostro antiquo triúm∣phales in domino coronas expectamus.

Omnium vestrûm precibus me humillime ex toto corde commendo: In primis, tuis o chariss. in Christo frater, & de∣lectiss. Grindalle, & chariss. fratrum & vnicè mihi in domino delectorum, Checi, Coxi, Turneri Leueri, Sampsonis, Chamberi, & omnium fratrum nostrorum & conterraneorum qui apud vos degunt & deligunt dominum nostrum Iesum Christum in veritate. Commendo etiam vobis reuerendiss. patres & concap∣tiuos meos in domino Thomam Cranmerum, iam veri magni pastoris & Archipresulis nomine digniss. & veteranum illum Christi & nostrae gentis Anglicanae verum Apostolum Hugo∣nem Latimerum. Condona mihi frater harum prolixitatem, non enim post hac credo charissime frater, meis literis iam amplius aliquando turbaberis. Oxonij.

N. R.

¶To Augustine Bernher.

* 8.35BRother Augustine, I blesse God with all my hart in his mani∣nifolde mercifull gyftes, geuen vnto our deare breathren in Christ, especially to our brother Rogers, whom it pleased to set forth fyrst, no doubt but of his gracious goodnes and fatherly fauour towardes hym. And likewyse blessed be God in the rest, as Hoper, Saunders, and Taylour, whom it hath pleased the Lord likewyse to set in the forefront of the battayle agaynst his aduer∣saries, and hath endued them all (so farre as I can heare) to stand in the confession of his truth,* 8.36 and to be content in his cause, and for his Gospels sake to lose their lyfe. And euermore and with∣out ende blessed be euen the same our heauenly father for our deare and entirely beloued brother Bradford, whom nowe the Lorde (I perceiue) calleth for: for I weene he will no longer vouchsafe him to abide among the adulterous and wicked ge∣neration of this worlde,. I do not doubt but that he (for those giftes of grace whiche the Lorde hath bestowed on hym plente∣ously) hath holpen those which are gon before in their iourney, that is, hath animated and encouraged them to keepe the hygh way, & sic currere vti tandem acciperent praemium. The Lord be his comfort, whereof I do not doubt, and I thanke God har∣tely that euer I was acquainted with him, and that euer I had such a one in my house.* 8.37 And yet agayne I blesse GOD in our deare brother, and of this tyme Protomartyr Rogers, that he was also one of my calling to be a Prebendary Preacher of Lon∣don. And now because Grindall is gone (the Lorde I doubt not hath and knoweth wherein he will bestow him) I trust to God it shall please him of his goodnes to strengthen me to make vp the trinitie out of Paules Churche, to suffer for Christe, whom God the father hath annoynted, the holy spirite doth beare wit∣nes vnto, Paule & all the Apostles preached. Thus fare you well. I had no paper: I was constrayned thus to write.

Besydes these letters of Byshop Ridley, diuers other tractations also were written by hym, partly out of pri∣son, partly in prison: as namely amongest certaine other, there remayneth in my handes, certayne notes answea∣ring to the two notable Sermons of D. Watson▪ Bishop of Lincolne. &c.

¶Here beginneth the lyfe, actes, and do∣ynges of maister Hugh Latimer, the famous Preacher and worthy Mar∣tyr of Christ and his Gospel.

NOw consequently after the lyfe of B. Ridley,* 8.38 with other his letters, whiche partly we haue expressed, partly we haue differred to our later appendix, followeth lykewyse the lyfe and doynges of the worthy champion, and olde practised souldiour of Christe M. Hugh Lati∣mer, of whose actes and long trauayles euen from his fyrst yeares and tender age, to beginne here to entreate: fyrst, he was the son of one Hugh Latimer, of Thirkesson in the Countie of Leicester, a housebandman of right good estimation: with whom also he was brought vp vntyll he was of the age of fower yeares or thereabout. At which tyme his Parentes (hauyng hym as then left for their onely sonne, with sixe other daughters) seeyng his ready, prompte, and sharpe witte, purposed to trayne him vp in erudition, and knowledge of good literature: wherein he so profited in his youth,* 8.39 at the common Scholes of his owne countrey, that at the age of xiiij. yeares, he was sent to the Uniuersitie of Cambridge. Where after some continuaunce of exercises in other thynges,* 8.40 he gaue hym selfe to the studie of such schole Diuinitie, as y^e ignoraunce of that age did suffer.

Zelous he was then in the Popyshe Religion,* 8.41 and therewith so scrupulous (as hym selfe confessed) that be∣yng a Priest, and vsyng to say Masse, he was so seruile an obseruer of the Romishe Decrees, that he had thought he had neuer sufficiently mingled his Massing wine with water: and moreouer, that he shoulde neuer be damned, if he were once a professed Frier, with diuers suche super∣stitious fantasies. And in this blinde zeale he was a very enemie to the professours of Christes Gospell: as both his Oration made when he proceeded Bachlour of Di∣uinitie, agaynst Philip Melancthon,* 8.42 and also his other workes did playnely declare. But especially his Popyshe zeale coulde in no case abyde in those dayes good Maister Stafford, reader of the Diuinitie Lectures in Cambridge, moste spitefully raylyng agaynst hym, and willyng the youth of Cambridge, in no wyse to beleeue hym.

Notwithstandyng suche was the goodnesse and mer∣cifull purpose of God, that when he saw his good tyme, by the whiche waye hee thought to haue vtterly defaced the professours of the Gospell and true Church of Christ, he was at lengthe hym selfe by a member of the same, pretily caught in the blessed nette of Gods woorde. For M. Thomas Bilney (whose storye is before described) beyng at that tyme a tryer out of Sathans subtilties, and a secrete ouerthrower of Antichristes kyngdome,* 8.43 seeyng M. Latimer to haue a zeale in his waies (although with∣out knowledge) was striken with a brotherly pittie to∣wardes hym, & bethought by what meanes he might best winne this zelous ignoraunt brother, to the true know∣ledge of Christe. Wherefore, after a shorte tyme, he came to M. Latimers study, and desired him to here him make his confession. Which thing he willingly graunted: by hearyng whereof, he was (through the good spirte of God) so touched, that hereuppon he forsooke his former studying of the schole Doctors, and other suche fopperies, and became a earnest student of true Diuinitie, as he hym selfe, aswell in his conference with M. Ridley, as also in his fyrst sermon made vpon the Pater noster, doth confesse.

So that whereas before he was an enemy, and almost a persecutor of Christe, he was now a zelous seeker after h••m, chaunging his old maner of cauilling and rayling, into a diligent kind of conferring, both with M. Bilney and others,* 8.44 & came also to M. Stafford before he dyed, and desired him to forgeue him.

After this his winning to Christ, he was not satisfied with his owne conuersion onely, but like a true Disciple of the blessed Samaritane, pitied the misery of others, and therefore became both a publike Preacher, and also a pri∣uate Instructer to the rest of his brethren within the Uni∣uersitie, by the space of 3. yeres, spending his tyme partly in the Latin tongue among the learned, & partly amongst the simple people in his naturall and vulgar language. Howbeit,* 8.45 as Satan neuer slepeth when he seeth his king∣dome to begin to decay, so likewyse now seeyng that this worthy member of Christ would be a shreud shaker therof he raued vp his impious impes to molest & trouble him.

Amongest these there was an Augustine Frier, who tooke occasion vpon certaine Sermons that M. Latimer made about Christenmas 152••. aswell in the church of S. Edward,* 8.46 as also in S. Augustins, within the Uniuersitie in Cambridge, to inuey against him, for that M. Latimer in the sayde Sermons (alludyng to the common vsage of the season) gaue the people certaine cardes out of the 5.6.7. Chapiters of S. Matthewe, whereupon they might, not onely then,* 8.47 but alwayes els occupy their tyme. For the chiefe triumph in the cardes he limitted the Hart as the principall thing that they shoulde serue God with all: wherby he quite ouerthrew all hypocriticall and externall ceremonies, not tending to the necessarie furtheraunce of Gods holy word and Sacramentes. For the better attey∣neng hereof, he wished the Scriptures to be in Englysh, wherby the common people might the better learne their dueties, aswell to God, as their neighbours.

The handling of this matter was so apt for the tyme, and so pleasantly applyed of him, that not only it declared a singuler towardnesse of witte in the Preacher, but also wrought in the hearers much fruite, to the ouerthrowe of Popish superstition, and setting vp of perfect Religion.

This was vpon the Sundaye before Christenmas day, on which day commyng to the Church, and causyng the Bell to be tolled to a Sermon, he entered into y^e Pul∣pit, takyng for his text the wordes of the Gospell afore∣sayd, red in the Church that day: Tu quis es. &c. In deli∣ueryng the whiche cardes (as is abouesayd) he made the Harte to be triumph, exhortyng and inuityng all men thereby to serue the Lord with inwarde hart and true af∣fection, and not with outward ceremonies: adding more∣ouer to the prayse of that triumph, that though it were ne∣uer so small, yet it woulde make vp the best cote carde be∣side in the bunch,* 8.48 yea though it were y^e kyng of Clubs. &c. meanyng thereby, how the Lorde would be worshipped and serued in simplicitie of the harte and veritie, wherein consisteth true Christian Religion, and not in the out∣ward deedes of the letter onely, or in the glisteryng shewe of mans traditions, or pardons, pilgrimages, ceremo∣nies, vowes, deuotions, voluntarie workes, and workes of supererogation, foundations, oblations, the Popes supremacie. &c. so that all these either were nedeles, where the other is present: or els were of small estimation, in comparison of the other.

The tenour and effect of these his Sermons, so far as they could come to our handes, here foloweth.

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

TV quis es? which wordes are as much to say in Eng∣lyshe, Who art thou? These be the wordes of the Pha∣riseis, which were sent by the Iewes vnto sainct Iohn Baptist in wildernesse, to haue knowledge of hym, whom he was, which woordes they spake vnto hym of an euill intent, thinkyng that he would haue taken on hym to be Christe, and so they woulde haue had him done with their good willes, because they knewe that he was more car∣nall, and geuen to their lawes, then Christ in deede should be, as they perceyued by their old prophecies: and also because they maruayled muche of his great doctryne, preachyng, and baptising, they were in doubt whether he was Christ or not: wherefore they sayd vnto him, who art thou? Then answered sainct Iohn, and confessed, that he was not Christ. Now here is to be noted, the great, and prudent answere of saincte Iohn Baptist vnto the Phari∣seis, that when they required of him whom he was, he would not directly answere of himselfe what he was him selfe: but he sayd he was not Christ, by the which saying he thought to put the Iewes and Phariseis out of their false opinion, & beliefe towardes him, in that they would haue had him to exercise the office of Christ, and ••o declared far∣ther vnto them of Christ, saying: he is in y^e middes of you, and amongst you, whō ye know not, whose ••atchet of his shoe I am not worthy to vnlose, or vndoe. By this you may perceiue that saint Iohn spake much in the lande, and prayse of Christ his maister, professing himselfe to be in no wise like vnto him. So likewise it shalbe necessary vnto all men & women of this world, not to ascribe vnto them selues any goodnes of themselues, but all vnto our Lorde God, as shall appeare herafter, when this question afore∣sayd, (Who art thou?) shall be moued vnto thē: not as the Phariseis did vnto saint Iohn, of an euill purpose, but of a good and simple minde, as may appeare hereafter.

Now then, according to the preachers mynd, let euery man and woman, of a good & simple mind, contrary to the Phariseis intent, aske this question (Who art thou?) this question must be moued to themselues, what they be of themselues, on this fashion. What art thou of thy only and natural generatiō betwene father, & mother, whē thou ca∣mest into this world? What substāce, what vertue, what goodnes art thou of by thy selfe? which question if thou re∣her••e often times vnto thy selfe, thou shalt well perceiue, & vnderstand, how thou shalt make aunswer vnto it, which must be made on this wayes: I am of my selfe, and by my selfe, cōming from my naturall father & mother, the childe of the ire, & indignation of God, the true inheritour of hel, a lumpe of sinne, & working nothing of my selfe but all to∣wardes hell, except I haue better helpe of an other, then I haue of my selfe. Now we may see in what state we enter in to this world, that we be of our selues the true, and iust inheritours of hell, the children of the ire & indignation of Christ, working all towardes hell, whereby we deserue of our selues perpetuall dampnation, by y^e ryght iudgement of God, and the true clayme of our selues: which vnthrifty state that we be borne vnto, is come vnto vs for our own desertes, and proueth well this example followyng.

Let it be admitted for the probatiō of this, that it might please the kynges grace now being, to accept into his fa∣uour a meane man, of a simple degre, and byrth, not borne to any possession, whom the kynges grace fauoureth, not because this person hath of himselfe deserued any such fa∣uoure, but that the kyng casteth this fauoure vnto him of his owne mere motion, & fantasy: and for because y^e kings grace will more declare his fauoure vnto him, he geueth vnto his sayd man a thousand poundes in landes, to hym and his heyres, on this condition, that he shall take vpon him to be the chiefe captayne, and defendour of his towne of Calice, and to be trew, and faythfull vnto hym, in the custodie of the same, agaynst the Frenche men specially, aboue all other enemies.

This man taketh on hym this charge, promysing his fidelitie thereunto. It chaunceth in processe of tyme, that by the singuler acquaintaunce, and frequent familiaritie of this Captaine with the French men, these French men geue vnto this sayde Captayne of Calice a great summe of money, so that he will be content, and agreeable, that they may enter into the sayde towne of Calice by force of armes, and so thereby to possesse y^e same vnto the Crowne of Fraunce: vpon this agreement the French men doe inuade the sayde Towne of Calice, alonely by the negly∣gence of this Captayne.

Now the Kynges grace hearyng of this inuasion, commeth with a great puissaunce to defende this his sayd Towne, and so by good pollicie of warre ouercommeth the sayd French men, and entreth againe into his Towne of Calice. Then he beyng desyrous to knowe how these enemies of his came thyther, he maketh profound searche, and enquirie, by whom this treason was conspyred: by this searche it was knowen and founde, his owne Cap∣tayne to be the very authoure and beginner of the betray∣ing of it. The King seeing the great infidelitie of this per∣son, dischargeth this man of his office, and taketh from him and his heyres, this thousande poundes possessions. Thinke you not but the Kyng doth vse iustice vnto him, and all his posteritie, and heyres? Yes truely: the sayde Capitayne cannot deny hymselfe, but that he hadde true iustice, consyderyng howe vnfaythfully he behaued hym to his Prince, contrary to his own fidelitie and promyse: so likewyse it was of our fyrst Father, Adam. He had ge∣uen vnto him the spirite of science, & knowledge, to worke all goodnesse therewith: this sayd spirite was not geuen alonely vnto him, but vnto all his heyres and posteritie. He had also deliuered him the Towne of Calice, that is to say, Paradise in earth, the most strong and fayrest Towne in the worlde, to be in his custodie: He neuerthelesse, by the instigation of these Frenche menne, that is to say, the temptation of the Feende, dyd obey vnto their desire,

and so brake his promise and fidelitie, the commaundemēt of the euerlasting kyng, his maister, in eatyng of the apple by hym inhibited.

Now then, the kyng seyng this great treason in hys capitayne, deposed hym of the thousand pound of possessi∣ons, that is to say, from euerlasting lyfe in glory, and all his heires and posteritie: for likewy••e as he had the spirit of science and knowledge, for him and his heires, so in like maner whē he lost the same, his heyres lost it also by him, and in him. So now, this example prooueth, that by our father Adam, we had once in hym the very enheritance of euerlasting ioy: and by him, and in him againe we lost the same.

The heires of the captaine of Calice could not by any maner of claime aske of the King the right & ••itle of theyr father, in the thousand poundes possessions, by reason the kyng myght aunswer, and say vnto them, that although theyr father deserued not of hymselfe to enioy so great pos∣sessions, yet he deserued by hymselfe to loose thē, and grea∣ter, committyng so hygh treason as he dyd, agaynst hys Princes commaundementes: whereby he had no wrong to loose his title, but was vnworthy to haue the same, and had therein true iustice: let not you thinke which bee hys heyres, that if hee had iustice to loose his possessions, you haue wrong to loose the same: In the same maner it may be aunswered vnto all men and women now beyng, that if our father Adam had true Iustice to bee excluded from hys possession of euerlastyng glory in Paradise, let not vs thinke the contrary that be his heyres, but that wee haue no wrong in loosing also the same: yea, we haue true Iu∣stice and right. Then in what miserable state be we, that of the right and iust title of our owne deserts, haue lost the euerlasting ioy, and clayme of our selues to be the true in∣heritours of hell? For hee that committeth deadly sinne, willyngly, byndeth hymselfe to be inheritor of euerlasting payne: and so dyd our forefather Adam willingly eate of the apple forbidden. Wherefore he was cast out of euer∣lastyng ioy in Paradise, into this corrupt world, amongst all vilenesse, whereby of hymselfe he was not woorthy to do any thyng laudable or pleasaunt to GOD, euermore bound to corrupt affections, and beastly appetites, trans∣fourmed into the most vncleannest and variablest nature that was made vnder heauen, of whose seede and dispo∣sition, all the world is lineally discended, in so much that this euill nature is so fused and shedde from one into ano∣ther, that at this day there is no man nor woman liuyng, that can of themselues wash away this abhominable vile∣nesse: and so we must needes graunt of our selues to be in lyke displeasure vnto God, as our forefather Adam was: by reason hereof as I sayd, we bee of our selues the very children of the indignation and vengeaunce of God, the true enheritours of hell, and workyng all towardes hell, which is the answer of this question, made to euery man and woman by themselues, Who art thou?

And now the world standyng in this damnable state, commeth in the occasion of the incarnation of Christ: the Father in heauen perceiuyng the frayle nature of man, that he by hymselfe and of hymselfe could doe nothyng for hymselfe by hys prudent wisedome sent downe the second person in Trinitie, hys sonne Iesu Christ, to declare vnto man hys pleasure and commaundement: and so at the fa∣thers wyll Christ tooke on hym humaine nature, beyng willyng to deliuer man out of this miserable way, & was content to suffer cruell passion in shedyng hys bloud for all mankynd, and so left behynd for our safegard, lawes and ordinaunces to keepe vs alwayes in the right path, to e∣uerlastyng lyfe, as the Euangelistes, the Sacramentes, the commaundementes, and so foorth: which if wee doe keepe and obserue accordyng vnto our profession, wee shall aunswer better vnto this question, (Who art thou?) then we dyd before: for before thou diddest enter into the Sacrament of Baptisme, thou wert but a naturall man, a naturall woman: as I myght say, A man, A woman. But after thou takest on thee Christes Religion, thou hast a longer name: for then thou art a Christian man, a Christian woman. Now then, seeyng thou art a Christi∣an man, what shall be thy aunswer of this question▪ Who art thou?

The aunswer of this question is, when I aske it vn∣to my selfe, I must say that I am a Christian man, a chri∣stian woman, the childe of euerlastyng ioy thorough the merites of the bitter passion of Christ. This is a ioyfull aunswer. Here we may see how much wee bee bounde, and in daunger vnto GOD, that hath reuiued vs from death to lyfe, and saued vs that were damned, which great benefite we cannot well consider, vnlesse we doe remem∣ber what we were of our selues before wee medled wyth hym or hys lawes: and the more we know our feeble na∣ture, and set lesse by it, the more wee shall conc••iue and know in our heartes what God hath done for vs: and the more that we know what God hath done for vs, the lesse wee shall set by our selues▪ the more wee shall loue and please God, so that in no condition wee shall eyther know our selues or God, except wee doe vtterly conf••sse our selues to bee meere vilenesse and corruption. Well, now it is come vnto this poynt, that we bee Ch••istian men, Christian women, I pray you what doth Christ re∣quire of a Christian man, or of a Christian woman? Christ requireth nothyng els of a Christian man or a woma••, but that they will obserue hys rule. For likewyse as hee is a good Augustine Frier that keepeth well Saint Au∣gustines rule, so is he a good Christian man that keepeth well Christes rule.

Now then, what is Christes rule? Christes rule con∣sisteth in many thyngs, as in the commaundements, and the workes of mercy and so foorth. And for because I can not declare Christs rule vnto you at one tyme, as it ought to be done, I will applye my selfe accordyng to your cu∣stome this tyme of Christenmasse, I wyll as I sayde, de∣clare vnto you Christes rule, but that shall bee in Chri∣stes cardes. And where you are woont to celeb••ate Chri∣stenmasse in playing at cardes, I intend with gods grace to deale vnto you Christes cardes, wherein you shall p••r∣ceyue Christes rule. The Game that we will p••ay at, shal be called the Triumph, which if it bee well played at, bee that dealeth shall winne: the Players shall lykewyse winne, and the standers and lookers vppon, shall doe the same, in so much that there is no man that is willyng to play at this Triumph with these cardes, but they shall be all winners, and no loosers.

Let therefore euery Christian man and woman playe at these cardes, that they may haue and obtayne the Tri∣umph: you must marke also that the Triumph must ap∣ply to fetch home vnto hym all the other cardes, what so euer suite they bee of. Now then take ye this first carde, which must appeare and be shewed vnto you as follow∣eth. You haue heard what was spoken to the men of the olde Lawe. Thou shalt not kyll, whosoeuer shall kyll, shall be in daunger of iudgement. But I say vnto you of the new Lawe (sayeth Christ) that who so euer is angry with hys neighbour, shall bee in dau••ger of iudgement, and whosoeuer shall say vnto hys neighbour Racha, that is to say, braynlesse, or any other lyke worde of rebuking, shall be in daunger of counsayle: and whosoeuer shall say vnto his neighbour, Foole, shall be in daunger of hell fire. This carde was made and spoken by Christ, as appereth in the first chapter of S. Mathew.

Now it must bee noted, that who so euer shall playe with this carde, must first before they play with it, knowe the strength and vertue of the same: wherefore you must well note and marke tearmes how they be spoken, and to what purpose: Let vs therfore read it once or twise, that we may be the better acquainted with it.

Now behold and see, This card is deuided into foure partes: The first part is one of the Commaundementes that was geuen vnto Moses in the olde lawe, before the commyng of Christ, which commaundement wee of the new Lawe be bounde to obserue and keepe, and is one of our commaundementes. The other three partes spoken by Christ, bee nothyng els but expositions vnto the first part of this commaundement: for in very effect all th••se foure partes be but one commaundement, that is to say, Thou shalt not kill: yet neuerthelesse, the three last parts doth shew vnto thee how many wayes tho•• mayest kyll thy neighbour contrary to this Commaundement: Yet for all Christes exposition, in the last three partes of thys carde, the termes bee not open enough to th••e that doest read and heare them spoken: no doubte the Iewes vn∣derstoode Christ well enough when he spake to them these three last sentences, for he spake vnto them in theyr owne naturall termes and tongue: wherefore s••yng that these termes were naturall termes of the Iewes, it shall be ne∣cessary to expounde them, and compare them vnto some lyke termes of our naturall speach, that we in lyke man∣ner may vnderstand Christ, as well as the Iewes dyd: we wyll begin first with the first parte of this carde, and then after with the other three partes: you must therfore vnderstand that the Iewes and the Pharises of the olde lawe, to whome this first parte, this Commaundement, Thou shalt not kyll, was spoken, thought it sufficient and enough for their discharge not to kyll with any ma∣ner weapon of materiall weapon, as sworde, dagger, or with any such weapon, and they thought i•• no great fault whatsoeuer they sayd or dyd by their neighbour, so that they did not harme or meddle with their corporall bodies, which was a false opinion in them, as p••ooueth well the

three last other sentences followyng the first part of this carde.

Now as touchyng the three other sentences, you must note and take heede what difference is betweene these thre maner of offences, To bee angrye with your neighbour, To call your neighbour braynelesse, or any such worde of disdayne, Or to call your neighbour foole: whether these three maner of offences be of themselues more grieuous one then other, it is to bee opened vnto you: Truely as they be of themselues diuers offences, so they kill diuersly more one then the other, as you shall perceyue by the first of these three, and so foorth: A man which conceyueth a∣gaynst hys neighbour or brother, Ire, or wrath in hys mynde, by some maner of occasion geuen vnto hym, al∣though he be angry in hys mynde agaynst his sayd neigh∣bour, he will not peraduenture expresse hys ire by no ma∣ner of signe, eyther in worde or deede: yet neuertheles he offendeth agaynst God, and breaketh this commaunde∣ment in killyng hys owne soule, and is therefore in daun∣ger of iudgement.

Now to the second part of these three: That man that is mooued with ire agaynst his neighbour, and in hys ire calleth hys neighbour braynlesse, or some other lyke word of displeasure, As a man might say in a fury, I shall han∣dle thee well enough, which wordes and countenaunces doth more represent and declare Ire to be in this man, thē in hym that was but angry, and spake no maner of word, ne shewed no countenaunce to declare hys Ire: where∣fore he that so declareth hys Ire eyther by worde or coun∣tenaunce, offendeth more agaynst God: so he both killeth hys owne soule, and doth that in hym is, to kyl his neigh∣bours soule in moouyng hym vnto ire, wherein he is faul∣tie hymselfe, and so this man is in danger of counsaile.

Now to the third offence, and last of these three. That man that calleth hys neighbour foole, doth more declare hys angry mynde toward hym, then hee that called hys neighbour but braynelesse, or any such wordes moouyng Ire: for to call a man foole, that worde representeth more enuy in a man, then braynelesse doth. Wherefore hee doth most offende, because hee doth most earnestly with such wordes expresse hys Ire, and so he is in daunger of hell fire: wherfore you may vnderstand now these thre parts: Of thys carde be three offences, and that one is more gre∣uous to God then the other, and that one killeth more the soule of man then the other.

Now peraduenture there be some that wyll meruaile that Christ dyd not declare this commaundement by some greater faultes of Ire, then by these which seeme but smal faultes, as to bee angry and speake nothyng of it, to de∣clare it, and to call a man braynelesse, and to call his neigh∣bour foole: truely these be smallest, and the lest faults that longeth to ire, or to killyng in ire. Therfore beware how you offend in any kynd of Ire, seeyng that the smallest be damnable to offend in: see that you offend not in the grea∣test. For Christ thought, if he myght bryng you from the smallest maner of faultes, and geue you warnyng to auoid the least, he reckoned you would not offend in the greatest and worst, as to call your Neighbour thiefe, whoreson, whore, drab, and so forth, into more blasphemous names, which offences must needes haue punishment in hel, con∣sideryng how that Christ hath appointed these three small faultes, to haue three degrees of punishment in hel, as ap∣peareth by these three termes, iudgement, counsaile, and hell fire: these three termes doe signifie nothyng els but three diuers punishments in hell, accordyng to the offen∣ces, iudgement is lesser in degree then counsaile, therefore it signifieth a lesser payne in hell, and it is ordeined for him that is angry in his mynde with his neighbour, and doth not expresse hys malice neyther by worde ne countenance: counsaile is a lesse degree in hel, then hel fire, and is a more degree in hell then iudgement: and it is ordeyned for him that calleth hys neighbour braynelesse, or any such worde, that declareth his Ire and malice: wherefore it is more payne then iudgement, hel fire is more payne in hell, then counsaile or iudgement, and it is ordeined for hym that calleth hys neighbour foole, by reason that in callyng his neighbour foole, he declareth more hys malice, in that it is an earnest worde of Ire. Wherfore hell fire is appoynted for it, that is, the most payne of the three punishments.

Now you haue heard that to these diuers offences of Ire and killyng, be appoynted punishments according to their degrees: for looke as the offence is, so shall the paine be, if the offence be great, the payne shall be accordyng: if it be lesse, there shal be lesse paine for it. I would not now that you should thinke because that here is but three de∣grees of punishmentes spoken of, that there bee no more in hell: no doubt Christ spake of no more here but of these three degrees of punishmentes, thinkyng they were suffi∣cient enough for example, wherby we myght vnderstand, that there be as diuers and many paynes as there bee o••∣fenses: and so by these three offences, and these three pu∣nishmentes, all other offences and punishments may bee compared with an other: yet I would satisfy your mynds further in these three termes of iudgement, counsaile, and hell fire. Where you might say, what was the cause that Christ declared more the paynes of hell by these termes, then by any other termes? I tolde you afore that he knew well to whome he spake them: these termes were natu∣rall and well knowen amongest the Iewes and Phari∣seies. Wherefore Christ taught them with their owne termes, to the intent they might vnderstand the better his doctrine: and these termes may bee likened vnto three termes which we haue common and vsuall amongst vs, that is to say, the sessions of enquirance, the sessions of de∣liuerance, and the execution day: Sessions of enquirance is lyke vnto iudgement: for when sessions of enquiry is, then the Iudges causeth xij. men to geue verdite of the fe∣lons crime, whereby he shall be iudged to be endited: ses∣sions of deliueraunce is much lyke counsayle: for at sessi∣ons of deliueraunce, the Iudges go amongest themselues to counsaile, to determine sentence agaynst the fellon. Ex∣ecution day is to be compared vnto hel fire: for the Iews had amongest themselues a place of execution named hell fire: and surely when a man goeth to hys death, it is the greatest payne in this world: wherefore you may see that there are degrees in these our termes, as there is in those termes, these euill disposed affections and sensualities in vs, are alwayes contrary to the rule of our saluation. What shall we doe now or imagine to thrust downe these Turkes, and to subdue them? It is a great ignominy and shame for a Christian man to be bond and subiect vn∣to a Turke: Nay it shall not bee so, wee will first cast a Trumpe in their way, and play with them at cardes who shall haue the better, let vs play therefore on this fashion with this carde. Whensoeuer it shall happen these fowle passions and Turkes to ryse in our stomackes agaynst our brother, or neighbour, eyther for vnkynd wordes, in∣iuries or wrongs, which they haue done vnto vs, con∣trary vnto our mynd, straight wayes let vs call vnto our remembraunce, and speake this question vnto our selues. Who art thou? The answer is, I am a christian man.* 8.49 Thē further we must say to our selues, What requireth Christ of a christian man? Now turne vp your trump, your hart, (hartes is trumpe as I sayd before) and cast your trumpe your heart on this carde, and vppon this carde you shall learne what Christ requireth of a Christian man, not to be angry, ne mooued to Ire agaynst hys Neighbour, in mynde, countenaunce, nor other wayes, by word or deed. Then take vp this carde with your hart, and lay them to∣gether: that done, you haue won the game of the Turke, wherby you haue defaced and ouercome by true and law∣full play: but alas for pitie, the Rhodes are wonne and ouercome by these false Turkes, the strong Castle Fayth is decayed, so that I feare it is almost impossible to winne it agayne.

The great occasion of the losse of this Rhodes is by reason that Christian men doth so daily kill their own na∣tion, that the very true number of Christianitie is decay∣ed, which murther and killyng one of another, is encrea∣sed, specially two wayes, to the vtter vndoyng of Chri∣stendome, that is to say, by example and silence. By exam∣ple as thus: When the Father, the Mother, the Lord, the Lady, the Maister, the Dame,* 8.50 be themselues ouercome with these Turkes, they be continuall swearers, adulte∣rers, disposers to malice, neuer in patience, and so forth in all other vices. Thinke you not when the Father, the mo∣ther, the Maister, the Dame bee disposed vnto vice or im∣patience, but that their children and seruants shall encline and be disposed to the same? No doubt, as the chylde shall take disposition naturall of their father and mother, so shal the seruaunts apply vnto the vices of their Maisters and Dames: if the heads be false in theyr faculties and crafts, it is no meruayle if the children seruaunts, and apprenti∣ces do enioy therein. This is a great and shameful maner of killyng Christian men, that the Fathers, the Mothers, the Maisters and the Dames shall not alonely kyll them∣selues, but all theyrs, and all that longeth vnto them, and so this way is a great number of christian linage murthe∣red and spoiled. The second maner of killyng is silence. By silence also is a great number of christen men slayne, which is on this fashion: although that the father & mo∣ther, maister & dame of themselues be wel disposed to liue according to the law of God, yet they may kil their childrē and seruants in suffryng them to do euill before their own faces, and do not vse due correction accordyng vnto theyr offences: the maister seeth his seruaunt or apprentice take

more of his neighbour then the Kings lawes or the other of hys facultie doth admit hym, or that hee suffereth hym to take more of hys neighbour then he hymselfe would be content to pay if he were in lyke condition: thus doyng, I say such men kill willyngly their children and seruants and shall goe to hell for so doyng: but also their fathers and mothers, maisters and dames, shall beare them com∣pany for so sufferyng them. Wherefore I exhort all true Christian men and women, to geue good example vnto your children and seruauntes, and suffer not them by si∣lence to offend: euery man must bee in hys owne house, accordyng to Saint Augustines mynde, a Bishop, not all onely geuyng good ensample, but teach accordyng to it, re∣buke and punish vice, not sufferyng your children & ser∣uauntes to forget the lawes of GOD: you ought to see them haue their Beliefe, to know the Commaundements of God, to keepe their holy dayes, not to loose theyr tyme in idlenesse: if they doe so, you shall all suffer payne for it, if God be true of hys saying, as there is no doubt there∣of: and so you may perceyue that there be many one that breaketh this carde, Thou shalt not kill, and playeth ther∣with oftentymes at the blynde trompe, whereby they bee no winners but great loosers: but who bee those now a dayes that can cleare themselues of this manifest mur∣thers vsed to their children and seruaunts? I thinke not the contrary, but that many hath these two wayes slayne their owne children vnto their damnations, vnlesse the great mercy of God were not ready to helpe them when they repent therefore.

Wherefore, consideryng that we be so prone and ready to continue in sinne, let vs cast downe our selues wyth Mary Magdalene, and the more wee ••ow downe wyth her toward Christes feete, the more we shall be afrayd to ryse agayne in sinne, and the more we knowe and submit our selues, the more we shall bee forgeuen: and the lesse we knowe and submit our selues, the lesse we shall be for∣geuen, as appeareth by this example followyng.

Christ when he was in this world amongst the Iews and Phariseys, there was a great Pharisey whose name was Simon: this Pharisey desired Christ on a tyme to dyne with hym, thinkyng in hymselfe that hee was able and worthy to geue Christ a diner. Christ refused not hys dinner, but came vnto hym. In tyme of their dinner, it chaunced there came into the house a great and a common sinner named Mary Magdalene: As soone as she percei∣ued Christ, she cast her selfe downe, and called vnto her re∣membraunce what she was of her selfe, and how greatly she had offended God, whereby she conceyued in Christ great loue, and so came neere vnto hym, and washed hys feete with bitter teares, and shed vpon hys head precious oyntment, thinkyng that by hym she should be deliuered from her sinnes: this great and proude Pharisey seeyng that Christ did accept her oblation in the best part, had great indignation agaynst this woman, and sayd to hym∣selfe: if this man Christ were a holy Prophet, as he is ta∣ken for, he would not suffer this sinner come so nigh hym: Christ vnderstandyng the naughty mynd of this Phari∣sey, sayd vnto hym: Simon, I haue somewhat to say vn∣to thee: say what you please (quod the Pharisey.) Then sayd Christ, I pray thee tell me this: If there be a man to whome is owyng xx. pound by one, and fourtie by an o∣ther, this man to whom this money is owyng perceyueth these two men bee not able to pay hym, he forgeueth them both. Which of these two debters ought to loue this man most? The Pharisey sayd: That man ought to loue him best, that had most forgeuen hym: Likewyse sayd Christ, it is by this woman, She hath loued me most, therefore most is forgeuen her, she hath knowen her sinnes most, whereby she hath most loued mee: and thou hast least lo∣ued me, because thou hast least knowen thy sinnes: there∣fore, because thou hast lest knowne thine offenses, thou art least forgeuen. So this proud Pharisey had an aunswere to delay hys pryde: and thinke you not, but that there be amongest vs a great number of these proude Phariseys, which thinke themselues woorthy to bidde Christ to din∣ner, which wyll perke and presume to sitte by Christ in the Church, and haue disdayne of this poore womā Mag∣dalene, theyr poore neyghbour, with a hygh disdaynous and solemne countenaunce: and beyng alwayes desirous to clymbe highest in the Church, reckonyng theyr selues more woorthy to sit there then an other, I feare me poore Magdalene vnder the boord, and in the belfrey, hath more forgeuen of Christ then they haue: for it is lyke that those Phariseys doe lesse knowe themselues and their offences, whereby they lesse loue GOD, and so they bee lesse for∣geuen.

I would to God we would followe this example, and be lyke vnto Magdalen. I doubt not but we be all Mag∣dalens in fallyng into sinne, and in offendyng: but we be not agayne Magdalens in knowyng our selues, and in rising from sinne. If we bee the true Magdalens, wee should be as willyng to forsake our sinne, and ryse from sinne, as we were willyng to commit sinne, and to con∣tinue in it, and we then should know our selues best, and make a more perfect aunswer, then euer we did vnto this question, Who art thou? To the which we might answer, that we be true Christian men and women: and then I say you should vnderstand, and knowe how you ought to playe at this carde, Thou shalt not kyll, without any interruption of your deadly enemies the Turkes: and so triumph at the last, by winnyng euerlastyng lyfe in glory. Amen.

It would aske a long discourse to declare what a stirre there was in Cambridge, vpon this preachyng of maister Latymer. Belike Sathan began to feele hymselfe and hys kyngdome to bee touched too neare, and therfore thought it tyme to looke about hym, and to make out hys men of armes.

First, came out the Priour of the Blacke Friers called Buckneham, otherwyse surnamed Domine labia,* 8.51 who thinking to make a great hand agaynst Maister Latimer, about the same tyme of Christenmas, when Maister La∣tymer brought foorth hys cardes to deface belyke the do∣yngs of the other, brought out hys Christenmasse Dice, castyng there to hys audience cinque and quater: meaning by the cinque fiue places in the New Testament, and the foure Doctors by the quater, by which his cinque quater, he would prooue, that it was not expedient the Scripture to be in English, least the ignoraunt and vulgar sort tho∣rough the occasion thereof, myght happily be brought in daunger to leaue their vocation, or els to runne into some inconuenience: as for example.

The Plowman when he heareth this in the Gospell:* 8.52 No man that layeth hys hand on the Plough, and looketh backe, is meete for the kyngdome of God, might peraduē∣ture hearyng this, cease from his plough. Likewyse the Baker when he heareth that a little Leauen corrupteth a whole lumpe of dowe, may percase leaue our bread vnle∣uened, and so our bodies shall be vnseasoned. Also the sim∣ple man when he heareth in the Gospell: If thine eye of∣fend thee, pluck it out, and cast it from thee, may make him selfe blynd, and so fill the world ful of beggers. These with other mo, this clarkely Frier brought out to the number of fiue, to prooue his purpose.

Maister Latymer hearyng this Frierly Sermon of Doctour Bucknham, commeth agayne the after noone, or shortly after to the Church, to aunswer the Frier, where resorted to hym a great multitude, as well of the Uniuer∣sitie, as of the Towne, both Doctours and other Gradu∣ates, with great expectation to heare what he could say: among whom also, directly in the face of Latymer vnder∣neath the pulpit, sate Bucknham the foresayd Frier Prior of the blacke Friers, with his blacke Friers coule aboute hys shoulders.

Then M. Latymer first repeatyng the Frierly rea∣sons of Doctour Bucknham, whereby hee would prooue it a daungerous thyng for the vulgare people,* 8.53 to haue the Scripture in the vulgar tongue, so refuted the Fryer, so aunswered to hys obiections, so dallied with hys balde reasons of the Ploughman lookyng backe, and of the Ba∣ker leauyng hys bread vnleauened, that the vanitie of the Frier myght to all men appeare, well proouyng and de∣claryng to the people, howe there was no such feare nor daunger for the Scriptures to be in English as the Frier pretended: at lest this requiryng, that the scripture might be so long in English tongue, tyll English men were so madde, that neyther the Ploughman durst looke back, nor the Baker would leaue hys breade vnleauened. And pro∣ceedyng moreouer in hys Sermon, he began to discourse of the mysticall speaches, and figuratiue phrases of the Scripture: which phrases he sayd were not so diffuse and difficult, as they were common in the Scripture, and in the Hebrue tongue most commonlye vsed and knowen, and not onelye in the Hebrue tongue: But also euerye speach (sayeth he) hath hys Metaphors and lyke figura∣tiue significations, so common and vulgar to all men, that the very Painters do paynt them on walles and in hou∣ses.

As for example (sayeth he, lookyng toward the Frier that sate ouer agaynst hym) when they paynt a foxe prea∣chyng out of a Friers coule, none is so madde to take this to be a Foxe that preacheth, but knowe well enough the meanyng of the matter, which is to paynte out vnto vs,

what hypocrisie, craft and subtile dissimulation lyeth hid many tymes in these Friers coules, willyng vs thereby to beware of them. In fine, Frier Bucknham wyth this Sermon was so dashed, that neuer after hee durst peepe out of the pulpit agaynst M. Latymer.

* 8.54Besides this Bucknham there was also another ray∣ling Frier, not of the same coate, but of the same note and faction, a gray Frier and a Doctor, an outlandishman cal∣led D. Uenetus, who likewyse in his brawling sermons, rayled and raged agaynst M. Latymer, calling him a mad and braynelesse man, and willyng the people not to beleue hym, &c. To whome M. Latymer aunsweryng agayne, taketh for hys ground the wordes of our Sauiour Christ, Math. 5.* 8.55 Thou shalt not kyll, &c. but I say vnto you, who so euer is angry with hys neighbour shall bee in daunger of iudgement: and who so euer shall say vnto hys Neigh∣bour Racha (or any other lyke wordes of rebukyng, as braynelesse) shall be in danger of counsayle: And who so euer shall say to his neighbour foole, shall be in daunger of hell fire. &c.

In discussing of which place, first hee deuideth the of∣fence of killyng into three branches.* 8.56 One to be with hand, an other with hart, the third with word. With hand when we vse any weapon drawen, to spill the lyfe of our neigh∣bor. With hart, when we be angry with hym. With word, when in word or countenance we disdainfully rebuke our neighbour, or despitefully reuile hym. Wordes of rebu∣kyng are when we speake any opprobrious and vnseem∣ly thyng, whereby the pacience of our neighbour is moo∣ued, as when we call hym mad (sayd he) or braynelesse, or such lyke, which are guiltie of Counsaile. Wordes of spite or reuilyng, are, whē we call hym foole: which Christ saith is guilty of hell fire, &c.

Thus M. Latimer in handlyng and trimmyng this matter, after that with the weight of Christes words, and the explanyng of the same, hee had sufficiently borne the Frier cleane downe, then he turned to the v. chapter of the booke of Wisdome. Out of the which chap. hee declared to the audience,* 8.57 how the true seruauntes and Preachers of God in this world commonly are scorned and reuiled of the proud enemies of Gods word, which count them here as mad men, fooles, brainelesse, and * 8.58 drunken: so did they (sayed he) in the Scripture call them which most purely preached, and set foorth the glory of Gods word. But (said he) what will be the ende of these iolly fellowes, or what will they say in the ende? Nos insensati, nos insensati, &c. We mad men, we mad fooles, We, we, our selues, &c. And that will be their end, except they repent. And thus endyng his Sermon, he so confounded the poore Frier, that hee droue hym not onely out of countenaunce, but also cleane out of the Uniuersitie.

But what should I here stand deciphryng the names of his aduersaries, when whole swarmes of Friers & doc∣tours flockt against hym on euery side almost through the whole Uniuersitie, preachyng likewyse & barking against hym. Amongest whome was Doct. Watson Maister of Christes Colledge, whose scholer Latimer had bene afore. D. Notaries, Maister of Clarehall. D. Philo Maister of Michael house, D. Metecalfe Maister of Saint Iohns, D. Blithe of the Kyngs hall. D. Bullocke Maister of the Queenes Colledge, D. Cliffe of Clement house, Doctor Donnes of Iesus Colledge, Doctor Palmes Maister of S. Nicholas Hostle, Bain, Rud, and Greenewood Ba∣chelor of Diuinitie, all three of Saint Iohns Colledge. Also Brikenden Bachelor of Diuinitie of the same house, and Scholer sometyme to the sayd Latimer. Briefly, al∣most as many as were heds there of houses, so many im∣pugners did this worthy Standerd bearer of Christes go∣spell sustayne.

Then came at last D. West B. of Ely, who preachyng agaynst M. Latimer at Barwell Abbey,* 8.59 forbade him with in the Churches of that Uniuersitie to preach any more. Notwithstandyng, so the Lord prouided, that D. Barnes Prior of the Augustine Friers, did licence Maister Laty∣mer to preach in hys Church of the Augustines, & he him∣selfe preached at the church by called S. Edwards church, which was the first Sermon of the Gospell which doctor Barnes preached, beyng vpon Christenmas euen vpon a Sonday. Wherupon certayne Articles were gathered out of his Sermon, and were commenced against hym by M. Tirell fellow of the Kyngs hall, and so by the Uice chan∣cellor presented to the Cardinal, as in his story before hath bene declared.

This M. Latimer (as you haue heard) beyng bayted by the Friers, Doctors, and maisters of that Uniuersitie, about the yeare aforesaid, 1529. notwithstandyng the mau∣gre and malice of these malignant aduersaries, continued yet in Cambridge, preaching the space of 3. yeres together▪ with such sauour and applause of the godly, also with such admiration of hys enemies that heard hym, that the Bi∣shop himselfe commyng in, and hearyng his gilt, wyshed hymselfe to haue the lyke, and was compelled to commend hym vpon the same.

So M. Latymer with M. Bilney, after this continu∣ed yet in Cambridge a certayne space,* 8.60 where he with the sayde Bilney vsed much to conferre and companye toge∣ther, in so muche that the place where they most vsed to walke in the fieldes, was called long after, the Heretikes hill.

The societie of these two, as it was much noted of ma∣ny in that Uniuersitie: so it was full of many good exam∣ples, to all such as would follow their doyngs, both in vi∣sityng the prisoners, in relieuyng the needy, in feeding the hungry, whereof somewhat is before mentioned in the hi∣story of M. Bilney. In a place of hys Sermons, M. La∣tymer maketh mention of a certaine history which happe∣ned about this tyme in Cambridge betweene them two, and a certayne woman then prisoner in the Castle or tow∣er of Cambridge, which I thought here not vnworthy to be remembred. The historie is this: It so chaunced that after Maister Latymer had bene acquaynted with the fore sayd Maister Bilney, he went with hym to visite the pri∣soners in the Tower in Cambridge, and beyng there a∣mong other prysoners, there was a woman which was accused that she had killed her owne chylde, which acte she playnly and stedfastly denied. Whereby it gaue them occa∣sion to searche for the matter, and at length they founde that her husbande loued her not, and therefore soughte all meanes he coulde to make her away. The matter was thus.

A child of hers had bene sicke a whole yere, & at length died in haruest tyme, as it were in a consumption.* 8.61 Which when it was gone, shee went to haue her neighboures to helpe her to the buriall, but all were in Haruest abroade: whereby she was enforced with heauinesse of heart, alone to prepare the chyld to the buriall. Her husband comming home, and not louyng her, accused her of murtheryng the child. This was the cause of her trouble, and M. Latimer by earnest inquisition, of conscience thought the woman not guilty. Thē immediatly after, was he called to preach before king Henry the 8. at Windsore: where after his ser∣mon the kyngs maiestie sent for hym,* 8.62 and talked with him familiarly. At which tyme M. Latimer finding oportuni∣tie, kneeled downe, opened hys whole matter to the kyng, and begged her pardon, which the kyng most graciously granted, and gaue it hym at his return homeward. In the meane tyme the woman was deliuered of a chylde in the prison, whose Godfather was M. Latymer, and maistres Cheeke Godmother. But all that whyle he would not tel her of the pardone, but laboured to haue her confesse the truth of the matter. At length tyme came when she looked to suffer,* 8.63 and Maister Latymer came as he was woont to instruct her: vnto whome shee made great lamentation and moue, to be purified before her suffring, for she thoght to be damned if she should suffer without purification. Then M. Bilney beyng with maister Latimer, both told her that that law was made to the Iewes, and not to vs, and howe women bee as well in the fauour of GOD be∣fore they be purified, as after: and rather it was appoin∣ted for a ciuill and politike lawe, for naturall honestye sake, then that they should any thyng the more be purifi∣ed from sinne thereby, &c. So thus they trauayled wyth this woman, till they had brought her to a good trade, and then at length shewed her the Kyngs pardon, and let her goe.

This good act among many other at this tyme happe∣ned in Cambridge, by M. Latimer, and Maister Bilney. But this was not alone, for many mo lyke matters were wrought by them if all were known, wherof partly some are touched before, such especially as concerne M. Bil∣ney, mention whereof is aboue expressed. But as it is commonly seene in the naturall course of thynges, that as the fire beginneth more to kyndle, so the more smoke aryseth withall, in much lyke sort it happened with Mai∣ster Latymer, whose towardnesse the more it beganne to spryng, hys vertues to be seene, and hys doynges to bee knowen, the more hys aduersaries began to spurne and kindle against hym. Concernyng these aduersaries, and such as did molest him, partly their names bee aboue ex∣pressed. Among the rest of this number was Doct. Red∣man, of whome mention is made before in the raigne of king Edward, a man sauouring at that tyme somewhat more of superstition, then of true religion, after the zeale of the Phariseis, yet not so malignant or harmfull, but of

a ciuill and quiet disposition, and also so liberall in well doyng, that few poore Scholers were in that vniuersitie, which fared not better by his purse. This Doct. Redman beyng of no little authoritie in Cambridge, perceiuyng & vnderstandyng the bold enterprise of M. Latymer, in set∣tyng abroad the word and doctrine of the Gospell at thys tyme,* 8.64 or much about the same, writeth to hym, seeking by perswasion to reuoke the sayd Latimer from that kynde & maner of teachyng: to whom M. Latimer maketh aun∣swer agayne in few words. The summe and effect of both their letters translated out of Latine, here followe to bee seene.

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

* 8.65GRace be vnto you, and true peace in Christ Iesu. I beseeche you hartily, and require most earnestly, euen for charities sake, that you wyll not stand in your owne conceite with a mind so indurate, nor preferre your owne singular iudgement in mat∣ters of religion and controuersies before so many learned men, and that more is, before the whole Catholike Church, especially consideryng that you neither haue any thyng at all in the word of God to make for you, nor yet the testimony of any autenticall wryter. Nay, nay: I beseech you rather consider that you are a man, and that lying and vanitie maye quickely bleare your eye, which doth sometyme transforme it selfe into an Aungell of lyght.

Iudge not so rashly of vs, as that wicked spirite hath tickled you in the eare. Witte you well that we are carefull for you, and that we wish you to be saued, and that wee are carefull also for our owne saluation. Lay downe your stomacke I pray you, and humble your spirite, and suffer not the Church to take offence with the hardnes of your hart, nor that her vnitie and Christes coate without seame (as much as lyeth in you) should be torne a sunder. Consider what the sayeng of the wyseman is, and be o∣bedient thereunto: Trust not in your owne wisedom. The Lord Iesus Christ, &c.

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

* 8.66REuerend M. Redman, it is euen enough for me, that Christes sheepe heare no mans voyce but Christ: and as for you, you haue no voyce of Christ agaynst me, whereas for my part, I haue a heart that is ready to harken to any voyce of Christ that you can bring me. Thus fare you well, and trouble me no more from the talkyng with the Lord my God.

* 8.67After Maister Latymer had thus trauailed in prea∣chyng and teachyng in the Uniuersitie of Cambridge, a∣bout the space of three yeares, at length he was called vp to the Cardinall for heresie, by the procurement of certain of the sayd Uniuersitie, where he was content to subscribe and graunt to such Articles, as then they propounded vn∣to hym, &c.

* 8.68After that, he returned to the Uniuersitie again, where shortly after, by the meanes of D. Buttes the kyngs Phi∣sition, a singuler good man, and a special fauourer of good procedyngs, he was in the number of them which labou∣red in the cause of the kyngs supremacie. Then went he to the Court, where he remayned a certaine tyme in the sayd D. Buttes chamber, preachyng then in London very of∣ten. At last beyng weary of the Court, hauyng a benefice offred by the kyng, at the sute of the L. Crumwell and D. Buttes, was glad thereof, seekyng by that meanes to bee rid out of the Court, wherewith in no case he could agree, and so hauyng a grant of the benefice, cōtrary to the mind of D. Buttes, he would needes depart, and be resident at the same.

This benefice was in Wilshire, vnder the Diocesse of Sarum,* 8.69 the name of which towne was called West King∣ton, where this good preacher did exercise hymselfe wyth much diligence of teaching to instruct hys flocke: and not onely to them his diligence extended, but also to all the countrey about. In fine, his diligence was so great, hys preachyng so mighty, the maner of his teaching so zelous, that there in lyke sort hee could not escape without ene∣mies. So true it is that Saint Paul foretelleth vs: Who so euer will lyue godly in Christ, shall suffer persecution. It so chanced,* 8.70 that where as he preachyng vpon the bles∣sed virgine Christes mother (whome we call our Lady) had thereupon declared his mynd, referring and reducing all honour onely to Christ our onely Sauior, certaine po∣pish priests beyng therewith offended, sought & wrought much trouble against hym, drawyng out Articles and im∣positions which they vntruly, vniustly, falsly, and vncha∣ritably imputed vnto hym: first that hee should preach a∣gainst our Lady, for that he reprooued in a sermon the su∣perstitious rudenesse of certaine blynd Priestes,* 8.71 which so held altogether vpon that blessed Uirgin, as though shee neuer had any sinne, nor were saued by Christ the onely Sauiour of the whole world.

Item, that he should say, that Saintes were not to be worshipped.

Item, that Aue Maria was a salutation onely,* 8.72 and no prayer.

Item, that there was no materiall fire in hell.

Item, that there was no purgatorie, in saying, that he had leuer be in Purgatory, then in Lollards tower.

Touchyng the whole discourse of whiche Articles, with hys reply and aunswer to the same, hereafter shall follow (by the Lordes assistaunce) when we come to his letters.

The chiefe impugners and molesters of hym, besides these countrey priests, were D. Powell of Salisbury,* 8.73 D. Wilson sometyme of Cambridge, M. Hubberdin, and D. Sherwood. Of whom some preached agaynst hym, some also did write against hym: in so much that by theyr pro∣curement he was cited vp, and called to appeare before W. Warrham Archbishop of Canterbury, & Ioh. Stokes∣ley Bish. of London, ann. 1531. Ian. 29. the copy of which citation, here ensueth.

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

RIchardus Hilley decretorū Doctor, Reuerendissimi in Chri∣sto patris & domini, domini Laurentij, dei gratia Sarum Epi∣scopi, in remotis extra regnum Angliae agentis vicarius in spiri∣tualibus generalis, vniuersis & singulis rectoribus, vicarijs, capel∣lanis, curatis, clerisque, & literatis per dioces. Sarum vbilibet cō∣stitutis, salutem in autoritate salutis. Vobis coniunctim, & diui∣sim committimus, ac firmiter iniungendo mandamus, quatenus citetis, vel citari faciatis peremptoriè magistrum Hugonem Lati∣mer, Vicarium de Westkington in archimatu Wiltes Sarum dio∣ces. quod compareat coram reuerendo in Christo patre, & do∣mino domino Iohanne, dei gratia London Episcopo, aut eius vi∣cario in spiritualibus generali, siue commissario in ecclesia cathe∣drali Sancti Pauli London, in loco consistoriali ibidem, die lun••: videlicet, xxix. die mensis Ianuarij, iam instantis, inter horam, ix. & xi. ante meridiem eiusdem diei, certis articulis siue interroga∣torijs, crimina seu excessus graues infra iurisdictionem London. per ipsum commis. concernentibus personaliter responsur. vlte∣riusque factur. & receptur. quod iustitia in ea parte suadebit: & quid in praemissis feceritis, nos citra xxij. diem eiusdem men∣sis Ianuarij, vel in eo apud Sarum debite certificari curetis, vt nos certificatorium huiusmodi supradicto reuerendo patri, Do∣mino London Episcopo erga dictum .xxij. diem transmittere va∣leamus, prout idem reuerendus pater nos in iuris subsidium ac mutuae vicissitudinis obtentu rogauit, & etiam requisiuit. Datum Sarum, sub sigillo antedicti reuerendissimi patris ad causas, x. die mensis Ianuarij. An. 1531.

Against this citation,* 8.74 although M. Latimer did ap∣peale to his owne Ordinary, requiring by hym to bee or∣dered, yet all that notwithstanding, he was had vp to Lō∣don before Warrham the Archbishop of Canterbury and the Bish. of London, where he was greatly molested, and deteined a long space from his cure at home. There he be∣yng called thrise euery weeke before the sayd Bishops, to make aunswer for his preachyng,* 8.75 had certaine articles or propositions drawen out and sayed to hym, whereunto they required hym to subscribe. At length he not only per∣ceiuyng their practical procedyngs, but also much grieued with their troublesome vnquietnes, which neither would preach themselues, nor yet suffer him to preach & to do his dutie, writeth to the foresayd Archbish. partly excusing his infirmitie, whereby he could not appeare at their cōman∣dement, partly expostulatyng with them for so troublyng and deteinyng hym from his duetie doyng, and that for no iust cause, but onelye for preachyng the truth agaynst certayne vayne abuses crept into religion, much needfull to be spoken agaynst. Which all may appeare by his Epi∣stle sent to a certaine bishop or Archbishop, whose name is not expressed, the copye of which Epistle in Latine is this.

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

NOn licet reuerendissime praesul per superuenientem aegro∣tationem ad tuum palatium venire,* 8.76 non nouam quidem il∣lam, sed inueteratam, & si nouis occasionibus nuper exaspera∣tam.

Certe quantum videre videor, & quantum coniecturis du∣cor, hodie non licebit, citra meum (inquam) magnum malum non licebit. Et ne meum expectaret aduentum diutius tua do∣minatio frustra: en hanc qualemcun{que} schedulam mea manu ob∣litam ad tuam amplitudinem mitto, velut excusationis nostrae certissimum indicem. In qua vtinam vel per temporis importu∣nitatem, vel per capitis gra edinem, iustam aliquam expostulati∣onem liceret tecum facere, qui me, curam animarum habenrem ab earundem curatione debita tam diu detines inuitum, & hac quidem tempestate detines, qua pastores cum gregibus adesse o∣portet vel maxime. Quid ni enim expostulem, si modo tam vili mancipio cum tanto patre expostulare sit licitum. Nam si Petrus arbitr••batur iustum esse ratione officij sui, quamdiu in hoc foret tabernaculo, vt populum admonere & docere neutiquam cessa∣ret, & quo propius morti hoc instantius, ergo non potest non vi∣dere iniustum si qui hodie ne{que} docent ipsi (vt iam nihil mirer si non ante docuerunt) ne{que} cupiētes docere permittunt, nisi quos habuerunt votis per omnia & in omnibus obsequundantes. Pri∣mum liberum erat meipsum amplitudini vestrae praesentare & offerre, sed inde me ipsum eripere & extricare, parum nunc qui∣dem videtur mihi liberum esse. Et dum aliud in principio prae∣tenditur, aliud in progressu tam longo temporis tractu agitur, nostri negotij quis aut qualis sit futurus exitus, nō immerito du∣bitatur: sed veritas tandem liberabit vti spero. Dominus qui cu∣stodit veritatem in seculum liberabit, super quo quid scribit Hie∣ronymus vtinam nunquam e memoria excideret. Non poterat me molestare quicquid essem pro veritate passurus: sed viuit de∣us, & ipsi cura est de nobis. Tum modo ad Lond. missus sum, cae∣terum coram Cant. interdum multis formidandis patribus stipa∣to geruntur omnia. Res velut cancellos quosdam & limites ha∣bet, ab eo qui me misit praestitutos: verum sic tractatur causa, & ambagibus ducitur, quasi in infinitum abitura, nullo tādem clau∣denda termino, dum sine modo & fine, alia post alia ad me, siue pertinentia, siue impertinentia, nunc ab hoc, nunc ab illo inter∣rogantur, si non egomet modo, & si forte inciuiliter, ac non im∣prudenter tamen (ni fallor) modum imponere, veritus ne inter multa,* 8.77 dum multis respondet vnus, vnum aliquod (vt fit) ex in∣consulto erumperet, quod causam laederet, alioqui iustissimam: & me malum ostendat oportet nemini volētem male moliri, si quid in conscientia est erroris: & meminisse omnino illud oportet, nempe ad gehennam edificare, contra conscientiam facere, hijs sat fuerit sua profiteri▪ sua asserere, sua defensare: mihi vero asser∣tiones alienae obtruduntur, nescio quo iure asserendae. Sine exem∣plo, opinor hoc fit mihi, qui tamen intractabilis, fere videor, dum nihil aliud quam iniquis efflagitationibus (quod ego iudico) ac∣quiescere detrecto. Aduersus praedicationes meas si quis quid in tentare conabitur, tanquam vel obscuriores, vel parum caute pronunciatas, paratus sum praedicationes praedicationibus illu∣strare, qui nihil aduersus veritatem, nihil aduersus decreta pa∣trum, nil non catholice (quod sciam) praedicaui vnquam Id quod per aduersariorum & obloquentium testimonia commonstrare poteram esse verum.* 8.78 Optaui & opto iudiciū vulgi reparari. Op∣taui & opto discrimen rerum deprehendi, & sua dignitate suo lo∣co, & tempore, suo gradu & ordine, vnamquam{que} rem pollere, gaudere, vt ingenue sciant omnes, permultum interesse inter ea quae praeparauit deus, vt in eis ambularemus, quisque vocationis opera sedulo facturi,* 8.79 postquam quae omnibus sunt communia, pa∣ri sedulitate sunt facta, & inter ea quae spontanea sunt, vt in qui∣bus non nisi nostropte marte obambulamus. Imaginibus vti li∣cet, peregrinari licet, sanctos inuocare licet, animarum in purgatorio residentium memores esse licet: sed sic temperan∣da sunt, quae voluntaria sunt, vt praecepta dei factu necessa∣ria (quae facientibus vitam aeternam, non facientibus aeter∣nam mortem afferunt) iusta estimatione non priuentur, ne praepostere diligentes deum stulte deuoti, deum contra experia∣mur non redamantem nos, sed odio potius prosequentem, cum hoc est deum vere diligere, nimirum praecepta dei diligenter ser∣uare, iuxta illud Christi: qui habet praecepta mea & facit ea, hic est qui diligit me, ne quis tam vilia reputet praecepta Dei voca∣tionem concernentia, in suis potius adinuentionibus aberratu∣rus, cum in fine ante tribunal Christi secundum illa, non secun∣dum has, omnes ad vnum iudicabimur, iuxta illud Christi: sermo quem locutus sum, ipse iudicabit in nouissimo die. Et quis potest vnum praeceptum dei vllis addititijs inuentis quamlibet aut mul∣tis aut spetiosis compensare. O si essemus ad ea quae Dei sunt per∣agenda tam propensi, quam sumus ad nostra excogitamenta ex∣ercenda seduli & deuoti. Multa sunt quae simplici fide facta non improbat deus, sed probat vtcunque, saltem quorundam infirmi∣tati indulgens, quae tamen antequam fierent interrogatus, nec praeciperet, nec consuleret fieri, vtpote quae iustius toleranda sunt, dum sic fiant, quam praedicanda vt fiant: ne occasione prae∣dicationis (vt fit) omittantur, quae periculo damnationis fieri debeant. Et quid magis indecorum, quam ad id praedicationem conuertere,* 8.80 quod deus ipse, nec praeciperet, nec consuleret fieri, saltem quam diu negligenter fiunt quae praecipiuntur facienda. Proinde ego ex parte mandatorum dei sto hactenus immobilis, sic non meum, sed Christi lucrum, non meam sed dei gloriā quae∣r••tans, & donec respirare licebit, stare nō desinam, sic germanos verbi precones, quotquot hactenus fuere imitaturus. Intollera∣biles sane sunt, & diu fuere quarundam rerum abusus,* 8.81 vt nemo Christianae gloriae studiosus potest, nisi abusibus rerum multo e∣tiam magis improbatis res ipsas e suggestu probare, quae si ra••i∣us fierent (vt ne dicam nunquam) modo hac occasione quae mā∣dantur a deo fieri, fierent officiosius, quid quaeso pateretur ••actu∣rae religio christiana? nisi forte sic caecutimus miseri, vt illa turpi questu nostro, non cultu dei vero putentur consistere ••am non potest (opinor) fieri, vt damnabilis eiusmod•• rerum abusus iuste reprobetur, nisi protinus infrequentior earundem vsus sequatur. Quanquam praestiterit quaedam nunquam fieri quam tam fiduci∣aliter fieri, vt minus curentur quae oportuit fieri, cum alia opor∣tet facere, alia oportet non omittere, alia nec oportet facere, & omittere licet▪ Et quis manifestum multarum rerum abusum non videt? quis vidit, & non vehementer dolet? quis dolet denique & non laborat amouere? & quando amouebitur, si vsus praedica∣tione celebrabitur, tacebitur abusus? Imo non potest non reg∣nare & dominari abusus. Aliud est, res quae possunt in loco fieri, tolerare, aliud easdem pro rebus quae debent fieri, aut passim prae∣dicare, aut legibus praedicanda constituere. Euntes docete (in∣quit) omnia. Quaenam omnia? omnia quae ego praecipi vobis (inquit) non dicit omnia quae vobis ipsis videntur praedicanda. Agite igitur per immortalem deum.* 8.82 Sic neruos intendamus no∣stros, vt quae dei sunt, praedicemus ad vnum omnes, ne adulteri & caupones praedicationis verius, quam viri praedicatores euada∣mus: maxime dum homines ad diuina sunt pigerrimi, ad sua ve∣locissimi, vt nihil sit opus calcaribus: iniusta rerum aestimatione, & innata superstitione, certe ab ineunte aetate a maioribus con∣tracta miserabiliter decepti, quibus rebus mederi vix vllis prae∣dicationibus quamlibet frequentibus, quamlibet vehementibus, quamlibet sinceris & puris quimus. Quare prohibeat deus, ne in hac dierum malitia, qui debent ipsi potius praedicare (praecepit enim nobis, inquit Petrus, praedicare) vel volentes & potentes praedicare praepediant, contra illud, noli prohibere eum benefa∣cere qui potest, vel cauponantes praedicare compellant, sic mise∣ram plebeculam in superstitione & fallaci fiducia damnabiliter detinētes. Quin deus potius misereatur nostri, vt cognoscamus in terra viam tuam, ne videamur in quos illud quadret digne, nō cogitationes meae, cogitationes vestrae, neque viae meae, viae ve∣strae, dicit dominus. Hinc ego nudis sententijs subscribere non audeo, domine cum primis obseruande, quia popularis supersti∣tionis diutius duraturae quoad possum, authorculus esse nolo, ne mei ipsius damnationis simul sim author. Quod si dignus essem, qui tibi cōsilium darem, colendissime pater, sed cohibeo me, quā sit prauum & intollerabile hominis cor detur vel coniectare. Ne∣que sane quisquam nouit quae sunt hominis nisi spiritus hominis qui est in eo. Non me superbia detinet vlla, ab illa subscriptione toties a tua dominatione cum maxima mei animi molestia roga∣ta. Non potest non esse impium patribus & proceribus ecclesiae non obtempe••are, sed videndum interim illis & quid & quibus imperent cum in loco, deo quam hominib{us} obedire oportet ma∣gis. Sic dolet mihi caput, & reliquum corpus languet, vt nec ve∣nire, nec haec rescribete licet, & emendare. Sed tua dominatio si non iudicium meum, certe studium spero probabit. Valeat do∣minatio tua.

In this foresayd Epistle as ye heare, he maketh men∣tion of certayne articles or propositions, whereunto hee was required by the Bishops to subscribe. The copy and effect of those articles or nude propositions (as hee calleth them) be these.

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

I Beleeue that there is a purgatory to purge the soules of the dead after this lyfe.

That the soules in Purgatorie are holpen wyth the Masses, prayers, and almes of the liuyng.* 8.83

That the Saints do pray as Mediatours now for vs in heauen.

That they are to be honoured of vs in heauen.

That it is profitable for Christians to call vppon the Saintes, that they may pray as Mediatours for vs vnto God.

That pilgrimages and oblations done to the Sepul∣chres, and Reliques of Saints, are meritorious.

That they which haue vowed perpetual chastitie, may not marry, nor breake their vow, without the dispensati∣on of the Pope.

That the keyes of bindyng & loosing deliuered to Pe∣ter, do still remaine with the bishops of Rome, his succes∣sors, although they lyue wickedly, and are by no meanes, nor at any tyme committed to lay men.

That men may merite and deserue at Gods hand by fasting, prayer, and other good works of pitie.

That they which are forbidden of the Bishoppe to preach, as suspect persons, ought to cease vntill they haue

purged themselues before the sayde Bishops, or theyr Su∣periors, and be restored agayne.

That the fast whiche is vsed in Lent, and other fastes prescribed by the Canons, and by custome receiued of the Christians (except necessity otherwise require) and to be obserued and kept.

That God in euery one of the seuen Sacramentes ge∣ueth grace to a man, rightly receiuing the same.

That consecrations, sanctifyinges and blessinges by vse and custome receiued in the Churche, are laudable and profitable.

That it is laudable and profitable, that the venerable Images of the Crucifix and other Sayntes, should be had in the Church as a remembraunce, and to the honour and worship of Iesus Christ and his Sayntes.

That it is laudable and profitable, to decke & to clothe those Images, and to set vp burning lightes before them, to the honor of the sayd Sayntes.

To these Articles whether he did subscribe or no, it is vncertayne.* 8.84 It appeareth by his Epistle aboue written to the Byshoppe, that he durst not consent vnto them, where he writeth in these wordes: His ego nudis sententijs sub∣scribere non audeo, quia popularis superstitionis diutius dura∣turae, quoad possum, autorculus esse nolo. &c. But yet whether he was compelled afterwarde to agree, through the cruell handling of the Byshoppes, it is in doubt. By the wor∣des and the Title in Tonstalles Register prefixed before the Articles, it may seeme that he subscribed. The wordes of the Register bee these: Hugo Latimerus in sacra Theologia Bacch. in vniuersitate Cantab. coram Cant. Archiepiscopo, Io∣han. Lond. Episcopo, reliquáque concione apud Westmonst. vocatus, confessus est & recognouit fidem suam, sic sentiendo vt sequitur, in his artic. xxi. die Martij. Anno. 1531. If these wordes be true, it may bee so thought that he subscribed. And whether he so did, no great matter nor maruell, the iniquitye of the time being such, that either he must nedes so do, or els abide the Bishoppes blessing, that is, cruell sentence of death,* 8.85 which he at that time (as himselfe con∣fessed preachinge at Stamforde) was lothe to susteine for such matters as these were vnlesse it were for Articles ne∣cessary of his beliefe, by whiche his wordes I coniecture rather that he did subscribe at length, albeit it was longe before he coulde be brought so to do. Yet this by the waye is to be noted, concerning the crafty and deceitfull hand∣ling of these Bishoppes in his examinations, what subtle deuises they vsed the same time to entrappe him in theyr s••ares. The trueth of the story he sheweth forth hymselfe in a certayne Sermon preached at Stamforde. ann. 1550. October 9. his wordes be these. I was once (sayeth he) in examinatiō before fiue or sixe Bishops,* 8.86 where I had much turmoyling, euery weeke thrise: I came to examinations, and many snares and traps were layde to get something. Now God knoweth I was ignoraunt of the Lawe, but that God gaue me answere and wisedome what I should speake: it was God in deed, for els I had neuer escaped them. At the last I was brought forth to be examined into a chamber hanged with arras, where I was wont to be examined: but nowe at this time the chamber was some∣what altered. For where as before there was wonte euer to be a fire in the chimney, now the fire was taken away, and an arras hanged ouer the chimney and the table stood nere the chimneis end.

There was amongest these Bishoppes that examined me, one with whom I haue bene very familier, and tooke him for my great frend, an aged man, and he sate nexte the table end.

Then amongest all other questions he put forth one, a very subtle and crafty one, and such a one in deed, as I could not thinke so great daunger in. And when I should make aunswere, I pray you M. Latimer sayd one, speake out, I am very thicke of hearing, and here be many that fitte farre of. I maruelled at this, that I was biddē speak out, and began to misdeme, and gaue an eare to the chim∣ney: and syr, there I heard a penne walking in the chim∣ney behinde the cloth. They had appoynted one there to write all mine answeres: for they made sure, that I should not starte from them: there was no startinge from them, God was my good Lord, and gaue me aunswere, I could neuer elles haue scaped it. The question to him there and then obiected, was this: whether he thoughte in his con∣science, that he hath bene suspected of heresye. This was a captious question.* 8.87 There was no holding of peace would serue, for that was to graunt himselfe faulty. To answere, it was euery way full of daunger. But GOD which al∣waye geueth in neede what to aunswere, helped him, or elles (as he confesseth himselfe) he had neuer escaped theyr bloudy handes. Albeit what was his answere, he doth not there expresse. And thus hitherto you haue heard declared the manifolde troubles of this godly preacher in the time not onely of his being in the Uniuersitye, but especially at his benefice, as partly by his owne wordes aboue men∣tioned, and partly by his owne letters hereafter folowing may better appeare.

In these so harde and daungerous straites, and suche snares of the bishops, hard it had bene for him and unpos∣sible to haue escaped and continued so long, had not the al∣mighty helping hand of the highest, as he styrred him vp, so haue preserued him through the fauoure and power of his Prince: who with muche fauour embraced him,* 8.88 and with his mere power sometime rescued and deliuered him out of the crooked clawes of his enemies. Moreouer, at length also, through the procurement, partly of Doctour Buttes, partly of good Cromwell, (whose story ye had before) he aduaunced him to the degree and dignity of a Bishop, making him the bishop of Worcester,* 8.89 which so cō∣tinued a fewe yeares, instructing his Dioces, according to the duty of a diligent and vigilant Pastor with wholesome doctrine and example▪ of perfecte conuersation duly agree∣ing to the same. It were a long matter to stand particular∣ly vpon such things as might here be brought to the com∣mendation of his paynes, as study, readines and continu∣all carefulnes in teaching, preaching, exhorting, visiting,* 8.90 correcting and reforming, either as his ability could serue, or els the time woulde beare. But the dayes then were so daungerous and variable, that he could not in all thinges do that he would? yet what he might doe, that he perfour∣med to the vttermost of his strength, so that althoughe hee could not vtterly extinguish al the sparkling relicks of old superstition, yet he so wrought,* 8.91 that though they could not be taken away, yet they should be vsed with as little hurt, & with as much profite as might be. As (for exāple) in this thing, as in diuers other it did appeare, that whē it coulde not be auoyded, but holy water & holy bread must nedes be receiued, yet he so prepared and instructed them of hys Dioces, with such informations and lessons, that in recei∣uing therof superstition shoulde be excluded, and some re∣membrance taken thereby, teaching and charging the Mi∣nisters of his Dioces, in deliuering the holy bread and ho∣ly water, to say these wordes folowing.

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

Remember your promise in Baptisme, Christ his mercy and bloudshedding,* 8.92 By whose most holy sprinkeling, Of all your sinnes you haue free pardoning.

¶What to say in geuing holy bread.

Of Christes body this is a token, Which on the crosse for our sinnes was broken,* 8.93 Wherefore of your sinnes you must be forsakers, If of Christes death ye will be partakers.

By this it may be considered what the diligent care of this Bishop was in doyng the duety of a faythfull Pastor among his flocke.* 8.94 And moreouer it is to be thoughte that he would haue brought more thinges elles to passe, if the time then had aunswered to his desire: for he was not ig∣norant, how the institution of holy water and holy bread, not onely had no ground in scripture, but also how full of prophane exorcismes and coniurations they were, contra∣ry to the rule and learning of the Gospell. Thus this good man behaued hymselfe in his Dioces, but, as before, both in the Uniuersity, and at his benefice he was tost and tur∣moyled by wicked and euill disposed persons,* 8.95 so in hys Bishopricke also he was not all cleare and voyde of some that sought his trouble. As among many other euill wil∣lers, one especially there was, and that no small person, which accused him then to the king for his sermons. The story because he sheweth himselfe in a Sermon of his be∣fore K. Edward, I thought therfore to vse his owne wor∣des which be these.

In the kinges dayes that dead is, a great many of vs were called together before him,* 8.96 to say our mindes in ter∣tayne matters. In the end, one kneeleth downe and accu∣seth me of sedition and that I had preached sedititious do∣ctrine. A heauy salutatiō, and a hard poynt of such a mans doing, as if I should name, ye would not thinke it.* 8.97 The king turned to me and sayd: What say you to that syr?

Then I kneled downe, and turned me first to my accu∣ser, and required him: Sir what forme of preaching would you appoynt me? in preaching before a king woulde you haue mee preache nothing as concerning a Kinge in the kinges Sermon? haue you any commission to appoint me

what I shal preach? besides this I asked him diuers other questions, and he would make me none aunswere to any of them all: he had nothing to say.

Then I turned me to the king, and submitted my selfe to his grace,* 8.98 and sayd: I neuer thought my selfe worthye, nor I neuer sued to be a Preacher before your grace, but I was called to it, and would be willing (if you mislike me) to geue place to my betters: for I graunt there be a greate many, more worthye of the roome then I am. And if it be your graces pleasure so to allowe them for Preachers, I coulde be content to beare theyr bookes after them. But if your grace alow me for a Preacher, I woulde desire your grace to geue me leaue to discharge my conscience, geue me leaue to frame my doctrine according to my audience. I had bene a very dolte to haue preached so at the borders of your realme, as I preach before your grace.

* 8.99And I thanke almighty GOD (which hath alwayes bene my remedy) that my sayinges were well accepted of the king, for like a gracious Lord he turned into an other communication. It is euen as the Scripture sayth: Cor Regis in manu Domini. i. The Lord directed the kinges hart. Certayne of my frendes came to me with teares in theyr eyes, and told me they looked I shoulde haue bene in the Tower the same night.

Besides this diuers other conflictes and combats this godly Bishop susteined in his owne country and Dioces, in taking the cause of right and equitye agaynste oppres∣siō and wrong. As for an other example, there was at that time not far from the dioces of Worcester a certayn Iustice of peace, whom here I will not name, being a good man af∣terward, and now deceased. This Iustice in purchasinge of certayne land for his brother,* 8.100 or for himselfe, wēt about to wrong or damnify a poore man, who made his cōplaynt to M. Latimer. He first hearing, then tendering his right∣full cause, wrote his letter to the Gentleman: exhorting him to remember himselfe, to consider the cause and to ab∣steine from iniury. The Iustice of peace not content with∣all (as the fashion of men is when they are tolde of theyr fault) sendeth word agayne, in greate displeasure, that hee would not so take it at his handes, with suche threatnyng wordes. &c. M. Latimer hearing this, aunswered agayne by writing to a certain gentleman: the copy wherof amōg his letters hereafter foloweth in the sequele of this story to be sene.

It were a large & long processe to story out all the do∣inges, trauels & writings of this christian Bishop neither yet haue we expressed all that came to our handes: but this I thought sufficient for this present. Thus he continued in this laborious function of a Bishop the space of certayne yeares, till the comming in of the 6. Articles.* 8.101 Then beyng distressed through the straightnesse of time, so that either he must lose the quiet of a good conscience, or els must forsake his Bishopricke, he did of his owne free accord resigne his pastorship. At which time Shaxton then bishop of Salis∣bury resigned likewise with hym his bishopricke. And so these two remayned a great space vnbishopped, keping si∣lence till the time of king Edwarde of blessed memory.* 8.102 At what time he first put of his Rochet in his chamber amōg his frendes, sodenly he gaue askip in y^e floore for ioy, feling his shoulders so light, and being discharged (as he sayd) of such an heauy burden. Howbeit neither was he so lighte∣ned,* 8.103 but that troubles & labors folowed him wheresoeuer he went. For a litle after he had renounced his bishoprick, first he was almost slayne, but sore brused with the fall off a tree. Then comming vp to London for remedye, he was molested & troubled of the bishops, wherby he was again in no little daunger, & at length was cast into the Tower where he cōtinually remayned Prisoner, till the time that blessed K. Edward entred his crown, by meanes wherof the goldē mouth of this preacher, long shut vp before, was now opened agayne. And so he beginning a freshe to sette forth his plough agayne, continued, all the time of the said king▪ labouring in the Lordes haruest most fruitfully, dis∣charging his talent, as well in diuers other places of this realme, as in Stamford, and before the Duches of Suffolk (whose sermons be extant and set forth in print) as also at London in the conuocation house: and especially before the king at the Court, in the same place of the inward garden which was before applied to lasciuious & courtly pastimes there he dispensed the fruitefull word of the glorious Gos∣pell of Iesus Christ,* 8.104 preaching there before the king & hys whole Court, to the edification of many.

[illustration]

*A description of M. Latimer, preaching before K. Edward the 6. in the preaching place at Westminster.

IN this his paynefull trauell he occupied himselfe all K. Edwardes dayes,* 8.105 preaching for the most part euery son∣day twise, to no small shame of all other loytering and vn∣preaching Prelates, which occupy great roomes and do li∣tle good: and that so much more to theyr shame, because he being a sore brused man by the fall of the Tree, mentioned a little before, and aboue lxvij. yeares of age tooke so little case, and care of sparing himselfe, to doe the people good Now to speake here of his indefatigable trauell and dili∣gence in his owne priuate studies, who notwithstanding both hys yeares, and other paynes in preaching,* 8.106 euerye mornyng ordinaryly, Wynter and Sommer, about two of the clocke in the morninge was at his booke most dili∣gently. Howe carefull his hart was of the preseruation of the Churche and the good successe of the Gospell, hys Letters canne testify, wherewith he continuallye admoni∣shed

such as then were in authority, of theyr duty, and assi∣sted them with his godly counsell.

As the diligence of this man of God neuer ceased all the time of king Edward, to profite the Church both pub∣lickely and priuately, so among other doings in him to be noted,* 8.107 this is not lightly to be ouerpassed, but worthye to be obserued, that God not onely gaue vnto him his spirite plenteously and comfortably to preache his word vnto hys Churche, but also by the same spirite hee did so euidentlye foreshew and prophecye of all those kindes of plagues be∣fore, which afterward ensued, that if England euer had a Prophet he might seeme to be one. And as touching hym∣selfe, he euer affirmed that the preachinge of the Gospell would cost him his life, to the which he no lesse cheareful∣ly prepared himselfe, then certaynely was perswaded that Winchester was kept in the Tower for the same purpose,* 8.108 as the euent did to truelye prooue the same. For after the death of the sayde blessed King Edwarde, not long after Queene Marye was proclaymed, a Pursiuant was sente downe (by the meanes no doubt of Winchester) into the countrey, to call him vp, of whose comming although M. Latimer lacked no forewarning being premonished about sixe houres before by one Iohn Careles (whose story here after foloweth) yet so farre of was it that he thought to e∣scape, that he prepared himselfe towards his iorney before the sayd Pursiuant came to his house.

At the which thing when the Pursiuant maruelled, se∣ing him so prepared towardes his iourney, he sayde vnto him:* 8.109 My frend, you be a welcome Messenger to me. And be it knowne vnto you, and to the whole world, that I go as willingly to Londō at this present, being called by my Prince to render a reckoning of my doctrine, as euer I was at any place in the worlde. And I doubt not but that God, as he hath made me worthy to preache his word be∣fore two excellent Princes, so he wil able me to witnes the same vnto the thyrd, either to her comfort or discomfort e∣ternally. &c. At the which time the Pursiuant, whē he had deliuered his letters, departed, affirming that he had com∣maundement not to tary for him. By whose sodein depar∣ture it was manifest that they would not haue him appere but rather to haue fled out of the realme. They knewe that his constancy should deface them in theyr Popery, and cō∣firme the godly in the truth.

Thus Mayster Latimer being sent for, and comming vp to London through Smithfield (where merely he sayd that Smithfielde had long groaned for him) was brought before the Counsell,* 8.110 where hee pacientlye bearing all the mockes and tauntes geuen him by the scorneful Papistes, was cast agayne into the Tower, where he being assisted with the heauenly grace of Christ,* 8.111 susteined most pacient imprisonment a long time, notwithstanding the cruel and vnmercifull handlinge of the Lordlye Papistes, whyche thought then theyr kingdome would neuer fall: yet he she∣wed hymselfe not onely pacient, but also chearefull in and aboue all that which they could or woulde worke agaynst him:* 8.112 yea such a valiaunt spirit the Lord gaue him, that he was able not onely to despise the terriblenesse of prisons & tormentes, but also to deride and laugh to scorne the do∣inges of his enemies. As it is not vnknowne to the eares of many, what he aunswered to the Lieuetenaunt beynge then in the Tower. For when the Lieutenauntes man v∣pon a time came to him, the aged Father kept without fire in the frosty winter,* 8.113 and well••ye starued for colde, merely bad the man tell his Mayster, that if he did not looke y^e bet∣ter to him, perchaunce he would deceiue him.

The Lieutenaunt hearing this, he thought hymselfe of these wordes, and fearing least that in deede he thought to make some escape, beganne to looke more straightly to his Prisoner, and so comming to him, beginneth to charge him with his wordes, reciting the same vnto him whiche his man had told him before: how that if he were not bet∣ter looked vnto, perchaunce he would deceiue them. &c. Yea Mayster Lieutenaunt, so I sayd (quoth he) for you looke I thinke that I shoulde burne:* 8.114 but except you let me haue some fire, I am like to deceiue your expectation, for I am like here to starue for cold.

Many such like answeres and reasons, mery, but saue∣ry, comming not from a vayne minde, but from a constant and quiet reasō, proceded from that man, declaring a firme and stable hart, litle passing for all this great blustering of theyr terrible threates, but rather deriding the same.

Thus Mayster Latimer passing a long time in the to∣wer,* 8.115 with as much pacience as a manne in his case coulde do, from thence was transported to Oxforde, with Doctor Cranmer Archbishop of Caunterbury, and Mayster Rid∣ley Byshop of London, there to dispute vpon Articles sent downe from Gardiner Bishop at Winchester as is before touched, the maner and order of whiche disputations be∣twene them and the Uniuersitye Doctours is also before sufficiently expressed. Where also is declared, how and by whome the sayd Latimer with his otherfelow Prisoners, were condemned after the disputations, and so committed agayne to the Prison, and there they con••umed from the Moneth of Aprill aboue mentioned, to this present Mo∣neth of October: where they were most godly occupied,* 8.116 either with brotherly conference, or with feruent prayer, or with fruitfull writing.

Albeit M. Latimer by reasō of the feblenes of his age, wrote least of them all in this latter time of his imprison∣ment: yet in prayer he was feruently occupyed, wherin of∣tentimes so long he continued kneeling, that hee was not able to rise without helpe: and amongst other things, these were three principall matters he prayed for.

First, that as God had appoynted him to be a preacher of his worde,* 8.117 so also he woulde geue him grace to stand to his doctrine vntill his death, that he might geue his harte bloud for the same.

Secōdly, that God of his mercy would restore his go∣spell to Englande once agayne, and these wordes once a∣gayne, once agayne, he did so inculcate & beat into y^e eares of the Lord God, as though he had sene God before hym,* 8.118 and spoken to him face to face.

The third matter was, to pray for the preseruation of the Queenes Maiesty, that now is,* 8.119 whome in his prayer he was wont accustomably to name, and euen with teares desired God to make her a comfort to his comfortles real∣me of England. These were the matters he prayed for so earnestlye. Neither were these thinges of him desired in vayne, as the good successe thereof after following did de∣clare: for the Lord most graciously did graunt all those his requestes.

First concerning his constancy, euen in the most extre∣mity the Lord graciously assisted him.* 8.120 For when he stoode at the stake without Bocardo gate at Oxford, and the tor∣mentors about to sette the fire to him, and to the learned and Godly Byshop Mayster Ridley, he lifted vp his eyes towardes heauen with an amiable and comfortable coun∣tenaunce, saying these wordes: Fidelis est Deus qui non sinit nos tentari supra id quod possumus: God is faythfull, whiche doth not suffer vs to be tempted aboue our strength: and so afterwarde by and by shedde his bloude in the cause of Christ, the whiche bloud ranne of his hart in suche aboun∣daunce that all those that were present, being godly, dyd maruell to see the most part of the bloud in his body to bee gathered to hys hart, and with such violence to gush out, his body being opened by the force of the fire: by the whi∣che thing God most graciously graunted his request, whi∣che was that he might shed his hart bloud in the defence of the Gospell.

How mercifully the Lord heard his second request, in restoring his Gospell once agayne into this Realme,* 8.121 these present dayes can beare record. And what then shall Eng∣land say now for her defence, whiche being so mercifullye visited and refreshed with the word of God, so slenderlye and vnthankfully considereth either her own misery past, or the great benefite of God nowe present? The Lorde be mercifull vnto vs. Amen.

Agayne, concerning his third request, it seemeth like∣wise most effectuously graūted, to the great praise of God, the furtherance of his Gospell, and to the vnspeakable cō∣fort of this Realme. For whether at the request of his prai∣yr, or of other Gods holy Sayntes, or whether God was moued with the cry of his whole Church, the truth is, that when all was deplorate and in a desperate case, and so des∣perate that the enemies mightily florished and triumphed, Gods word was banished, Spanierdes receiued,* 8.122 no place left for Christes seruauntes to couer theyr heades: sodenly the Lord called to remembraunce his mercye, and forget∣ting our former iniquity, made an end of al these miseries, and wroughte a maruellous chaunge of thinges, at the chaunge whereof the said Queene Elizabeth was appoin∣ted and annoynted,* 8.123 for whome this graye headed father so earnestly prayd in his imprisonment: through whose true, naturall, and imperiall Crowne, the brightnesse of Gods word was set vp agayne to confound the darcke and false visoured kingdome of Antichrist, the true temple of Christ reedified, the Captiuitye of sorowfull Christians released, which so long was wished for in the prayers of so manye good men, specially of this faythfull and true seruaunt of the Lord, M. Latimer.

The same God which at the requestes of his holy and faythfull Sayntes hath poured vpon vs such benefites of his mercy, peace and tranquility,* 8.124 assiste our most vertu∣ous and Christian Princesse: and her Subiectes, that wee may euery one in his state and calling to serue hys glory, & walke in our vocation, that we lose not that which they

haue obteined, but may proceed in all faythfulnes, to build and keepe vp the house and temple of the Lorde, to the ad∣uansing of his glory, and our euerlasting comfort in hym. And thus much concerning the doings and laborious tra∣uelles of M. Latimer. Now after these thinges thus fini∣shed, and discoursed perteining to the story of his lyfe, lette vs come to his letters which he wrote at diuers and sun∣dry tymes from the first beginning of his preachinge, all which here to comprehend whiche he wrote both in Eng∣lish and Latine, lacke of space and place at this present will not permitte, neuertheles certayne we will take, and fyrst concerning the articles aboue mentioned, for the which he was troubled by the Priestes of the country about his be∣nefice at West Kington: whiche hee writeth thereof to M. Morice, the copy thereof here foloweth.

Letters of M. Latimer.

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

* 8.125RIght worshipfull, and mine owne good mayster Morice, salu∣tem in Christo Iesu. And I thanke you for all harty kindnesse, not onely heretofore shewed vnto me, but also that now of late, you would vouchsafe to write vnto me so poore a wretch, to my great comforte among all these my troubles. I trust and doubte nothing in it,* 8.126 but GOD will reward you for me, and supplye aboundauntly mine vnabilitie. &c. Mayster Morice you woulde wonder to know how I haue bene intreated at Bristow. I meane of some of the Priestes, which first desired me, welcommed me, made me chea••e, hearde what I sayde, allowed my saying in all thinges whiles I was with them: when I was gone home to my Benefice, perceiuing that the people fauoured me so greatlye, and that the Maior had appoynted me to preache at Easter, pri∣uilye they procured an inhibition for all them that had not the Bishoppes licence,* 8.127 which they knew well enough I had not, & so craftely defeated mayster Maiors appoyntment, pretending that they were sory for it, procuring also certayne Preachers to blat∣ter against me, as Hubberdin and Powell, with other moe: whom when I had brought before the Maior and the wise Counsaile of the Towne, to know what they coulde lay to my charge, where∣fore they so declaymed agaynst me, they sayde they spake of in∣formation: howbeit no man could be brought forth that would abide by any thing: So that they had place and time to belye me shamefully, but they had no place nor time to laye to my charge, when I was present and ready to make them answere. God amēd them, and swage their malice that they haue agaynst the truth & me. &c.

Our Lady was a Sinner.

So they did belye me to haue sayd, when I had sayd nothing so, but to reproue certayne both Priestes and beneficed menne, whiche doe geue so muche to our Ladye,* 8.128 as though she had not bene saued by Christe, a whole Sauiour both of her, and of all that be and shall be saued: I did reason after this maner, that ei∣ther she was a sinner, or no sinner: if a sinner, then she was deli∣uered from sinne by Christ:* 8.129 so that he saued her, either by deli∣uering or by preseruing her from sinne, so that without hym neyther she, nor none other, neither be, nor could be saued. And to auoyde all offence, I shewed howe it might bee aunswered, both to certayne Scriptures which maketh all generally sinners, and how it might be aunswered vnto Chrysostome and Theo∣philact, which maketh her namely and specially a sinner. But all woulde not serue, theyr malice is so great: notwithstanding that fiue hundred honest men can and will beare recorde.* 8.130 When they cannot reproue that thing that I do say, then they will belye mee to say that thing that they can not reprooue, for they will needes appeare to be agaynst me.

Sayntes are not to be worshipped.

So they lyed when I had shewed diuers significations of thys word (Sayntes) among the vulgare people. First Images of Sayn∣tes are called Sayntes,* 8.131 and so they are not to be worshipped: take worshipping of them for praying to them: for they are neither Mediators by way of redemption, nor yet by way of intercessi∣on. And yet they may be well vsed, when they be applied to that vse that they were ordeined for, to be lay mens bookes for remē∣braunce of heauenly thinges. &c.

Take Sayntes for inhabitours of heauen, and worshippinge of them, for praying to them, I neuer denyed, but that they might be worshipped, and be our Mediatours, though not by way of redemption (for so Christ alonely is a whole Mediatour,* 8.132 both for them and for vs) yet by the way of intercession. &c.

Pilgrimage.

And I neuer denyed Pilgrimage. And yet I haue sayed that much scurffe must be pared away ere euer it can be wel done, su∣perstition, idolatry, false fayth, and trust in the Image,* 8.133 vniust e∣stimation of the thing, setting aside Gods ordinaunce for doynge of the thing: debtes must be payd restitutions made, wife & chil∣dren prouided for, duetye to our poore neighbours discharged. And when it is at the best, before it be vowed, it neede not to be done, for it is neither vnder the bidding of GOD nor of manne to be done. And Wiues muste counsell with Husbandes, and Husbandes and Wiues with Curates, before it be vowed to bee done. &c.

Aue Maria.

As for the Aue Maria, who can thinke that I would deny it▪ I sayd it was an heauenly greting or saluting of our blessed Lady,* 8.134 wherein the Aungell Gabriell sent from the Father of heauen, did annunciate and shewe vnto her the good will of God towardes her, what he would with her and to what he had chosen her But I sayd, it was not properly a prayer, as the Pater noster,* 8.135 whyche our Sauior Christ himselfe made for a proper prayer, and bade vs say it for a Prayer, not adding that we shoulde say 10. or 20. Aue Maries, withall: and I denyed not but that we may well saye the Aue Maria elso, but not so that we shall thinke that the Pater no∣ster is not good, a whole and a perfit prayer, nor can not be well sayd without Aue Maria: so that I did not speake agaynst wel say∣ing of it, but agaynst superstitious saying of it, and of the Pater noster to: and yet I put a difference betwixte that, & that whiche Christ made to be sayd for a prayer. &c.

No fire in hell.

Who euer could say or thinke so? Howbeit good Authors do put a difference betwixt a suffering in the fire with bodyes,* 8.136 and without bodyes. The soule without the body is a spirituall sub∣staunce, which they say can not receiue a corporall quality, and some maketh it a spirituall fire: and some a corporall fire. And as it is called a fire, so is it called a Worme, and it is thought of some not to be a materiall Worme that is a liuing beast, but it is a metaphor, but that is neither to nor fro. For a fire it is, a worme it is, a payne it is, a torment it is, an anguishe it is, a griefe, a misery, a sorow, a heauinesse inexplicable, intolerable, whose na∣ture and condition in euery poynt who can tell, but he that is of Gods priuy counsell▪ sayth S. Austen? God geue vs grace rather to be diligent to keepe vs out of it, then to be curious to discusse the property of it: for certayne we be, that there is litle ease, yea none at all, but weeping, wayling, and gnashing of teeth, whiche be two effectes of extreme payne, rather certayne tokens what payne there is, then what maner payne there is.

No Purgatory.

He that sheweth the state and condition of it, doth not denye it. But I had leauer be in it, then in Lollers tower the Bishoppes prison, for diuers skils and causes.* 8.137

First, in this I might dye bodily for lacke of meat and drinke: in that I could not.

Item, in this I might dye ghostly for feare of payne, or lack of good counsell: there I could not.

Item, in this I might be in extreme necessity: In that I coulde not, if it be perill of perishing.

Item, in this I might lacke charity: There I could not.

Item, in this I might lose my pacience: In that I could not.

Item, in this I might be in perill and daūger of death, in that I could not.

Item, in this I might be without surety of Saluation, in that I could not.

Item, in this I might dishonor God: In that I could not.

Item, in this I might murmur & grudge agaynst God: In that I could not.

Item, in this I might displease God: In that I could not.

Item, in this I might be displeased with God: In that I coulde not.

Item, in this I might bee iudged to perpetuall prison as they call it: in that I could not.

Item, in this I might be craftily handled: In that I could not.

Item, in this I might be brought to beare a fagotte: In that I could not.

Item, in this I might be discontented with GOD: In that I could not.

Item, in this I might be separated and disseuered from Christ: In that I could not.

Item, in this I mighte bee a member of the Deuill: In that I could not.

Itē, in this I might be an inheritor of hell: In that I could not.

Item, in this I might pray out of charity, and in vayne▪ in that I could not.

Item, in this my Lord and his Chapleines might manacle me by night: In that they could not.

Item, in this they might strangle me, and say that I had han∣ged my selfe: In that they could not.

* 8.138Item, in this they might haue me to the Consistory and iudge me after theyr fashion. From thence they could not·

Ergo I had leuer to be there then here. For though the fire be called neuer so hoat, yet and if the bishops two fingers can shake away a piece, a friers cowle an other part, and scala coeli altoge∣ther, I wil neuer found Abbay, Colledge nor Chauntrey for that purpose.

For seing there is no payne that can break my charity, break my pacience, cause me to dishonour God, to displease God, to be displeased with God, cause me not to ioy in God, nor that canne bring me to daunger of death, or to daunger of desperation, or from surety of saluation, that canne separate me from Christ, or Christ from me,* 8.139 I care the lesse for it. Iohn Chrisostom sayth, that the greatest payne that damned soules haue, is to be separate and cut of from Christ for euer: which payne he sayth is greater then many helles: which paynes the soules in Purgatory neither haue nor can haue.

Consider M. Morice, whether prouision for Purgatorye hath not brought thousandes to hell. Debts haue not bene payd: resti∣tution of euill gotten landes & goods hath not bene made: chri∣sten people (whose necessities we see, to whō whatsoeuer we do, Christ reputeth done to himselfe, to whom we are bounden vn∣der payne of damnation to doe for, as we would be done for our selfe) are neglecte and suffered to perish: last wils vnfulfilled and broken: Gods ordinaunce set aside: and also for Purgatory, foū∣dations haue bene taken for sufficient satisfaction: so we haue tri∣fled away the ordinaunce of God, and restitutions. Thus we haue gone to hell, with Masses, Diriges, and ringing of manye a bell. And who can pull Pilgrimages from Idolatrye, and purge Purgatorye from Robbery, but hee shall bee in perill to come in suspition of Heresye with them? so that they may pill with Pil∣grimage, and spoyle with Purgatory. And verely the abuse of them cannot be taken away, but great luker and vauntage shall fall away from them, whiche had leuer haue profite with abuse, then lacke the same with vse: and that is the waspe that doth sting them,* 8.140 and maketh them to swell. And if Purgatory were purged of all that it hath gotten, by setting aside restitution, and robbing of Christe, it woulde be but a poore Purgatorye: So poore that it should not be able to feed so fatte, and tricke vp so many idle and slothfull lubbers.

I take God to witnes I would hurt no man, but it greeueth me to see such abuse continue without remedy. I cannot vnder∣stand what they meane by the Popes pardoning of Purgatorye,* 8.141 but by way of suffrage: and as for suffrage, vnlesse he do his due∣ty, and seeke not his owne, but Christes glory, I had leauer haue the suffrage of iacke of the skullery which in his calling doth ex∣ercise both fayth and charitye: but for his Masse. And that is as good of an other simple Priest as of him. For as for authoritye of keyes, is to loose from guiltinesse of sinne and eternall payne, due to the same, according to Christes word, and not to his own priuate will. And as for Pilgrimage, you woulde wonder what iuggling there is to gette money withall. I dwell within a halfe mile, of the Fosseway, and you woulde wonder to see how they come by flockes out of the West countrey to many Images, but chiefely to the bloud of Hailes. And they beleue verely that it is the verye bloud that was in Christes bodye, shedde vppon the Mount of Caluerye for our saluation, and that the sighte of it with theyr bodily eye, doth certify them and putteth them out of doubte, that they bee in cleane life, and in state of saluation without spot of sinne, which doeth bolden then to many thinges. For you would wonder if you shoulde common with them both comming and going, what faythes they haue. For as for forge∣uing theyr enemies, and reconciling theyr Christian brethren, they can not away withall: for the sight of that bloud doth quite them for the time.

I read in Scripture of two certifications: one to the Romanes: Iustificati ex fide pacem habemus. i. We being iustified by fayth haue peace with God.

If I see the bloud of Christe with the eye of my soule, that is true fayth that his bloud was shed for me. &c.

An other in the Epistle of Iohn: Nos scimus quod translati sumus de morte ad vitam, quoniam diligimus fratres. i. We know that we are translated from death to life, because we loue the bre∣thren. But I read not that I haue peace with GOD, or that I am translated from death to life, because I see with my bodelye eye the bloud of Hailes. It is verye probable that all the bloud that was in the body of Christ,* 8.142 was vnited and knitte to his Diuinity, and then no part thereof shall returne to his corruption. And I maruell that Christ shall haue two resurrections. And if it were, that they that did violently and iniuriouslye plucke it out of hys body when they scourged him and nayled him to the Crosse, did see it with theyr bodily eye, yet they were not in cleane life. And we see the selfe same bloud in forme of wine, when we haue con∣secrate, and may both see it, feele it, and receiue it to our damna∣tion as touching bodily receiuing. And many do see it at Ha••les without confession, as they say God knoweth all, and the Deuill in our time is not dead.

Christ hath left a doctrine behinde him, wherin we be taught how to beleue, and what to beleeue: he doth suffer the Deuill to vse his craftye fashion for our triall and probation. It were little thanke worthy to beleue well & rightly, if nothing should moue vs to false fayth & to beleue superstitiously. It was not in vayne that Christ when hee had taught truely, by and by badde, be∣ware of false Prophettes, whiche woulde bring in errour slilye. But we be secure and vncarefull,* 8.143 as though false Prophets could not meddle with vs, and as though the warning of Christ were no more earnest and effectuall, then is the warning of Mothers when they trifle with theyr children, and bid them beware the bugge. &c.

Loe Syr▪ how I runne at ryot beyond measure. When I began, I was minded to haue written but halfe a dosen lynes: but thus I forget my selfe euer when I write to a trusty frende, which wyll take in worth my folly, and keepe it from mine enemy. &c.

As for Doctour Wilson, I wotte not what I should say:* 8.144 but I pray God endue him with charity. Neyther he, nor none of his countreymen did euer loue me since I did inuey agaynst theyr fa∣ctions, and partialitye in Cambridge. Before that, who was more fauoured of him then I? That is the byle that may not be tou∣ched. &c.

A certayne frend shewed mee, that Doctour Wilson is gone nowe into his countrey about Beuerley in Holdernes, and from thence he will go a progresse through Yorkeshire, Lancashyre, Cheshyre, and so from thence to Bristow. What he entendeth by this progresse God knoweth, and not I. If he come to Bristowe I shall here tell. &c.

As for Hubberdin (no doubt) he is a manne of no great lear∣ning, nor yet of stable witte. He is here seruus hominum:* 8.145 for he will preach whatsoeuer the Byshops will bidde him preach. Ve∣rely in my minde they are more to be blamed then he. He doeth magnifye the Pope more then enough. As for our Sauior Christ and Christian kynges are little beholding to hym. No doubte hee did misse the cushion in many thinges. Howbeit they that did sende him (men thinke) will defend him: I pray GOD amend him, and them both. They woulde fayne make matter agaynst mee, entendyng so eyther to deliuer him by me, or els to ridde vs both together, and so they woulde thinke hym well bestow∣ed. &c.

As touching Doctour Powell,* 8.146 howe highly he tooke vppon him in Bristow; and how little hee regarded the sword which re∣presenteth the kinges person, many can tell you. I thinke there is neuer an Earle in this Realme that knoweth his obedience by Christes cōmaūdemēt to his Prince, & wotteth what the sword doth signify, that would haue taken vpon hym so stoutly. How∣beit Mayster Maior, as he is a profound wise man, did twicke him pretily: it were to long to write all. Our pilgrimages are not a little beholding to him. For to occasion the people to them, he al∣ledged this text.

Omnis qui relinquit patrem, domos,* 8.147 vxorem. i. Whosoeuer leaueth father, house, wife. &c. By that you maye perceiue hys hoate zeale and crooked iudgement. &c. Because I am so belyed, I could wish that it would please the kinges grace to commaunde me to preach before his highnesse a whole yeare together euerye Sonday, that he himselfe might perceiue how they belye me, say∣ing, that I haue neither learning, nor vtterance worthy thereun∣to. &c. I pray you pardon me, I cannot make an end.

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

FOrasmuch as mention hath bene made in this letter of Hubberdin, an olde Diuine of Oxford,* 8.148 a right paynted Pharisey, and a great strayer abroad in all quarters of the realme to deface and impeach the springing of Gods holy Gospell, something woulde be added more touchinge that man, whose doinges and pageantes if they might be des∣cribed at large, it were as good as any Enterlude for the Reader to beholde. Who in all his life and in all his acti∣ons (in one word to describe him) seemeth nothing elles but a right Image or counterfayt,* 8.149 setting out vnto vs in liuely colours the paterne of perfecte hypocrisye. But be∣cause the man is now gone, to spare therefore the dead (al∣though he little deserued to be spared, which neuer spared to worke what vilany he could agaynst the true seruantes of the Lord) this shall be enough for example sake, for all Christian men necessarily to obserue, howe the sayd Hub∣berdin after his long rayling in all places against Luther, Melangthon, Zuinglius, Iohn Frith, Tindale, La∣timer, and all other like Professours,* 8.150 after his hypocri∣ticall opē almes geuen out of other mens purses, his long prayers, pretensed deuotions, deuoute fastinges, hys wolwarde goyng, and other his prodigious demeanor, riding in his long Gowne downe to the Horse heeles like

a Pharisey, or rather like a slouen, dyrted vp to the Horse bellye, after his forged Tales and Fables, Dialogues, dreames, dauncinges, hoppinges and leapinges, with o∣ther like histrionicall toyes and gestures vsed in the Pul∣pit, and all agaynst heretickes: at last riding by a Churche side where the youth of the Parishe were dauncing in the Churchyarde, sodeinely this Silenus lighting from his horse, by occasion of their dauncing came into the Church, and there causing the bell to tolle in the people, thought in stead of a fitte of myrth, to geue them a Sermon of daun∣cing. In the whiche Sermon after he had patched vp cer∣tayne common textes out of Scriptures, and then com∣ming to the Doctors, first to Augustine, then to Ambrose, so to Hierome, and Gregory, Chrisostome, and other Do∣ctors, had made them euery one (after his Dialogue ma∣ner) by name to aunswere to his call, and to sing after hys tune for the probation of the sacramēt of the aulter against Iohn Frith,* 8.151 Zuinglius, Oecolampadius, Luther, Tyn∣dale, Latymer, and other Heretickes (as he called them) at last to shew a perfect Hermonye of all these Doctours together, as he had made thē before to sing after his tune, so now to make them daunce also after his Pype, fyrste he calleth out Christ and his Apostles, then the Doctors and auncient Seniours of the Church, as in a round ring all to daunce together: with Pype vppe Hubberdin. Nowe daunce Christ, now daunce Peter, Paul, now daunce Au∣sten, Ambrose, Hierome, and thus olde Hubberdin as hee was dauncing with his Doctours lustely in the Pulpit, agaynst the Heretickes,* 8.152 howe hee stampt and tooke on I cannot tell, but crashe quoth the Pulpit, downe commeth the dauncer, and there lay Hubberdyn not dauncing, but sprawling in the middest of his audiēce: where altogether he brake not his necke, yet he so brake his legge the same tyme and brused hys olde boanes, that hee neuer came in Pulpit more, and dyed not long after the same. Whereup∣on when the Churche Wardens were called and charged for the Pulpit being no stronger,* 8.153 they made aunswere a∣gayne, excusing themselues that they had made theyr Pul∣pit for preaching, and not for dauncing. &c. But to spende no more paper about this idle matter, nowe to our pur∣pose agayne.

Amongest many other impugners and Aduersaryes, whereof there was no small sort which did infest this good man in Sermons: some also there were, whych attemp∣ted the penne agaynst him. In the number of whom was one Doctour Sherwoode, whom vpon the same occasion of preaching of the Uirgine Marye (or as they thought,* 8.154 agaynst the Uirgine) did inuade him with his pen, wri∣ting agaynst him in Latine, whose long Epistle, with M. Latimers aunswere also in Latine to the same, hereunder foloweth.

❧Epistola Gulielmi Sherwodi aduersus Domi∣num Latymerum expostulatoria.

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

NIhil molestè feres sat scio, vir egregiè, ab homine Christiano christiané admoneri, quae res vna (est Deus testis) nos hoc tempore animauit liberius tecum per literas (quando corā fandi copia negatur) confabulari supernonnullis, quae parum christi∣ané in concione illa tua (sit modo concio & non verius multo Satyra quaedam insana dicenda) Magnesfeldiae effudisse mihi vi∣debare. Ac primum quidem prouerbio illo de fure & pastore (quanquam prouerbij vocem parabolae vice mihi vsurpasse vi∣detur Euangelista) carpsit, vt recte & vere aiebas, Christus Scri∣barum & pharisaeorum (vtpote deus,* 8.155 eo{que} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) vesa∣niam obduratam{que} incredulitatem, sed clam, sed tecté, sed in ge∣nere. Non aiebat, scribae & pharisaei ad vnum fures sunt & latro∣nes. Sed quid? Amen dico vobis qui non intrat per ostium in sta∣bulum ouium, sed ascendit aliunde, ille fur est & latro. Tu contra homo patentium intuitor non mentium rimator. Episcopi om∣nes, papae omnes, Rectores ecclesiarum omnes (te vno paucis{que} alijs, quos nescio tuae fa••inae hominibus, id enim sensisse videris, exceptis) vicarij omnes fures sunt, & latrones, quibus furibus, quibus latronibus suffocandis ne Angliae totius quidem canapū sufficere predicabas, aut verius dementabas, hyperbole forsan, vt semper vsus, sed temeraria, sed audaci supra modum, sed truci, sed impia. Non est mi frater, non est sic temeré, si diuo credimus Pau∣lo, ante tempus iudicandum, quod veniat Dominus qui & illu∣minabit abscondita tenebrarum, & manifestabit consilia cordi∣um, Christus quo{que} ipse, iudex viuorum & mortuorum, à deo pa∣tre constitutus temerariam eiusmodi proximi condemnationem apud Matthaeum, Christiano homini mihi sustulisse videtur, quum inquit: Nolite condemnare, ne condemnemini, nec tanti flagitij subticens poenam. Quo enim (inquit) iudicio iudicatis eo iudi∣cabitur de vobis, & qua mensura metimini, ea metientur vobis & alij. Volo hominum vitia taxari, volo sua scelera populo prae∣dicari, annunciari, reuelari, & si fieri possit, ob oculos poni, no de∣bacchari in homines, eosque absentes, non poni lucem tenebras, & tenebras lucem, nō dici bonum malum, & malum bonum, dul∣ce amarum, & amarum dulce. Quod si fit, verendum ne dum ali∣us alium mordemus & deuoramus, vicissim alius ab alio consu∣memur. An ista partius, imo modestius viris obijcienda, ipse vi∣deto. Nouimus, & qui te transuersa tuentibus hirquis, & quo: sed faciles nymphae risere sacello. Heu, heu, Latimere, quae te de∣mentia caepit, vt mentireris, dixissem praedicares plures longe in Christi ecclesia fures esse, quam pastores, plures haedos quam o∣ues? Non sic Cyprianus ille, non sic. Sed quid? Est, inquit, Deus verax, omnis autem homo mendax Stat confessorum, hoc est (vt ipse intelligit) pie Christianorum, pars maior & melior in fidei suae robore, & in legis ac disciplina dominicae veritate, nec ab ec∣clesiae pace descedunt, qui se in ecclesia gratiam consequutos de Dei dignatione meminerunt. Atque hoc ipse ampliorem conse∣quuntur fidei suae laudem, quod ab eorum perfidia segregati, qui iuncti confessionis consortio fuerint, à contagionis crimine re∣cesserunt. Vero illuminati euangelij lumine, pura & candida do∣mini luce radiati, tam sunt in conseruanda Christi pace laudabi∣les, quam fuerunt in Diaboli congressione victores. Quae sancti∣ssimi hominis sanctissima verba, ausim, te etiam reclamante de ea ipsa, quae nunc ecclesia, praedicare, vereque affirmare, quam vbi ex confessoribus Christi filij Dei viui depinxisses, statim vbi esset gentium te nescire praedicabas. Dicebas enim, Quisquis cum Petro Christum Dei viuentis filium fatetur, Petrus est, & de ecclesia, seu, vti ipse interpretabaris, congregatione, (subdola ni∣mirum vsus arte, ac caeco potius praestigio) ac si hoc loci magis nihil ad Petrum, Christi in terris summum vicarium attineret, quam ex Christianis alium quemlibet. Esto, simus nos, vt Ori∣genis vtar verbis, aliquo modo Petrus, si dixerimus quod di∣xit Petrus. Tu es Christus, filius Dei viui, non carne & sangui∣ne nobis reuelante, sed patre qui est in coelis mentem nostram illuminante, non alio dicendi genere dicemus haec nobis Petri competere verba, quam ipsi Petro? Absit procul, absit. Nam se∣cundum Christi nomen omnes qui sunt illius, Christi dicuntur, dicente propheta: Vt saluos faciat Christos suos. Item, Noli∣te tangere Christos meos, & tum alio longe modo hic, alio illi vnctionis vocabulo insigniuntur. Sanius certe Roterodamus cuius imitatorem, & sequacem strenuum in nonnullis video. Is (tu es Petrus & mox quae sequuntur) in primis in Romanū Pon∣tificem, vt in christianae fidei principē competere ait, omnium se∣moto dubio, Annotatione in 16. Math caput: quanquam plus ae∣quo Origenianae sententiae inniti ibidem mihi videtur. Quod si dixerimus te authore aequaliter, & indiscriminatim haec de Petro, & omnibus christianis intelligi, incidemus in illam Lutheranam sententiam. Omnes Christianos esse sacerdotes, & Ordinatum nullam potestatē accipere, quam antea non habebat, sed deputa∣ri tantum ad licite vtendum potestate, prius habita: quae sententi∣a iam olim est ab ecclesia damnata.

Ad haec aiebas Christum, quum minima vocaret praecepta, Scribarum & pharisaeorum allusisse impietate, qui vt sua eue∣herent, & amplificarent, minima dicebant diuina. Multum hic dis∣cors es ab Origine, scripturarū interprete, saneque vigilantissi∣mo, qui Homilia in Matthaeum quinta adeo non negat reuera quaedam Dei praecepta dici, & esse minima, vt ex solutione, & obseruatione eorum minimum & magnum dici in regno coelo∣rum nihil obscure praedicet. Simul pugnat quod tum Christus ip∣se seorsum à plebe & populo cum pauculis discipulis, suae cele∣stis, tum solis doctrinae capacibus in monte versabatur, nihil in∣terim cum Scribis, nihil cum Phariseis tractans, vt diuina illa cō∣cione sua prorsus indignis.

Subiunxisti christiane parum vt mihi videbatur, hominem christianum carnis acquiescentem desiderijs, non magis christia∣num esse, quam sit Iudeus, quam sit Turcus. Hoc mihi non christi∣anum, sed Oecolampadianum

*Desunt nonnulla, quae coniecturis forsan vtcunque sup∣pleri possunt ex sequente Latimeri responsione.

Sit opus, quàm ad beneficam Petri confessionem germanis fru∣ctibus referendam. Quid tu hic tibi velis nescio. Si est aliquis Pe∣tri primatus, is certe Catholico cuilibet pro viribus defenden∣dus est. Est aliquis Petri primatus: alioqui Christi verbum ineffi∣cax est, (tibi dabo claues regni coelorum. &c.) Si nihil est opus vt defensetur Petri primatus, nihil est opus vt defensetur veritas. Et ob veritatem ad necem vsque mortali cuilibet certandū. Non puto quenquam germanis fructibus referre posse beneficam Pe∣tri confessionem, negando Petri primatum benefica Petri con∣fessio, an non est Iesum esse Christum filium Dei viuentis? Dei filius est veritas. At non Christus, si nullus est Petri prima∣tus. Hic foedè lapsus mihi videre. Nihil enim alienum esse puto à benefica Christi confessione, si quis pro viri••i sedem tueatur, & defenset apostolicam.

Apertissimum mendacium esse clamitas, Christum cum pau∣culis discipulis in monte seorsum a turba versa••ū fuisse. Apertis∣sime tum mecum mentitus est Origenes, scripturarum interpres vigilantissimus, qui Homilia in Matthaeum 5. inquit: Descendēte

Iesu de monte, sequutae sunt eum turbaemultae, Docente vero domino in monte, discipuli erant cum ipso, quibus datum erat coelestis doctrinae nosce secreta, per quae salutis scientia bruto∣rum corda salirent, coecorumque oculis per mundanae delectati∣onis tenebras caligantibus, lucem patifacerēt veritatis. Vnde & dominus ad eos: Vos estis (inquit) sal terrae, vos estis & lumina mundi. Nunc vero descendente eo de monte, tubae secutae sunt eum. In montem scilicet ascendere nequaquam poterant, quia quos delictorum sarcinae deprimunt, ad mysteriorum sublimia, nisi abiecto onere scandere minime valent. Audis nostram, non tuam ab Origene probari sententiam.

Notas praeterea, quos nescio, tibi tum notissimos, alij nulli pseudopraedicatores, qui populo suadent christiano sat esse, si cre∣dit quemadmodum credit ecclesia, & nescire interim quid, aut quomodo credat, ita miserum vulgus ab ampliore dei agnitione querenda dehortando. Iniqua, & praeceps satis censura in verbi Dei ministros. Tales siqui sunt, debemus Lutheranae & haeretico∣rum ecclesiae: in nostra esse nequeunt, quum pollicitus sit spōsus ad consummationem vsque seculi se non deserturum sponsam suam ecclesiam. Quae dicis reliqua, quum sint mera conuitia, transeo.

Quod satis declarat, quod postremo penè dicis argutè phi∣losophatum me de iustificatione fidei, interim mea nihil conuel∣lens. An hoc est argutè philosophari de iustificatione fidei, dicere fidem iustificare, sed non solam, imo & opera suam habere iusti∣tiam, sed in fide, sed in charitate? Hoc ego arguebam quod opera diceres non iustificare. Si hoc est philosophari, ego sum philoso∣phatus, & non ego tantum, sed & Iacobus apostolus. Fides est, fateor, vt recte dixit Augustinus Fundamentum▪ & radix iustae vi∣tae, qua consequimur bonorum operum voluntatem, ac ita iustiti∣am. Tantum ne putet quis iusticiam sola animi existimatione fi∣niri omni bono & pio excluso opere. Caetera, quum nō agnoscis ego sepelio. Vnum id adijciens, si bene feceris, bene recipies: sin autem male, ecce in foribus aderit peccatum tuum. Alias na∣cto otio abundantius. Interim vale. Derhamia.

Salutem plurimam.

NON EQVIDEM sum ego vel adeo ferox, quod sciam, vir item exemiè,* 8.156 vt ab homine Christiano christianè admo∣neri moleste feram, vel adeo in sensatus, & à communi sensu a∣lienus (ni fallor) vt me prius suggillatum fuisse abs te & inter pocula, neque semel suggillatum quam admonitum, imo nec ad∣monitum tandem sed acerrimè potius redargutum, sed conuitijs & mandatijs male habitum potius, sed calumnijs inique affectum potius, sed falso condemnatum potius, constanter probem. Quod si tuis hisce literis pro illarum iure & mei animi ductu e∣go iam responderem. Sed cohibeo me, ne dum conor tuo morbo mederi, bilem tibi moue am homini vel citra stimulum (vt prç se ferunt literae) plus{quam} oportet bilioso. Imo det vtrique Deus, quod ipse vtrique norit commode fore, & mihi videlicet vel in medijs calumnijs patientiam christiano homine dignam, & tibi iuditiū aliquando tam rectum {quam} nunc habes zelum tu opte marte bene feruidum. Conducibilius, opinor, fuerit sic orare, {quam} eiusmodi criminationi apologiam parare, quum & ego iam negotiosior sum pro concione mihi perendie dicenda, {quam} vt commode pos∣sim respondere: & mēdatiora sint tua omnia, quam vt iure debe∣am ea confutare. Sed vt paucis tamen multis, si fieri possit, satis∣faciam, primū operepraetium fuerit in mediū statuere, & quid ego dixi, & quid tu ex dictis collegisti. Collegisti quidem multa, ve∣luti sanguinem è silice colligendo ex cussurus. Sed sic est affect{us} vti video, erga me tuus, quem ob rabiem eiusdem aegrè nosti dissimulare. Esto dixerim ego omnes papas, omnes episcopos, vicarios rectores que omnes, per ostium non intrantes, sed ascē∣dentes aliunde fures & latrones esse. Dum sic dixi, ex introitu & ascensu, non ex personis & titulos cum Christo sum rem metit{us}. Hinc tu tua minerua colligis omnes papas, omnes episcopos, vi∣carios rectoresque omnes, simpliciter fures esse, saltem sic me dixisse. Num iusta hic (mi frater) collectio? An non iuste in te quadret illud Pauli ad Romanos? sic aiunt nos dicere, sic male loquuntur de nobis, sed quorum damnatio iusta est (inquit:) & tamen iustius videri possunt ex Paulo collegisse aduersarij, quam tu ex me. Iam si idem dei verbum nunc quod prius, neque minus deo gratum acceptumque, quisquis interim minister verbi fuerit nonne & eadem damnatio calumniatores ministri nunc manet quae olim? Longe interest dicas omnes per ostium non intrantes fures esse, & omnes simpliciter fures esse. Sed vnde (quaeso) dum ego dico omnes per ostium non intrantes fures esse videor tibi dicere omnes simpliciter fures esse? nisi forte plaerique omnes vi∣dentur tibi aliunde ascendere, & non per ostium intrare? Quod si senseris, at nolito dicere, si sapis (sapis autem plurimum) quod sentis▪ Cum quanto enim id dixeris tuo periculo, ipsi videris. Et nisi id senseris, cur per Deum immortalem ego non possum dicere omnes esse fures, qui per ostium non intrantes ascendunt aliunde, quibuscunque interim titulis splendescant, nisi videar tibi dicere statim omnes ad vnum fures esse: & tum quae te poti∣us caepit dementia, dum sic colligis, vt plures fures {quam} pastores colligendo esse feceris. Nam velis nolis verum est quod ego dixi nempe quotquot per ostium non intrant, sed aliunde ascendunt fures & latrones esse, seu papae seu episcopi fuerint. Quare dum sic in ipso exorbitas limine, quorsum attinet, reliqua examinare? Sed age, hoc tibi arridet plurimum, quòd Pharisaei sunt tam tectè à Christo repraehensi, & non palam, quomodo tum non displi∣cebit è regione tibi acerbissima illa, simul & apertissima crimina∣tio, in os & coram turba illis obiecta, (Vae vobis Scribae & Pha∣risaei hypocritae) vbi nominati taxantur? Sed Christus, inquis, de∣us erat peruicatiam cordis conspicatus. Tu vero homo, patenti∣um intuitor, no mentium rimator. Sum sane homo (vti dicis) id quod citra tuam operā iam olim habeo exploratum: homo (in∣quam) sum, non labem in alieno corde delitescentem, sed vitam omnibus patentem & expositam intuitus, adeoq́ue ex fructibus cognoscens, quos Christus admonuit ex fructibus cognoscen∣dos, ipsum quorundam viuendi genus libenter damnans deni∣que, quod in sacris literis sacrisque interpretibus damnatum to∣ties comperio, nihil id quidem moratus, quaecunque ipsum am∣plectuntur personae: quod dum ego facio, neque cordium late∣bras vlterius penetro, nonne immerito abs te reprehendor? qui non homo mecum sed plusquam homo es, dum mei animi em∣phasim melius nostri per arrogantiam, quam egomet noui, vtpo∣te qui non sat habes quae dico nouisse, sed quae sentio nondum dicta noueris abditissima cordis mei penitissime rimatus, ne non cite in teipsum competeret, quod in me torquere molitus es: ni∣mirum noli ante tempus iudicare, noli condemnare, vt discas quam oportet mendacem non esse immemorem, ne proprio for∣san gladio iuguletur, & in foueam incidat ipse, quam struxerat alteri. Nam dum ego pronuncio fures esse, quotquot per ostium non intrantes ascendunt aliunde, tibi non verba solum audienti sed & corculum meum contemplāti omnes ad vnum fures esse pronuntio, excepto meipso videlicet & alijs meae farinae homini∣bus, nescio, (inquis) quos. Sed quis illam fecit exceptionem, nisi tu qui cognoscens occulta cordium, sic inquis, sensisse Videris? Sed tibi sic sensisse videor, cui & dixisse videor quod (vt liquidis∣sime constat) neutiquam dixi. Sed tibi peculiare est alios à cor∣dis intuitu prohibere, vt vpse intuearis solus, quicquid est in corde, acie vidilicet tam perspicaci, vt videas in corde, quod in corde nondum est natum: id quod ibi facis quo{que}, dum quod ego de ecclesia recte dixi, tu tuo more calumniaris iniqué, quasi ego, quod ad vsum clauium attinet, aequassem omnes cum Petro, cum ne vnum quidem verbum de clauium potestate sit di∣ctum. Imo ne cogitatum quidem, ne{que} Petri primatui deroga∣tum, vt cuius nulla sit facta mentio. Sed tu pro tuo candore sic colligis, dum ego nil aliud {quam} admonui auditores ecclesiam Chri∣sti super petram non super arenam fundatam, ne mortua fide plus satis haereant tum perituri & portis inferorum foedissime cessuri, sed fidem opetibus ostendant, tum demum vitam aeternam habi∣turi. Quid ego minus quam omnes christianos, vt ego sum, sa∣cerdotes dixerim esse? Sed ocul••tissimi sunt inuidi ad colligen∣dum quod venantur. Nonne hic optimo iure cogor nonnihil christianae charitatis in tuo pectore desiderare? qui dum nescis confutare quod dico, miris modis mihi impingis quod possis cō∣futare. Tu vero optime nosti quid sentit Lutherus de Ecclesia. Et ego non grauabor subscribere, quid sentit post multos alios Ly∣ranus super .xvi. Mathaei. Ex quo patet inquit, quod Ecclesia non consistit in hominibus, ratione potestatis vel dignitatis ecclesiae, seu secularis, quia multi principes & summi pontifices, inquit, inuenti sunt apostatasse à fide, propter quod ecclesia consistit, in∣quit, in illis personis, in quibus est notitia vera & confessio fi∣dei & veritatis. Hic consensit & cum Hieronymo Chrisostomus Sic enim dicunt: (nescio an applaudant tibi quod dicunt, quippe qui in illis te prodis esse:) Qui promptiores sunt ad primatum Petri defensandum, etiam cum nihil sit opus, quam ad beatificam Petri confessionem germanis fructibus referandam. Sed tu mit∣tis me ad Augustinum, bene liberalis consultor. Ego optem te e∣undem legere si libeat in epist. Ioannis tractatu tertio. Videris e∣nim in Augustinianis operibus non adeo exercitatus, cum de fi∣dei iustificatione tam argute philosopharis. Quocirca cuperem te in collectaneis Bedae exertitationem fore, cum tua ipsius colle∣ctanea Augustinum non spirent, vt iam non pluribus neque illi∣us, neque aliorum authorum locis querendis te grauem, Sed il∣lud non omittam tamen, etsi aliò etiam me euocent negotia, non allusisse videlicet Christum pharisaeorum impietati, cum praecep∣ta vocaret minima. Sic enim tu audes dicere, quia aliam in Ori∣gine interpretationem legisti. Pulchre admodum obiectum qua∣si vnus & idem scripturae locus non sit ab alijs aliter feré exposi∣tus: Origines de illusione nō meminit, igitur nemo, qualis con∣secutio? Sed nihil, inquis, ibi Christo cum Pharisaeis: & id quoque non minus pulchre abs te dictum, quasi non statim post subde∣ret Christus de Scribis & Pharisaeis mentionem, populum ab il∣lorum iustitia humanis. i. suis ipsorum traditionibus stabilita re∣uocans. Nisi abundauerit iustitia vestra inquiens plus {quam} scriba∣rum. &c. At versabitur tum, inquis, Christus cum pauculis dis∣cipulis seorsum à turba: imo hoc apertissimum mendatium est id quod verba Mathaei caput 7. claudentia luce clarius commō∣strant, vt tolerabiliora sint mihi de me mēdatia tua, qui audes de

ipso Christo & eius sermone mentiri. Et factum est, inquit, vt cū finijsset Iesus sermones hos, obstupuerunt super doctrina eius. Ecce autem, si Christus seorsim à turba sit locutus, quomodo ob∣stupuerunt super doctrina, quam per te non audierunt? Sed lucas Euangelista, siue de eodem, siue de consimili Christi sermone lo∣cutus, testatur turbam audijsse, capite. 7. Cum consummasset Ie∣sus sermones hos (inquit) audienti populo, En quò prolabitur praeceps iuditium tuum inuidia male deformatum? Scilicet tu ip∣se hîc non toto erras coelo? dignius videlicet qui aliorū errores expisceris & notes, & ad pallinodiam reuoces: Tu tuo sensui hic non fidis? Medice cura te ipsum, & disce quid sit illud: Hypocri∣ta, cur vides festucam. &c. Disce ex suis trabibus alienis festucis parcere. Ego nihil dixi, testor Deum, non mentior, quod vel O∣ecolampadio, vel Luthero, vel Melanthoni acceptum referre de∣beam: & tamen tu, quae est tua charitas, non vereris id meo assu∣ere capiti. Ego si feci istud, decidam merito ab inimicis meis in∣anis. Sed nescis tu quidem opinor cuius spiritus sis, dum mauis ministrumverbi impudentissimis mendatijs lacessere, quam te∣stimoniū veritati perhibire, quod quantūsit piaculū in cōspectu dei, tu abs{que} doctore non ignoras, in cumulum damnationis tuae nisi resipiscas. Iam vero num ego vitupero, vt quis credat quem∣admodum ecclesia credit? Non sane vitupero, nisi quod maleuo lentia erga me tua tam surdas reddidit aures tuas, vt ne audiens quidem audias quae dicuntur. Sed hoc vitupero, vt quis cui chri∣stianorum suadeat, quemadmodum suadere solent pseudopraedi∣catores non pauci, sat per omnia esse, credere quemadmodum ecclesia credit, & nescire interim quid aut quomodo credit ec∣clesia, & sic miserum populum ab ampliori dei agnitione quaerē∣da dehortari? Quod postremo mihi obtrudis, mendatium est & illud, plus quam dici possit inhumanum, ne{que} eo mea verba sensu accipis, sensu quo sint à me dicta, ideoque Hieronimo super 26. Mathaei teste falsus testis coram deo futurus. Lege locum, & re∣linque falsum testimonium. Ego dico Christianum, i. baptismo in Christianorum numerum receptum, si professioni non respon∣deat, sed carnis desiderijs sese dedat, non magis christianum esse quod ad consecutionem aeternae vitae spectat, quae promittitur Christianis quam Iudaeum aut Turcam: in quam huius con∣ditionem in illo die deteriorem fore, si verum tibi dixit: melius esse viam veritatis non agnoscere, quam post agnitam. &c. Et quibus dicit Christus nunquam noui vos? Nonne his qui per no∣men eius prophetantes, virtutes praestiterint't, nonne negabit Christus nos, illum praenegantes coram hominibus? Non statu∣emur inter oues Christi a dextris, si non vitam Christo dignam retulerimus professi Christum, sed professionem mala vita con∣taminantes. Sunt verius pseudichristiani quam Christiani habē∣di: & ab Augustino & Christo vocantur Antichristi, Non nego quin obliga••io manet, sed in maiorem damnationem manet si nō satisfacit obligationi, Officiū concionatoris est hortari auditores vt sic sint christiani, vt compatientes hic cum Christo, cum Chri∣sto conregnent in coelo, vt aliter christianum esse non sit illis christianum esse. Sic scripturae, sic interpretes scripturae loquun∣tur verbis haeretica tibi videatur loquutio, sed auarus, fornicator, homicida, inquis, catholicus est & Christi seruus: tamen sic animi gratia tecū ludā. Fornicator per te est Christi seru{us}. sed idēest pec∣ti & diaboli seruus: ergo idem potest duobus dominis seruire {quod} Christum latuit, Et si fides mortua efficit catholicum, & daemo∣nes pertinēt ad ecclesiam catholicam, vtpote qui iuxta Iacobum credunt & contremiscunt. Fornicator (inquis) fidit Christo: spes non pudefacit. qui fidit Christo non peribit, sed habebit vitam aeternam. Ne{que} me latet ad Galathas scripsisse Paulum fide aber rantes ecclesiam tamen vocasse: sic idem ad Corinthios scribens eos in eodem capite nunc carnales appellat, nunc Dei templum Corinthios nimirum intelligens, sed alios at{que} alios? Neque enim templum dei erant qui carnales erant: quanquam nec me latet ecclesiam i. multitudinem profitentium Christum, partim ex bo∣nis, partim ex malis conflatam esse, nempe rete euangelicum ex omni genere congregrari. Quid hoc aduersum ea quae ego dixi qui conabor omnes bonos non malos efficere, & ideo laborabā vt auditores mei non putarent magnum esse si in malis ecclesia∣stici inuenirentur: sed non visum est tibi piam praedicationem piè interpretari, dum existimas ad pietatem pertinere, si pie dicta impie reuocarentur. Si colloquia tua non sunt quam scripta cle∣mentiora, neque neutra ego optem mihi contingere. sed omnis amarulentia, tumor, ira vociferatio, maledicentia tollatur à te cum omni malitia: & tamen neque colloquijs neque scriptis me grauabis. Tu non optares (opinor) tales auditores, qualem te praestiteris. Sed deus te reddat benigniorem, vel à meis concioni∣bus quàm longissime ableget. Vale.

❧ Spiritum Veritatis.

FLAMMIS, fumo{que} quam lectione, aut oculis digniores multo perlegimus tuas literas, quibus tua ipsius scelera in nos torquere subdole, & astutè admodum moliris Et quo firmius ista tua statuas, veterē inter pocula me tui suggillatorem facis. Quod quam vere (vt omnia) dicas, iam vide. Narrauit nobis praesentib{us} iamolim Marchfeldiae vnus & item alter, qui tuae interfuerant concioni, te palam summa{que} vt prae te ferebas, cum authoritate dixisse, indignos esse miseros homunculos, qui angelica salutatio∣ne salutent deiparam virginem ni velint ipsam rursum vt p••r••••t Christum. Ego haec dixi, parum Christiane & religiose abs te di∣cta, cauendumque diligenter pijs quibusque christianis, ne hu∣iusmodi fidem habeant concionatoribus. An hoc est te ••uggillate an magis & tibi & illis pie, & religiose consulere? Nihil ego tibi & tu mihi, necdum viso, bilis impingo, sed summa raraque te esse modestia, & tolerantia hominem (vt videri vis) gaudeo, sed & gaudebo nec retorqueo in te conuitia, & probra, quibus tuae scatent literae. At istud non video quomodo dicas (imo nec admo¦nitum tandem, sed acerimè potius redargutum, sed conuitijs & mendatijs male habitum potius, sed calumnijs inique affectum potius, sed falso condemnatum potius) Redargui fate or, at ea re∣dargutio quam admonitio, aliud nihil. Conuitium nullum, men∣datium nullum, calumnia nulla, quod sciam, in meis conspicitur literis, nisi mentitus est Paulus, Nisi calūniatus est Paulus, Nisi cō¦uiciatus est Paulus quum diceret quosdam se dixisse, faciend•• mala vt venirent bona. Nos calidi adhuc tuo spiritu, tua tibi te∣tulimus verba, id quod norūt probe omnes, qui te illic vna au∣diere. Vtinam tu nil tale effudisses, ego tum certe nihil tibi tale ass∣cripsissem. Absit à me vt ego (quod dicere videris, vllo te animi odio, vllo te impio mentis affectu persequar. Didici ex Christo di∣ligere etiam inimicos: tantum abest vt hominem fratrem, eius∣demque domini conseruum odio habeam Sed plus quam hostili∣a, plus quam cruenta tua verba nequicquā me mouent. Tantum quam possum paucissimis tuis respondebo post hac te tuo reli∣cturus iudici.

Primum quod dicis (Esto dixerim ego, omnes papas, omnes episcopos, vicarios, rectoresque omnes per ostium non intrantes sed ascendentes aliunde fures esse & latrones, dum sic dixi, ex as∣sensu non ex personis & titulis cum Christo sum rem metitus.) Si id dixisses, nihil nobis tecum ea de re negotij fuisset. Sed (quod tu mea minerua collegisse dicis) dicebas, Papae videlicet omnes, episcopi omnes, vicarij omnes, rectores omnes fures sint, & la∣trones, nulla, quam audiui neque ascensus, neque descensus, ne∣que per hostium, neque per fenestram mentione facta. Nec ego adeo surdis eram auribus, vt si quid tale suo loco dixisses, conti∣nuo non excepsissem. Eum quem nunc adfers sensum catholicum veneror, & exosculor: priorem reijcio & detestor. Sacra scriptu∣rae authoritas principi populi tui non maledicis) non sinit me vt sentiam, vt tu mihi ascribere videris, plaerosque omnes aliunde as∣cendere. Quis sum ego vt iudicem alienum seruum (Vnusquis∣que enim propriam sarcinam baiulabit. Non ego, sed nec alius quisquam vetuit vnquā quo minus diceres omnes esse fures qui per hostium non intrantes ascendunt aliunde, quibuscunque in∣terim titulis splendescant. sed qui per hostium non intrantes, as∣cendunt aliunde, iam primum audio quod si prius (vt iam dixi) adiecisses, verbum nullum. Quod dicis, quae me dementia coepe rit sic, collegisse, vt plures fures quam postores, plures hoedos quam oues esse in ecclesia dixisti. Quod quam dixeris, vt prius dixi, vere, ipse videto. Iam prioribus literis saniorem fuisse diui Cypriani Martyris de ecclesia censuram docuimus. Frustra dicis apertam illam & in os obiectam criminationem, vae vobis Scri∣bae & Pharisaei,, hypocritae, mihi è regione displicituram, quum a∣deo, vt dicis arrideat tecta & parabolica illa, Qui non intrat per hostium in stabulum ouium &c. Non potest profecto mihi vn∣quam displicere aliquod sacrum Christi factum. Praesētes reprae∣hendebat ipse impios, Scribas & Pharisaeos iuxta id: Annuncia populo meo scelera sua non aliena: absentes tu papas & episco∣pos, qui talia fecerant vae futurum praedixit: tu vocabula, quo ne∣scio afflatu, tantum respiciebas. Nullius ego hominis animum iudico vnquam, sed nec iudicabo, tantum abest vt animi tui emphasin mihi arrogauerim vnquā. Desine mihi obijcere talia. Quod audiuimus loquimur, quod vidimus testamur. Si sanè, & rectè ad quem libet Christianum interpretatus es id Matthaei. Tu es Petrus, aequaliter, vt dicis, de ecclesia, nihil omnino de vi clauium locutus, gaudeo. Mihi certe non arridet. Nec dixi te dix∣isse omnes Christianos, vt tu es, sacerdotes esse, sed illjusmodi nudam & confusam interpretationem non parum fouere & nutrire huiusmodi assertionem Lutheranam, id quod credo, ipse vides. Me illorum adijces numero, qui promptiores sunt ad pri∣matum Petri defensandum etiam, vt ais, quum nihil * sed haereticum dictum videtur. Christianus enim conditionem significat non actionem sine actu, Signa latet quippiam. &c.

Besides these latine letters aboue expressed other let∣ters also he wrote in English as well to others, as name∣ly Syr Edward Baynton Knight, which letters because they do conteine much fruitfull matter worthy to be read and knowne, I thought here presently to insert, which al∣beit may seeme somewhat prolixe in reading: yet the fruite thereof I trust shall recompense the length of them.

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

RIght worshipfull Syr, I recommend me vnto youre maystership, with harty thankes for your so frendly, so

charitable, and so mindefull remembraunce of me so poore a wretch. Wheras of late I receaued your letters by M. Bonnam, perceiuing therein both who be greeued w^t me, wherfore, & what behoueth me to do, in case I must needs come vp, whiche your goodnes towardes me w^t all other such like to recompense, where as I my selfe am not able, I shall not cease to pray my Lorde God, which both is a∣ble and also doth in deede reward all them that fauour the fauourers of his truth for his sake, for the truth is a com∣mon thinge, pertayning to euery man, for the which euery man shall aunswere an other daye. And I desire fauour neither of your maystership, neither of any man els, but in trueth, and for the trueth, I take God to witnesse whiche knoweth all. In verye deede maister Chauncellour dyd shew me that my Lord byshop of London had sent letters to him for me: and I made aunswere that he was myne Ordinary, and that both he might & shuld reforme me as farre as I needed reformation, as wel and as soone as my Lord of London. And I woulde be very loth (nowe thys deepe winter) being so weake and so feeble (not onely ex∣ercised with my disease in my head and side, but also wyth new, both the colike and the stone) to take suche a iourney: and though he might so do, yet he needed not, for he was not bound so to do: notwithstāding I sayd, if he to do my Lord of London pleasure to my great displeasure, woulde needes commaund me to go, I would obey his comman∣dement: yea, though it shuld be neuer so great a greuance and paynefull to me: with the which answere he was con∣tent, saying he would certifie my Lord of London thereof, trusting his Lordship to be content with the same: but as yet I heare nothing from him. M. Chauncellour also said that my Lord of Londō maketh as though he wer greatly displeased with me, for y^t I did contēpne his authoritie, at my last being in London. Forsooth I preached in Abbe-church, not certayne then (as I remember) whether in his Dioces or no, intending nothing lesse then to contemne his authoritie, and this I did not of myne owne suinge, or by mine owne procuration, but at the request of honest merchaunt men (as they seemed to me) whose names I do not knowe, for they were not of myne acquayntaunce be∣fore: & I am glad therof for their sakes, least if I knew thē I shoulde be compelled to vtter them so, and theyr godlye desire to heare godly preaching shuld return to their trou∣ble: for they required me very instantly, and to say y^e truth euen importunately. Whether they were of that parish or no, I was not certayn: But they shewed not onely them∣selues but also many other to be very desirous to hear me, pretending, great hunger, and thyrst of the word of God & ghostly doctrine. And vpon consideration, and to auoyd al inconueniences, I put them of, and refused them twise or thrise, till at the last they brought me word that the Parson and Curate were not onely content, but also desired me, notwithstanding that they certified him both of my name playnly, and also that I had not the bish. seale to shew for me, but onely a licence of y^e Uniuersitie, which Curate dyd receiue me, welcommed me, and when I shuld go into the pulpite gaue me the common benediction: so that I hadde not ben, alonely vncharitable, but also churlishly vnchari¦table if I would haue sayd nay. Nowe al this supposed to be trueth (as it is) I maruell greatly howe my Lorde of London can alledge any contempt, of him in me.

First, he did neuer inhibite me in my life, and if hee did inhibite his Curate to receaue me, what pertaineth that to me, which neither did know thereof, nor yet made any sute to the curate deceiptfully, nor it did not appeare to me ve∣ry likely that the Curate would so litle haue regarded my Lords inhibitiō, which he mayntayneth so vigilantly, not knowing my Lords minde before. Therefore I coniected with my self that eyther the Curate was of such acquayn∣taunce with my Lord, that he might admitte whome hee would, or els (and rather) that it was a trayne and a trap layde before me, to the intent that my Lorde himselfe, or other pertayning to hym was appoynted to haue bene there, and to haue taken me if they coulde in my sermon, which coniecture both occasioned me somewhat to suspect those men which desired me, though they speake neuer so fayre and frendly, and also rather to go. For I preach no∣thing, but if it might be so, I woulde my Lorde him selfe might heare me euery sermon I preache. So certayne I am that it is trueth, that I take in hand to preache. If I had w^t power of my frendes (the Curate gaynesaying and withstanding) presumed to haue gone into the pulpitte, there had bene something wherefore to pretend a contēpt. I preached in Kent also, at the instaunt request of a Cu∣rate: yet here I not that his Ordinary layeth any contēpt to my charge, or yet doth trouble the curate. I maruel not a little, how my Lord Bysh. of London, hauing so brode, wyde, and large Dioces committed vnto hys cure, and so peopled as it is, can haue leysure for preaching and tea∣ching the word of God, oportune importune, tempestiue, in∣tempestiue, priuatim, publice to his owne flocke, i••stando, ar∣guendo, exhortando, monendo, c••m omni lenitate & doctrina, haue leysure (I say) eyther to trouble me, or to trouble him selfe w^t me, so poore a wretch, a stranger to him & nothing pertayning to his cure, but as euery man pertayneth to euery mans cure, so intermixing & interm••••ling himselfe with an other mans cure, as though he had nothing to doe in his owne. If I would do as some men seyn my Lorde dothe, gather vp my ••oyle, as wee call it, warely and nar∣rowly, and yet neyther preache for it in mine owne cure, nor yet other where, peraduenture he woulde nothing de∣ny me. In very deede I did monish Iudges and Ordy∣naryes to vse charitable equitie in their iudgementes to∣wardes suche as been accused, namely of suche accusers, which beene as like to heare and bewray, as other bene to say amisse, and to take mens words in the meaning ther∣of, and not to wrast them in an other sense, then they were spoken in: for all suche accusers and witnesses be false be∣fore God, as sainct Hierome saith vpon the xxvi. chapiter of Mathew. Nor yet I do not accompt those Iudges wel aduised, which wittingly will geue sentēce after such wit∣nesses, much lesse those whiche procure suche witnesses a∣gaynst any man: nor I thinke not iudges now a dayes so deeply confirmed in grace or so impeccable, but that it may behoue and become preachers to admonish thē to do well as wel as other kindes of men, both great and small. And this I did, occasioned of the epistle whiche I declared. Rom. vi. wherein is this sentence, non istes sub lege, sed sub gratia, ye christen men y^t beleeue in Christ, are not vnder the law. What a saying is this (quod I) if it be not rightly vnderstande, that is as saynct Paule did vnderstand it? for the wordes sound as though he would goe about to occa∣sion Christen men to breake lawe, seeing they be not vn∣der the law: and what tht pseudapostles, aduersaryes to sainct Paule would so haue taken them, and accused sainct Paule of the same to my Lord of London? if my sayd Lord would haue heard sainct Paule declare hys owne mynde, of his owne wordes, then he shoulde haue escaped, and the false Apostles put to rebuke: if he would haue rigorouslye followed vtennque allegata & probata, and haue geuen sē∣tence after relation of the accusers, then good S. Paule must haue borne a fagot at Paules crosse, my Lord of Lō∣don being hys iudge. Oh, it had ben a goodly sight to haue seene saynct Paule with a fagot on his backe, euē at pau∣les crosse, my Lord of London Byshop of the same, sitting vnder the crosse. Nay verily I dare say, my Lord shoulde sooner haue burned him, for saynct Paule did not meane that christen men might breake law, and doe what soeuer they would, because they were not vnder the law: but hee did meane that Christen men might keepe the law & fulfill the lawe, if they woulde, because they were not vnder the law, but vnder Christ, by whome they were deuided from the tyranny of the law, and aboue the law, that is to saye, able to fulfill the lawe to the pleasure of him that made the law, which they could neuer do of their own strength, and without Christ: so that to be vnder the law, after Saynct Paules meaning, is to be weake to satisfie the lawe: and what could saynt Paule doe withall, though his aduersa∣ries would not so take it? But my Lord would say perad∣uenture that men will not take the preachers woordes o∣therwise then they meane therein, bona verba, as though S. Paules woordes were not otherwise taken, as it ap∣peareth in the thyrd chapiter to the Romaynes, where hee sayth, quod iniustitia nostra dei iustitiam commendat, that is to say, our vnrighteousnes commēdeth and maketh more excellent the righteousnes of God, which soundeth to ma∣ny as though they should be euill, that good shoulde come of it, and by vnrighteousnes, to make the righteousnes of God more excellent. So saynct Paule was reported to meane: yet he did meane nothing so, but shewed the inesti∣mable wisedome of God, which can vse our naughtines to the manifestation of his vnspeakable goodnes: not that we shuld do noughtily to that end and purpose. Now my Lord will not thinke (I dare saye) that S. Paule was to blame that he spake no more circumspectly, more warely, or more playnely, to auoyd euill offense of the people: but rather he will blame the people, for that they took no bet∣ter heede, and attendaunce to Paules speaking, to the vn∣derstanding of the same: yea, he will rather pitty the peo∣ple, whiche had bene so long nozeled in the doctrine of the Phariseis, and wallowed so long in darcknes of mans traditions, superstitions, and trade of liuinge, that they were vnapt ts receaue the bright lightnes of the truthe, and wholsome doctrine of God, vttered by Saynt Paule. Nor I thinke not that my Lord wil require more circum∣spection, or more conuenience to auoyd offense of errours

in me, then was in sainct Paule when hee did not escape maleuolous corrections, & sclaunderous reportes of them that were of peruerse iudgementes, whiche reported hym to say, what soeuer he appeared to thē to say, or what so e∣uer seemed to them to follow of his saying: but what fol∣loweth sic aiunt nos dicere, sic male loquuntur de nobis so they report vs to say, sayth sainct Paule. So they speake euill of vs: sed quorum damnatio iusta est, but such, whose damna∣tion is iust sayth he: and I thinke the damnation of al such that euill reporten preachers nowe a dayes, likewise iust: for it is vntruth nowe and then. Yea Christ himselfe was misreported, & falsely accused, both as touching his words and also as concerning the meaning of his wordes. First he sayd: destruite, that is to say, destroy you: they made it possum destruere,* 8.157 that is to say, I can destroy: he sayd tem∣plum hoc, this temple, they added manu factum, that is to say made with hand, to bring it to a contrary sense. So they both inuerted his wordes, and also added vnto hys wordes, to alter his sentence: for he did meane of the tem∣ple of his bodye, and they wrast it to Salomons temple. Now I reporte me whether it be a iust fame raysed vpp, and dispersed after this manner.* 8.158 Nay verely, for there be three maner of persons which can make no credible infor∣mation. First, aduersaries, enemies: Second, ignoraunt & without iudgement: Thirdly, susurrones, that is to saye, whisperers, and blowers in mennes eares, whiche wyll spew out in hudder mudder, more then they dare auow o∣penly. The first will not, the second cannot, the third dare not: therefore relation of such is not credible, and therfore can make no fame lawfull, nor occasion anye indifferent Iudge to make processe agaynst anye man, nor it maketh no litle matter what they be themselues that report of any man, neyther well or euill, for it is a great commendation to be euill spoken of, of them that be naughty themselues, and to be commended of the same, is many tymes no ly∣tle reproche. God send vs once all grace to wish one to an other, and to speake well one vpon an other. Me semes it were comely, for my Lord (if it were comely for me to say so) to be a preacher himselfe, hauing so great a cure as he hath, then to be a disquieter and a troubler of Preachers, and to preache nothing at all himselfe. If it woulde please his Lordship to take so great laboure and payne at anye tyme,* 8.159 as to come preache in my little Byshoppricke at Westkington, whether I were present or absent my selfe, I would thank his Lordship hartily, and thinke my selfe greatly bounden to hym, that hee of his charitable good∣nes would go so farre to helpe to discharge me in my cure or els I were more ••••naturall then a beast vnreasonable nor yet I would dispute, contende or demaunde by what authoritie or where he had authoritye so to do, as long as his predicatiō were fruitfull, & to y^e edification of my pari∣shioners. As for my lord may do as it pleaseth his lordship I pray God he do alwayes as wel as I would wishe him euer to do: but I am sure S. Paule y^e true minister of god, & faythfull dispensour of Gods miste & ries, right exem∣plar of all true and very byshoppes, saith in the first chap∣ter to the Philippians, that in hys tyme some preached Christ for enuy of hym, thinking therby so to greeue hym withall, and as it were to obscure him, and to brynge hys authoritie into contempt, some of good wil and loue, thin∣king thereby to comfort him: notwithstanding (sayth hee) by all manner of wayes, and after all fashions, whether it be of occasion or of truth, as ye would say for truthes sake so that Christ be preached and shewed, I ioy and will ioy, so much he regarded more the glory of Christ, and promo∣tion of Christes doctrine, to the edificatiō of christē soules then the mayntenaunce of hys own authoritie, reputation and dignitie, considering right well, as he sayd, that what authoritie so euer he had, it was to edification and not to destruction. Now I thinke it were no reproch to my lord but very commendable, rather to ioy with saynt Paule, & be glad that Christ be preached quouismodo, yea thoughe it were for em••y, that is to say in disdayne, despite and con∣tempt of his Lordship (Which thing no man well aduised will enterprise or attempte) then when the preachyng can not be reprooued iustly, to demaunde of the preacher au∣sterely as the Phariseis did of Christ, qua authoritate haec facis, aut quis dedit tibi istam autoritatem? as my authoritie is good enough, and as good as my Lorde can geue me a∣ny, yet I would be glad to haue hys also, if it wold please his Lordship to be so good Lorde vnto me. For the vni∣uersitie of Cambridge hath authoritie Apostolicke,* 8.160 to ad∣mitte. 12. yearely, of the which I am one, and the kynges highnes. God saue his grace, did decree that all admitted of Uniuersities, should preache throughout all hys realm as lōg as they preached well, without distreine of any mā, my Lorde of Caunterbury, my Lorde of Duresme, wyth such other not a fewe standing by, and hearyng the decree nothing again saying it, but consenting to the same. Now to contemne my Lord of Londons authoritie were no li∣tle fault in me: so no lesse fault might appeare in my Lorde of London to contemne the kinges authoritie and decree, yea so Godlye, so fruitefull, so commendable a decree pertayning both to the edification of christen soules, and also to the regard and defence of the popish grace and au∣thoritie Apostolique. To haue a booke of the kinges not inhibited, is to obey the kyng, and to inhibite a preacher of the king admitted, is it not to disobey the kinge? is it not one king that doth inhibite and admitte, and hath hee not as great authorititie to admitte as to inhibite? He that resisteth the power, whether admitting, or inhibiting, doth he not resist the ordinaunce of God? we low subiectes are bound to obey powers, and their ordinaunces: and are not the highest subiectes also, who ought to geue vs en∣sample of such obedience? As for my preaching it selfe, I trust in God my Lorde of London cannot rightfully be∣lacke it, nor iustly reproue it, if it be taken with the circum¦stance thereof, and as I spake it, or els it is not my prea∣ching, but hys that falsely reporteth it, as the Poet Mar∣tiall sayd to one that depraued hys booke: quem recitas me∣us est, o Fidentiue, libellus: sed male cum recitas, incipitesse tu∣us. But now I heare say that my Lorde of London is in∣formed, and vpon the sayd information hath informed the king, that I go about to defend Bilney, and his cause, a∣gaynst his ordinaryes and iudges, whiche I ensure you is not so: for I had nothing to do with Bilney, nor yet with hys Iudges, except his Iudges did him wrong: for I did nothing els but monishe all Iudges indifferently to doe right, nor I am not altogether so foolish as to defende the thing which I knewe not. It might haue become a prea∣cher to say as I sayd, though Bilney had neuer bene born I haue known Bilney a great while, I thinke much bet∣ter then euer did my Lord of London: for I haue bene his ghostly father many a time: and to tell you the truth,* 8.161 what I haue thought alwayes in him, I haue knowne hether∣to few such so prompt, and ready to doe euery man good, after hys power, both frends and foe, noysome wittingly to no man, and toward hys enemy so charitable: so seking to reconcile them, as he did, I haue knowne yet not ma∣ny, and to be shorte in a summe a very simple good soule, nothing fitte nor meete for thys wretched worlde, whose blinde fashion and miserable state (yea farre from Christes doctrine) he could as euill beare, and would sorow, lamēt and bewayle it as much as any man that euer I knew: as for his singular learning, as well in holy scripture, as in all other good letters, I will not speake of it. Notwyth∣standing if he eyther now of late, or at any tyme attemp∣ted any thing contrary to the obedience whiche a christian man doth owe, eyther to hys prince or to hys byshoppe, I neyther do nor will allowe and approue that, neyther in hym nor yet in any other man: we be all men, and readye to fall: wherfore he that standeth, let hym beware hee fall not. Now he ordered or misordered hymself in iudgemeēt, I cannot tell, nor I will not meddle wythall: God know∣eth, whose iudgementes I will not iudge. But I cannot but wonder, if a man liuyng so mercifully, so charitablye, so paciently, so continently, so studiously, and vertuously, and killyng hys old Adam, that is to say, mortifie his euill affections, & blynde motions of hys hart, so dilligently should dye an euill death, there is no more but let hym y^• standeth beware that he fall not: for if such as he shall dye euill, what shall become of me such a wretch as I am? but let this goe, a little to the purpose, and come to the poynt we must rest vpon. Eyther my Lord of London wil iudge my outward man onely, as it is sayde, Omnes vident quae foris sunt, or els he will be my God, & iudge mine inwarde manne, as it sayd Deus autem intuetur cor: if he will haue to do onely with mine outward man, and meddle with mine outward conuersation, how that I haue ordered my selfe towarde my christen brethren the kynges liege people, I trust I shall please and content both my Lorde God, and also my Lorde of London: for I haue preached and tea∣ched but accordyng to holy scripture, holy fathers, and an∣cient interpretours of the same, with the whiche I thinke, my Lord of London will be pacified: for I haue done no∣thing els in my preaching, but with all diligence moued my auditours to fayth and charitie to do theyr duety, and that that is necessary to be done. As for thinges of priuate deuotion, meane thynges, and voluntary thinges, I haue reproued the abuse, the superstition of them, without con∣demnation of the thinges themselues, as it becommeth Preachers to do, which thyng if my Lord of London will do himselfe (as I would to God he would doe) he shoulde be reported (no doubt) to condempne the vse of such thyn∣ges, of couetous men which chaue dammage, and finde lesse in theyr boxes by condemnation of the abuse, whiche

abuse they sayd rather should continue stil, then your pro∣fite should not continue, (so thorny be theyr hartes:) if my Lord wyll needes coste and inuade my inward man, will I nill I, an•• breake violently into my hart, I feare me I shall either displease my Lord of London, which I would be very lothe, or els my Lord GOD, which I will be more lothe: not for anye infidelitie, but for ignoraunce, for I beleue as a christen man ought to beleue: but perad∣uenture my Lord knoweth and wyll know many thyngs certaynely, which (perchaunce) I am ignoraunt in, wyth the which ignoraunce though my Lorde of London may if hee will, 〈◊〉〈◊〉 discontent, yet I trust my Lorde God will pardon it as long as I hurt no man withall, and saye to hym with dilligent study, and dayly prayer paratum cor meum Deus, paratum cor meum, so studying, preaching, and tarying the pleasure and leisure of God. And in the meane season. Actes. viij. as Apollo did, when hee knew nothing of Christ, but Baptismum Iohannis, teach and preache myne euen christen that, and no farther then I know to be true. There be three Creedes, one in my masse, an other in my mattyns, the thyrd common to them that neyther sayeth masse nor mattyns, nor yet knoweth what they say when they say the Creede: and I beleue all three wyth all y^t God hath left in holy writte, for me and all other to beleeue: yet I am ignoraunt in thynges whiche I truste hereafter to know, 〈◊〉〈◊〉 I do now know thinges, in which I haue bene ignorau••t at heretofore: euer learne and euer to be learned, to profit•• w^t learning, with ignorance not to noy. I haue thought in times past, that the Pope Christes Uicar, had bene Lord of all the world as Christ is, so that if he should haue depryued the kyng of hys Crowne, or you of y^e Lord∣shyp of Bromeham, it had bene enough: for he could do no wrong. Now I might be hyred to thyncke otherwyse: not withstanding I haue both seene and heard scripture dra∣wen to that purpose, I haue thought in tymes past, that the Popes dispensations of pluralities of benefices,* 8.162 and absence from the same, had discharged consciences before God: forasmuche as I had heard ecce vobiscum sum, & qui vos a••dit, me audit, bended to coroborate the same. Nowe I might be easely entreated to thinke otherwise &c.

I haue thought in times past y^t the P. could haue spoy¦led purgatory at his pleasure w^t a word of his mouth: now learnyng might perswade me otherwise, or els I woulde maruayle why he would suffer so muche money to be be∣stowed that way, whiche so needefull is to be bestowed o∣therwise, and to depriue vs of so many patrones in heauē as he might deliuer out of purgatorye. &c. I haue thought in tymes past, that and if I hadde bene a Fryer and in a cowle, I could not haue bene dāpned, nor afeard of death and by occasion of the same I haue bene minded manye tymes to haue bene a Fryer, namely whē I was sore sick and diseased. Now I abhorre my superstitious foolishe∣nes. &c. I haue thought in tymes past, that diuers Ima∣ges of sayntes could haue holpen me, and done me much good, and deliuered me of my diseases: now I know that one can helpe, as much as an other. And it pittyeth myne hart that my Lord and such as my Lord is, can suffer the people to be so craftely deceiued, it were to long to tell you what blindnes I haue bene in, and howe long it were or I coulde forsake such folly, it was so corporate in me: but by cōtinual prayer cōtinual study of scripture, & oft cōmu∣ning w^t men of more right iudgemēt, God hath deliuered me &c. Yea, mē thinketh y^t my lord himself hath thought in tymes past that by Gods lawe a man might marrye hys brothers wyfe, which nowe both dare thinke and say con∣trarye: and yet this his boldnes might haue chaunced in Pope Iulius dayes, to stand hym eyther in a fire, or els in a fagot. Whiche thing deepely considered, and pondered of my Lord, might something stirre hym to charitable equity and to be something remissable toward men, which labor to do good as theyr power serueth wyth knowledge, and doth hurt to no man with theyr ignorauncye, for there is no greater distaunce, then betweene Gods lawe and not gods law: nor it is not so, or so, because any man thinketh it so, or so: but because it is so or so in deede, there∣fore wee muste thynke it so, or so when God shal geue vs knowledge thereof, for if it be in deede eyther so or not: it is so or not so, though all the world hadde thought other∣wyse these thousand yeares &c. And finally as ye saye, the matter is weightye and ought substantially to bee looked vpon, euen as weighty as my lyfe is worth: but howe to looke substantially vpon it, otherwyse know not I, then to pray my Lord God day and nyght, that as he hath bol∣ded me to preache hys truthe, so hee will strengthen me to suffer for it, to the edification of them which haue ta∣ken by the workyng of hym, fruite thereby, and euen so I desire you, and all other that fauour me for hys sake, lyke∣wise to pray: for it is not I, (wythout his mighty helping hand) that can abide that brute, but I haue trust that God will helpe me in tyme of neede, whiche if I had not, the Ocean sea, I thinke should haue deuided my Lord of Lō∣don and me by thys day. For it is a rare thing for a Prea∣cher to haue fauour at hys hand which is no preacher him selfe, and yet ought to be: I pray God that both he and I may both discharge our selues, he in hys great cure, and I in my little, to Gods pleasure and safety of our soules. Amen. I pray you pardon me that I write no more dy∣stinctly, more truely: for my head is so out of frame, that it should be to paynefull for me to write it agayne, and if I be not preuented, shortly I intend to make mery with my Parishioners thys Christmas, for all the sorrowe, least perchaunce I neuer returne to them agayne: and I haue heard say, that a Doe is as good in wyn••er, as a Bucke in sommer.

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

MAyster Latimer, after hartye recommendations,* 8.163 I haue cōmunicated the effect of youre letters to diuers of my frendes, such as for Christen charity (as they say) ra∣ther desire in you a reformation, eyther in youre opinion) if it swerue frō the truth) or at the least in your maner and behauiour, in as much as it geueth occasion of sclaunder and trouble in let of your good purposes, then anye other inconuenience to youre person or good name.* 8.164 And for as∣much as your sayd letter misliked them in some parte, and that I haue such confidence in your Christen breste, as in my iudgement ye wil conformably and gladly, both heare that may be reformed in you, and also (as it is worthy) so knowledge and confesse the same: I haue therefore desired them to take the payne to note theyr mindes in this let∣ter whiche I send to you, as agregate of theyr sayinges, & sent from me your assured frend and fauourer, in that that is the very truth of Gods word, wherein neuerthelesse, as I trust ye your selfe will temper your owne iudgement, and in a sobernes affirme no truth of your selfe,* 8.165 whiche shoulde deuide the vnitie of the Congregation in Chryst, and the receiued truth agreed vpon by holy fathers of the Churche, consonaunt to the scripture of GOD, euen so what soeuer ye will do therein (as I thinke ye will not o∣therwise then ye should do) I beyng vnlearned, and not of the knowledge to geue sentence in this altera••ion and contention,* 8.166 must rather of good congruence shew my selfe in that you disagree with thē, readyer to follow theyr doc∣trine in truth, then yours, vnlesse it may please almightye God to inspire and confirm the heartes of suche people to testify the same in some honest number as ought to induce me to geue credence vnto them.* 8.167

Onely God knoweth the certayne trueth, whiche is communicate vnto vs, as our capacitie may comprehend it by fayth, but that it is per speculum in enigmate. And there haue bene qui zelum Dei habuerunt, sed non secundum scienti∣am. Among whiche I repute not you,* 8.168 but to this purpose I write it, that to cal this or that truth it requireth a deep and profound knowledge, consideryng that to me vnlear∣ned, that I take for truth may be otherwyse, not hauyng sensus exercitatos, as saynct Paule sayth, ad discernendum bonum & malum, and it is shewed me, that an opinion or maner of teachyng, which causeth dissension in a Christian congregation, is not of God, by the doctrine of S. Iohn in his Epistle, where he sayth: Omnis qui confitetur Christū in carne. &c. ex Deo est. And like as y^e word of God hath al∣wayes caused dissension among men vnchristened,* 8.169 where∣vpon hath ensued and followed Martyrdome to the prea∣cher, so in Christes congregation amonge them that pro∣fesse Christes name, In vno Domino, vno Baptismate & vna fide, they that preache and stirre rather contention, then charitie, though they can defēd their saying, yet theyr tea∣chyng is not to be taken as of God, in that it breaketh the chayne of Christen charitie, and maketh diuision in the people,* 8.170 congregate and called by GOD into an vnitie of fayth and Baptisme. But for thys poynt I would pray to God, that not onely in the truth may be agreement, but also suche sobernes and vniforme behauiour vsed in tea∣chyng and preaching,* 8.171 as men may wholy expresse (as they may) the charitie of God tendyng onely to the vnion in loue of vs all, to the profite and saluation of our soules.

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

RIght worshypfull sir, and my singular good mayster,* 8.172 salutem in Christe Iesu, with due commendation and also thankes for your great goodnes towardes me &c. And whereas you haue

communicate my last letters to certayne of your frendes, whiche rather desire this or that in me &c. what I thinke therein I wyll not now say, not for that there could be any perill or daunger in the sayd letters (well taken) as farre as I can iudge, but for that they were rashely and vndeuisedly scribled, as yee might well know both by my excuse, and by themselues also, thoughe none excuse had bene made. And besides that, ye know right wel, that wheras the Bee gathereth honey,* 8.173 euen there the spinner gathe∣reth venome, not for any diuersity of the flower, but for dyuers natures in them that sucketh the flower: As in times past, and in the beginning, the very truth: and one thinge in it selfe was to some,* 8.174 offence, to some foolishnes, to other otherwise dispo∣sed, the wisedome of God. Such diuersitie was in the redresse of hearers therof.

But this notwithstandinge, there is no more but eyther my wryting is good, or bad, if it be good, the communicatynge thereof to your friendes cannot be hurtfull to me? if it be other∣wise, why shoulde you not communicate it to them, whiche both could and would instruct you in the truth, and reforme my er∣rour.* 8.175 Let this passe, I will not contend: had I wyst commeth euer out of season. Truely I were not well aduised if I would not ey∣ther be glad of your instruction, or yet refuse myne owne refor∣mation, but yet it is good for a man to looke or hee leapeth, and God forbid that ye should be addict and sworne to me so wret∣ched a foole, that you should not rather followe the doctrine of your frendes in truth, so great learned men as they appeare to be then the opinions of me, hauing neuer so christen a brest.

Wherefore doe as you will: for as I woulde not if I coulde so I cannot if I woulde, be noysome vnto you, but yet I saye I would my letters had bene vnwrytten, if for none other cause, at least way, in asmuche as they cause me to more wrytynge, an occupation nothyng meete for my mad head: and as touching poyntes whiche in my foresayde letters mislike your friendes, I haue now little leysure to make an answere thereto for the great busines that I haue in my little cure, I knowe not what other men haue in their great cure seeyng that I am alone with∣out anye Prieste to serue my cure without my scholer too read vnto me,* 8.176 wythout any booke necessary to be looked vpon, without learned men to come and counsell withall All whiche thynges other haue at hand abundantly, but some thing must be done,* 8.177 how soeuer it be. I pray you take it in good worth, as long as I temper myne owne iudgement, affirming nothing with pre∣iudice of better. First yee mislike, that I saye I am sure that I preache the truthe, saying in reproofe of the same, that god knoweth certayne truthe.* 8.178 In deede alonely God knoweth al cer∣tayne truth, and alonely God knoweth it as of himself, and none knoweth certayne truth but God, and those which be taught of God, as saith S. Paule: Deus enim illis patesecit: And Christ him∣selfe: erunt omnes docti a Deo: And your frendes deny not but that certayne truth is communicate to vs, as our capacitie may comprehend it by fayth, whiche if it be trueth as it is, then there ought no more to be required of any man, but according to his capacitie: nowe certayne it is that euery man hath not like ca∣pacitie. &c.

But as to my presumption and arrogancye: eyther I am cer∣tayne or vncertayne that it is trueth that I preache, If it bee truth, why may not I say so, to courage my hearers to receaue the same more ardently, and ensue it more studiously? If I be vn∣certaine, why dare I be so bold to preache it? And if your frends in whom ye trust so greatly, be preachers themselues, after their sermon I pray you aske them whether they be certayne and sure that they taught you the truth or no, and sende me worde what they say, that I may learne to speake after them. If they say they be sure, ye know what followeth: If they say they be vnsure, whē shall you be sure that hath so doubtful teachers and vnsure? And you your selues, whether are you certayne or vncertayne, that Christ is your sauiour, and so foorth of other articles that yee be bounden to beleeue,* 8.179 or whether be ye sure or vnsure, that ciuile ordinaunces be the good workes of God, and that you doe God seruice in doyng of them, if ye do them for good intent: if ye be vncertayne, take heede hee be your sure friend that heareth you say so, and then, with what conscience do you doubt: Cum quic∣quid non est ex fide, peccatum sit? But contrary say you, alonely God knoweth certayne truth, and ye haue it but per speculum in enigmate:* 8.180 and there haue bene, qui zelum Dei habuerunt, sed non secundum scientiam: and to call thys or that truth, it requi∣reth a deepe knowledge, consideryng that to you vnlearned, that you take for truth may be otherwise, not hauing sensus exerci∣tatos (as Paule sayth) ad discernendum bonum & malum, as yee reason agaynst me, and so you do best to knowe surely nothynge for truth at all,* 8.181 but to wander meekely hether and thether, omni vento doctrinae. &c. Our knowledge here, you say, is but per spe¦culum in enigmate? What then? Ergo it is not certayn and sure?

I deny your argument by your leaue: yea if it be by fayth, as ye say, it is muche sure, quia certitudo fidei est maxima certitudo as Duns and other schole Doctours saye: that there is a great discrepaunce betweene certayne knowledge,* 8.182 and cleare know∣ledge: for that may be of thinges absent that appeare not, this re∣quireth the presence of the obiect,* 8.183 I meane of the thinge knowne so that I certainely and surely know the thing whiche I perfect∣ly beleeue, though I doe not clearely and euidently knowe it. I know your schole subtleties, as well as you, whiche 〈◊〉〈◊〉 as though enigmaticall knowledge, that is to saye, darcke and ob∣scure knowledge might not be certayn and sure knowledge be∣cause it is not cleare, manifest and euident knowledge: and yet there hath bene (they say) qui zelum Dei habuerunt, sed non secundum scientiam, which haue had a zeale, but not after know¦ledge. Truth it is, there hath bene suche, and yet be to manye to the great hinderaunce of Christes glorye, whiche nothing dothe more obscure, then an hote zeale accompanyed with great au∣thoritie without right iudgement. There haue bene also, Qui scientiam habuerunt absque zelo Dei, qui viuitatem Dei in in∣iustitia detinentes plagis vapulabunt multis, dum voluntatem Domini cognoscentes, nihil minus quàm, faciunt, I meane not among Turkes and Saracens that bee vnchristened, but of them that be christined▪ and there haue bene also that haue lost scien∣tiam Dei, id est, spiritualem diuini verbi sensum, quam prius ha∣buerunt. i. The spirituall knowledge of Gods word whiche they had before, because they haue not ensued after it, nor promoted the same, but rather with theyr mother wits haue impugned the wisedome of the father, and hindered the knowledge thereof, whiche therefore hath bene taken away from them, vt iustificetur Christus in sermonibus suis, & vincat cum iudicatur, threatning Math. 13. Ei vero, qui non habet, etiam quod habet, id est, quod vi∣detur habere, auferetur ab eo, cum abuti habito, vel non bene vti, sit non habere, nec non sit verum illud quoq́ue, non habitatu∣ram, videlicet sapientiam in corpore peccatis subdito, qui adhuc & si carnaliter sapiant plus satis, at stat, sententia, nem••••e carna∣lem & Philosophicam scripturarum intelligentiam, non esse sapi∣entiam Dei, quae à sapientibus absconditur, paruulis reuelatur. And if to call this or that truth, requireth a deepe and profound knowledge, then eyther euery man hath a deepe and profound knowledge, or els no man can call this or that truth: & it beho∣ueth euery Preacher to haue so deepe and profound knowledge, that he may call this or that truth, which this or that hee taketh in hand to preache for the truth, and yet hee may be ignoraunt and vncertayne in many thinges, both this and that, as Apollo was: but which thinges, whether this or that, he will not attempt to preach for the truth. And as for my self, I trust in God, I maye haue sensus exercitatos well enough ad discernendum bonum & malum. Sensus exercised to discerne good and euill in those thinges which wythout deep and profound knowledge in many thinges I preache not, yea there be manye thinges in scripture in whiche I cannot certaynely discerne bonum & malum, I meane verum & falsum, not with al the exercise that I haue in scrip∣ture, nor yet with helpe of all interpreters that I haue, to con∣tent my selfe and other in all scrupulosity, that may arise: but in such I am wont to wade no farther into the streame, then that I may eyther go ouer, or els returne backe agayne, hauing euer re∣spect, not to the ostentation of my little wit, but to the edifica∣tion of them that heare me, as far forth as I can, neyther passing myne owne nor yet theyr capacitie.

And such manner of argumentes might well serue the Deuill contra pusillanimes, to occasion them to wander and wauer in the faythe, and to be vncertayne in thinges in whiche they ought to be certayne: or els it may appeare to make and serue agaynst such preachers which wil define great subtleties & high matters in the Pulpit, whiche no man can be certayne and sure of by Gods worde to be truth, ne sensus quidem habens ad discernendum bonum & malum exercitatissimos: as whether, if Adam had not sinned we should haue had Stockefishe out of Ise∣land: howe many Larkes for a peny if euery Starre in the element were a flickering Hobby: how many yeres a man shall lye in Pur∣gatory for one sinne if he buy not plenty of the oile that runneth ouer our lampes to slake the sinne withall, and so forget hel whi∣che cannot be slaked, to prouide for Purgatory.

Such argumentation (I say) might appeare to make well a∣gaynst such Preachers, not agaynst me, which simply and playn∣ly vtter true fayth and fruites of the same, whiche bee the good woorkes of God, quae preparauit deus vt in eis ambularemus. i. which he hath prepared for vs to walke in, euery man to do the thing that perteineth to his office and duety in his degree and cal¦ling, as the word of God appointeth, which thing a man may do with sobernesse, hauing sensus ad discernendum bonum & ma∣lum, vel mediocriter exercitatos. For it is but foolishe humilitye, willingly to continue alwayes infantulus in Christo & in infir∣mitate. i. an infant still in Christ, and in infirmity: in reproofe of which it was sayd 〈◊〉〈◊〉 estis opus habentes lacte non solido ci∣bo. For S. Paule sayth not: Estote humiles, vt non capiatis. For though he would not that wee shoulde thinke arrogantly of our selfe, and aboue that that it becommeth vs to thinke of our selfe, but so to think of our selfe, vt simus sobrij ac modesti, yet he bid∣deth vs so to think of our selfe, vt cuiq́ue Deus partitus est men∣suram fidei. i. as God hath distributed to euery one the measure of fayth. For he that may not with meekenesse thinke in himselfe what God hath done for him, and of himselfe as God hath done

for him, how shall he, or when shall he geue due thankes to God for his giftes? And if your frendes will not allow the same, I pray you enquire of them whether they may cum sobrietate & mode∣stia be sure they preach to you the truth, and whether we may, cum sobrietate & modestia folowe S. Paules bidding, where hee sayth vnto vs all: Nolite fieri pueri sensibus, sed malitia infantes estote. i. Be not children in vnderstanding, but in malitiousnesse be infantes.* 8.184 God geue vs all grace to keepe the meane, & to think of our selfe neither to high nor to low, but so that we may restore vnto him, qui peraegre profectus est, his giftes agayne cum vsura, that is to say, with good vse of the same, so that aedificemus inui∣cem with the same, ad gloriam Dei. Amen.

For my life I trust in god that I neither haue, neither (by gods grace) shall I, neither in sobernesse, nor yet in drunkennesse af∣firme any trueth of my selfe, therewith entending to diuide that vnity of the Congregation of Christ, and the receiued trueth a∣greed vpon by the holy Fathers of the Church consonant to the Scripture of God, though it be shewed you neuer so often, that an opinion or maner of teaching, whiche causeth dissention in a Christian Congregation, is not of God, by the doctrine of Saynt Iohn in his Epistle where he sayth: Omnis qui confitetur Iesum Christum in carne, ex Deo est. i. Euery one that confesseth Christ in the flesh,* 8.185 is of God. First not euery thing whereupon foloweth dissention, causeth dissention, as I woulde they that shewed you that, would also shew you, whether this opinion, that a man may not mary his brothers wife, be of God or of men, if it be of men, then as Gamaliell sayd, dissoluetur: if it bee of God, as I thinke it is, and perchaunce your frendes also, quis potest dissoluere nisi qui videbitur Deo repugnare? i. Who can dissolve it but shal seme to repugne against God▪ And yet there be many not heathennes, but in Christendome, that dissenteth from the same, which could beare full euill to heare sayd vnto them: vos ex patre diabolo e∣stis. So that such an opinion might seme to some to make a dissē∣tion in a Christian Congregation, sauing that they may saye per∣chaunce with more liberty then other, that an occasion is some∣time taken and not geuen, which with theyr fauor I might abuse for my defence, sauing that, non omnibus licet in hac temporum iniquitate.

The Galathians hauing for preachers and teachers the false Apostles, by whose teaching they were degenerate frō the sweet liberty of the Gospell into the sowre bond of ceremonies, thoght themselues peraduenture a Christian Congregation when Saint Paule did write his Epistle vnto them, and were in a quiet trade vnder the dominion of maysterly Curates, so that the false Apo∣stles might haue obiected to S. Paule that this Apostleshippe was not of God, for as muche as there was dissention in a Christian Congregation by occasion therof, while some would renue their opinions by occasion of the Epistle some would opinari, as they were wont to do, and folow theyr great Lordes and maysters the false Apostles, whiche were not heathen and vnchristened, but Christened, and hie Prelates of the professors of Christ. For your frendes I know right well what Erasmus hath sayde in an Epistle set before the Paraphrases of the first Epistle to the Corinthians,* 8.186 which Erasmus hath caused no small dissension with his pen in a Christian Congregation, in as much as many haue dissented frō him, not alonely in Cloysters, (men more then christened men) of high perfection, but also at Paules Crosse, and S. Mary Spitle: besides many that with no small zeale haue written agaynst him, but not without aunswere.

And I woulde fayne learne of your frendes, whether that S. Hieromes writing were of God, which caused dissension in a chri¦stian Congregation, as it appeareth by his owne wordes in the prologue before the Canonical Epistles, which be these: Et tu vir∣go Christi Eustochium, dum à me impensius Scripturae viritatē inquiris,* 8.187 meam quodam modo senectutem inuidorum dentibus vel morsibus corrodendam apponis, qui me falsarium corrupto∣remque Scripturarum pronunciant: sed ego in tali opere nec il∣lorum inuidentiam pertimesco, nec Scripturae veritatem poscen∣tibus denegabo. I pray you what were they that called S Hierom falsarium and corrupter of Scripture, and for enuye would haue bitten him with theyr teeth? vnchristen, or christen? what had the vnchristen to doe with christen doctrine? They were worshipfull fathers of a Christian Congregation, men of much more hotter stomackes then right iudgemen••e, of a greater authoritye then good charity: but Saynt Hierome would not cease to do good for the euill, speaking of them that were nought, geuing in that an ensample to vs of the same: and if this dissension were in Saynt Hieromes time, what may be in our time? de malo in peius sci∣licet.

And I pray you what meaneth your frendes by a Christian Congregation? All those (trow ye) that haue bene christened? But many of those bene in worse condition and shal haue greater dā∣nation, then many vnchristened. For it is not enough to a chri∣stian Congregation that is of God, to haue bene Christened: but it is to be considered what we promise when we be christened, to renounce Sathan, his woorkes, his pompes: Whiche thing if we busye not our selfe to doe, let vs not crake that wee professe Christes name in a Christian Congregation, in vno baptismo. i. in one baptisme.

And where they adde in vno Domino. i. in one Lorde, I reade in Math. 17. non omnis qui dicit Domine, Domine. &c. ••. Not e∣uery one that sayth Lord, Lord. &c. And in Luke the Lord himself complayneth and rebuketh such professors and confessours,* 8.188 say∣ing to them: Cur dicitis domine, domine, & non facitis quae di∣co? i. Why call you me Lord, Lord, and doe not that I bid you? e∣uen as though it were enough to a Christian man, or to a Chri∣stian Congregation to say euery day, Domine Dominus noster, and to salute Christe with a double Domine. But I woulde your frendes would take the paynes to read ouer Chrysostome super Mathaeum,* 8.189 hom. 49. cap. 24. to learne to knowe a Christian Con∣gregation, if it will please them to learne at him. And where they adde, in vna fide. i. in one fayth, S. Iames sayth boldly: ostende mi∣hi fidem ex operibus. i. shew me thy fayth by thy workes. And S. Hierome: Si tamen credimus, inquit, opere veritatem ostēdimus.* 8.190 And Scripture sayeth, qui credit Deo, attendit mandatis: And the deuils beleue to theyr litle comfort, I praye God to saue you and your frendes from that beleuing Congregation, and from that faythfull company.

Therefore all this toucheth not them that be vnchristened, but them that be christened and aunswere not vnto theyr Chri∣stendome. For Saynt Hierom sheweth how true Preachers should order themselues, when euil Priestes and false Preachers and po∣pulus ab his deceptus. i. The people be by them deceiued, should be angry with them for preaching the truth. Tom. 5. in Hieremi∣am Capi. 26. exhorting them to suffer death for the same of the euill priestes and false Preachers and the people deceiued of thē, which euill Priestes and false Preachers with the people decey∣ued, be Christened as well as other: and I feare me that Saynct Hierome might appeare to some Christian Cōgregation, as they will be called, to write seditiously, to deuide the vnity of a great honest number, confessing Christ in vno baptismate, vno Do∣mino, vna fide, saying: populus qui ante sub magistris conso∣pitus erat, ibit ad montes, non illos quidem qui vel leuiter ta∣cti fumigant, sed montes veteris & noui testamenti, Prophetas, Apostolos, & Euangelistas, & cum eiusmodi montium lectione versatus, si non inuenerit doctores (messis enim multa operarij autem pauci) tunc & populi studium comprobabitur, quo fuge∣rit and montes, & magistrorum desidia coa••guetur. To. 6. in Naū. cap. 30.

I do maruell why our Christian Congregation be so greatlye greeued that lay people would read scripture, seyng that Saynct Hierom alloweth and approueth the same, which compareth not here the vnchristened to the christened, but the lay people chri∣stened to theyr Curates christened, vnder the which they haue bene rocked and locked a sleepe in a subtle trade a greate while full soundly, though nowe of late they haue beene waked, but to theyr payne, at the least way, to the payne of them that haue wea∣kened them with the word of God: and it is properly sayd of S. Hierome to call them Maysters and not seruauntes, meaning that seruauntes teacheth not their owne doctrine, but the doctrine of theyr Mayster Christ, to his glory. Maysters teacheth not Christes doctrine, but theyr owne, to theyr owne glory: which Maysterly Curates cannot bee quiet till they haue broughte the people a sleepe agayne: but Christ the very true Mayster sayth: vigilate, & orate, ne intretis in tentationem. Non cogitationes meae cogita∣tiones vestrae, neque viae meae viae vestrae, dicit dominus: & there haue bene, qui cogitauerunt concilia, quae non potuerunt stabili∣re. i. which haue gone about counsels, which they could not esta∣blish. I pray God geue our people grace so to wake, vt studium il∣lorum comprobetur, and our maysters so to sleepe, vt non desidia illorum coarguatur. For who ••s so blinde that he seeth not howe farre our Christian Congregation doth gaynesay S. Hierome, and speaketh after an other fashion. God amend that is amisse: for wee be something wide, ywis.

But nowe your frendes haue learned of S. Iohn, that omnis qui confitetur Iesum Christum in carne, ex Deo est. i. Euery one that confesseth Iesus Christ in flesh, is of God. And I haue learned of Saynt Paule, that there haue bene, not among the heathē, but among the Christen, qui ore confitentur, factis autem negant i. which confesse Christ with theyr mouth, and deny him with their actes: So that Saynt Paule shoulde appeare to expounde S. Iohn sauing that I will not affirme any thing as of my selfe, but leaue it to your frendes to shew your vtrum qui factis negant Christum & vita, sint ex deo necne per solam oris confessionem: for your frendes knoweth well enough by the same. Saynt Iohn, qui ex Deo est, non peccat: and there both haue bene and be nowe too many, qui ore tenus confitentur Christum venisse in carne, whi∣che will not effectually heare the word of God by consenting to the same, notwithstanding that S. Iohn sayth, qui ex deo est, verbū Dei audit, vos non auditis quia ex deo nō estis: & many shal heare nunquam noui vos. i. I neuer knew you, which shall not alonelye be christened, but also shall prophetare, and do puissaunt thinges in nomine Christi: and Saynt Paule sayde there should come Lupi graues qui non percerent gregi. i. rauening Wolues which wyll not spare the flocke,* 8.191 meaninge it of them that shoulde confite••i Christum in carne in theyr lips, and yet vsurpe by succession the

office, which Christ calleth speudoprophetas. i. false prophetes, & biddeth vs beware of them, saying they shal come in vestimen∣tis ouium, id est, in sheepes cloathing, and yet they may weare both satten, silke, and veluet, called afterwardes serui ne quam, nō pascentes sed percutientes conseruos, edentes & bibentes cum ebrijs,* 8.192 habituri tandem portionem cum hypocritis. They are cal∣led serui, seruauntes I trowe, quod ore confitentur Christum in carne: nequam vero, quia factis negant eundem, non dantes ci∣bum in tempore, dominum exercentes in gregem: And yet your frendes reason as though there coulde none barcke and bite at true Preachers, but they that be vnchristened, notwithstandinge that S. Austen vpon the same Epistle of Iohn calleth such confes∣sours of Christ, qui••ore confitentur, & factis negant, Antichristos: a straunge n••me for a Christian Congregation: and though S. Au∣gusten coulde defende his saying, yet his saying might appeare not to bee of God, to some mens iudgement, in that it breaketh the chayne of Christes charity, so to cause men to hate Antichri∣stianismum, Antichristes, according to the doctrine of S. Paule: sitis odio persequentes quod malum est. i. Hate that is euill: and so making diuision, not betwene christened and vnchristened, but betwene Christians and Antichristians, when neither penne nor toung can deuide the Antichristians from theyr blind folly. And I would you would cause your frends to read ouer S. Austen, vp∣on the Epistle of S. Iohn, and tell you the meaning thereof, if they thinke it expedient for you to know it, as I remember it is tracta∣tu. 3. but I am not sure nor certaine of that, because I did not see it since I was at Cambridge: and here haue I not S. Austins workes to looke for it: but well I wot, that there he teacheth vs to know the Christians frō the Antichristians, which both be christened, and both confesse Iesum esse Christum,* 8.193 if they be asked the que∣stion: and yet the one part denyeth it in very deed: but to knowe whether, non linguam sed facta attendamus, & viuendi genus, nū studeamus officia vocationis praestare an non studeamus, immo persuasi forte sumus non necesse esse vt praestemus, sed omnia in primitiuam ecclesiam & tempora praeterita. &c. quasi nobis sat sit dominari, & secula••ibus negotijs nos totos voluere, ac volupta∣tibus & pompae inhiare: and yet we will appeare, vel soli ex Deo esse: sed longe aliter Christum confitentur, qui confitēdo ex Deo esse comprobantur.

And yet as long as they minister the word of God or his Sa∣cramentes or any thing that God hath ordeined to the saluation of mankinde, wherewith GOD hath promised to be present, to worke with the ministration of the same to the end of the world, they be to be heard, to be obeyed, to bee honoured for Gods or∣dinaunce sake, which is effectuall and fruitefull, whatsoeuer the minister be, though he bee a Deuill, and neyther Churche, nor member of the same, as Origene saith, and Chrisostome, so that it is not all one to honour them, and trust in them, Saynt Hierome sayth: but there is required a iudgement, to discerne when they minister Gods woorde and ordinaunce of the same, and theyr owne, least peraduenture we take chalke for cheese, whiche wyll edge our teethe, and hinder digestion. For as it is commonlye sayd, the blinde eateth many a flye, as they did which were per∣swaded à principibus sacerdotum vt peterent Barrabam, Iesum autem crucifige••ent. i. Of the high Priestes, to aske Barrabas and to crucify Iesus: and ye know that to followe blinde guides is to come into the pit with the same. And will you know, sayth Saynt Augustine, how apertly they resist Christ, when men beginne to blame them for they•• misliuing, and intollerable secularity, & ne∣gligence? they dare not for shame blaspheme Christ himselfe, but they will blaspheme the ministers and preachers of whome they be blamed.

Therefore, whereas yee will pray for agreement both in the truth, and in vttering of the trueth, when shall that be as longe as we will not heare the trueth▪ but disquiet with crafty conueiance the Preachers of the trueth, because they reprooue our euilnesse with the truth, And to say trueth better it were to haue a defor∣mity in preaching, so that some would preach the truth of God, and that which is to be preached, without cauponation and adul∣teration of the word (as Lyranus sayth in his time few did, what they do now a dayes I report me to them that can iudge) then to haue such an vniformity, that the sely people should be thereby occasioned to continue still in theyr lamentably ignorance, cor∣rupt iudgement, superstition and Idolatry, and esteeme thinges as they doe all, preposterously, doyng that, that they neede not for to doe, leauing vndone that they ought to doe, for lacke or want of knowing what is to be done, and so shewe theyr loue to God, not as God biddeth (which sayth: Si diligitis me, praecepta mea seruate.* 8.194 And agayne: Qui habet praecepta mea & facit ea, hic est qui diligit me) but as they bid qui quaerunt quae sua sunt, non quae Iesu Christi. i. Which seeke theyr owne thinges: not Christes as though to tythe mynt were more, then iudgement, fayth, and mercy.

And what is to liue in state of Curates, but that hee taughte which sayd: Petre amas me? pasce, pasce, pasce: Peter louest thou feede, feede, feede: which is now set aside, as though to loue were to doe nothing els, but to weare ringes: miters, and rochets. &c. And when they erre in right liuing, how can the people but erre in louing, and all of the new fashion,* 8.195 to his dishonor that suffered his passion, and taught the true kinde of louing, whiche is nowe turned into piping, playing, and curious singing, which will not be reformed (I trow) nisi per manū Dei validam. And I haue both S. Austen, and S. Thomas, with diuers other, that lex is taken, not alonely for Ceremonies, but also for Mo••als, where it is sayd: N•• estis sub lege: though your frendes reproue the same. But they can make no diuision in a christian congregation. And whereas both you and they would haue a sobernes in our preaching, I pray god send it vnto vs, whatsoeuer ye meane by it. For I see well, whoso∣euer will be happy, and busye with vae vobis,* 8.196 he shall shortly after come coram nobis.

And where your frendes thinke that I made a lye, when I said that I haue thought in times past that the Pope had bene Lord of the world, though your frendes bee much better learned then I, yet am I sure that they knowe not what eyther I thinke, or haue thought, better then I, iuxta illud▪ nemo nouit quae sunt ho∣minis. &c. as though better men then I haue not thought so, as Bonifacius (as I remember) Octauus,* 8.197 the great learned manne Iohn of the burnt Tower: presbiter Cardinalis in his book where he proueth the Pope to be aboue the counsell Generall and Spe∣ciall, where he sayth that the Pope is Rex ••egum,* 8.198 & Dominus do∣minantium. i. The King of Kinges and Lord of Lordes, and that he is verus Dominus totius orbis, iure, licet non facto. i. the true Lord of the whole worlde by good right, albeit in fact he be not so: and that Constantinus didde but restore his owne vnto him, when he gaue vnto him Rome, so that in propria venit, as S. Iohn sayth Christ did, & sui eum non receperunt: and yet I heare not that any of our Christian congregation hath reclamed agaynste him, vntill now of late, dissention began.* 8.199 Who be your frendes I cannot tell: but I would you woulde desire them to be my good maysters, and if they will doe me no good, at the least way do me no harme: and though they can do you no more good then I, yet I am sure I would be as loth to hurt you as they, either with mine opinions, maner of preaching or writing.

And as for the Popes high dominion ouer al, there is one Ra∣phaell Maruphus in London, an Italian,* 8.200 and in times past a Mar∣chaunt of dispensations, which I suppose woulde dye in the qua∣rell, as Gods true Knight, and true Martyr. As touching Purgato∣ry, and worshipping of Sayntes, I shewed to you my minde before my Ordinary: and yet I maruelled something, that after priuate communication had with him, ye would (as it were) adiure mee to open my minde before him, not geuing mee warning before, sauing I cannot interpret euill your doinges towardes me: & yet neither mine Ordinary, nor you disalowed the thing that I sayd, and I looked not to escape better then Doctor Crome: ••ut whē I haue opened my mind neuer so much, yet I shall be reported to denye my preaching, of them that haue belyed my preaching, as he was.* 8.201 Sed opus est magna patientia ad sustinendas calumnias malignantis Ecclesiae.

Syr, I haue had more busines in my little cure since I spake with you, what with sicke folkes, and what with matrimonies, thē I haue had since I came to it, or then I would haue thought a man should haue in a great cure. I wonder how men can go quietly to bed which haue great cures and many, and yet peraduenture are in none of them all. But I pray you tell none of your frendes that I sayd so foolishly, least I make a dissention in a Christian Congre∣gation, and deuide a sweete and a restfull vnion, or tot quot, with haec requies mea in seculum seculi. Syr I had made an end of this scribling, and was beginning ••o write it agayne more truely and more distinctly, and to correcte it, but there came a man of my Lorde of Farleys, with a Citation to appeare before my Lord of London in haste, to be punished for suche excesses as I com∣mitted at my last being there, so that I coulde not perfourme my purpose: I doubt whether ye can read it, as it is. If ye can, well be it: if not, I pray you sende it me agayne, and that you so doe, whether you can reade it or not. Iesu mercy, what Worlde is this, that I shall be put to so greate laboure and paynes, besides great costes, aboue my power for preachinge of a poore simple Sermon? But I trow, our Sauiour Christ sayd true: Oportet pati,* 8.202 & sic intrare: tam periculosum est in Christo pie viuere velle: yea in a christian Congregation. God make vs all Christian, after the right fashion. Amen.

Here foloweth an other letter of M. Latimer writtten to K. Henry the 8. vpon this occasion. Ye heard before of two sondry Proclamations set out by the Byshops in the time of K. Henry, the one in the yeare 1531. and the other set out an. 1546. In the which proclamatiōs b••ing autho∣rised by the kinges name, were inhibited all english books either conteining or tending to any matter of the scripture. Where also wee haue expre••ed at large the whole Catalo∣gue of all theyr errors & heresies, which the sayd Bishops falsely haue excerpted, and maliciously imputed to Godlye writers, with theyr places and quotations, aboue assigned in the page aforesayd. Now M. Latimer growing in some fauor with the king, and seing the great decay of Christes religion by reason of these Proclamations, and touched

therfore with the zeale of cōscience, directeth vnto K. Hēry this letter hereunder ensuing, therby entēding by all mea∣nes possible to perswade the kinges mind to set opē again the freedome of Gods holy word amongest his subiectes. The copy and tenor of his letter here foloweth.

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

❧To the most mighty Prince King of England Henrye the eight, Grace, mercy, and peace from God the Fa∣ther by our Lord Iesus Christ.

* 8.203THe holy Doctour Saynt Austine in an Epistle whiche he wrote to Casulanus sayth that he whiche for feare of any power hideth the trueth, prouoketh the wrath of God to come vpon him: for he feareth men more then God. And according to the same, the holy man Saynt Iohn Chriso∣stome sayth: that he is not alonely a traytour to the truth, which opēly for truth teacheth a lie, but he also which doth not freely pronounce and shewe the trueth that he know∣eth. These sentences (moste redoubted Kyng) when I read nowe of late, and marked them earnestlye in the in∣ward partes of mine hart, they made me sore afrayd, trou∣bled and vexed me grieuously in my conscience, and at the last droue me to this strayt,* 8.204 that either I must shewe forth such thinges as I haue read and learned in Scripture, or elles to be of the sort that prouoke the wrath of GOD v∣pon them, and be traitors vnto the trueth: the which thing rather then it shoulde happen, I had rather suffer extreme punishment.

For what other thing is it to bee a Traytour vnto the trueth, then to be a Traytour and a Iudas vnto Christe, which is the very truth and cause of all trueth?* 8.205 the whiche sayth that whosoeuer denyeth him here before men, he wil deny him before his father in heauen. The which denying ought more to be feared and dread, then the losse of al tem∣porall goodes, honour, promotion, fame, prison, sclaunder, hurtes, banishmentes, and all manner of tormentes, and crueltyes, yea, and death it selfe, bee it neuer so shame∣full and paynefull. But alas, how litle do mē regard those sharpe sayinges of these two holy men? and how litle doe they feare the terrible iudgemente of almightye God? and specially they which boast themselues to be guides and ca∣pitaynes vnto other, and chalenging vnto themselues the knowledge of holy Scripture, yet will neither shewe the trueth themselues (as they be bounde) neither suffer them that would: So that vnto thē may be sayd that which our sauior Christ said to y^e Phariseis, Math. 23. Wo be vnto you Scribes and Phariseis, which shut vp the kingdome of heauen be∣fore men,* 8.206 and neither will you enter in your selues, neither suffer them that would, to enter in. And they will as much as in them lyeth, debarre, not onely the word of God, whyche Dauid calleth a light to direct and shew euery man how to or∣der his affections and lustes, according to the Commaunde∣mentes of God: but also by theyr subtle wylinesse they in∣struct,* 8.207 moue, and prouoke, in a maner, all Kinges in chri∣stendome to ayde, succour, and helpe them in thys theyr mischiefe: and especially in this your Realme, they haue sore blynded your Liege people and Subiectes wyth their Lawes, Customes, Ceremonyes, and Banbery Glofes, and punished them wyth Cursynges, Excommunicati∣ons, and other corruptions (corrections I woulde say) and now, at the last when they see that they cannot pre∣uayle agaynst the open trueth (which the more is persecu∣ted, the more it increaseth by their tiranny) they haue made it Treason to your noble Grace to haue the Scripture in English.

Here I beseech your Grace to pardon me a while and paciently to heare me a worde or two: yea and thoughe it be so that as concerning your high Maiesty and regall po∣wer, whereunto almightye God hath called your Grace, there is as great difference betweene you and mee, as be∣twene God and man. For you be here to me and to al your subiectes, in Gods sted, to defend, ayde, and succour vs in our right,* 8.208 and so I should tremble and quake to speake to your grace. But agayne, as concerning that you be a mor∣tall man, in daunger of sinne, hauing in you the corrupte nature of Adam, in the which al we be both conceiued and borne, so haue you no lesse need of the merites of Christes passion for your saluation, then I and other of your subie∣ctes haue, whiche be all members of the misticall bodye of christ. And though you be an higher member, yet you must not disdayne the lesser. For as Saynt Paule sayth: those members that be taken most vilest and had in least reputation, be as necessary as the other, for the preseruation and keeping of the body. This, most gracious king, when I considered, and also your fauorable and gētle nature, I was bold to write this rude, homely, and simple letter vnto your grace, tru∣sting that you will accepte my true and faythfull minde e∣uen as it is.

First and before all thinges I will exhort your grace to marke the life and processe of our Sauiour Christe and his Apostles in preaching and setting forth of the Gospell,* 8.209 and to note also the wordes of our Mayster Christ, whiche he had to his Disciples when he sent them forth to preache his Gospell, and to these haue euer in your minde the gol∣den rule of our mayster Christ: The tree is knowne by the fruit. For by the diligent marking of these, your grace shal clearely know and perceiue who bee the true folowers of Christ and teachers of his Gospell, and who be not.* 8.210 And concerning the first, all Scripture sheweth playnelye that our sauiour Iesus Christes life was very poore.

Begin at his byrth, and I beseech you,* 8.211 who euer heard of a poorer or so poore as he was? It were to long to wryte how poore Ioseph and the blessed Uirgin Mary took theyr iourney from Nazareth toward Bethlem, in the cold and frosty winter, hauing no body to wayte vpon them, but he both Mayster and man, and she both Mistres and mayde▪ How vilely thinkes your grace, they were intreated in the Innes and lodgings by the way? and in how vile and ab∣iect place was this poore mayd, the mother of our Sauior Iesus Christ, brought to bed in, without company, lighte or any other thing necessary for a woman in that plighte? Was not here a poore beginning, as cōcerning the world? Yes truly. And according to this beginning was the pro∣cesse and end of his life in this worlde, and yet he might by his godly power haue had all the goodes and treasures of this world at his pleasure, when and where he would.

But this he did to shew vs that his folowers and Ui∣cars should not regard nor set by the riches and treasures of this worlde,* 8.212 but after the saying of Dauid we oughte to take them, which sayth thus: If riches, promotions, and digni∣ty happen to a man, let him not set his affiaunce, pleasure, trust, & hart vpon them. So that it is not agaynst the pouertye in spirite which Christ prayseth in the Gospel of Saynt Ma∣thew, chapter 5. to be rich, to be in dignity, and in honour, so that theyr hartes be not fixed and set vpō them so much, that they neither care for GOD nor good man. But they be enemies to this pouertye in spirite, haue they neuer so litle, that haue greedy and desirous mindes to the goodes of this worlde, onely because they woulde liue after theyr owne pleasure and lustes. And they also be priuy enemies (and so much the worse) which haue professed (as they say) wilfull pouerty, and will not be called worldly men. And they haue Lordes Landes, and kinges riches, yea rather then they would lose one iot of that whiche they haue, they will set debate betwene king and king,* 8.213 Realme and Real∣me, yea betwene the king and his Subiectes, and cause re∣bellion agaynst the Temporall power, to the whiche our Sauiour Christ himselfe obeyed and payed tribute, as the Gospell declareth: vnto whom the holy Apostle S. Paul teacheth euery Christen manne to obey. Yea and beside al this, they will curse and ban, as much as in them lyeth, e∣uen into the deepe pit of hell, all that gayne say theyr appe∣tite, wherby they thinke theyr goodes, promotions, or dig∣nities should decay.

Your grace may see what meanes and craft the Spiri∣tualty (as they will be called) imagine to breake and with∣stand the Actes which were made in your graces last Par∣liamēt against theyr superfluities. Wherfore they that thus do, your Grace may knowe them not to be true folowers of Christ.* 8.214 And although I named the spiritualty to be cor∣rupt with this vnthrifty ambition: yet I meane not all to be faulty therein, for there be some good of them. Neyther will I that your Grace should take away the goodes due to the Churche, but take away such euil persons from the goodes, and set better in theyr stead.

I name nor appoynte no person nor persons, but re∣mit your Grace to the rule of our Sauiour Christe, as in Mathew the seuēth Chapiter:* 8.215 By theyr fruites ye shall know them. As touching the woordes that our Sauiour Christe spake to his Disciples when hee sente them to preache hys Gospell, they be readde in Mathew the fiftenth Chapiter, where he sheweth,* 8.216 that here they shall bee hated and despised of all men worldly, and broughte before the Kinges and Rulers, and that all euill shoulde be sayde by them,* 8.217 for theyr preaching sake, but he exhorteth them to take paciently such persecu∣tion by his owne example, saying: It becommeth not the ser∣uaunt to be aboue the Mayster. And seing they called me Belz••∣bub, what maruayle is it, if they call you Deuillishe persons and heretickes? Reade the fourtenth Chapiter of Saynt Ma∣thewes Gospell,* 8.218 & there your Grace shall see that he pro∣mised to the true Preachers no worldlye promotions or

dignity, but persecution and al kindes of punishment, and that they should be betrayed euen by theyr owne brethren and children. In Iohn also he sayeth: In the worlde ye shall haue oppression, and the worlde shall hate you: but in mee you you shall haue peace.* 8.219 And in the 10. Chapiter of S. Mathe∣wes Gospell sayth our Sauiour Christ also: Loe I send you forth as sheepe among Wolues. So that the true Preachers go like sheepe harmelesse, and be persecuted, and yet they reuenge not theyr wronge,* 8.220 but remit all to God: so farre it is of that they will persecute any other but with the worde of God onely, whiche is theyr weapon. And so this is the most euidēt tokē that our sauior Iesus Christ would that his Gospell and the Preachers of it should be knowne by, and that it shoulde be despised among those worldly wyse men, and that they should repute it but foolishnes and de∣ceiuable doctrine, and the true Preachers should be perse∣cuted and hated, and driuen from towne to towne, yea and at the last lose both goodes and life.

And yet they that did this persecution, shoulde thinke that they did wel, and a great pleasure to God. And the Apostles remembring this lesson of our Sauioure Christ,* 8.221 were content to suffer such persecutions, as you may read in the Actes of the Apostles and the Epistles. But we ne∣uer read that they euer persecuted any man. The holy apo∣stle S. Paule sayth, that euery man that wil liue godly in christ Iesu, should suffer persecution. And also he sayth further in the Epistle written to the Philippians in the first chapter: that it is not onely geuen you to beleue in the Lord,* 8.222 but also to suffer persecution for his sake.

Wherefore, take this for a sure conclusion, that there, where the word of God is truely preached, there is perse∣cution,* 8.223 aswell of the hearers as of the teachers: and where as is quietnesse and rest in worldlye pleasure, there is not the trueth. For the world loueth all that are of the world, & hateth al thinges that is contrary to it. And to be short, S. Paule calleth the Gospell the word of the crosse,* 8.224 the word of punishment. And the holy Scripture doth promise no∣thing to the fauourers and followers of it in this worlde, but trouble, vexation, and persecution, which these world∣ly men cannot suffer, nor away withall.

Therefore, pleaseth it your good Grace, to returne to this golden rule of our Mayster & Sauiour Iesus Christ, which is this: by theyr fruites ye shall know them. For where you set persecution, there is the Gospell, and there is the trueth: and they that doe persecute, be voyde and wyth∣out all trueth: not caryng for the cleare light, which as our Sauior Iesus Christ sayth in the third Chapter of Saynt Iohns Gospell) is come into the worlde, and which shall vt∣ter and shewe forth euery mans workes.* 8.225 And they, whose wor∣kes be nought, dare not come to this light, but goe aboute to stop it and hinder it, letting as muche as they may, that the holy scripture should not be read in our mother toūg,* 8.226 saying that it would cause heresye and insurrection, and so they perswade, at the least way they would faine perswade your Grace to keepe it back. But here marke their shame∣lesse boldnesse, which be not ashamed, contrary to Christes doctrine, to gather figges of Thornes, and grapes of bushes, and to cal light darckenesse, and darckenesse light, sweete sower, and sower sweete, good euill, and euill good, and to say that that, whiche teacheth all obedience, shoulde cause dissension and strife,* 8.227 but suche is theyr bellye wyse∣dome: therewith they iudge and measure euery thing, to holde and keepe still this wicked Mammon, the goods of this worlde, which is theyr GOD, and hath so blinded the eyes of theyr hartes, that they canne not see the cleare light of the Sacred Scripture, though they bable neuer so much of it.

But as concerning this matter, other men haue shew∣ed your Grace theyr mindes, howe necessarye it is to haue the Scripture in Englishe. The whiche thing also your Grace hath promised by your last Proclamation: the whi∣che promise I pray God that your gracious highnesse may shortly perfourme, euen to day before to morrow. Nor let not the wickednesse of these worldly men deceiue you from your Godly purpose and promise.* 8.228 Remember the subtle worldly wise Counsellours of Hammon the sonne of Na∣as, king of the Ammonites, which, when Dauid had sent his Seruauntes to comfort the young King for the death of his Father, by craftye imaginations counselled Ham∣mon, not alonely not to receiue them gentlye, but to en∣treate them moste shamefully and cruelly saying: that they came not to comfort him,* 8.229 but to espye and searche his lande so that afterward they bringing Dauid word how euery thing stood Dauid mighte come and conquere it. And so they caused the young king to sheare theyr heades, and cut theyr coates by the poyntes, and sent thē away like fooles: whom he ought rather to haue made much of, and to haue entreated them gently, and haue geuen them great thankes and rewards. O wretched Councellers.* 8.230 But see what followed of thys carnall and worldly wisedome. Truly nothing but destru∣ction of all the whole Realme, and also of all them whiche tooke theyr partes.

Therefore good king, seeyng that the right Dauid, that is to say, our Sauiour Christ hath sent his Seruauntes, that is to say, true preachers, and his owne worde also to comfort our weake and sicke soules, let not these worldlye menne make your Grace beleue that they wil cause insur∣rections and heresies, and such mischiefes as they imagine of theyr owne madde braynes,* 8.231 least that he be auenged v∣pon you and your Realme, as was Dauid vpon the Am∣monites, and as he hath euer beene auenged vppon them which haue obstinately withstand and gainsayd his word. But peraduenture they will lay this agaynst me, and saye that experience doth shew, how that such men as call them selues folowers of the Gospell, regardeth not your Gra∣ces commaundement, neither set by your Proclamation, and that was well prooued by these persons which of late were punished in London for keeping of suche bookes as your grace had prohibited by proclamation: and so like as they regarded not this, so they will not regard or esteme o∣ther your Graces lawes, statutes and ordinaunces. But this is but a craftye perswasion. For your grace knoweth that there is no manne liuing, specially that loueth world∣ly promotion, that is so foolish to set forth, promote, or en∣haunce his enemy, wherby he should be let of his worldly pleasures and fleshly desires: but rather he will seek all the wayes possible that he can, vtterly to confoūd, destroy and put him out of the way. And so as cōcerning your last pro∣clamation, prohibiting such books, the very true cause of it, and chiefe Counsellors (as men saye, and of likelyhoode it should be) were they whose euill liuing and cloked hypo∣crisy these bookes vttered and disclosed. And howbeit that there were 3. or 4. that would haue had the Scripture to go forth in Englishe, yet it happened there, as it is euermore sene, that the most parte ouercommeth the better, and so it might be that these men did not take this proclamation as yours, but as theyrs set foorth in your name, as they haue done many times moe, which hath put this your Realme in great hinderaunce and trouble, and brought it to great penury,* 8.232 and more would haue done if God had not merci∣fully prouided to bring your Grace to knowledge of the falsehoode and priuy treason, which theyr head and Cap∣tayne was about: and be you sure not without adherents, if the matter be duely searched. For what maruel is it, that they being so nigh of your Councell, and so familiar wyth your Lordes, shoulde prouoke both your Grace and them to prohibite these bookes, which before by theyr owne au∣thority haue forbidden the new Testament, vnder payn of euerlasting damnation: for such is theyr maner, to sende a thousand men to hel, ere they send one to God, and yet the new Testament (and so I thinke by y^e other) was me••kely offered to euery man that would and could, to amend it, if there were any fault.

Moreouer, I will aske them the causes of all insurrec∣tions, whiche hath beene in this Realme heretofore. And whence is it that there be so many Extortioners, bribers, murtherers, and theeues which dayly do not breake onely your graces lawes, ordinaunces, and statutes, but also the lawes and commaundementes of almighty God? I think they will not say these bookes, but rather theyr Pardons which causeth many a man to sinne in trust of them. For as for those malefactours which I nowe rehearsed, you shall not finde one amongest a hundreth, but that he wil cry out both of these bookes, and also of them that haue them, yea & will be glad to spend the good whiche he hath wrongfullye gotten, vpon Fagots to burne both the bookes and them that haue them.

And as touching these men that were latelye punished for these bookes, there is no man (I heare say) that can lay any word or deede agaynst them that shoulde sound to the breaking of any of your graces lawes (this onely except) if it be yours, and not rather theyrs.* 8.233 And be it so that there be some that haue these bookes, that bee euill, vnruely, and selfe willed persons, not regarding Gods lawes nor mās, yet these bookes be not the cause therof, no more then was the bodily presence of Christ and his wordes the cause that Iudas fell, but theyr owne froward mind and carnal wit, which shoulde be amended by the vertuous example of ly∣uing of their Curates, & by the true expositiō of the scrip∣ture. If the lay people had suche Curates that would thus doe theyr office,* 8.234 these bookes nor the Deuill himselfe coulde not hurte them, nor make them to goe out of frame, so that the lacke of good Curates is the destruction and cause of al mischiefe. Neyther doe I write these thinges because that I will either excuse these menne lately punished or to af∣firme al to be true writtē in these books, which I haue not

all read, but to shew that there can not such inconuenience folow of them, and specially of the scripture as they would make men beleue should folow.

And though it bee so that your Grace maye by other bookes, and namely by the Scripture it selfe know & per∣ceiue the hipocrite Wolues clad in sheepes clothing, yet I thinke my selfe bounde in conscience to vtter vnto your grace such thinges as God put in mind to write.* 8.235 And this I do (God so iudge me) not for hate of any person or per∣sons liuing, nor for that that I thinke the word of GOD should go forth without persecution, if your Grace hadde commaunded that euery man within your Realme should haue it in his mothers tongue. For the Gospell must nee∣des haue persecution vnto the time that it bee preached throughout all the world, which is the last signe y^t Christe shewed to his Disciples that should come before the daye of iudgement: so that if your grace had once commaunded that the scripture shoulde be put forth, the deuill would set forth some wyle or other to persecute the trueth. But my purpose is, for the loue that I haue to God principally, & the glory of his name, which is only known by his word, and for the true allegiaunce that I owe vnto your Grace, and not to hide in the grounde of my hart the talent geuen me of God, but to chaffer it forth to other, that it may en∣crease to the pleasure of God, to exhort your grace to auoid and beware of these mischieuous flatterers and their abho∣minable wayes and counsels.

And take heed whose counsels your grace doth take in this matter: for there be some that for feare of losing of their worldly worship and honor, will not leaue theyr opinion, which rashly, and that to please menne withall by whome they had great promotion, they tooke vpon them to defend by writing, so that now they thinke that all theyr felicity which they put in this life, should be mard, and their wise∣dome not so greatlye regarded, if that whiche they haue so slaunderously oppressed, should be now put forth and allo∣wed. But alas, let these men remember S. Paul, how fer∣uent he was agaynst the truth (and that of a good zeale) be∣fore he was called: he thought no shame to suffer punish∣ment & great persecutions for that which he before despi∣sed & called heresy. And I am sure that theyr liuing is not more perfect then S. Paules was, as concerning the out∣ward workes of the law, before he was conuerted.

Also the king and Prophete Dauid was not ashamed to forsake his good intent in building of the Temple,* 8.236 after that the Prophet Nathan had shewed him that it was not the pleasure of god that he should build any house for him: and notwithstanding that Nathan had before allowed & praysed the purpose of Dauid, yet he was not ashamed to reuoke and eat his words againe when he knew that they were not according to Gods will and pleasure.

Wherefore they be sore drowned in worldly wisedome that thinke it agaynst theyr worship to knowledge theyr ignoraunce: whom I pray to God that your grace may e∣s••ye, and take heede of theyr worldly wisedome, whiche is foolishnes before God, that you may do that that God cō∣maundeth, and not that seemeth good in your owne sighte without the word of God, that your grace may be founde acceptable in his sight and one of the mēbers of his church and according to the office that he hath called your Grace vnto, you may be found a faythfull minister of his giftes, and not a defender of his fayth, for hee will not haue it de∣fended by man or mans power, but by his wordes onely, by the whiche he hath euermore defended it, and that by a way farre aboue mans power or reason, as all the stories of the Bible maketh mention.

* 8.237Wherefore gracious king remember your selfe, haue pity vpon your soule, and thinke that the daye is euen at hand when you shall geue accountes of your office and of the bloud that hath bene shedde with your sworde. In the which day that your grace may stand stedfastly and be not ashamed, but to be cleare and readye in your reckoning & to haue (as they say) your Quites est, sealed with the bloude of our Sauiour Christ whiche onely serueth at that day,* 8.238 is my dayly prayer to him that suffered death for our sinnes, which also prayeth to his father for grace for vs continual∣ly. To whom be all honour and prayse for euer. Amē. The spirit of God preserue your Grace. Anno Domini 1530. 1. die Decembris.

In this Letter of Mayster Latimer to the king aboue prefixed, many thinges we haue to consider: First his good conscience to God,* 8.239 his good will to the king, the duety of a right Pastour vnto trueth, his tender care to the common wealth, and especially to the Church of Christ. Further we haue to consider the abuse of Princes courtes, how kinges many times be abused with flatterers and wicked coūsel∣lers aboute them, and especially wee maye note the subtle practises of prelates, in abusing the name and authority of kinges to set forth theyr owne malignaunt proceedinges. We may see moreouer, and rather maruell at in the sayde letter, the great boldnes and diuine stoutnes in this man, who as yet being no Bishop,* 8.240 so freely and playnely with∣out all feare of death aduentring his owne life to discharge his cōscience, durst so boldly, to so mighty a Prince, in such a daungerous case agaynst the kinges law and proc••ama∣tion set out, in such a terrible time, take vpon him to write, and to admonish that, which no coūseller durst once speak vnto him, in defence of Christes Gospell. Whose example if the Bishops and Prelates of this Realme, for theyr par∣tes likewise in like cases of necessity would followe (as in deed they should) so many thinges peraduenture woulde not be so out of frame as they be, and all for lacke that the officers of Gods word do not theyr duty.

Finally, this moreouer in the sayd letter is to be noted, how blessedly almighty God wroughte with his faythfull seruaunt, whose bolde aduenture, and wholesome counsel, though it did not preuayl through the iniquity of the time:* 8.241 yet notwithstanding GOD so wrought with his seruāt in doynge his duetye, that no daunger, nor yet displeasure rose to him thereby, but rather thankes and good will of the Prince: for not long after the same he was aduaunced by the king to the Bishopricke of Worcester, as is aboue declared.

Seing M. Latimer was so bolde and playne with the king (as is afore specified) no greate maruell if he did vse like freedome and playnes toward other meaner persons in admonishing them of theyr misorder, especially if anye such occasion were geuen, where trueth and equity requy∣red his defence agaynst iniurye and oppression. For exam∣ple whereof we haue an other Letter of his, written to a certayne Iustice of peace in Warwickshyre, who as he is long since departed, so he shall be here vnnamed. The let∣ter although it may seme somewhat long and tedious: yet I thought here not to ouerpasse the same for diuers & son∣dry respectes: first that the vertue and faythfull conscience of this good Pastor may appeare more at large: also for that all other Bishops and pastors by this example may learn with like zeale and stomacke to discharge theyr duety and conscience in reforming thinges amisse and in pouderyng with the salt of Gods word the sores of the people.* 8.242 Whiche thing if euery Bishop for his part within his Dioces had done in king Edwardes dayes, in redressing such corrup∣tion of that time with like diligence as this man did, vere∣ly I suppose that the persecution of queene Mary had not so plagued the Realme as it did: but where as neuer man almost liueth in due order, and yet neuer a Bishoppe will styrre to seeke redresse, what can become of the Realme? I∣tem,* 8.243 an other respecte is because of the Iustices and all o∣ther placed in roome and office, which may take heed here∣by, not to abuse theyr authority to tread downe trueth and beare downe poore men with open wrong through extor∣tion or partiality: and finally that all iniurious oppressors whatsoeuer, by the sayd letter may take some fruit of whol¦some admonition. What the argument and occasion was of this letter, I shewed before. The tenour and purporte thereof, as it was written to the Gentleman, is this as foloweth.

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

RIght worshipfull, salutem in Domino. And now Syr I vnder∣stand, that you be in greate admirations at me,* 8.244 and take very greeuouslye my maner of writing to you, adding thereunto that you will not beare it at my hande, no not and I were the best By∣shop in England. &c.

Ah Syr? I see well I may say as the common saying is: Well haue I fished and caught a Frog: brought litle to passe with much ado. You will not beare it with me, you say. Why syr, what wil ye do with me? You will not fight with me, I trow. It may seeme vn∣seemely for a Iustice of peace to be a breaker of peace. I am glad the dotyng tyme of my foolishe youth is gone and paste? What will you then doe with me, in that you say you will not beare it at my hand? What hath my hand offended you? Perchaunce you will conuent mee before some Iudge,* 8.245 and call mee into some court. Deus bene vertat. Equidem non recuso iudicium vllum, Accusemus inuicem, vt emendemus alius alium in nomine Do∣mini. Fiat iustitia in iudicio. And then and there, doe best haue best, for club halfe peny. Or peraduenture ye will set penne to paper, and all to rattle me in a letter, wherein confuting mee you will defend your selfe and your brother agaynst mee. Nowe that woulde I see, quoth long Roben, vt dicitur vulgariter. Non potero sane non vehementer probare eiusmodi industriam: For so should both your integrityes and innocencyes best appeare, if you be able to defend both your owne procedinges, & your bro∣thers

doinges in this matter to be vpright. Et ego tum iustis ra∣tionibus victus, libenter cedam, culpam humiliter confessurus. But I thinke it will not be. But now first of all let me know what it is that ye will not beare at my hande? What haue I done wyth my hande?* 8.246 What hath my hand trespassed you? Forsoothe, that canne I tell, no man better: For I haue charitably monished you in a secret letter, of your slipper dealing, and such like misbeha∣uiour. O quam graue piaculum? i. What a sore matter is this? And will ye not beare so much with me? Will ye not take suche a shew of my good will towardes you, and towarde the sauing of your soule at my hand? Oh Lord God, who would haue thought that Mayster N. had bene so impudent, that he would not beare a godly monition for the wealth of his soule? I haue in vse to com∣mit suche trespasses manye times in a yeare with your betters by two ot three degrees, both Lordes and Ladyes, of the best in the Realme, and yet hitherto I haue not heard that any of them haue sayd in theyr displeasure, that they will not beare it at my hand. Are you yet to be taught,* 8.247 what is the office, liberty, & priuiledge of a Preacher? What is it els, but euen arguere mundum de pec∣cato, without respect of persons, quod quidem ipsum est ipsius spiritus sancti peculiare in ecclesia munus & officium,* 8.248 sed non nisi per Praedicatores legitimos exequendum. You could but ill beare (belike) to heare your fault openlye reproued in the Pul∣pit, which can not beare the same in a secret sealed vppe letter, written both frendly, charitably, and truely, nisi forte acriter re∣prehendere peccata, sit iam omni charitate, amicitia, veritate ca∣rere. But Mayster N. if you will geue me leaue to be playne with you, I feare me you be so plunged in worldly purchasinges, and so drowned in the manifolde dregges of this deceiueable worlde, that I weene you haue forgotten your Catechisme. Reade there∣fore agayne the opening of the firste commaundement, and then tell me whether you of me, or I of you haue iust cause to com∣playne. &c.

Item Syr, you sayd further that I am wonderfully abused by my neighbour. &c. How so, good Mayster N? Wherein? Or how will you proue it to be true, and when? So you sayd that he had abused you, and geuen you wrong information, but the con∣trary is found true by good testimony of Mayster Chamber, whi∣che heard aswell as you, what my neighbour sayd, and hath testi∣fied the same, both to you, and agaynst you, full like himselfe. Mai∣ster N. to forge and feine (which argueth an ill cause) that is one thing: but to proue what a man doth say, that is an other thyng. As though you were priuiledged to outface poore men & beare them in hand what you list, as may seeme to make some maynte∣naunce for your naughty cause. Trust me Mayster N. I was but a very litle acquaynted with my neighbor when this matter begā: but now I haue found him so conformable to honesty, vpright in his dealinges, and so true in his talke, that I esteme him better, then I do some other whom I haue perceiued and founde other∣wayes.* 8.249 For I will flatter no man, nor yet claw his backe in hys folly, but esteeme all menne as I finde them, allowing what is good, and disalowing what is bad, In omnibus hominibus siue amicis siue inimicis,* 8.250 iuxta praeceptum Paulinum, à filijs huius seculi in precio non habitum: Sitis odio, inquit, prosequentes quod malum est, adhaerentes autem ei quod bonum est: Neque bonum malum, nec malum bonum in gratiam hominum affir∣memus vnquam, id quod filij huius seculi vulgo faciunt, vt est videre vbique. And nowe what maner of man doe you make me Mayster N. when you note me to bee so muche abused by so ignoraunt a man, so simple, so playne, and so farre without all wrinckles? Haue I liued so long in this tottering worlde, and haue I bene so many wayes turmoyled and tossed vp and downe, and so muche, as it were seasoned with the powder of so many experiences to and fro, to bee nowe so farre bewitched and alienated from my wyttes, as thoughe I coulde not discerne cheese from chalke, trueth from falsehoode, but that euery sely soule, and base witted man might easely abuse me to what enter∣prise he listed at his pleasure? Well, I say not nay, but I may bee abused. But why doe you not tell we howe your brother abused me, promising before me and many moe, that he woulde stand to your awardship, and nowe doth denye it? Why do you not tell me, how those two false faythlesse wretches abused me, pro∣mising also to abide your awarde, and doth it not? Yea, why do you not tell me, how you your selfe haue abused me, promising me to redresse the iniury and wrong that your brother hath done to my neighbour, and haue not fulfilled your promise? These no∣table abuses bee nothing with you, but onely you muste needes burthen me with my neighbours abusing me, whiche is none at all, as farreforth as euer I coulde perceiue, so GOD helpe mee in my need. For if he had abused me as you and other haue done, I should be soone at a point with him, for any thing further doing for him. &c.

Item Syr, you sayde further, that I shall neuer bee able to proue that either your brother, or the two tenauntes agreed to stand to your award. &c. No Syr? Mayster N. you say belike as you would haue it to be,* 8.251 or as your brother with his adherentes haue persuaded you to think it to be, so inducing you to do their request to your owne shame and rebuke, if you perseuer in the same, beside the perill of your soule, for consenting at least wa••, to the mainteinance by falshood of your brothers iniquity.* 8.252 For in that you would your awardship should take none effect, you shew your selfe nothing inclinable to the redresse of your brothers vn∣right dealing with an honest poore man, which hath bene readye at your request to doe you pleasure with his thinges, or els hee had neuer come into this wrangle for his owne goodes with your brother.

Ah Mayster N. what maner of man do you shew your selfe to be? or what maner of conscience do you shew your selfe to haue? For first, as touching your brother, you know right well, that Sir Thomas Cokin with a Letter of his owne hand writing, hath wit∣nessed vnto your brothers agreement, which letter he sent to me vnsealed, and I shewed the same to my neighbour and other mo ere I sealed it, and perchaunce haue a copye of the same yet to shewe. With what conscience then can you say that I shall ne∣uer be able to prooue it? Shall not three men vpon theyr othes make a sufficient proofe trow you? vel ipso dicente Domino:* 8.253 in o∣re duorum vel trium. &c. Yea, you thinke it true I dare saye, in your conscience, if you haue any conscience, though I were in my graue, and so vnable to proue any thing. And as for the two tenauntes, they bee as they be, and I trust to see them handled according as they be: for there be three men yet aliue that dare sweare vpon a booke, that they both did agree. But what should we looke for at such mens handes, when you your selfe play the part you do? Verum viuit adhuc Deus, qui videt omnia & iudi∣cat iustè. &c.

Item Syr, you sayd yet further, that the Iustices of peace in the countrey thinke you verye vnnaturall, in taking part with me before your brother. &c. Ah Mayster N. what a sentence is this to come out of your mouth? For partaking is one thing? and ministring of iustice is an other thing: and a worthy minister of iustice will bee no Partaker, but one indifferent betweene par∣ty and partye. And did I require you to take my parte, I praye you? No, I required you to minister iustice betweene your bro∣ther and mine neighbour without anye partaking with either o∣ther. But what maner of Iustices bee they I praye you, whiche would so fayne haue you to take parte naturally with your Bro∣ther, when you ought and shoulde reforme and amende your brother? as you your selfe know, no man better. What? Iusti∣ces? no Iuggelers you might more worthely call such as they be, then Iustices. Be they those Iustices whiche call you vnnaturall,* 8.254 for that you will not take your brothers part agaynst all right & conscience, whom you had picked out & appoynted to haue the final hearing and determining of my neighbours cause after your substantiall and fine award making? Verely I thinke no lesse. For∣sooth he is much beholding to you, & I also for his sake. Is that the wholesome coūsell that you haue to geue your poore neigh∣bours in theyr need? In deed you shew your selfe a worthy Iug∣gler: Oh, I would haue sayd a Iusticier, among other of your iug∣gling and partaking Iustices. Deum bonum, what is this worlde?* 8.255 Mary Syr my neighbour had sponne a fayre thred, if your parta∣king Iustices through your good counsell had had his matter in ordering and finishing. I pray God saue mee and all my frendes, with all Gods flocke, from the whole felowship of your so natu∣rall and partaking Iustices. Amen.

Lord God, who would haue thought that there had beene so many partaking Iustices, that is to say, vniust Iustices in War∣wickshire, if Maister N. himselfe one of the same order (but alto∣gether out of order) and therefore knoweth it best, had not told vs the tale? but these call you (you saye) verye vnnaturall. &c. And why not rather (I pray you) to much naturall? For we reade de natura duplici, integra & corrupta. Illa erat iusticiae plena:* 8.256 haec nisi reparata semper manet iniusta, iniusticiae fructus alios post a∣lios paritura: so that he that will not helpe his brother hauing a iust cause in his neede, may be iustly called vnnaturall, as not do∣ing iuxta instinctu naturae, siue integre, siue reparate. i. According to the instinct of nature either as it was at the beginning, or as it was restored. But hee that will take his brothers parte agaynst right, as to ratifie his brothers wrong deceiuing, he is too muche naturall, tanquam sequens ingenium siue inclinationem naturae corruptae, contra voluntatem Dei. i. As one folowing the dispo∣sition and inclination of corrupt nature agaynst the wil of God: and so to be naturall maye seeme to bee cater cosin or cosin ger∣mane with, to be diabolicall.

I feare me we haue to many Iustices that be to much naturall to theyr owne perishment both body and soule. For worthy Iu∣stices, hauing euer the feare and dread of God before their eies (quales sunt pauciores apud nos, quàm vellem) will haue no re∣spect at all in theyr iudgementes and proceedinges, ad propin∣quitatem sanguinis, but altogether ad dignitatem & aequita∣tem causae, vt quod iustum est semper iudicent intuitu Dei, non quod iniustum est intuitu hominum: of whiche number I pray God make you one. Amen. Iustus est (sayth Iohn) qui facit iusticiam. At, qui facit peccatum (id quod facit, quisquis iniu∣ste facit in gratiam & fauorem vllius hominis) ex diabolo est. i. He is iust that doth iustice. But he that sinneth (as they all do whi∣che doe vniustly for fauour and pleasure of men) is of the deuill

(saith he) which once all our pataking and vnnatural iustices be with all their partialitie and naturalitie. Quare dignum & iu∣stum est, that as many as be such Iustices, iuste priuentur mu∣nere, & amplius quoque plectantur pro sui quisque facinoris quantitate,* 8.257 vt vel sic tandem abscindantur, tanquam nati in in∣commodum reipub. nostrae, qui nos conturbant cum adiuuare debeant, Amen.

Quare seponite iustitiam, & sequimini naturam, as your na∣turals and diabolicales woulde haue you to doe, that is, euen as iust as Germaines lippes, which came not together by nine mile, Vt Vulgo dicunt &c.

Item Sir, finally and last of all you added these wordes follo∣wing? Well (quod you) let maister Latimer take heede howe hee medleth with my brother, for he is like to finde as crabbed and as froward a peece of him, as euer he found in his life. &c. Ah sir? and is your brother such a one as you speake of in deede? mercy∣full GOD, what a commendation is this for one brother to geue an other? Est ne eiusmodi gloriatio tua mi amice? And were it not possible, trowe you to make hym better? It is written: Vexatio dat intellectum. And againe, Bonum mihi Domine quòd humiliasti me. At least waye I may pray to God for hym as Dauid did for such like, ad hunc modum: Chamo & freno ma∣xillas eorum constringe qui non approximant at te. In the mean season I would I had neuer knowne neither of you both: for so shoulde I haue bene without this inward sorrow of my heart, to see suche vntowardnes of you both to godlinesse: for I can not be but heauy harted, to see such men so wickedly minded. Well, let vs ponder a little better your woordes, where you saye, I shall finde him as crabbed and as frowarde a peece &c. Marke well your owne wordes. For by the tenour of the same it plain∣ly appeareth, that you confesse your brothers cause wherein he so stiffely standeth, to be vniust and verye nought. For hee that standeth so stiffly in a good quarrell and a iuste cause, as manye good men haue done, is called a fast man, a constaunt a trustye man. But he that is so obstable and vntractable in wickednesse and wronge doing, is commonly called a crabbed and froward peece, as you name your brother to be.

Wherefore knowing so well youre brothers cause to bee so naughtie, why haue you not endeuoured youre selfe, as a wor∣thy Iustice, to reforme him accordingly, as I required you, and you promised me to do, now almost twelue monthes agoe, if not altogether? Summa Summarum, Maister N. if you will not come of shortly, and apply your selfe thereunto more effectually here∣after then you haue done heretofore, be you well assured therof, I shall detecte you to all the friendes that I haue in Englande, both hye and lowe, as well his crabbednes and frowardnes, as your colourable supportation of the same, that I trust I shalbe a∣ble therby, either to bring you both to some goodnes, or at least waye, I shall so warne my friendes and all honest heartes to be∣ware of your ilnes, that they shall take either no hurte at all, or at least waye, least harme by you through mine aduertisemente, in that,* 8.258 knowing you perfectly, they may the better auoide and shunne youre companie. You shall not staye me maister N. no though you would geue me all the landes and goodes you haue as riche as you are noted to bee. Ego nolo tam iustam causam derelinquere, ego nolo peccatis alienis in hac parte communica∣re. For whether it be per detestabilem, superbiam, whether per abominabilem auaritiam, or by both two linked to gether, it is no small iniquitie to keep any one poore mā so long frō his right and duetie so stiffe neckedly and obstinately, or whether yee will crabbedly and frowardly. And what is it then anye manner of wayes to consent to the same? You know I trowe, Mayster N. fur∣tum quid sit: nempe quouismodo auferre vel retinere alienam ••em inuito Domino, vt quidam definiunt. Si fur sit qui sic pa∣lam facit, quis erit qui facientem probat, tutatur, propugnat, vel quibuscunque ambagibus suffulcit? id est. What thefte is, that is, to take or deteyne by any maner of way,* 8.259 an other mans good a∣gainst his will that is the owner, as some define it. If he be a theef that so doth openly, what shall he be that approueth hym whiche is the doer, defendeth, mayntayneth, and supporteth him by any maner of colour? Consider with your selfe good maister N quid sit opprimere & fraudare in negotio fratrem, and what followeth thereof. It is truely sayde, non tollitur peccatum, nisi restituatur obl••tum. No restitution, no saluation▪ which is as well to bee vn∣derstand, de rebus per fraudes, technas, & dolos, as de rebus per manifestum furtum & latrocinium partis. Wherefore let not your brother mayster N. by cauillation continue in the Deuils possession. I will doe the best I can, and wrestle with the Deuill omnib{us} viribus, to deliuer you both frō him. I will leaue no one stone vnmoued, to haue both you and your brother saued. There is neither Archbishoppe nor Byshoppe, nor yet any learned man either in Vniuersities or elswhere, that I am acquaynted withal that shall not write vnto you, and in theyr writing by their lear∣ning confute you. There is no Godly man of Lawe in this realme that I am acquaynted withall, but they shall write vnto you, and confute you by the law. There is neither Lord nor Lady, nor yet anye noble personage in this Realme, that I am acquaynted withall, but they shall write vnto you, and Godlye threaten you with their authoritie.

I will doe all this: yea,* 8.260 and kneele vppon both my knees be∣fore the kinges maiestie, and all his honourable Counsaile, with most humble petition for youre reformation, rather then the Deuill shall possesse you still, to you ••inall damnation. So that I doe not dispayre, but verely trust, one way or other, to plucke bothe you, and also your crabbed brother, as crabbed as you saye hee is, out of the Deuilles clawes, maugre the Deuilles heart.

These premisses well considered, looke vppon it, good mai∣ster N. that wee haue no farther adoe: Gods plague is presentlye vppon vs: therefore let vs now dilligently looke about vs, and in no wise defend, but willingly reknowledge, and amend what soeuer hath bene amisse. These were the capitall poyntes of youre talke (as I was informed) after you had perused that my nipping and vnpleasaunt letter: and I thought good to make you some aunswere to them, if perchaunce I might so moue you, the ra∣ther to call your selfe to some better remembrance, and so more earnestly apply your selfe, to accomplish and performe what you haue begunne and promised to doe, namely the thing it selfe be∣ing of suche sorte, as apparantly tendeth both to your worship, and also to Gods high pleasure.

Thus loe with a madde head, but yet a good will, after longe scribling, I wotte not well what (but I knowe you can reade it, and comprehende it well enough) I bid you most hartily to fare in the Lord, with good health, and long life to Gods pleasure, A∣men. From Baxsterley the xv of Iuly.

During the time that the said M. Latimer was priso∣ner in Oxford, we read not of much that he did wryte, be∣sides his conference with Doctor Ridley, and his protesta¦tion at the time of hys disputation. Otherwise of letters, we finde very fewe or none, that he did write to his frien∣des abroad, saue onely these few lynes, whiche hee wrote to one maistres Wilkinson of Londō, a godly matron, and an exile afterwarde for the Gospels sake. Who so long as she remayned in England, was a singular patronesse to the good saynctes of God, and learned Byshoppes, as to mayster Hooper, to the Byshop of Hereford, to Mayster Couerdale, M. Latimer, Doctor Cramner with many o∣ther. The copy and effect of which hys letter to Maystres Wilkinson here followeth.

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

IF the gifte of a pot of a cold water, shall not bee in obli∣uion with God, how can God forget your manifolde & bountifull giftes, when he shall say to you: I was in pry∣son and you visited me. God graunt vs all to do and suf∣fer while we be here, as may be to hys will and pleasure. Amen.

Yours in Bocardo Hugh Latimer.

Touching the memorable actes and doynges of thys worthye man, among many other this is not to bee neg∣lected, what a bold enterprise he attempted, in sendyng to kyng Henry a present, the maner whereof is this. There was then, and yet remayneth still, an old custome recea∣ued from the old Romaynes, that vpon Newyeares day being the first day of Ianuary, euery Bishoppe with some handsome Newyeares gifte, shoulde gratify the king:* 9.1 and so they did, some with golde, some with siluer, some with a purse full of money, and some one thing, some an other: but maister Latimer being bishoppe of Worcester then, a∣mong the rest presented a new Testament, for his New∣yeares gifte: with a napkyn hauing this posie aboute it: Fornicatores & adulteros iudicabit Dominus.

And thus hast thou gentle reader, the whole life, both of maister Ridley, & of mayster Latimer, two worthy do∣ers in the churche of Christ, seuerally and by themselues sette foorthe, and descrybed with all theyr doynges, writinges, disputations, sufferinges, their paynefull trauayles, faythfull preachinges,* 9.2 studyous seruice in Christes Churche, their patiente imprisonmente, and constaunt fortitude in that whiche they had taught, with all other their proceedinges from time to time, synce theyr first springinge yeares, to thys present tyme and Moneth of Queene Mary,* 9.3 beyng the Moneth of Oc∣tober. Anno. 1555. In the whiche Moneth they were bothe brought foorth together, to theyr finall examina∣tion and execution. Wherfore, as we haue heretofore de∣clared, both theyr liues seuerallye, and distinctlye one from the other, so nowe ioyntly to couple them bothe

together, as they were together both ioyned in one society of cause and Martyrdome, we will by the grace of Chryst prosecute the rest that remayneth, concerning their latter examination, disgrading, and constant suffering, with the order and maner, also of the Commissioners, which were Mayster White Byshop of Lincolne,* 9.4 Mayster Brookes Bishop of Glocester, with others: and what were theyr wordes, theyr obiections, theyr Orations there vsed, and what againe were the aunsweres of these men to the same as in the processe here followeth to be seene.

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

FIrst, after the appearyng of Thomas Cranmer Arch∣byshop of Caunterbury, before the Popes Delegate, and the Queenes Commissioners in S. Maryes Church at Oxford,* 9.5 about the xii. day of September, whereof more shalbe sayde (by the Lordes grace) when wee come to the death of the sayd Archbyshoppe: shortly after vpon the 28. day of the sayd month of September, was sent downe to Oxforde an other Commission from Cardinall Poole Legate a latere, to Iohn White, Byshoppe of Lincolne, to Doctour Brokes Byshop of Glocester, and to Doctour Holiman, Byshoppe of Bristowe. The contentes and vertue of which Commission was, that the sayd Iohn of Lincoln, Iames of Glocester, and Iohn of Bristow, they or two of them,* 9.6 shoulde haue full power and authoritye, to ascite, examine, and iudge mayster Hugh Latimer and M. Doctour Ridley, pretensed Byshoppes of Worcester, and London, for dyuers and sundrye erroneous opiny∣ons, whiche the sayde Hugh Latymer, and Nicholas Ridley, dyd holde and mayntayne in open disputations had in Oxford, in the Monethes of Maye, Iune, and Iuly, in the yeare of our Lorde 1554. as longe before in the tyme of perdition and sithen. The whyche opynions if the named persons woulde now recant, geuynge and yealdyng themselues to the determination of the vny∣uersall and Catholicke Churche, planted by Peter in the blessed Sea of Rome, that then the deputed Iudges, by the sayd authority of theyr Commission, should haue power to receaue the sayde penitente persons, and forth∣with minister to them, the reconciliation of the holye Fa∣ther the Pope, but if the sayd Hugh Latimer, and Nicho∣las Ridley woulde stoughtly and stubburnely defend, and mayntaine these theyr erroneous and assertions, that then the sayd Lordes by theyr Commission, should proceede in forme of Iudgement, accordyng to the lawe of Hereticks that is degradyng them from theyr promotion, and dig∣nitie of byshops, priests, & al other Ecclesiastical orders, shoulde pronounce them as Heretickes, and therefore cleane to cut them off from the Churche, and so to yealde them to receaue punishementes, due to all such heresy and schisme.

Wherefore, the last of September, the sayde two per∣sones Nicholas Ridley,* 9.7 and Hugh Latimer, were ascited to appeare before the sayd Lordes, in the diuinitie schoole at Oxforde, at viij. of the clocke. At what time thether re∣payred the Lords, placyng themselues in high seat, made for publicke lectures and disputations, accordynge to the vsage of that schoole, beyng then fayre set, and trymmed with clothe of Tissue, and cushynges of Ueluet: and after the sayde Lordes were placed and set, the sayd Latymer & Ridley were sent for, and first appeared mayster Doctour Ridley, and anone mayster Latymer. But because it see∣med good seuerally to examine them, M. Latymer was kept backe, vntill Doctour Ridley was throughly exami∣ned. Therefore soone after the comming of Doctour Rid∣ley into the schoole: the Commission was published by an appoynted Notary, and openly read. But Doctour Rid∣ley standing bare headed, humblye expectinge the cause of that hys appearaunce, eftsoones as he had heard the Car∣dinall named, and the Popes holines, put on hys cappe. Wherefore after the commission was published, in forme and sense aboue specified, the Bishop of Lincolne spake in sense followyng.

Lincolne.

M. Ridley, although neyther I, neyther my Lordes here,* 9.8 in respecte of our owne persones, doe looke for cappe or knee, yet because we beare & represent, such persones as we doe, that is my Lorde Cardinalles grace, Legate a latere to the popes holinesse, as well in that he is of a noble parentage, and therwith mayster Ridley moo∣ued hys cappe with lowly obeysaunce descendyng from y^e regall bloud, as in that he is a man worthy to be reueren∣ced with all humility, for hys great knowledge and lear∣ning, noble vertues, and godly lyfe, and especially in that he is here in Englande deputye to the popes holynesse, it should haue becommed you at his name, to haue discoue∣red your head. Wherefore excepte you will of youre owne selfe, take the paynes to put your hand to your heade, and at the nomination, as well of the sayde Cardinall, as of y^e Popes holines vncouer the same, least that this your con∣tumacy exhibited how before vs, should be preiudiciall to the sayd mo••••e reuerende persones (whiche thing we may in no case suffer) you shall cause vs to take the payne, to cause some manne to plucke off youre cappe from you. To whome mayster Ridley makinge his petition for ly∣cence, aunswered.

Ridley.

As touching that you sayd (my Lord) that you of your owne persones desire no cappe nor knee,* 9.9 but on∣ly require the same, in consideration that you represent the Cardinalles graces persone, I doe you to wit, and ther∣vpon make my protestation, that I did put on my cappe at the naming of the Cardinalles grace, neither for anye contumacye that I beare towardes your own persones, neither for any derogation of honour towarde the Lorde Cardinalles grace. For I know him to be a man worthy of all humilitie, reuerence, and honour, in that he came of the most regall bloud,* 9.10 & in that he is a man indued wyth manifolde graces of learning and vertue, and as touching these vertues and poynts, I with all humilitie (therwith he put of his cap, and bowed his knee) and obeysance that I may, will reuerence, and honour his grace: but in that he is Legate to the Byshop of Rome (and therewith put on his cap) whose vsurped supremacy, and abused autho∣ritie, I vtterly refuse and renoūce, I may in no wise geue any obeysaunce, or honour vnto him, least that my so do∣ing and behauiour, might be preiudiciall to mine othe, & derogation to the veritie of Gods word, and therfore that I might not onely by confession, professe the veritye in not reuerencing the renounced authoritie, contrarye to Gods worde, but also in gesture, in behauioure,* 9.11 and all my do∣inges expresse the same, I haue put on my cappe, and for this consideration onely, and not for anye contumacye to your Lorshipp, neither contempt of this worshipfull au∣dience, neither derogation of any honour due to the Car∣dinall his grace, both for his noble parentage, and also his excellent quallities, I haue kept on my cappe.

Lincolne.

M. Ridley, you excuse your selfe of that,* 9.12 with the whiche we pressed you not, in that you proteste you keepe on your cappe, neither for anye contumacie towardes vs (which looke for no such honour of you) neyther for anye contempt of this audiēce: which although iustly they may (yet as I suppose) in this case do not require any suche o∣beysaunce of you: neither in derogation of any honor but to my Lord Cardinalles grace, for his regall discent (at which worde M. Ridley moued his cap) & excellent qual∣lities: for although in all the premisses honour be due, yet in these respects, we require none of you, but onely in that my Lorde Cardinals grace is here in England, deputy of the Popes holinesse (at whiche worde the Lordes and o∣thers put of their caps,* 9.13 and mayster Ridley put on hys) and therefore we say vnto you the second time, that except you take the paynes your selfe, to put your hande to your head, and put of your cap, you shall put vs to the payne, to cause some man to take it from you, except you alledge some infirmitie and sickenes, or other more reasonable cause, vpon the consideration whereof, we may doe as 〈◊〉〈◊〉 thinke good.

Ridley.

The premisses I sayd onely for this end, that it might as wel appeare to your Lordships,* 9.14 as to this wor∣shipfull audience, why and for what consideration, I vsed such kinde of behauiour, in not humbling my selfe to youre Lordships with cap and knee: and as for my sickenes, I thanke my Lord GOD, that I am as well at ••ase, as I was this long season:* 9.15 and therfore I doe not pretend that which is not, but onely this, that it might appeare by this my behauiour, that I acknowledge in no poynt that vsur∣ped supremacy of Rome and therefore contemne and vt∣terly despise, al authoritie comming from him. In taking of my cap, do as it shal please your Lordships, and I shal be content.

Then the Bishop of Lincolne, after the thyrd admoni∣on, commaunded one of the Bedles (that is an officer of y^e vniuersitie) to plucke his cappe from his head. M. Ridley bowing his head to the Officer, gently permitted him to take away his cap.

After this, the Bishop of Lincolne in a long Oration exhorted M. Ridley, to recant and submitte himselfe to the vniuersall fayth of Christ, in this maner.

Lincol.

M. Ridley, I am sure you haue sufficiently ••ō∣dered with your selfe, the effecte of this our commission with good aduisement, considering both poyntes thereof, how that authoritie is geuen to vs, if you shall receaue the

true doctrine of the Church, which first was founded by * 9.16 Peter at Rome immediately after the deathe of Christe, and from him by lineall succession hathe bene broughte to this our time, if you will be content to renounce your for∣mer erroures, recant your hereticall and seditious opini∣ons, content to yelde your selfe to the vndoubted fayth, & truthe of the Gospell, receaued and alwayes taught of the catholicke, and Apostolicke Churche, the which the king and Queene, all the Nobles of this Realme, and com∣mons of y^e same, al Christen people haue & do confesse, you onely standing alone by your selfe. You vnderstande and perceaue, I am sure, that authoritie is geuen vs to receiue you, to reconcile you, and vpon due penaunce to adioyne and associate you agayne into the number of the Catho∣lickes and Christes Church, from the whiche you haue so long straied, without the which no man can be saued, the which thing I and my Lords here, yea and al, as wel No∣bles and commons of this realme most hartily desire, and I for my part (wherwith he put of his cap) most earnest∣ly exhort you to doe.

* 9.17Remember mayster Ridley, it is no straunge country whether I exhorte you to retourne. You were once one of vs you haue taken degrees in the schoole. You were made Prieste, and became a Preacher, settyng foorthe the same doctryne, which we doe nowe. You were made Byshoppe accordinge to our lawes: and to be short, it is not so longe agone, sithe you seperated your selfe from vs, and in the time of Heresye, became a setter foorthe of that Deuillishe and seditious doctrine, whiche in these la••ter dayes was preached amongest vs. For at what tyme the newe doctrine of * 9.18 onely faythe began to spryng the counsayle willyng to winne my Lord Chauncellour sent you to him▪ (I then being in my Lordes house vn∣knowne as I suppose to you) and after you had talked w^t my Lorde secretly, and were departed immediately my Lord declared certayne poyntes of your talke, & meanes of your perswasion, and amōgst other this was one, that you should say, * 9.19 tush my Lorde this matter of iustificati∣on is but a trifle, let vs not sticke to condescende herein to them: but for Gods loue my Lord, stand stoutly in the ve∣ritie of the Sacrament: for I see they will assault that also. If this be true (as my Lorde is a man credible enough in suche a matter) hereby it is declared of what minde you were then, as touching the trueth of the moste blessed sa∣crament.

Also in a sermon of youres at Paules Crosse, you as effectually and as Catholickely spake of that blessed sacra∣mēt, as any mā mighte haue done, wherby it appeareth that it is no straunge thing, nor vnknowne place where∣vnto I exhort you. I wishe you to retourne thether from whence you came:* 9.20 That is, together with vs to acknow∣ledge the truth, to acknowledge y^e church of God, wher∣in no man may erre, to acknowledge the supremacye, of our moste reuerende father in God the Popes holynesse (whiche as I sayde) lineally taketh his dissent from Pe∣ter, vppon whome Christ promised before his deathe to builde his churche the whiche supremacy or prerogatiue, the moste auncient fathers in all ages, in all tymes dyd acknowledge: and here hee broughte a place or two out of the Doctours, but especially stayed vppon a saying of Sainct Augustine, whiche wryteth in this manner: To∣tus orbis christianus intransmarinis,* 9.21 & longe remotis terris Ro¦manae Ecclesiae subiectus est. That is: All the christian coun∣tryes beyonde the sea, are subiecte to the Churche of Rome. Here you see M. Ridley, that all Christendome is subiect to the church of Rome. What should stay you ther∣fore to confesse the same with saynt Austen, and the other Fathers.

Then M. Ridley desired his pacience, to suffer him to speake somewhat of the premisses, least the multitude of thinges might confound his memory, and hauing graunt thereunto, sayd in this maner:

Ridley.

* 9.22My Lord, I most hartily thanke your Lordshyp, as well for your gentlenes, as also for youre sobrietye in talke, and for your good and fauourable zeale in this lear∣ned exhortation, in the whiche I haue marked especiallye three poyntes, whiche you vsed to perswade mee to leaue my doctrine, and Religiō which, which I perfectly know & am throughly perswaded to be groūded not vpon mans imagination and decrees, but vpon the infallible truth of Christes Gospell, and not to looke backe, and to returne to the Romish sea, contrary to mine othe, contrarye to the prerogatiue and crowne of this Realme, and especiallye whiche moueth me most) contrary to the expressed worde of God.

* 9.23The first poynt is this, that the sea of Rome takynge hys begynninge from Peter, vpon whom you say Chryst hath builded hys Churche, hath in all ages lineally from Bishop to Bishop bene brought to this time.

Secondly,* 9.24 that euen the holye Fathers from time to time, haue in their writinges confessed the same.

Thirdly, that in that I was once of the same opinion and together with you I did acknowledge the same.

First, as touching the saying of Christ, from whence your Lordship gathereth the foundation of the Churche vpon Peter,* 9.25 truely the place is not so to bee vnderstande as you take it, as the circumstance of the place wil declare. For after that Christe had asked his Discyples whome men iudged him to be, and they had aunswered, that some had sayd he was a Prophet, some Helias, some one thing, some an other, then he said, whome say ye that I am? Thē Peter said: I say that thou art Christ the sonne of God. To whome Christ answered: I saye Tu es Petrus, & super hanc Petram aedificabo Ecclesiam meam. i. Thou art Peter,* 9.26 and vp∣on this stone I wil builde my Churche: that is to say, vp∣on this stone not meaning Peter himselfe, as thoughe hee would haue constitute a mortall man, so frayle and brickle a foundation of his stable and vnfallible Churche: But vppon thys Rock stone, that is this confession of thine,* 9.27 that I am the sonne of GOD, I wil build my Church. For this is the foundation and beginning of all Christia∣nitie, with worde, heart and minde, to confesse that Christ is the sonne of God. Whosoeuer beleueth not this, Chryst is not in hym: and hee cannot haue the marke of Chryste printed in his forehead,* 9.28 whiche confesseth not that Chryst is the sonne of God.

Therefore Christ sayd vnto Peter, that vpon this rock that is vpon this his confession, that he was Christe the sonne of God, he woulde builde hys Churche, to declare that without this fayth, no man can come to Christe:* 9.29 so that this beliefe, that Christ is the sonne of God, is y^e foun∣dation of our christianitie, and the foundation of y^e church. Here you see vpon what foundation Christes Churche is built, not vpon the frailtie of man, but vppon the stable and infallible word of God.

Now as touching the lineall discent of the Bishoppes in the Sea of Rome true it is that y^e Patriarkes of Rome in the Apostles time,* 9.30 and long after was a great main∣tayner, and a setter forth of Christes glory, in the which aboue all other countryes and regyons there especiallye was preached the true Gospell, the sacraments wer most duely ministred, and as before Christes comming, it was a Cittye so valiaunt in prowesse, and marshall affayres, that all the worlde was in a manner subiect to it, and after Christes passion, and diuers of the Apostles there suffered persecution for the Gospelles sake: so after that the Em∣perours, theyr hartes being illuminated, receiued the gos∣pell, and became Christians, the Gospell there, as wel for the great power and dominion, as for the fame of y^e place flourished most,* 9.31 whereby the Byshops of y^e place wer had in more reuerence and honour, most esteemed in all coun∣sayles and assemblies, not because they acknowledged them to be their head, but because the place was moste re∣uerenced and spoken of, for the great power and strength of the same. As now here in England, the Bishop of Lin∣colne in Sessions and sittinges, hath the preheminence of the other Byshoppes, not that he is the head and ruler of them: but for the dignitie of the Byshoppricke (and ther∣with the people smiled.) Wherefore the Doctours in theyr writinges, haue spoken moste reuerently of this Sea of Rome and in their writinges preferred it: and this is the prerogatiue, which your Lordshippe did rehearse, the an∣cient Doctours to geue to the sea of Rome.

Semblably, I cannot nor dare not but commend, re∣uerence, and honour the sea of Rome,* 9.32 as longe as it con∣tinued in the promotion, and setting forth of Gods glory and in due preaching of the Gospell, as it did many yeres after Christ. But after that the Byshoppes of that Sea, seeking their owne pride, and not Gods honour, began to set them selues aboue kings and Emperours, challen∣ging to them the title of Goddes Uicares,* 9.33 the Domyni∣on and Supremacye ouer all the worlde, I cannot but with saynct Gregory a Byshoppe of Rome also, con∣fesse that the Byshoppe of that place is the very true An∣tichrist, whereof saynct Iohn speaketh by the name of the whore of Babilon, and say with the sayd sainct Gregory: he that maketh himselfe a Byshop ouer all the worlde, is worse then Antichrist.* 9.34

Now, where as you say that saynct Augustine should seeme, not onely to geue such a prerogatiue, but also a su∣premacye to the sea of Rome, in that he sayth, all y^e chry∣stian world is subiect to the Churche of Rome, and there, fore shoulde geue to that Sea a certayne kinde of subiec∣tion: I am sure that your Lordship knoweth that in saynt

Austines time, there were foure Patriarckes, of Alexan∣dria, Constantinople, Antioche and Rome, whiche Pa∣triarckes had vnder them certayn Countryes, as in Eng∣land the Archbyshop of Caunterbury hath vnder him di∣uers Byshoprickes in Englande and Wales, to whome he may be sayde to be theyr Patriarcke.* 9.35 Also youre Lord∣ship knoweth right well, that at what time sainct Austine wrote this booke, he was then Bishop in Africa. Farther you are not ignoraunt, that betweene Europe and Africa lyeth the sea called Mare mediterraneum, so that al the coun∣tryes in Europe to him which is in Africa, may be called transmarine, countryes beyond the sea. Here of S. Austen sayth: Totus orbis Christianus in transmarinis & longe remotis terris ecclesiae Romanae subiectus est. That is all the Chry∣stian Countryes beyonde the seas and farre Regions, are subiect to the sea of Rome. If I shoulde saye all Coun∣tryes beyonde the sea, I doe except Englande, whiche to me nowe beyng in Englande, is not beyonde the sea. In this sense saynct Austine sayth,* 9.36 all the Countryes beyond the sea are subiecte to the sea of Rome, declarynge thereby that Rome was one of the seas of the foure Patriarckes, and vnder it Europe, by what subiection I praye you? onely for a preeminence, as we here in England say, that all the Byshoprickes in England, are subiect to the arch∣bishopricke of Caunterbury and Yorke.* 9.37

For this preeminence also the other Doctours (as you recited) saye, that Rome is the mother of Churches, as the Bishopricke of Lincolne, is mother to the Bishoprick of Oxforde, because the Bishopricke of Oxford came from the Byshopricke of Lincolne, and they were bothe once one, and so is the Archbyshopricke of Canterbury, mo∣ther to the other Byshopricks, which are in her prouince. In like sorte the Archbishopricke of Yorke, is mother to the Northbishoprickes: and yet no mā will say, that Lin∣colne, Caunterburye, or Yorke, is supreme head to other Byshoprickes: neyther then ought wee to confesse the sea of Rome to be supreme head, because y^e Doctours in their writinges, confesse the sea of Rome to be mother of Chur∣ches.

Nowe where you say, I was once of the same Reli∣gion, whiche you are of, the trueth is, I cannot but con∣fesse the same. Yet so was saynct Paule a persecutoure of Christe. But in that you saye, that I was one of you not long agone, in that I doyng my message to my Lorde of Winchester, shoulde desire him to stande stoughte▪ in that grosse opinion of the Supper of the Lorde, in very deed I was sent (as your Lordship sayd) from the Counsayle, to my Lord of Winchester, to exhort hym to receyue also the true confession of Iustification, and because hee was very refractorious, I sayde to hym, why my Lord, what make you so great a matter herein? You see many Anabaptists rise agaynst the sacrament of the aultar: I praye you my Lorde be dilligent in confounding them, for at that tyme my Lord of Winchester and I had to do, wyth two Ana∣baptistes of Kente. In this sense I willed my Lorde to be stiffe in the defence of the sacrament, agaynst the detesta∣ble erroures of Anabaptistes, and not in the confirma∣tion of that grosse and carnall opinion nowe mayntay∣ned.

* 9.38In like sorte, as touching the sermon, whiche I made at Paules Crosse, you shall vnderstande that there were at Paules, and dyuers other places, fixed rayling billes agaynst the sacramente, termynge it Iacke of the boxe, the sacramente of the halter, round Robin, with like vn∣seemely termes: for the whiche causes I to rebuke the vnreuerent behauiour of certayne euill disposed persones, preached as reuerently of that matter as I mighte, decla∣ring what estimation and reuerence, ought to be geuen to it, what daunger ensued the mishandling therof, affirming in that sacramente to be truely and verely the bodye and bloude of Christe, effectuously by grace and spirite: whiche wordes the vnlearned vnderstanding not, supposed that I had ment of the grosse and carnall being, which the Ro∣mishe decrees set forth,* 9.39 that a body hauing lyfe and moti∣on, shoulde be in deede vnder the shapes of breade and wyne.

With that the Bishoppe of Lincolne, somewhat inter∣rupting him, sayde.

Lincol.

Well M. Ridley, thus you wrest places to your owne pleasure: for where as saynct Austen saythe that the whole Christian worlde,* 9.40 is subiecte to the sea of Rome without any limittation, and vseth these wordes: In trans∣marinis, & longè remotis terris, onely to expresse the laty∣tude of the dominion of the Sea of Rome, willyng therby to declare that all the world, yea countryes farre distaunt from Rome, yet neuertheles are subiecte to that Sea, yet you woulde wrast it, and leaue it onely to Europe. I am sure ye will▪ not deny, but that totus mundus is more then Europe.

Ridley.

In deede my Lorde, if saynct Austen had sayde simpliciter totus mundus, & not added in transmarinis it had bene without limitation:* 9.41 but in that he sayd totus mundus in transmarinis partibus, all the Countryes beyond the seas he himselfe doth limitte the vniuersall proposition, decla∣ring how farre he ment by totus mundus.

The Byshop not staying for this aunswere, dyd pro∣ceede, saying.

Lincolne.

Well, if I woulde staye vppon this place, I coulde brynge many moe places of the Fathers, for the confirmation thereof, but we haue certayne instructions, accordinge to the whiche we muste proceede, and came not hyther to dispute the mater with you, but onely to take youre aunsweres to certayne Artycles, and vsed this in the waye of exhortation: in the whiche you interrupted mee, wherefore I wyll retourne thither againe.

Ye must consider that the Churche of Chryste lyeth not hidden, but is a Citty in the mountayn,* 9.42 and a can∣dle on the Candlesticke. Ponder with your selfe, that the Churche of Christ is catholica, catholicke whiche is de∣ducted of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, per omnia: so that Christes Church is vniuersallye spreadde throughout the world not contayned in the * 9.43 allegation of places, not compre∣hended in the circuite of Englande, not contayned in the compasse of Germany and Saxonie, as youre Churche is.

Wherefore maister Ridley, for Gods loue be ye not sin∣gular: acknowledge with all the realme the truth, it shall not bee (as you alledge preiudiciall to the crowne, for the king and Queene their maiesties haue renounced that v∣surped power taken of their predecessours, and iustly haue renounced it.* 9.44 For I am sure you know that there are two powers, the one declared by the sword, the other by the Keyes. The sword is geuen to kings, and rulers of coū∣tryes: the Keyes were deliuered by Christe to Peter, and of him lefte to all the successoures. As touchynge oure goodes, possessions, and lyues, wee wyth you acknow∣ledge vs Subiectes, to the king and Queene, who hath the temporall sworde:* 9.45 but as concerning matters of Re∣ligion, as touching Gods quarrell and his word, we ac∣knowledge an other head: and as the king and y^e Queene their highnes do in all worldly affayres, iustly challenge the prerogatiue and primacie, so in spirituall and Ecclesi∣asticall matters they acknowledge themselues not to bee heades and rulers, but members of Christes bodye. Why therefore shoulde ye sticke at that matter, the whiche theyr maiesties haue forsaken and yelded?

Wherefore mayster Ridley,* 9.46 you shall not onely not doe iniurye to the Crowne, and bee preiudiciall to theyr maiesties honour, in acknowledgyng with all Christen∣dome the Popes holynesse to be supreme head of Chry∣stes Churche here militaunt in earthe, but doe a thynge most delectable in theyr sight, and most desired of theyr highnesse. Thus if you will doe, reuoking together all youre erroures, acknowledging with the residue of the realme, the common and the publicke faulte, you shal doe that all men most hartily desire: you shall bryng quy∣etnesse to your conscience, and health to your soule: then shall we with great ioy, by the authoritie committed to vs from the Cardinalles grace, receyue you into y^e church agayne, acknowledgyng you to be no longer a rotten, but a liuely member of the same, but if you shall still bee sin∣gular, if you shall stil and obstinately perseuer in your er∣roures, stubbernely mayntayning your former heresies, then we must agaynst our will, according to our commis∣sion, separate you from vs, and cut you of from the church least the rottennesse of one part in processe of tyme, putrify and corrupte the whole bodye,* 9.47 then must wee confesse and publish you to be none of ours: thē must we yeald you vp to the temporall iudges, of whome excepte it otherwise please the kinge and Queenes highnesse, you muste re∣ceaue punishment by the lawes of this Realme, due for heretickes.

Wherfore mayster Ridley, consider your state, remem∣ber your former degrees, spare your body, especially con∣sider your soule, which Christ so dearely bought with hys precious bloud, doe not you rashly cast away that which was precious in Gods sight, enforce not vs to doe al that we may doe, which is onely to publish you to be none of vs, to cut you of from the Churche for we doe not, nor can not condemne you to dye (as most vntruely hath bene re∣ported of vs) but that is the temporall Iudges * 9.48 office, we onely declare you to be none of the Churche, and then must you, according to the tenour of them, and pleasure

of the Rulers, abide theyr determination, so that wee, after that we haue geuen you vpp to the temporall Ru∣lers, haue no further to do with you. But I trust May∣ster Ridley, wee shall not haue occasion to doe that wee may.* 9.49 I trust you will suffer vs to reste in that poynte of our commission, whiche we most hartilye desire, that is, vppon recantation and repentaunce to receaue you, to re∣concile you, and agayne to adioyne you to the vnitie of the Churche.

Then M. Ridley with often interruption, at lengthe spake.

Ridley.

My Lord I acknowledge an vnspotted church of christ, in the which * 9.50 no man can erre, without the whi∣che no man can be saued, the whiche is spread throughout all the worlde, that is the congregation of the faythfull: neyther doe I alligate or binde the same to any one place, as you sayd, but confesse the same to be spreadde through∣out all the worlde: and whereas Christes Sacramentes are duely ministred, his Gospell truely preached and fol∣lowed, there doth Christes Churche shyne as a Cittye vppon an hill, and as a Candle in the Candlesticke: but rather it is such as you, that woulde haue the Churche of Christ bound to a place, which appoint the same to Rome that there and no where els is the foundation of Christes churche. But I am fully perswaded that Christes church is euery where founded, in euery place where his Gospell is truly receaued, effectually followed. And in that y^e chur∣che of God is in doubte, I vse here in the wise counsayle of Vyncentinus Lyranensis, whō I am sure you will allow, who geuing preceptes howe the catholicke churche maye be in all schismes and heresies knowne, writeth in thys maner? When (sayth he) one parte is corrupted with here∣syes, then preferre the whole worlde before that one part: but if the greatest parte bee infected, then preferre anty∣quitie.

In like sort now, when I perceaue the greatest parte of Christianitie to be infected with the poyson of the sea of Rome, I repayre to y^e vsage of the primitiue church, which I finde cleane contrary to the Popes decrees, as in that the Priest receaueth alone, that it is made vnlawfull to to the Laitye to receaue in both kindes, and such lyke: Wherefore it requireth, that I preferre the antiquitie of the primatiue church, before the nouelty of the Romysh church.

Lincol.

Mayster Ridley these faults which you charge the Sea of Rome withall, are in deede no faultes. For first it was neuer forbid the Laitie, but that they myghte if * 9.51 they demaunded, receaue vnder bothe kyndes. You know also, that Chryst after hys resurrection, at what tyme he went wyth hys Apostles to Galile opened hym selfe by breaking of bread. You know that saynct Paule after hys longe sayling towardes Rome brake breade, and that the Apostles came together in breakyng of bread whiche declareth that it is not vnlawfull to minister the Sacrament vnder the forme of breade onely: and yet the churche hadde iust occasion to decree, that the laytye shoulde receaue in one kinde onely, thereby to take away an opinion of the vnlearned, that Chryst was not wholy both flesh and bloud vnder the forme of bread. Therfore to take away theyr opinion, and to establishe better the peoples faythe, the holy Ghost in the churche thoughte good to decree, that the Laitie woulde receaue onelye in one kynde: and it is no newes for the Church vppon iust consideration, to alter rites and ceremonies. For you read in the Actes of the Apostles, that saynct Paule writyng to certayne of the Gentiles, whiche had receaued the Gospel biddeth them to abstayne a suffogato & sanguine, from thyn∣ges stifled, and from bloud, so that this seemeth to bee an expresse commaundement: yet who will saye but that it is lawfull to eate bloudings? how is it lawfull but by theyr permission of the Church?

Ridly.

My Lord, such thinges as saynct Paule enioy∣ned to the Gentiles for a sufferaunce, by a little and little to win the Iewes to Christ, were onely commandemen∣tes of tyme, and respected not the successours: but Chry∣stes commaundement: do this (that is, that which he dyd in remembraunce, which was not to minister in one kind onely) was not a commaundement for a tyme, but to per∣seuer to the worldes end.

But the Bishop of Lincolne not attending to this an∣swere, without any stay proceeded in his Oration.

So that the Churche seemeth to haue authoritie by the holy Ghost, whome Christ sayd he woulde send after hys ascension, whiche should teache the Apostles all truthe, to haue power and iurisdiction to alter suche poyntes of the Scripture, euer reseruing the foundation: but wee came not, as I sayd before, in this sort to reason the mat∣ter wyth you, but haue certayne instructions ministred vnto vs, according to the tenour of the whiche wee must proceede, proposing certayne articles, vnto the which we require your aunswere directly, eyther affirmatiuely, ey∣ther negatiuely to euery of them, eyther denying them, ei∣ther graunting them without farther disputations or rea¦soning,: for we haue already stretched our instructions, in that wee suffered you to debate and reason the matter, in such sort as wee haue done: the whiche articles you shall heare now, and to morrow at eyght of the clocke in saynct Maryes Churche we will require and take youre aun∣sweres: and then according to the same proceede: & if you require a copy of them, you shall haue it, pen, inke and pa∣per, also all such bookes as you shall demaunde, if they be to be gotten in the Uniuersitie.

The Articles.

IN dei nomine, Amen. Nos Iohannes Lincolne.* 9.52 Iacobus Glo∣cest. & Iohannes Bristol. Episcopi▪ per reuerendis. dominum Reginaldum miseratione diuina S. Mariae in Cosmedin. &c.

1 We doe obiecte to the Nic. Ridley, and to thee Hughe Latimer, ioyntly and seuerally, first that thou Nicholas Ridley in this high Uniuersitie of Oxford. Anno. 1554. in the monthes of Aprill, May, Iune, Iulye, or in some one or moe of thē, hast affirmed, and openly defended & main∣tayned, and in many other tymes and places besides, that the true and naturall body of Christe, after the consecrati∣on of the priest, is not really present in the sacrament of the altar.

2. Item, that in the yeare and monthes aforesayde, thou hast publickely affirmed and defended, that in the Sacra∣ment of the altar, remayneth still the substaunce of breade and wine.

3. Item, that in the sayde yeare and monthes, thou hast openly affirmed, and obstinately mayntayned, that in the Masse is no propiciatory Sacrifice for the quicke and the dead.

4. Item, that in the yeare, place, and monthes aforesayd, these thy foresayd assertions solemnly haue bene condem∣ned, by the scholasticall censure of this schoole, as here∣ticall, and contrarye to the Catholicke fayth, by y^e wor∣shipful M. Doctor Weston Prolocutour then of the con∣uocation house, as also by other learned men, of bothe the Uniuersities.

5. Item, that all and singular the premisses be true, noto∣rious, famous, and openly knowne by publicke fame, as well to them neare hand, as also to them in distaunt pla∣ces farre of.

Examination vppon the sayd Articles.

ALl these articles I thought good here to place toge∣ther, that as often as hereafter rehearsall shall be of a∣ny of them, y^e reader may haue recourse hether, and peruse the same, and not to trouble the storye with seuerall repe∣ticions thereof.

Lincolne.

After these Articles were read, the Bishoppes tooke counsayle togethers. At the last the Bishop of Lin∣colne sayde:* 9.53 these are the very same Articles whiche you in open disputation here in the Uniuersitie did mayntayn and defend. What say you vnto the first? I praye you aun∣swere affirmatiuely, or negatiuely.

Ridly.

Why my Lorde, I supposed your gentlenes, had bene such, that you would haue geuen me space vntyll to morow, that vpon good aduisement, I might bring a de∣terminate aunswere.

Lincoln.

Yea M. Ridley, I meane not that youre aun∣sweres nowe shall be preiudiciall to your aunsweres to morow. I will take your aunsweres at this tyme, and yet notwithstāding it shalbe lawfull to you to adde, diminish, alter, and chaunge of these answeres to morow what you will.

Ridly.

In deede, in like maner at our laste disputations I hadde many thinges promised, and fewe performed.* 9.54 It was sayde that after disputations, I shoulde haue a co∣pye thereof, and licence to chaunge myne aunsweres, as I should thinke good, It was meete also that I should haue seene what was writtē by the Notaries at that time.* 9.55 So your Lordship pretended great gentlenes in geuyng me a tyme, but this gentlenes is the same, that Christ had of the high priestes: for you, as youre Lordshippe saythe, haue no power to condemne me, neyther at anye tyme to put a man to death, so in like sorte the high Priestes sayd, that it was not lawfull for them to put any man to death. but committed Christ to Pilate, neyther would suffer him

to absolue Christ, although he sought all the meanes ther∣fore that he might. Then spake Doctour Weston, one of the audience.

West.

What? do you make the king Pilate?

Rid.

* 9.56No mayster Doctor, I doe but compare youre deedes with Cayphas his deedes and the high Priestes, whiche woulde condemne no manne to deathe, as ye will not, and yet would not suffer Pilate to absolue and deli∣uer Christ.

Lincol.

M. Ridley, we minde not but that you shal en∣ioy the benefite of aunswering to morow, and will take your aunsweres now as now, to morow you shal change take out, adde, and alter what you will. In the meane sea∣son we require you to aunswere directly to euery Article, either affirmatiuely, or negatiuely.

Ridly.

Seyng you appoynt me a time to aunswere to morow,* 9.57 and yet will take mine aunsweres out of hande, first I require the Notaryes, to take and write my prote∣station, that in no poynt I acknowledge your authority, or admit you to be my Iudges, in that poynt you are au∣thorised from the Pope. Therefore what soeuer I shall say or doe, I protest, I neither say it, neither do it willing∣ly, thereby to admit the authoritie of the Pope: & if your Lordship will geue me leaue, I wil shew the causes, whi∣che moueth me thereunto.

Lincol.

No M. Ridley, wee haue instructions to the contrary. We may not suffer you.

Ridley.

* 9.58I will be short: I pray youre Lordships suffer me to speake in fewe wordes.

Linc.

No M. Ridley, wee may not abuse the hearers eares.

Rid.

Why my Lord, suffer me to speake three words.

Linc.

Well M. Ridley, to morow you shall speake 40. The time is farre paste: therefore wee require your aun∣swere determinately. What say you to the first article? and thereupon rehearsed the same.

Rid.

* 9.59My protestation alwaies saued, that by this mine aunswere I do not condescend, to your authoritie, in that you are Legate to the Pope, I aunswere thus: In a sense the first article is true, and in a sense it is false: for if you take really for verè, for spiritually by grace and efficacye, then is it true that the naturall body and bloud of Christe is in the sacrament verè & realiter, in deede and really: but if you take these termes so grossely, that you woulde con∣clude thereby a naturall body hauing motion, to be con∣tayned vnder the formes of bread and wine verè & realiter, then really is not the body and bloud of Christ in the Sa∣crament, no more then the holy Ghost is in the element of water in our Baptisme. Because this aunswere was not vnderstoode, the Notaries wist not how to note it: wher∣fore the Bishop of Lincolne willed him to aunswere either affirmatiuely, or negatiuely, either to graunt the Article, or to deny it.

Rid.

My Lorde, you know that where anye aequiuoca∣tion (whiche is a woorde hauyng two significations) is, excepte distinction bee geuen, no direct aunswere can bee made: for it is one of Aristotles fallacies, containing two questions vnder one, the whiche cannot bee satisfied with one aunswere. For both you and I agree herein, that in the sacrament is the verye true and naturall bodye and bloud of Christ, euen that whiche was borne of the Uir∣gine Marye,* 9.60 whiche ascended into heauen, whiche sitteth on the right hand of God the Father, which shall come frō thence to iudge the quicke and the dead, onely we differ in modo:* 9.61 in the way and maner of being: we confesse all one thing to be in the sacrament, and dissent in the maner of being there. I being fully by Gods word thereunto per∣swaded, confesse Christes naturall body to be in the sacra∣ment in deede by spirite and grace, because that whosoeuer receiueth worthely that bread and wine, receiueth effectu∣ously Christes body and drinketh his bloud, that is, he is, made effectually partaker of hys Passion: and you make a grosser kynde of being, enclosing a natuall, a lyuely and mouing body vnder the shape or forme of breade and wyne.

Now, this difference considered, to the question thus I aunswere:* 9.62 that in the sacrament of the altar is the natu∣rall body and bloud of Christ verè & realiter, in deede and really, if you take these termes in deed and really for spiri∣tually by grace and efficacy: for so euery worthy receyuer receiueth the very true body of Christe: but if you meane really and in deede, so that therby you woulde include a liuely and a mouable body vnder the formes of bread and wyne, then in that sense is not Christes body in the sacra∣ment really and in deede.

This aunswere taken and penned of the Notaryes, y^e Boshop of Lincolne proposed the second question or Ar∣ticle. To whome he aunswered.

Rid.

Alwayes my protestation reserued, I aunswere thus: that in the sacrament is a certayne chaunge in the••r y^e Bread whiche was before was common bread, is nowe made a liuely representation of Christes Bodye,* 9.63 and not onely a figure, but effectuously representeth his body, that euen as the mortall bodye was nourished by that visible bread, so is the internall soule fed with the heauenly foode of Christes body, whiche the eyes of faythe seethe, as the bodily eyes seeth onely breade. Such a sacramental muta∣tion I graunt to be in the bread and wyne, whiche truely is no small chaunge, but suche a chaunge as no mo tall man can make but onely that omnipotencie of Chrystes worde.

¶Then the Byshoppe of Lincolne willed hym to an∣swere directly, eyther affirmatiuely or negatiuely, with∣out further declaration of the matter. Then hee aun∣swered:

Rid.

That notwithstanding this sacramentall mutati∣on of the whiche he spake,* 9.64 and all the Doctours confessed the true substaunce and nature of bread and wine remai∣neth, with the whiche the bodye is in like sorte nourished as the soule by grace and spirite with the body of Chryste. Euen so in Baptisme the body is washed with the visible water, and the soule is clensed from all filth by the inuisi∣ble holy Ghost, and yet the water ceaseth not to be water but keepeth the nature of water still: In like sort in the sa∣crament of the Lordes supper the bread ceaseth not to bee bread,

Then the Notaryes penned, that he aunswered affir∣matiuely to the second article. The Byshop of Lincolne declared a difference betweene the sacramente of the altar and Baptisme,* 9.65 because that Chryste sayde not by the water this is the holy Ghost, as he did by the bread: thys is my body.

Then mayster Ridley recited saynct Austen, whiche conferred both the sacramentes the one with the other: but the Byshoppe of Lincolne notwithstanding there∣vpon recited the third article, and required a directe aun∣swere. To whom Ridley sayd.

Rid.

Chryst as saynct Paule wryteth, made one per∣fecte sacrifice for the sinnes of the whole worlde, neyther can anye man reiterate that sacrifice of his,* 9.66 and yet is the Communion an acceptable sacrifice to God of prayse and thanksgeuing: but to say that thereby sinnes are taken a∣way (whiche wholy and perfectly was done by Christes passion, of the whiche the Communion is onely a memo∣ry) that is a great derogation of the merites of Chrystes passion:* 9.67 for the sacrament was instituted that wee recey∣uing it, and thereby recognising and remembryng hys Passion, shoulde be partakers of the merites of the same. For otherwise doth this sacrament take vpon it the office of Christes Passion, whereby it might follow that Christe dyed in vayne.

¶The Notaryes penned this hys aunswere to be af∣firmatiuely. Then sayd the Byshop of Lincolne:

Lin.

In deede as you alledge out of Sayncte Paule, Christ made one perfecte oblation for all the whole world, that is, that bloudy sacrifice vpon the crosse:* 9.68 yet neuerthe∣lesse he hath lefte this sacrifice, but not bloudy, in the re∣membraunce of that, by the whiche sinnes are forgeuen: the whiche is no derogation of Christes Passion.

¶Then recited the Byshop of Lincolne the fourth ar∣ticle. To the which M. Ridley aunswered:

Rid.

That in some part the fourth was true, & in some parte false, true in y^t those hys assertions were condemned as heresies, although vniustly:* 9.69 false in that it was sayde they were condemned scientia scholastica, in that the dispu∣tations were in suche sorte ordered, that it was farre from any schole acte.

¶This aunswere penned of the Notaryes, the By∣shop of Lincolne rehearsed the fift Article. To the whiche he aunswered:

Rid.

That the premisses were in suche sorte true, as in these his aunsweres he had declared. Whether that al men spake euill of them he knew not, in that hee came not so much abroad to heare what euery man reported.

¶This aunswere also written of the Notaryes, the bi∣shop of Lincolne sayde:

Lin.

To morow at eyght of the clocke you shall appeare before vs in S. Maryes Churche,* 9.70 and then because wee cannot well agree vpon your aunswere to the first article (for it was long before hee was vnderstoode) if it wyll please you to wryte youre aunswere, you shall haue penne, inke, and paper, & bookes suche as you shall re∣quire: but if you wryte any thing sauing your aunswers to these Articles, wee will not receaue it: so hee charging

the Maior with him, declaryng also to the Maior that he shoulde suffer hym to haue penne and inke dimissed M. Ridley, and sent for Master Latimer, who being brought to the Diuinitie Schole, there taryed tyll they called for hym.

¶Maister Latimer appeareth before the Commissioners.

NOw after M. Ridley was committed to the Maior, then the Bishop of Lincolne commaunded the Bai∣lyffes to bring in the other prisoner,* 9.71 who eftsoones as he was placed, sayd to the Lordes.

Lati.

My Lordes, if I appeare agayne, I pray you not to sende for mee vntyll you bee ready. For I am an olde man, and it is great hurt to myne olde age to tary so long gazyng vpon the colde walles. Then the Byshop of Lin∣colne sayd:

Linc.

M. Latimer, I am sory you are brought so soone, although it is the Bailyffes fault, and not myne: but it shall be amended.

Then Master Latimer bowed his knee downe to the ground,* 9.72 holdyng his Hat in his hand, hauing a kerchefe on his hed, and vpon it a night cap or two, and a great cap (such as Townes men vse, with two broad flaps to but∣ten vnder the chin) wearyng an olde thred bare Bristowe fryse gowne gyrded to his body with a peny leather gyr∣dell, at the which hanged by a long string of leather his Testament, and his spectacles without case, depending a∣bout his necke vpon his brest. After this the Byshop of Lincolne began on this maner:

Linc.

M. Latimer, you shall vnderstande that I and my Lordes here haue a Commission from my Lord Car∣dinall Poles Grace Legate a latere,* 9.73 to this Realme of England, from our moste reuerent father in God the Popes holynesse, to examyne you vpon certayne opini∣ons and assertions of yours, whiche you as well here openly in disputations in the yeare of our Lorde. 1554. as at sundry and diuers other tymes dyd affyrme, mayn∣tayne, and obstinately defende. In the whiche Commis∣sion be especially two poyntes: the one whiche we muste desire you is, that if you shall nowe recant, reuoke, and disanull these your errours, and togeather with all this Realme, yea all the worlde confesse the trueth, we vppon due repentance of your part should receiue you, reconcile you, acknowledge you no longer a strayed sheepe, but ad∣ioyne you agayne to the vnitie of Christes Church, from the which you in the time of schisme fell: So that it is no new place to the which I exhort you: I desire you but to returne thyther from whence you went.

Consider M. Latimer, that without the vnitie of the Church is no saluation,* 9.74 and in the Church can be no er∣roures. Therefore what shoulde stay you to confesse that whiche all the Realme confesseth to forsake that whiche the Kyng and Queene their Maiesties haue renounced and all the Realme recanted: it was a common errour, and it is nowe of all confessed: it shall be no more shame to you, then it was to vs all. Consider M. Latimer, that within these .xx. yeares this Realme also with all the worlde confesseth one Church, acknowledged in Christes Church an head, and by what meanes and for what occa∣sion it cut of it self from the rest of Christianitie, it renoun∣ced that whiche in all tymes and ages was confessed, it is well knowen,* 9.75 and might be now declared vppon what good foundation the sea of Rome was forsaken, saue that wee must spare them that are dead, to whom the rehear∣sall woulde be opprobrious: it is no vsurped power as it hath bene termed, but founded vppon Peter by Christe, a lure foundation, a perfect builder, as by diuers places as well of the auncient fathers as the expresse worde of God,* 9.76 may be proued.

With that M. Latimer, which before leaned his head to his hand, began somewhat to remoue his cap and kerchef from his eares.

The Byshoppe proceeded saying: for Christe spake ex∣presly to Peter saying,* 9.77 pasce oues meas, & rege oues meas, the whiche worde doth not onely declare a certayne ru∣lyng of Christes flocke, but includeth also a certayne pree∣minence and gouernment, and therefore is the king called Rex à regendo: so that in saying rege, Christe declared a power whiche he gaue to Peter, whiche iurisdiction and power Peter by hand deliuered to Clement, and so in all ages hath it remayned in the sea of Rome. This if you shall confesse with vs, & acknowledge with all the realme your errours and false assertions, then shall you doe that whiche we most desire, then shall we rest vppon the first part of our Commission, then shall we receiue you, ac∣knowledge you one of the Churche, and according to the authoritie geuen vnto vs,* 9.78 minister vnto you vpon due re∣pentaunce, the benefite of absolution, to the whiche the Kyng and Queene their Maiesties were not ashamed to submit them selues, although they of them selues were vnspotted, and therefore needed no reconciliation, yet lest the putrification and rottennesse of all the body myght be noysome, and do damage to the head also, they (as I sayd) most humbly submitted them selues to my Lorde Cardi∣nall his grace, by hym, as Legate to the Popes holynes, to bee partakers of the reconciliation: but if you shall stubburnely perseuer in your blindnes, if you wyll not acknowledge your errours, if you as you stande nowe a∣lone, wyll be singular in your opinions, if by schisme and heresie you wyll styll diuide your selfe from our Churche, then must wee proceede to the seconde part of the Com∣mission, which we would be loth to do, that is, not to con∣demne you, for that wee can not doe (that the temporall sworde of the Realme, and * 9.79 not wee will do) but to sepa∣rate you from vs, acknowledge you to be none of vs, to renounce you as no member of the Churche, to declare that you are filius perditionis, a lost chylde, and as you are a rotten member of the Churche, so to cut you of from the Church, and so to commit you to the temporall Iudges, permittyng them to proceede agaynst you, accordyng to the tenor of their lawes.

Therefore M. Latimer,* 9.80 for Gods loue consider your estate, remember you are a learned man, you haue taken degrees in the Schole, borne the office of a Byshop, re∣member you are an olde man, spare your body, accelerate not your death, & especially remember your soules health, quiet of your conscience, consyder that if you shoulde dye in this state, you shall be a stinkyng sacrifice to God: for it is the cause that maketh the Martyr, and not the death: consyder that if you dye in this state, you dye without grace, for without the Churche can be no saluation.* 9.81 Let not vayne glory haue the vpper hande, humiliate your selfe, captiuate your vnderstandyng, subdue your reason, submit your selfe to the determination of the Churche, doe not force vs to doe all that we may doe, let vs rest in that parte whiche wee most hartely desyre, and I, for my part, (then the Byshop put of his cap) agayne with all my hart exhort you.

After the Byshop had somewhat paused, then M. Lati∣mer lift vp his head (for before he leaned on his elbowe) and asked whether his Lordshyp had sayd: and the By∣shop answered yea.

Lati.

Then will your Lordship geue me leaue to speake a worde o•• two?

Linc

Yea M. Latimer, so that you vse a modest kynd of talke, without raysing or tauntes.

Lati.

I beseech your Lordshyp, licence me to sit downe.* 9.82

Linc.

At your pleasure M. Latimer, take as much ease as you wyll.

Lati.

Your Lordshyppe gentlye exhorted mee in manye woordes, to come to the vnitie of the Churche. I confesse (my Lorde) a Catholicke Churche, spread throughout all the worlde, in the whiche no man may erre, without the whiche vnitie of the Churche no man can be saued:* 9.83 but I knowe perfectly by Gods woorde that this Churche is in all the worlde, and hath not his foundation in Rome only, as you say, and me thought your Lordshyp brought a place out of the Scriptures to confirme the same, that there was a iurisdiction geuen to Peter, in that Christe bad hym regere, gouerne his people. In deede my Lord, sainct Peter did well and truely his office, in that he was byd regere: but since the Byshoppes of Rome haue taken a new kynd of regere. In deede they ought to regere, but how my Lord? not as they will them selues: but this re∣gere must be hedged in, and digged in. They must regere, but secundum verbum dei: they must rule, but accordyng to the worde of God.

But the Byshops of Rome haue turned regere secun∣dum verbum dei, into regere secundum voluntatem suam:* 9.84 they haue turned the rule accordyng to the woorde of GOD into the rule accordyng to their owne pleasures, and as it pleaseth them best: as there is a booke set foorth whiche hath diuers poyntes in it, and amongest other, this poynt is one, whiche your Lordshyppe went about to proue by this woorde regere, and the argument whiche he bryngeth foorth for the proofe of that matter, is taken out of Deuteronomie, where it is sayde: if there ryseth a∣nye controuersie amonge the people, the Priestes Leui∣tici generis, of the order of Leuiticus shall decide the mat∣ter secundum legem dei, accordyng to the lawe of GOD: so it muste be taken. This booke perceyuing this au∣thoritie to be geuen to the Priestes of the olde lawe, ta∣keth occasion to proue the same to be geuen to the By∣shops and other the Cleargy of the new law: but in pro∣uyng

this matter, where as it was sayde there, as the Priestes of the order of Leuiticus shoulde determine the matter accordyng to Gods law (that accordyng to Gods law) is left out, and onely is recited: as the Priestes of the order of Leuiticus shall decide the matter,* 9.85 so it ought to be taken of the people: a large authoritie I ensure you. What gelding of Scripture is this? what clippyng of Gods coyne? With the which termes the audience smiled. This is muche like the regere whiche your Lordshyp talked of. Nay, nay my Lordes, we may not geue such authoritie to the Clergie, to rule all thynges as they wyll. Let them keepe them selues within their commission. Now I trust my Lord▪ I do not rayle yet?

Linc.

No M. Latimer, your talke is more like tauntes then rayling: but in that I haue not red the booke which you blame so much, nor knowe not of any suche, I can say nothyng therein.

Lati.

Yes my Lorde, the booke is open to be red, and is intituled to one whiche is Bishop of Glocester,* 9.86 whom I neuer knew, neither did at any tyme see him to my know∣ledge. With that the people laughed, because the Byshop of Glocester sat there in commission.

Then the Byshop of Glocester stoode vp, and sayd it was his booke.

Lati.

Was it yours my Lorde? In deede I knewe not your Lordshyp, neither euer did see you before, neither yet see you now, through the brightnes of the Sunne shining betwixt you and me. Then the audience laughed agayne: and Maister Latimer spake vnto them saying: Why my maisters, this is no laughyng matter, I aunsweare vppon lyfe and death. Vae vobis qui redetis nunc, quoniam flebitis.

The Byshoppe of Lincolne commaunded silence, and then sayde:

Linc.

M. Latimer, if you had kept your selfe within your boundes, if you had not vsed such scoffes and tauntes, this had not bene done.

* 9.87After this the Byshop of Glocester sayde in excusing of his booke.

Gloc.

M. Latimer, hereby euery man may see what learnyng you haue.

Then M. Latimer interrupted hym saying:

Lati.

Lo, you looke for learnyng at my handes, whiche haue gone so longe to the schole of obliuion, makynge the bare walles my Librarie, keepyng me so long in pri∣son without booke or penne and inke: and nowe you let me lose to come and aunsweare to Articles. You deale with me as though two were appoynted to fyght for lyfe and death, and ouer nyght the one through friendes and fauour is cheryshed, & hath good counsayle geuen hym howe to encounter with his enemie. The other for enuye or lacke of friendes,* 9.88 all the whole nyght is set in the stockes. In the mornyng when they shall meete, the one is in strength and lusty: the other is starke of his limmes, and almoste dead for feeblenes. Thynke you that to runne through this man with a speare is not a goodly victory?

But the Byshoppe of Glocester interruptyng his aun∣swere proceeded, saying:

Glo.

I went not about to recite any places of Scripture in that place of my booke:* 9.89 for then if I had not recited it faythfully, you myght haue had iust occasion of reprehen∣tion: but I only in that place formed an argument á ma∣ior••, in this sense: that if in the olde lawe the Priestes had power to decide matters of controuersies, muche more then ought the authoritie to be geuen to the clergy in the new law: and I pray you in this poynt what auayleth the rehersall, secundum legem dei.

Lati.

Yes my Lorde, very muche. For I acknowledge authoritie to be geuen to the spiritualtie to decide matter of Religion, and, as my Lord sayd euen nowe, to regere: but they must do it secundum verbum dei, and not secundum voluntatem suam, according to the worde and lawe of God, and not after their owne will, after their owne imagina∣tions and fantasies.

The Byshop of Glocester woulde haue spoken more, sauyng that the Byshop of Lincolne sayde, that they came not to dispute with M. Latimer, but to take his determi∣nate aunsweres to their Articles, and so began to propose the same Articles whiche were proposed to M. Ridley. But M. Latimer interrupted him, speaking to the bishop of Glocester: well my Lord, I could wish more faythfull dealyng with Gods woorde, and not to leaue out a part, and snatche a part here and an other there, but to rehearse the whole faythfully.

But the Byshoppe of Lincolne not attendyng to this saying of Maister Latimer,* 9.90 proceeded in rehearsing the Articles in forme and sense as I declared before in the examination of the Articles proposed to Maister Rid∣ley, and requyred Maister Latimers aunswere the fyrst. Then Maister Latimer makyng his protestation, that notwithstandyng these his aunsweres it shoulde not bee taken that thereby he would acknowledge any authoritie of the Byshoppe of Rome, saying that he was the Kyng and Queene their Maiesties subiecte and not the Popes, neyther coulde serue two maisters at one tyme, except he should first renounce one of them: required the Notaries so to take his protestation, that what soeuer hee shoulde saye or do, it shoulde not be taken as though he did there∣by agree to any authoritie that came from the Byshop of Rome.

Linc.

The Byshop of Lincolne sayd, that his protestati∣on shoulde be so taken:* 9.91 but he required him to aunsweare briefly affirmatiuely, or negatiuely to the first Article, and so recited the same agayne: and Maister Latimer aun∣swered as foloweth.

Lati.

I doe not deny (my Lorde) that in the Sacrament by spirite and grace is the very body and bloud of Christ,* 9.92 because that euery man by receiuyng bodylye that bread and wine, spiritually receyueth the body and bloud of Christe, and is made partaker thereby of the merites of Christes Passion: but I denye that the body and bloud of Christe is in such sort in the Sacrament as you woulde haue it.

Linc.

Then Maister Latimer, you aunsweare affirma∣tiuely.

Lati.

Yea, if you meane of that grosse and carnall beyng,* 9.93 which you do take.

The Notaries tooke his aunsweares to bee affirma∣tiuely.

Linc.

What say you Maister Latimer to the seconde Ar∣ticle? and recited the same.

Lati.

There is, my Lorde, a chaunge in the bread and wine, and suche a chaunge as no power, but the omni∣potencie of GOD can make, in that that whiche before was bread, shoulde nowe haue that dignitie to exhibite Christes body, & yet the bread is still bread, and the wine still wine: for the chaunge is not in the nature, but in the dignitie, because nowe that whiche was common bread hath the dignitie to exhibite Christes body, for where as it was common bread, it is nowe no more common bread, neither ought it it to be so taken, but as holy bread sancti∣fied by Gods worde.

With that the Byshop of Lincolne smyled, saying:

Linc.

Lo Maister Latimer, see what stedfastnesse is in your doctrine: That whiche you abhorred and despised moste, you now most establyshe: for where as you moste rayled at holy bread, you nowe make your communion holy bread.

Lati.

Tush, a rushe for holy bread. I say the bread in the communion is an holy bread in deede.

But the Byshoppe of Lincolne interrupted hym and sayde.

Linc.

O, you make a difference betwene holy bread,* 9.94 and holy bread (with that the audience laughed.) Well maister Latimer, is not this your aunsweare, that the sustaunce of bread and wine remayneth after the wordes of conse∣cration?

Lati.

Yes verely, it must nedes bee so, for Christ him selfe calleth it bread, Saint Paul calleth it bread, the Doctours confesseth the same, the nature of a Sacrament confirmeth the same, and I call it holy bread,* 9.95 not in that I make no difference betwixt your holy bread & this, but for the holy office whiche it beareth, that is, to be a figure of Christes body, and not onely a bare figure, but effectually to repre∣sent the same.

So the Notaries penned his aunsweare to be affir∣matiuely.

Linc.

What say you to the third question?* 9.96 and recited the same.

Lati.

No, no my Lorde, Christe made one perfect Sacri∣fice for all the whole world, neither can any man offer him agayne, neither can the Priest offer vp Christe agayne for the sinnes of man, which he tooke away by offeryng hym selfe once for all (as Saint Paul sayth) vppon the crosse, neither is there any propitiation for our sinnes, sauyng his crosse onely.

So the Notaries penned his aunswere to this Article also to be affirmatiuely.

Linc.

What say you to the fourth Maister Latimer? and recited it. After the recitall whereof,* 9.97 when Maister Lati∣mer aunsweared not, the Byshop asked hym whether he heard him or no?

Lati.

Yes, but I doe not vnderstande what you meane thereby.

Linc.

Mary onely this, that these your assertions were

condemned by M. Doctor Weston as heresies: is it not so M. Latimer?

Lati.

Yes, I thinke they were condemned. But how vn∣iustly, he that shall be iudge of all knoweth.

So the Notaries tooke his aunswere, to this Article also to be affirmatiuely.

Linc.

What say you M. Latimer to the v. Article? and recited it.* 9.98

Lati.

I knowe not what you meane by these termes. I am no Lawyer: I would you would propose the matter plainely.

Linc.

In that we proceede accordyng to the lawe, we muste vse their termes also. The meanyng onely is this, that these your assertions are notorious, euill spo∣ken of, and yet common and recent in the mouthes of the people.

Lati.

I can not tell howe muche nor what men talke of them. I come not so muche among them, in that I haue bene secluded a long tyme. What men report of them I knowe not, nor care not.

This aunswere taken, the Bishop of Lincolne sayd:

Linc.

M. Latimer, we meane not that these your aun∣sweres shalbe preiudiciall to you.* 9.99 To morowe you shall appeare before vs againe, and then it shalbe lawfull for you to alter and chaunge what you wyll. We geue you respite till to morowe, trustyng that after you haue pon∣dered well all thynges against to morowe, you wyll not be ashamed to confesse the truth.

Lati.

Now my Lord I pray you geue me licence in three wordes to declare the causes why I haue refused the au∣thoritie of the Pope.

Linc.

Nay M. Latimer, to morowe you shall haue ly∣cence to speake xl. wordes.

Lati.

Nay my Lords, I beseech you to do with me now as it shall please your Lordships: I pray you let not me be troubled to morow agayne.

Linc.

Yes M. Latimer, you must needes appeare againe to morowe.

Lati.

Truely my Lorde, as for my part I require no respite, for I am at a poynt: you shall geue me respite in vayne: Therefore I pray you let not me trouble you to morowe.

Linc

Yes, for wee trust God wyll woorke with you a∣gaynst to morowe. There is no remedy, you must needes appeare agayne to morowe at eight of the clocke in sainct Maries Church. And forthwith the Bishop charged the Maior with M. Latimer, & dismissed him, and then brake vp their Session for that day, about one of the clocke at after noone.

¶Here foloweth the second Session.

* 9.100THE next day followyng (which was the fyrst daye of October) somewhat after eyght of the clocke, the sayde Lordes repayred to S. Maries Churche, and after they were set in a high throne well trimmed with clothe of tissewe and silke,* 9.101 then appeared M. Ridley, who was set at a framed table a good space from the Bishops feete, which table had a silke clothe cast ouer it, the which place was compassed about with framed seates in quadrate forme, partly for Gentlemen which repaired thither (for this was the Session day also of Gaile deliuery) & heades of the Uniuersitie to sit, and partly to keepe of the preasse of the audience: for the whole body as well of the Uni∣uersitie as of the towne,* 9.102 came thither to see the end of these two persons. After M. Ridleyes appearaunce, and the silence of the audience, the Bishoppe of Lincolne spake in maner folowyng.

Linc.

* 9.103M. Ridley, yesterday when that we challenged you for not vncoueryng your head, you excused your selfe of that whereof no man accused you, in saying you dyd not put on your cap for any obstinacie towarde vs, whiche as touchyng our owne persons desired no suche obedience of you, but onely in respect of them whose per∣sons we beare: neyther (you sayde) for any contempt that you beare to this worshipfull audience, whiche although iustly may, yet in this case require no such humilitie of you: neither for any derogation of honour to my Lorde Car∣dinalles grace, in that he descended from the regall bloud, in that he is a man most noble, both for his excellent qua∣lities & singular learnyng: for as touching those pointes, you sayde you with all humilitie woulde honour, reue∣rence, and worshyp his grace: but in that he is Legate to the most reuerent father in God the Popes holynes (with that the Bishop with all then present put of their cappes, but M. Ridley moued not his) you sayd you ne coulde ne would by any meanes be induced to geue him honor:* 9.104 but for as muche as this is the poynt as we tolde you yester∣day, why we require honour and reuerence of you, we tel you nowe as wee did then, except you take the paynes to moue your bonet, we will take the paynes to cause your bonet to be taken from you, except you pretend sicknesse, as yesterday you did not.

Rid.

I pretende now none other cause,* 9.105 then I did ye∣sterday, that is, onely that hereby it may appeare that not onely in worde and confession, but also by all my gesture and behauiour, in no poynt I agree or admit any autho∣ritie or power that shall come from the Pope, and nor for any pryde of mynde (as GOD is my iudge) neyther for contempt of your Lordshyps, or of this worshypfull au∣dience, neither for derogation of honour due to my Lorde Cardinalles grace as concernyng those poyntes whiche your Lordshyp spake of, that is, his noble Parentage and singular graces in Learnyng. And as for takyng my cap away, your Lordshyp may doe as it shall please you: it shall not offende me, but I shall be content with your or∣dinance in that behalfe.

Linc.

For as much as you do aunswere now as you did yesterday, we must doe also as we did then, and forthwith one of the Bedles very hastely snatched his cap from his head.

¶After this the Bishop of Lincolne began the exami∣nation in sense folowyng.

Linc.

Maister Ridley, yesterday wee tooke your aun∣swere to certayne Articles,* 9.106 which we then proposed vnto you: but because wee coulde not be throughly satisfied with your aunsweare then to the fyrste Article, neyther coulde the Notaries take any determinate aunsweare of you,* 9.107 we (you requiryng the same) graunted you lycence to bryng your aunswere in wryting, and thereupon com∣maunded the Maior that you shoulde haue penne, paper, and inke, yea any bookes also that you woulde require, if they were to bee gotten: we licenced you then also to alter your former aunsweares this day at your pleasure: Therefore we are come nowe hether to see whether you are in the same mynde nowe that you were in yesterdaye, (whiche we woulde not wyshe) or contrary, contented to reuoke all your former assertions, and in all poyntes con∣tent to submitte your selfe to the determination of the vniuersall Churche, and I for my part moste earnestly exhort you (and therewith he put of his cappe) not be∣cause my conscience pricketh me as you sayde yesterday, but because I see you a rotten member and in the way of perdition.

Yesterday I brought foorth amongest other S. Au∣sten, to proue that authorite hath alwayes bene geuen to the sea of Rome, and you wrested the woordes farre contrary to S. Austens meanyng, in that you woulde haue totus mundus to be applyed onely to Europe, whiche is but the thirde part of all the worlde, where as in deede the processe of S. Augustines woordes wyll not admitte that your interpretation. For he sayth not totus mundus Christianus in transmarinis. &c. but first,* 9.108 totus mundus Christi∣anus Romanae Ecclesiae subiectus est: All the Christian world is subiect to the Church of Rome, and afterwarde addeth in transmarinis partibus, beyond the Sea, but onely to auge∣ment the dominion of the sea of Rome.

Rid.

But M. Ridley still perseuered in his former aun∣swere, saying:* 9.109 I am sure my Lorde you haue some skill in Cosmography, in the whiche you shall vnderstande that there is a sea called Mare mediterraneum, cast betweene Europe and Africa, in the which he ment Europe beyond the Sea, euen as I shoulde say the whole worlde beyond the Sea, exceptyng England in the which I stand: and here many woordes were spent vpon the interpretation of the same place of S. Austen.

Lin.

After long disceptation, the Byshoppe of Lin∣colne sayde, that the meanyng of S. Augustine myght be knowen by the consent of other the Doctors, and rehear∣sed diuers.

Rid.

But M. Ridley required the rehersall of the places, and to reade the very wordes of the Doctors, saying, that perhaps those which the Bishop rehearsed,* 9.110 beyng propo∣ned in other termes in the Doctors, would admitte a con∣trary meanyng and interpretation: but in that booke out of the which the Bishop rehearsed them, was none of the Doctors, but only the sentences drawn out of y^e Doctors of some studious man: he could not recite the very words of the Doctours.

Linc.

Then after he came to Cyrillus, which (as he said) made agaynst M. Ridley in the Sacrament,* 9.111 euen by Phi∣lippe Melancthon his owne alledging in his common places, and forthwith called for Melancthon, but in vaine, because all such bookes were burned a litle before, where∣fore he passed it ouer.

Cyrillus also in an other place pro••ing to the Iewes

that Christe was come, vseth this reason, * 9.112 Altars are e∣rected in Christes name in Britaine and in farre coun∣treyes: Ergo, Christ is come. But we may vse the contra∣rye, of that reason: Altars are plucked downe in Bri∣taine: Ergo, Christe is not come. A good Argument á con∣trarijs: I wyll stande to it in the Scholes by and by with any man. Ye see what a good argument this your docrine maketh for the Iewes, to proue that Christ is not come.* 9.113

D. Ridley smilyng, aunsweared: your Lordshyp is not ignoraunt that this worde Altare in the Scripture signifieth aswell the Altar whereupon the Iewes were wont to make their burt Sacrifices, as the table of the Lordes Supper. Cyrillus meaneth there by this worde Altare, not that the Iewysh Altar, but the Table of the Lorde, and by that saying (Altars are erected in Christes name, Ergo Christ is come) he meaneth that the Commu∣nion is ministred in his remembraunce, Ergo Christe is come: for the strength of his argument is, because the remembraunce of a thyng can not be, except the thing it selfe be past: then coulde not all Countreys celebrate the Communion in the remembraunce of Christes passion, except Christe had bene come and suffered. As for the ta∣king downe of the Alters, it was done vpon iust conside∣rations, for that they seemed to come to nigh to y^e Iewes vsage. Neither was the supper of the Lorde at any tyme more better ministred, more duely receiued, then in these latter dayes when all thynges were brought to the rites and vsage of the primatiue Church.

Linc.

A godly receiuing I promise you, to set an Oyster table in steede of an Altar, and to come from Puddynges at Westminster, to receiue: and yet when your table was constituted, you coulde neuer be content, in placing the same now East, nowe North, nowe one way, nowe ano∣ther, vntill it pleased GOD of his goodnesse to place it cleane out of the Church.

Rid.

Your Lordshyppes vnreuerent termes doo not eleuate the thyng.* 9.114 Perhappes some men came more de∣uoutely from Puddynges then other men nowe do from other thynges.

Lin.

As for that, M. Ridley, you ought to be iudge of no man: but by this your reasonyng you cause vs to stretch and enlarge our instructions. We came not to rea∣son, but to take your determinate aunsweres to our Arti∣cles: and eftsoones he red the first Article in maner aboue specified.* 9.115

Now M. Ridley, What say you to the first Article? if you haue brought your aunswere in writing, we wyll re∣ceiue it: but if you haue written any other matter, we will not receiue it.

Rid.

Then M. Ridley tooke a sheete of paper out of his bosome, and beganne to read that whiche he had written: but the B. of Lincolne commaunded the Bedle to take it from hym.* 9.116 But he desired licence to read it, saying that it was nothyng but his answers, but the Bishop would in no wise suffer him.

Rid.

Why my Lord, will you require my aunswere, and not suffer me to publysh it? I beseeche you my Lorde, let the audience beare witnes in this matter. Your Lord∣ships may handle it at your pleasures: therfore let the au∣dience be witnes to your doynges.* 9.117

Linc.

Well M. Ridley, we wyll first see what you haue written, & then if we shall thinke it good to be red, you shal haue it published: but except you wyll deliuer it first, we wyll take none at all of you.

With that M. Ridley seeing no remedy, deliuered it to an Officer, which immediatly deliuered it to the Bishop of Lincolne, who after he had secretly communicated it to the other two Bishops, declared the sense, but would not read it as it was written,* 9.118 saying, that it conteined wordes of blasphemie: therefore he would not fill the eares of the audience therewithall and so abuse their pacience: not∣withstandyng M. Ridley desired very instantly to haue it published, saying, that except a line or two, there was nothing conteyned but the auncient Doctors sayinges for the confirmation of his assertions.

After the sayd Bishops had secretly vewed the whole, then the Bishop of Lincolne sayd: In the first part master Ridley, is nothyng conteyned but your protestation, that you would not haue these your aunsweres so to be taken, as though you seemed thereby to consent to the aucthority or iurisdiction of the Popes holines.

Rid.

No my Lord, I pray you reade it out that the audi∣ence may heare it: but the Byshoppe of Lincolne woulde in no wise, because (he sayd) there were conteyned wordes of blasphemie.

Then the Byshop of Lincolne recited the firste Arti∣cle,* 9.119 and required maister Ridleis aunsweare to it. Then M. Ridley sayd, that his answere was there in writyng, and desired that it might be published: but the Byshoppe woulde not reade the whole, but here and there a peece of it. So the Notaries tooke his aunswere, that he refer∣red him to his aunsweare in writing exhibited now, and also before at the tyme of disputation, M. Doctor Weston beyng prolocutor.

In likewise the Byshop of Lincolne recited the second Article, and required an aunswere,* 9.120 and M. Ridley refer∣red him to his aunswere in wryting, exhybited now, and also before at the time of disputation: and like aunsweres were taken to all the residue of the Articles.

These aunsweres in maner rehearsed, taken, and pen∣ned of the Notaries, the Byshop of Glocester began an exhortation to moue M. Ridley to turne.* 9.121

Glo.

If you would once empty your stomacke, captiuate your senses, subdue your reason, and to gether with vs consider what a feeble ground of your religion you haue, I doe not doubt but you might easely be perduced to ac∣knowledge one Churche with vs, to confesse one fayth with vs, and to beleue one religion with vs. For what a weake and feeble stay in religion is this I pray you? La∣timer leaneth to Cranmer, Cranmer to Ridley, & Ridley to the singularitie of his owne witte: so that if you ouer∣throwe the singularitie of Ridleyes wit, then must needes the Religion of Cranmer and Latimer fall also. You re∣member well M. Ridley, that the Prophet speaketh most truely, saying: vae, vae, wo, wo be to them which are sin∣gular and wise in their owne conceytes.

But you wyll saye, here it is true that the Prophete sayth: but how know you that I am wyse in myne owne conceyte? Yes Maister Ridley, you refuse the determi∣nation of the Catholike Churche: you muste needes bee singular and wyse in your owne conceyte, for you bryng Scripture for the probation of your assertions, and wee also bryng Scriptures: you vnderstande them in one sense, and wee in an other. Howe wyll ye knowe the trueth herein? If you stande to your owne interpretati∣on, then you are singular in your owne conceyte: but if you say you wyll followe the myndes of the Doctors and auncient Fathers, semblably you vnderstande them in one meanyng, and wee take them in another: howe wyll ye knowe the trueth herein?* 9.122 If you stande to your owne iudgement, then are you singular in your owne conceyte, then can you not auoyde the vae and woe which the Pro∣phete speaketh of.

Wherfore, if you haue no stay but the Catholike church in matters of controuersie, except you wyll rest vpon the singularitie and wysedome of your owne brayne, if the Prophet most truely sayth, vae, vae, wo, wo be to them that are wyse in their owne conceite: then for Gods loue M. Ridley stand not singular, be not you wyse in your owne conceite, please not your selfe ouermuch. Howe were the Arrians, the Manicheis, the Futichiās, with other diuers He∣retickes which haue bene in the Church, how I pray you were they suppressed and conuinced? by reasonyng in dis∣putations? No truly, the Arrians had mo places of Scrip∣tures for the confirmation of their heresie,* 9.123 then the Catho∣lickes for the defence of the trueth. Howe then were they conuinced? onely by the termination of the Church. And in deede except we do constitute the Churche our founda∣tion, stay, and iudge, we can haue no ende of controuer∣sies, no ende of disputations. For in that we all bryng Scriptures and Doctors for the probation of our asser∣tions, who shoulde be Iudge of this our controuersie? If we our selues, then be we singular and wise in our owne conceites, then can not we auoyde the woe that the Pro∣phet speaketh of.

It remayneth therefore that we submitte our selues to the determination and arbitrement of the Churche, with whom God promised to remayne to the worldes ende, to whom he promised to sende the holy Ghost which shoulde teache it the trueth. Wherefore M. Ridley, if you will auoyd the wo that the prophet speaketh of, be not you wyse in your iudgement: if you wyll not be wyse and sin∣gular in your owne iudgement, captiuate your owne vn∣derstanding, subdue your reason, and submit your selfe to the determination of the Church.

This is briefly the summe of the Oration of the By∣shop of Glocester, by the which he endeuored in many mo woordes, amplyfiyng and enlargyng the matter elo∣quently with sundry poyntes of Rethoricke, to moue af∣fections, to perswade Maister Ridley to recant and for∣sake his Religion.

To whom M. Ridley aunswered in few wordes,* 9.124 that he sayd most truly with the Prophet, wo be to him which is wyse in his owe conceite, but that he acknowledged no suche singularitie in hym, ne knewe any cause why he shoulde attribute so muche to him selfe. And where as he

sayde Maister Cranmer leaned to hym, that was moste vntrue, in that he was but a young Scholer in compari∣son of Maister Cranmer: for at what tyme he was a young Scholer, then Maister Cranmer a Doctor, so that he con••essed that M. Cranmer might haue ben his Scho∣lemaister these many yeares. It seemed that he woulde haue spoken more, but the Bishop of Glocester interrup∣ted hym, saying.

Glo.

Why M. Ridley, it is your owne confession, for M. Latimer at the time of his disputations confessed his lear∣nyng to lye in M. Cranmers bookes, and M. Cranmer also sayd, that it was your doyng.

Linc.

Likewyse the Byshoppe of Lincolne with many woordes and gentle holding his Cappe in hand, desyred him to turne.* 9.125 But M. Ridley made an absolute aunswere, that he was fully perswaded, the Religion whiche he de∣fended to be grounded vpon Gods worde, and therefore without great offence towardes God, great peryll and damage of his soule, he coulde not forsake his Maister and Lorde God, but desired the Byshop to performe his graunt in that his Lordshyp sayde the day before, that he shoulde haue licence to shewe his cause why he coulde not with a salfe conscience admitte the authoritye of the Pope: but the Byshop of Lincolne sayde, that where as then he had demaunded licence to speake three woordes, he was contented then that he shoulde speake .xl. and that graunt he would performe.

* 9.126Then stepped forth D. Weston, which sate by and sayd, why my Lord, he hath spoken foure hundred already.

M. Ridley confessed he had, but they were not of his prescribed number, neither of that matter. The Bishop of Lincolne bad him take his licence: but he shoulde speake but .xl. and he would tell them vpon his fingers, and eft∣soones M. Ridley began to speake:* 9.127 but before he had en∣ded halfe a sentence, the Doctours sittyng by cryed and sayd, that his number was out, and with that he was put to silence.

After this the Bishop of Lincolne which sat in the mid∣des, began to speake as foloweth.

Linc.

Now I perceiue M. Ridley, you will not permit ne suffer vs to stay in that point of our Commission which we most desired: for I ensure you, there is neuer a worde in our Commission more true then, dolentes & gementes. For in deede I for my part, I take God to witnesse, am sory for you. Whereunto M. Ridley aunswered:

Rid.

I beleue it well my Lord, for as much as one day it will be burdenous to your soule.

Linc.

Nay not so M. Ridley, but because I am sory to see suche stubbornesse in you, that by no meanes you may be perswaded to acknowledge your errours, and receiue the truth: but seeyng it is so, because you will not suffer vs to persist in the first, we must of necessitie proceede to the other part of our Commission. Therefore I pray you harken what I shall say,* 9.128 and forthwith did read the sen∣tence of condemnation, which was written in a long pro∣cesse: the tenour of which because it is sufficiently already expressed before, we thought meete in this place to omitte, forasmuche as they are rather wordes of course, then thinges deuised vpon deliberation.* 9.129 Howbeit in deede the effecte was, that for as much as the sayd Nic. Ridley dyd affirme▪ maintaine, and stubbornely defende certaine opi∣ons, assertions, and heresies, contrary to the worde of God, and the receiued fayth of the Churche, as in denying the true and naturall body of Christe, and his naturall bloud to be the Sacrament of the Altar: Secondarily in affermyng the substaunce of bread and wine to remayne after the wordes of the Consecration: Thirdly in deny∣ing the Masse to be a liuely Sacrifice of the Churche for the quicke and the dead, and by no meanes woulde be per∣duced and brought from these his heresies, they therefore the sayde Iohn of Lincolne, Iames of Glocester, Iohn of Bristowe, did iudge and condemne the sayd Nic. Rid∣ley, as an Hereticke, and so adiudged hym presently both by woorde and also in deede to be degraduated from the degree of a Byshoppe, from Pristhoode and all Ecclesi∣asticall order: declaryng moreouer the sayde Nic. Ridley to be no member of the Churche, and therefore commit∣ted hym to the secular powers, of them to receyue due punishment accordyng to the tenour of the temporalll lawes: and further excommunicatyng hym by the great excommunication.

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

* 9.130THis sentence beyng published by the Bishop of Lin∣colne, M. Ridley was committed as a prisoner to the Maior, and immediatly M. Latimer was sent for: but in the meane season the Carpet or cloth whiche lay vpon the table whereat M. Ridley stode, was remoued, because (as men reported) M. Latimer had neuer the degree o•• a Doctor as M. Ridley had. But eftsones as M. Latimer appeared as he did the day before, perceiuyng no cloth vpon the table, layde his hat, which was an olde felte vn∣der his elbowes, and immediatly spake to the Commissi∣oners, saying:

Lati

My Lordes, I beseech your Lordships to set a bet∣ter order here at your entraunce: for I am an olde man and haue a very euill backe, so that the presse of the multi∣tude doth me much harme.

Linc.

I am sory M. Latimer for your hurt. At your de∣parture we will see to better order.

With that M. Latimer thanked his Lordshyp, making a very low curtesie. After this the Bishop of Lincolne be∣gan on this manner.

Linc.

M. Latimer, although yesterday after we had ta∣ken your aunsweres to those Articles whiche we propo∣sed, might haue iustly proceeded to iudgement against you,* 9.131 especially in that you required the same, yet we hauyng a good hope of your returning, desiring not your destructi∣on, but rather that you woulde recant, reuoke your er∣rours, and turne to the Catholicke Church, differred far∣ther processe tyll this day, and now accordyng to the ap∣poyntment, we haue called you here before vs, to heare whether you are content to reuoke your hereticall asser∣tions, and submitte your selfe to the determination of the Church, as we most hartely desire, and I for my part, as I did yesterday, most earnestly doe exhort you, eyther to know whether you perseuer still the man that you were, for the which we would be sory.

It seemed that the Bishop woulde haue farther procee∣ded, sauyng that M. Latimer interrupted hym, saying:

Lati.

Your Lordship often doth repeate the Catholike Church, as though I should deny the same. No my Lord,* 9.132 I confesse there is a Cotholicke Church, to the determi∣nation of the which I will stande, but not the Churche which you call Catholicke, which soner might be termed diabolike. And where as you ioyne together the Romish and Catholicke Church, stay there I pray you. For it is an ••ther thing to say Romish Church, and an other thing to say Catholicke Church:* 9.133 I must vse here in this myne aunswere the counsell of Cyprianus, who at what tyme he was ascited before certayne Bishoppes that gaue him leaue to take deliberation and counsell to try and examine his opinion, he answered them thus: in stickyng and per∣seueryng in the truth, there must no counsel, nor delibera, tion be taken. And agayne beyng demaunded of them sit∣ting in iudgement, which was most like to be of y^• Church of Christe, either he whiche was persecuted, eyther they which did persecute: Christ, sayd he, hath foreshewed, that he that doth follow hym, must take vp his crosse and fol∣low him. Christ gaue knowledge that the disciples should haue persecution and trouble. Howe thinke you then my Lords, is it like y^t the sea of Rome,* 9.134 which hath bene a con∣tinual persecutor, is rather the Church, or that swal flocke which hath continually ben persecuted of it euen to death? Also the flock of Christ hath ben but few in comparison to the residue, and euer in subiection: which he proued, be∣ginning at No••s tyme euen to the Apostles.

Linc.

Your cause and S. Cyprians is not one, but cleane contrary, for he suffered persecution for Christes sake and the Gospell: but you are in trouble for your errours and false assertions, contrary to the worde of God, and the re∣ceiued trueth of the Church.

Lati.

M. Latimer interruptyng hym, sayd: yes verely,* 9.135 my cause is as good as S. Cyprians: for his was for the worde of God and so is myne.

But Lincolne goeth forth in his talke.

Also at the beginnyng and foundation of the Churche, it coulde not be but that the Apostles shoulde suffer great persecution. Further, before Christes commyng, con∣tinually there were very fewe whiche truely serued God: but after his commyng beganne the tyme of grace, then beganne the Churche to encrease, and was continually augmented vntyll that it came vnto this perfection,* 9.136 and now hath iustly that iurisdiction whiche the vnchristian Princes before by tyranny dyd resist: there is a diuerse consideration of the estate of the Churche nowe in the tyme of grace, and before Christes commyng. But Mai∣ster Latimer, although we had instructions geuen vs de∣terminately to take your aunsweare to suche Articles as we shoulde propose, without any reasonyng or disputa∣tions, yet wee hopyng by talke somewhat to preuayle with you, appoynted you to appeare before vs yesterday in the Diuinitie Schole, a place for disputations. And whereas then notwithstanding you had licence to saye

your mynde, and were aunsweared to euery matter, yet you coulde not be brought from your errours. We thyn∣kyng that from that tyme ye would with good aduisement consider your state, gaue you respite from that tyme ye∣sterday when we dimissed you,* 9.137 vntill this tyme, and now haue called you agayne here in this place, by your aun∣sweres to learne whether you are the same man you were then or no? Therefore we wyll propose vnto you the same articles which we did then, and require of you a determi∣nate aunswere, without farther reasoning, and eftsones recited the first article.

Lati.

Alwayes my protestation saued, that by these mine answeres it should not be thought that I did condescend and agree to your Lordshippes authority in that you are legased by authoritie of the Pope, so that thereby I might seeme to consent to his iurisdiction, to the fyrst ar∣ticle I aunswere now as I did yesterday, that in the Sa∣crament the worthy receyuer receiueth the very body of Christ, and drinketh his bloud by spirite and grace. But after that corporall being which the Romish Church pre∣scribeth, Christes body & bloud is not in the Sacrament vnder the formes of bread and wine.

The Notaries toke his aunswere to be affirmatiuely. For the seconde article,* 9.138 he referred hymselfe to his aun∣sweres made before.

Linc.

After this the Bishop of Lincolne recited the third article, and required a determinate aunswere.

Lat.

Christ made one oblation and sacrifice for the sinnes of the whole worlde, and that a perfecte sacrifice, neyther needeth there to be any other, neyther can there be any o∣ther propitiatory sacrifice.

The Notaries tooke his aunsweare to bee affirma∣tiuely.

In like maner did he aunswere to the other articles, not varying from his aunsweres made the day before.

After his aunsweres were penned of the Notaries, and the Bishop of Lincolne had exhorted him in like sort to recant as he dyd M. Ridley, and reuoke his errours and false assertions, and M. Latimer had aunswered that he ne could,* 9.139 ne would deny his maister Christ and his ve∣ritie, the Bishop of Lincolne desired M. Latimer to har∣ken to him, and then maister Latimer harkening for some new matter and other talke, the Byshop of Lincolne red his condemnation, after the publication of the which, the sayd three Bishops brake vp their Sessions, and dimissed the audience.

But M. Latimer required the Bishop to performe his promyse,* 9.140 in saying the daye before, that he shoulde haue licence briefly to declare the causes why he refused the Popes authoritie.

Lincol.

But the Byshop sayde, that now he coulde not heare hym, neither ought to talke with hym.

Then M. Latimer asked hym whether it were not law∣full for him to appeale from this his iudgement. And the Byshop asked hym againe, to whom he would appeale. To the next generall Counsell, quoth M. Latimer, whiche shalbe truely called is Gods name.* 9.141 With that appellation the Byshop was content: but he sayd it woulde be a long season before suche a conuocation as he ment would be called.

Then the Byshop committed M. Latimer to the Maior, saying: now he is your prisoner maister Maior. Because the presse of people was not yet diminished, ech man loo∣kyng for farther processe, the Byshop of Lincolne com∣maunded auoydance, and willed M. Latimer to tary tyl the presse were diminished lest he shoulde take hurt at his egression, as he did at his entraunce. And so continued Byshop Ridley, and M. Latimer in durance till the .16. day of the sayd moneth of October.

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

IN the meane season vpon the 15. day in the mornyng, and the same yeare aboue sayd,* 9.142 the Byshop of Glocester Doct. Brokes, and the Uicechauncelour of Oxford Doct. Marshall,* 9.143 with diuerse other of the chiefe and heades of the same Uniuersitie, and many other moe accompanying with them, came vnto M. Irish his house then Maior of Oxforde, where D. Ridley, late Byshop of London was close prisoner. And when the Byshop of Glocester came into the chamber where the sayde D, Ridley did lye, he told him for what purpose their comming was vnto him, saying:* 9.144 that yet once agayne the Queenes Maiestie did offer vnto hym by them, her gracious mercy, if that he woulde receiue the same, and come home agayne to the fayth which he was Baptised in, & reuoke his erroneous doctrine that he of late had taught abroad to the destructiō of many. And further said, that if he would not recant, and become one of the Catholicke Churche with them, then they must needes (against their willes) proceede according to the lawe, which they would be very loth to do, if they might otherwise. But (sayth he) we haue bene often tim••s with you, and haue requested that you would recant this your fantasticall & deuilish opinion, where hytherto you haue not, although you might in so doing winne many, and do much good. Therefore good M. Ridley, consyder with your selfe the daunger that shall ensue both of body and soule, if that you shall so wilfully cast your selfe away in refusing mercy offered vnto you at this time.

My Lord, quoth D. Ridley, you know my mynd fully herein: and as for the doctrine which I haue taught,* 9.145 my conscience assureth me that it was sounde, & accordyng to Gods word (to his glory be it spoken) the which doctrine the Lord God beyng my helper, I wyll mayntaine so long as my tongue shall wagge,* 9.146 and breath is within my body, and in confirmation thereof, seale the same with my bloud.

Brok.

Well, you were best, M. Ridley, not to do so, but to become one of the Church with vs. For you know this well enough, that whosoeuer is out of the Catholike church, can not be saued: therefore I say once agayne, that whiles you haue time and mercy offered you, receiue it, and confesse with vs the Popes holynes to be be the chiefe head of the same Church.* 9.147

Rid.

I marueyle that you wyll trouble me with any suche vayne and foolysh talke. You know my mynd con∣cerning the vsurped authoritie of the Romishe Antichrist. As I confessed openly in the Scholes, so do I nowe, that both by my behauiour and talke I do no obedience at all vnto the Byshop of Rome, nor to his vsurped authoritie, and that for diuers good and godly considerations. And here Doct. Ridley would haue reasoned with the sayde Brokes Byshop of Glocester,* 9.148 of the Byshop of Romes authorities, but could not be suffered, and yet he spake so earnestly agaynst the Pope therein, that the Byshop told hym, if he would not hold his peace, he should be compel∣led agaynst his wyll. And seeyng sayth he, that you wyll not receiue the Queenes mercy now offered vnto you, but stubburnly refuse the same, we must, against our wils, proceede according to our Commission to disgradyng, ta∣kyng from you the dignitie of Priesthode. For we take you for no Byshop, and therefore we will the sooner haue done with you: so, committing you to the secular power, you know what doth follow.

Rid.

Do with me as it shall please God to suffer you, I am well content to abide the same with all my hart.

Brok.

Put of your cap M. Ridley, and put vppon you this surples.

Rid.

Not I truly.* 9.149

Brok.

But you must.

Rid.

I wyll not.

Brok.

You must: therefore make no more a do, but put this surples vpon you.

Rid.

Truly if it come vpon me, it shalbe against my wil.

Brok.

Will you not do it vpon you?

Rid.

No, that I will not.

Brok.

It shalbe put vpon you by one or other.

Rid.

Do therein as it shall please you. I am well con∣tented with that, and more then that: the seruaunt is not aboue his Maister. If they delt so cruelly with our Sauiour Christe, as the Scripture maketh mention, and he suffered the same patienly, howe muche more doth it become vs his seruaunts? and in saying of these wordes they put vppon the sayde Doctor Ridley the surples, with all the trinkettes appertaynyg to the Masse, and as they were puttyng on the same,* 9.150 Doctor Ridley did ve∣hemently inuey against the Romysh Byshyp and all that foolysh apparell, callyng hym Antichrist, and the apparell foolysh and abominable, yea to fond for a Uice in a play, in so muche that Brokes was exceeding angry with him, and bad hym holde his peace. For he dyd but rayle. Doct. Ridley aunsweared agayne, and sayde: so long as his tounge and breath woulde suffer hym, he woulde speake agaynst their abominable doynges, what so euer happe∣ned vnto hym for so doyng.

Brok.

Well, you were best to holde your peace, lest your mouth be stopped. At which wordes one Edridge, the rea∣der then of the Greeke Lecture standing by, sayd to Doct. Brokes: Syr, the lawe is he should be gagged, therefore let hym be gagged. At which wordes Doct. Ridley loo∣kyng earnestly vpon him that so sayd, wagged his head at hym, and made no aunswere againe, but with a sigh sayd: Oh well, well, well.

So they proceeded in their doinges: yet neuerthe∣lesse

D. Ridley was euer talkyng things not pleasant to their eares,* 9.151 although one or other bad hym hold his peace, least he should be caused against his wyll.

* 9.152When as they came to that place where as D. Ridley should hold the chalice and the wafer cake (called ••he sin∣gyng bread) they bade hym holde the same in hys hande. And Doct. Ridley sayd: they shal not come in my hands, for if they do,* 9.153 they shall fall to the ground for all me. Then there was one appoynted to hold them in his hand, while Bishop Brookes red a certaine thyng in Latine, touching the degradation of spirituall persones, accordyng to the Popes law.

Afterward they put a booke in hys hand, and withall red (as is before sayd) a certayne thing in Latin, the effect therof was: We do take from you the office of preachyng the Gospel,* 9.154 &c. At which wordes, D. Ridley gaue a great s••gh, lookyng vp toward heauen, saying: Oh Lorde God forgeue them this their wickednes.

And as they put vppon hym the Masse geare, so they began with the vppermost garment, in taking it away a∣gayne, reading a thyng in Latine, accordyng to the order contayned in the sayd booke of the Popes law. Now whē all was taken from him sauing onely the surples left on his backe, as they were readyng and takyng it away, D. Ridley sayd vnto them: Lord God, what power be you of, that you can take from a man that which he neuer had? I was neuer singer in all my lyfe, and yet you will take from me that which I neuer had.

So when all this their abhominable and ridiculous degradation was ended very solemnely,* 9.155 D. Ridley sayde vnto D. Brookes, haue you done? If you haue done, then geue me leaue to talke with you a little, concernyng these matters. Brookes answered and said: M. Ridley, we may not talke with you, you be out of the Church, and our law is that we may not talke with any that be out of y^e church. Then M. Ridley sayd: seeyng that you will not suffer me to talke, neyther will vouchsafe to heare me, what remedy but patience? I referre my cause to my heauenly Father, who will reforme thynges that be amisse, when it shall please hym.

At which words they would haue bene gone, but that M. Ridley sayd: My L. I would wish that your Lord∣ship would vouchsafe to read ouer and peruse a litle booke of Bertrams doyngs concernyng the Sacrament, I pro∣mise you, you shall finde much good learnyng therein, if you will read the same with an indifferent iudgement.* 9.156 D. Brookes made no aunswer to this, but would haue bene gone away. Then M. Ridley sayd: Oh, I perceyue that you cannot away with this maner of talke. Well, it bootes not, I will say no more, I wil speake of worldly affaires. I pray you therfore (my Lord) heare me, and be a meane to the Queenes maiestie, in the behalfe of a great many of poore men, and especially for my poore sister and her hus∣band, which standeth there. They had a poore liuing grā∣ted vnto them by me,* 9.157 whiles I was in the Sea of Lon∣don, and the same is taken away from them, by hym that now occupieth the same roume, without all law or consci∣ence.

Here I haue a Supplication to the Queenes maiestie in their behalfes. You shal heare the same red: so shal you perceyue the matter the better. Then he red the same, and when he came to the place in the Supplication, that tou∣ched hys Sister by name, then he wept, so that for a little space he could not speake for weepyng. After that hee had left of weepyng, he sayde: This is nature that mooueth mee. But I haue now done, and with that read out the rest, and deliuered the same to hys Brother, commaun∣dyng hym to put it vp to the Queenes Maiestie,* 9.158 and to sue, not onely for hymselfe, but also for suche as had any Leases or Grauntes by hym, and were put from the same by Doctour Boner then Byshop of London, whereunto Brookes sayd: In deede Maister Ridley your request in this Supplication is very lawfull and honest: therfore I must needes in conscience speake to the Queenes Maie∣stie for them.

Ridley.

I pray you for Gods sake do so.

Brookes.

I thinke your request will be granted, except one thyng let it, and that is (I feare) because you do not allow the Queenes proceedyngs, but obstinately withstand the same, that it will hardly be graunted.

Ridley.

What remedy, I can doe no more but speake and write, I trust I haue discharged my conscience therein, and Gods will be done.

Brokes.

I will doe what lyeth in me.

The copy of this supplication written to the Queene, here followeth.

¶M. Ridley to the Queenes Maiestie.

IT may please your Maiestie for Christ our Sauiours sake,* 10.1 in a matter of conscience (and now not for my selfe but for other poore men) to vouchsafe to heare and vnderstande this mine humble supplication. It is so (honourable princesse) that in the tyme whyles I was in the Ministerie of the Sea of London diuers poore men Tenants thereof, haue taken new Leases of their Te∣nantries and holdyngs, and some haue renewed and chaunged their old, and therefore haue payed fines and summes of money, both to me, and also to the Chapter of Paules, for the confirma∣tion of the same.

Now I heare say that the Bishop which occupieth the same roume now, will not allow the foresayd Leases, which must re∣dound to many poore mens vtter ruine and decay.* 10.2 Wherefore this is myne humble supplication vnto your honourable grace, that it may please the same for Christes sake to be vnto the fore∣sayd poore men their gratious patronesse and defender, eyther that they may enioy their foresayd Leases and yeares renewed, as (I suppose) when their matter shall be heard with consciēce, both iustice, conscience, and equitie shall require, for that theyr Leases shall be found (I trust) made without fraude or couen, ey∣ther of theyr part, or of myne, and alwayes also the olde ••ents re∣serued to the Sea without any kynd of damage thereof: or if this will not be graunted, then that it may please your gracious high∣nesse to commaund that the poore men may be restored to their former Leases and yeares and to haue rendered to them agayne such sūmes of mony as they payd to me, & to that chapterhouse for their Leases & yeares, so now taken from them. Which thing concerning the fines payed to me, may bee easily done, if it shall please your Maiestie to commaund some portion of those goods which I left in my house when I fledde in hope of pardon for my trespasse towards your grace, which goodes (as I haue heard) be yet reserued in the same house. I suppose that halfe of the va∣lue of my plate which I left in myne offices, and specially in an iron chest in my bed chamber,* 10.3 will goe nigh to restore all suche fines receyued, the true summes and parcels whereof, are not set in their Leases: and therefore if that way shall please your high∣nesse, they must be knowen by such wayes and meanes, as your Maiestie by the aduise of men of wisedome and conscience shall appoynt: but yet for Christes sake I craue and most humbly be∣seech your Maiestie of your most gracious pity and mercy, that the former way may take place.

I haue also a poore Sister that came to me out of the North, with three fatherlesse children, for her reliefe, whome I maried after to a seruaunt of myne owne house: she is put out of that I did prouide for them. I beseech your honourable grace that her case may be mercifully considered, and that the rather, in con∣templation that I neuer had of hym, which suffered indurance at my entrance to the Sea of London, not one peny of his mouea∣ble goodes, for it was almost halfe a yeare after hys deposition, afore I did enter into that place: yea, and also if any were lefte, knowen to be hys, hee had lycence to cary it away, or there for his vse it did lye safe, as hys officers do know. I payd for the lead which I found there,* 10.4 when I occupied any of it to the behoofe of the Church or of the house. And moreouer, I had not onelye no part of hys moueable goods, but also (as hys olde receyuer and then myne, called M. Stanton, can testifie) I paid for him towards hys seruaunts common liueries and wages, after hys deposition, 53 or 55. poundes, I cannot tell whether. In all these matters I beseech your honourable Maiestie to heare the aduise of men of conscience, and in especially the Archbishop of Yorke, which for that hee was continually in my house a yeare and more, before myne imprisonment, I suppose he is not altogether ignorant of some part of these thyngs, and also hys grace doth knowe my Si∣ster, for whose succour and some reliefe, now vnto your highnes I make most humble sute.

The 16. day of Octob. An. 1555.

N. R.

This degradation beyng past, and all thynges fini∣shed, D. Brookes called the Bailiffes, deliueryng to them M. Ridley with this charge, to keepe him safely from any man speaking with hym,* 10.5 and that he should be brought to the place of execution when they were commanded. Then M. Ridley in praysing God, brast out with these words & sayd: God I thanke thee, and to thy prayse be it spoken, there is none of you all able to lay to my charge any open or notorious crime: for if you could, it should surely bee layd in my lappe, I see very well. Whereunto Brookes sayd, he played the part of a proud Pharisey, exalting and praysing hymselfe.

But M. Ridley sayd: No, no, no, as I haue sayd be∣fore, to Gods glory be it spoken. I confesse my selfe to bee a miserable wretched sinner, and haue great need of Gods helpe and mercy, and doe daily call and cry for the same: therefore I pray you haue no such opinion in me. Then they departed, and in goyng away, a certaine Warden of a Colledge, of whose name I am not very sure, bad Doct.

Ridley repent hym, and forsake that erroneous opinion. Whereunto M. R••dley sayd: Sir, repent you, for you are out of the truth: and I pray God (if it be his blessed will) haue mercy vpon you, and graunt you the vnderstanding of his worde.* 10.6 Then the Warden beyng in a chafe thereat, sayd: I trust that I shall neuer be of your erroneous and diuelish opinion, neyther yet to bee in that place whether you shal go. He is (saith he) the most obstinatest and wil∣fullest man that euer I heard talke since I was borne.

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

* 10.7THe night before he suffred, his beard was washed, and his legs, and as he sate at supper the same night at M. Irishes (who was his keeper) he had his hostesse, and the rest at the boord, to his mariage: for (saith he) to morrowe I must be maried, and so shewed hymselfe to bee as mery as euer he was at any time before. And wishing his sister at his mariage, he asked hys brother sittyng at the Table, whether she could find in her heart to be there or no, and he answered,* 10.8 yea, I dare say, with all her heart: at which word he sayd, he was glad to heare of her so much therein. So at this talke maistres Irish wept.

But M. Ridley comforted her, and sayd: Oh maistres Irishe, you loue me not now, I see well enough. For in that you weepe, it doth appeare you will not be at my ma∣riage, neither are content therewith. In deede you be not so much my friend, as I thought you had bene. But quiet your selfe: though my breakefast shall be somwhat sharpe and paynfull, yet I am sure, my supper shalbe more plea∣sant and sweete, &c.

When they arose from the Table, hys brother offered hym to watch all night with hym.* 10.9 But he said, no, no, that you shall not. For I mynd (God willyng) to goe to bed, and to sleepe as quietly to night, as euer I did in my lyfe. So hys brother departed, exhortyng hym to bee of good cheere, and to take hys Crosse quietly, for the reward was great, &c.

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

* 10.10VPon the Northside of the towne, in the ditch ouer a∣gainst Baily Colledge, the place of execution was ap∣poynted: and for feare of any tumult that might aryse, to let the burnyng of them, the L. Williams was commaun∣ded by the Queenes letters, and the householders of the Citie to be there assistant, sufficiently appoynted, & when euery thyng was in a readines, the prisoners were broght forth by the Maior and Bailiffes.

M. Ridley had a faire blacke goune furred, and faced with foines, such as he was woont to weare beyng Bish. and a tippet of veluet furred likewyse about his necke, a veluet night cap vpon his hed, & a corner cappe vpon the same, goyng in a paire of slippers to the stake, & going be∣tweene the Maior and an Alderman, &c.

After hym came M. Latimer in a poore Bristow freeze frocke all worne, with hys buttened cap, and a kerchiefe on his hed, all redy to the fire, a new long shroud hanging ouer his hose downe to the feete, which at the first sight, stirred mens hearts to rue vpon them, beholdyng on the one side, the honour they sometyme had, on the other, the calamitie whereunto they were fallen.

M. Doctor Ridley, as hee passed towards Bocardo, lookyng vp where M. Cranmer did lye, hopyng belike to haue seene hym at the glasse window, and to haue spoken vnto hym. But then M. Cranmer was busie with Frier Soto & his fellowes disputyng together, so that he could not see hym through that occasion.* 10.11 Then M. Ridley loo∣kyng backe, espied M. Latymer commyng after. Unto whome he sayd: Oh be ye there. Yea sayd M. Latymer, haue after as fast as I can follow. So he following a pre∣ty way of, at lenth they came both to the stake, one after the other, where first D. Ridley entring the place, maruelous earnestly holding vp both his hands, loked towards hea∣uen: then shortly after espying M. Latimer, with a won∣derous cheerefull looke, ranne to hym, embraced, and kis∣sed hym, and as they that stoode neare reported, comforted hym,* 10.12 saying: be of good heart brother, for GOD will ei∣ther asswage the fury of the flame, or els strengthen vs to abyde it.

With that went he to the stake, kneeled downe by it, kissed it, most effectuously prayed, and behynd him M. La∣tymer kneled, as earnestly callyng vpon God as he. After they arose, the one talked with the other a little whyle, tyll they which were appoynted to see the execution remooued themselues out of the sunne. What they sayd, I can learne of no man.

Then Doctor Smith,* 10.13 of whose recantation in K. Ed∣wards tyme, ye heard before, began his Sermon to them, vpon this text of Saint Paule, in the xiij. chapiter of the first Epistle to the Corrinthians: Si corpus meum trad••m igni, charitatem autem non habeo, nihil inde vtilitatis capio: That is, If I yeld my body to the fire to be burnt, & haue not Charitie, I shall gayne nothyng thereby. Where in he alledged, that the goodnesse of the cause, and not the or∣der of death: maketh the holynes of the person: Which he confirmed by the examples of Iudas, and of a woman in Oxford that of late hanged her selfe, for that they and suche lyke as he recited, might thē be adiudged righteous, which desperately sundered their lyues from their bodies,* 10.14 as he feared that those men that stood before hym would do. But he cryed stil to the people to beware of them, for they were heretikes, and dyed out of the Church. And on the other side, he declared their diuersities in opinions, as Lutheri∣ans, Oecolampadians, Zuinglians,* 10.15 of which secte they were, (he sayd) and that was the worst: but the old church of Christ, and the Catholike fayth beleeued far otherwyse, At which place they lifted vp both their handes and eyes to heauen, as it were callyng God to witnes of the truth. The which countenaunce they made in many other pla∣ces of his Sermon, where as they thought hee spake a∣misse. He ended with a very short exhortation to them, to recant and come home agayne to the church, and saue their lyues and soules, which els were condemned. His sermō was scant in all a quarter of an houre.

Doctor Ridley sayd to Maister Latymer, will you be∣ginne to aunswer the Sermon, or shall I? Maister Lati∣mer sayd, begin you first I pray you. I will sayd Maister Ridley.

Then the wicked Sermon beyng ended,* 10.16 Doctor Rid∣ley and Maister Latymer kneled down vpon their knees towardes my Lord Williams of Tame, the Uicechancel∣lor of Oxford, and dyuers other Commissioners appoin∣ted for that purpose, which sate vpon a forme therby. Un∣to whome Maister Ridley sayd: I beseech you my Lord euen for Christes sake, that I may speake but two or three wordes: and whylest my Lord bent hys head to the Mai∣or and Uicechauncellour, to know (as it appeared) whe∣ther he myght geue hym leaue to speake, the Bailiffes and Doctour Marshall Uicechancellour ranne hastily vnto hym,* 10.17 and with theyr handes stopped hys mouthe and sayd: Maister Ridley, if you will reuoke your erroneous opinions, and recant the same, you shall not onely haue libertie so to doe, but also the benefite of a subiect, that is, haue your lyfe. Not otherwyse sayd Maister Ridley? No quoth Doctor Marshall: therefore if you will not doe so, then there is no remedy but you must suffer for your de∣sertes. Well (quoth M. Ridley) so long as the breath is in my body, I will neuer deny my Lord Christ, and hys knowen truth: Gods will be done in me.* 10.18 And with that he rose vp, and sayd with a lowde voyce: Well, then I commit our cause to almighty God, which shall indiffe∣rently iudge all.

To whose saying, Maister Latymer added hys olde Posie. Well,* 10.19 there is nothyng hidde but it shall bee ope∣ned: and he sayd he could aunswere Smith well enough if he myght bee suffered. Incontinently they were com∣maunded to make them ready, which they with all meke∣nesse obeyed. Maister Ridley tooke his gown and his tip∣pet, and gaue it to his brother in law M. Shepside, who all his tyme of imprisonment,* 10.20 although he might not bee suffred to come to hym, laye there at his owne charges to prouide him necessaries, which from tyme to tyme, he sent him by the Sergeant that kept hym. Some other of hys apparell that was little woorth, he gaue away, other the Bailifs tooke.

He gaue away besides, diuers other small thynges to Gentlemen standyng by,* 10.21 and diuers of them pitifully we∣pyng, as to sir Henry Lea, he gaue a new grote, and to di∣uers of my L. Williams gentlemen, some napkins, some nutmegs, and races of ginger, his Diall, and such other thyngs as he had about hym, to euery one that stoode next hym. Some plucked the pointes of his hose. Happy was he that might get any rag of hym.

M. Latymer gaue nothyng, but very quietly suffered his keper to pull of his hose, and his other aray,* 10.22 which to looke vnto was very simple: and beyng stripped into hys shroud, he seemed as comely a person to them that were there present, as one should lightly see: and where as in his clothes, he appeared a withered and crooked silke olde man, he now stood bolt vpright, as comely a father as one might lightly behold.

Then M. Ridley standyng as yet in hys trusse, sayde

to his brother: it were best for me to goe in my trusse still. No (quoth hys brother) it will put you to more payne: and the trusse will do a poore man good. Whereunto Mai∣ster Ridley sayd: be it, in the name of God, and so vnlaced hymselfe.* 10.23 Then beyng in his shirt, he stoode vpon the fore∣sayd stone, and held vp hys handes and sayd: Oh heauen∣ly Father, I geue vnto thee most harty thankes, for that thou hast called me to bee a professour of thee, euen vnto death. I beseech thee Lord GOD take mercy vpon this Realme of England, and deliuer the same from all her enemies.

Then the Smith tooke a chaine of iron, and brought the same about both D. Ridleis, and M. Latimers mid∣dles: and as he was knockyng in a staple, D. Ridley took the chayne in his hand, and shaked the same, for it did gird in his belly, and lookyng aside to the Smith, sayd: good fe∣low knocke it in hard, for the flesh will haue hys course. Then his brother did bring hym gunpouder in a bag,* 10.24 and would haue tied the same about hys necke. M. Ridley as∣ked what it was. His brother said gunpouder. Then sayd he, I take it to be sent of God, therefore I will receyue it as sent of hym. And haue you any sayd he, for my brother, meanyng M. Latymer? Yea sir, that I haue (quoth hys brother.) Then geue it vnto hym sayd he, betyme, least ye come to late. So hys brother went, and caried of the same gunpouder vnto M. Latymer.

* 10.25In the meane tyme D. Ridley spake vnto my L. Wil∣liams, and sayd: My L. I must be a suter vnto your lord∣ship, in the behalfe of diuers poore men, and especially in the cause of my poore Sister: I haue made a supplication to the Queenes Maiestie in their behalfes. I beseech your Lordship for Christes sake, to bee a meane to her grace for them. My brother here hath the Supplication, and wyll resort to your lordship to certifie you hereof. There is no∣thing in all the world y^t troubleth my conscience (I praise God) this onely excepted.* 10.26 Whiles I was in the Sea of London, diuers poore men tooke Leases of me, and agreed with me for the same. Now I heare say, the B. that nowe occupieth the same roume, wil not allow my graunts vn∣to them made, but contrary vnto all law and conscience, hath taken from them their liuynges, and will not suffer them to enioy the same. I beseech you my Lord, be a mean for them: you shall doe a good deed, and God wil reward you.

* 10.27Then brought they a fagot kindled with fire, and layd the same downe at D. Ridleys feete. To whome Maister Latymer spake in this maner: Be of good comfort maister Ridley, and play the man: wee shall this day light such a candle by Gods grace in England, as (I trust) shall ne∣uer be put out.

And so the fire beyng geuen vnto them, when D. Rid∣ley saw the fire flamyng vp toward hym, he cryed wyth a wonderfull lowd voyce:* 10.28 In manus tuas Domine, commendo spiritum meum, Domine recipe spiritum meum, and after re∣peated this latter part often in English: Lord, Lord, re∣ceyue my spirit: M. Latymer crying as vehemently on the other side: Oh Father of Heauen, receyue my soule: who receyued the flame as it were embrasing of it. After, as he had stroked hys face with hys hands, & (as it were) bathed them a little in the fire, he soone died (as it appered) with very litle payne or none. And thus much concerning the end of this old and blessed seruaunt of God, M. Laty∣mer, for whose laborious trauails, fruitfull lyfe, & constāt death, the whole Realme hath cause to geue great thankes to almighty God.

But M. Ridley by reason of the euill makyng of the fire vnto hym,* 10.29 because the wooden fagots were laid about the gosse, and ouer high built, the fire burned first beneath, beyng kept downe by the woode. Which when he felt, hee desired them for Christs sake to let the fire come vnto him. Which when hys brother in law heard, but not well vn∣derstood, entendyng to ridde hym out of his payne (for the which cause he gaue attendance) as one in such sorow, not well aduised what he did, heaped fagots vpon hym, so that he cleane couered hym, which made the fire more vehe∣ment beneath, that it burned cleane all hys neather parts before it once touched the vpper, and that made him leape vp and downe vnder the fagots, and often desire them to let the fire come vnto him, saying: I cannot burne. Which in deed appeared well: for after hys legs were consumed by reason of his struglyng through the payne (whereof he had no release,* 10.30 but only his contentation in God) he shew¦ed that side toward vs clean, shirt and all vntouched with flame. Yet in all this torment he forgate not to call vnto God still, hauyng in his mouth: Lord haue mercy vppon me, intermedling this cry, let the fire come vnto me, I can not burne. In which paynes he laboured, till one of the standers by with his bill, pulled of the fagots aboue, and where he saw the fire flame vp,* 10.31 hee wrested himselfe vnto that side. And when the flame touched the gunpouder, hee was seene stirre no more, but burned on the other side, fal∣lyng downe at M. Latymers feete. Which some said hap∣ned, by reason that the chaine loosed: other sayd that he fell ouer the chaine by reason of the poise of his body, and the weakenes of the neather limmes.

Some say that before he was like to fall from the stake he desired them to holde him to it with their billes. How∣soeuer it was, surely it moued hundredes to teares, in be∣holding the horrible sight. For I thinke there was none that had not cleane exiled all humanitie and mercy,* 10.32 which would not haue lamented to behold the fury of the fire so to rage vpon their bodies. Signes there were of sorrowe on euery side. Some tooke it greuously to see their deaths, whose lyues they held full deare. Some pitied their per∣sons that thought theyr soules had no neede thereof. His brother mooued many men, seyng his miserable case: see∣yng (I say) hym compelled to such infelicitie, y^t he thought then to doe hym best seruice, when he hastened hys ende. Some cryed out of the lucke, to see his endeuor, who most dearely loued hym, and sought his release, turne to hys greater vexation, and encrease of payne. But who so con∣sidered their preferments in tyme past, the places of honor that they sometyme occupied in this common wealth, the fauour they were in with their princes, and the opinion of learnyng they had, could not chuse but sorow with teares, to see so great dignitie, honour, and estimation, so necessa∣ry members sometime accounted, so many godly vertues, the study of so many yeares, such excellent learnyng, to be put into the fire, and consumed in one moment. Wel, dead they are, and the reward of this world they haue already. What reward remayneth for them in heauen, the day of the Lordes glory when he commeth with his saints, shall shortly I trust declare.

Albeit I haue differred and put ouer many treatises, letters, & exhortations belongyng to the story of the Mar∣tyrs, vnto the latter appendix in the ende of this volume: thinkyng also to haue done the lyke with these farewels, & exhortations followyng of D. Ridley, yet for certain pur∣poses moouing me thereunto, and especially consideryng the fruitfull admonitions, wholesome doctrine, and neces∣sary exhortations conteyned in the same, I thought best here to bestow, and consequently to adioyne the sayd trac∣tations of that learned pastour, with the lyfe and story of the authour. Whereof the two first be in a manner of hys farewels, the one to his kinsfolks, and generally to all the faithfull of the number of Christes congregation: the o∣ther more speciall to the prisoners, and banished Christiās in the gospels cause: the third containeth a fruitfull and a generall admonition to the citie of London, and to all o∣ther, with necessary precepts of christian office, as by the tenour of them here followeth in order to be seene.

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

AT the name of Iesus let euery knee bow, both of thynges in heauen, and thynges in earth,* 10.33 and things vnder the earth, and let euery tongue confesse, that Iesus Christ is the lord vnto y^e glory of God the Father, Amen.

As a man mynding to take a farre iourney, and to de∣part from his familiar frendes, commonly and naturally hath a desire, to bidde his frendes farewell, before his de∣parture: so lykewise now I looking daylye, when I should be cauled to depart hence from you, (O all ye my dearely beloued brethren, & sisters in our Sauiour Christ that dwell here in this worlde) hauing a lyke mynde to∣wardes you all (and blessed be God for such tyme and lea∣sure, whereof I right hartely thanke his heauenly good∣nesse:) to byd you all my deare brethren & sisters (I saye in Christ) that dwell vpon the earth, after such maner as I can, Farewell.

Farewell my deare brother George Shipside, whom I haue euer found faythfull, trusty, and louyng in all s••ate and conditions, and now in the tyme of my crosse, ouer al other to me most frendly and stedfast, and that which ly∣ked me best, ouer all other thynges, in Gods cause euer hartye.

Farewell my deare sister Alice his wyfe. I am glad to heare of thee,* 10.34 that thou doest take Christes crosse which is layd now (blessed be God) both on thy backe and myne, in good part. Thanke thou God that hath geuen thee a god∣ly and louyng husband: see thou honour hym, and obey hym, accordyng to Gods law, Honour thy mother in law

hys mother, and loue all those that pertaine vnto him, be∣yng redy to do them good, as it shall lye in thy power. As for thy children, I doubt not of thy husband, but that hee which hath geuen him an hart to loue and feare God, and in God them that pertaine vnto him, shall also make hym friendly and beneficiall vnto thy children, euen as if they had bene gotten of his owne body.

* 10.35Farewell my welbeloued brother Iohn Ridley of the Waltoun, and you my gentle and louing sister Elizabeth: whom besides the naturall league of amitie, your tender loue, which you were sayde euer to beare towardes mee aboue the rest of your brethren, doth bynde mee to loue. My mynde was to haue acknowledged this your louyng affection, and to haue acquited it with deedes and not with wordes alone. Your daughter Elizabeth I bid fare∣well, whome I loue for the meeke and gentle spirite that God hath geuen her, which is a precious thyng in y^e sight of God.

* 10.36Farewell my beloued sister of Unthanke, with al your children nephewes and neeces. Since the departing of my brother Hugh, my mynd was to haue bene vnto them in stead of their father, but the Lord God must and wyll bee their father, if they will loue hym and feare hym, and lyue in the trade of hys law.

* 10.37Farewel my welbeloued and worshipful Cosins, M. Nich. Ridley of Willimountswike, and your wyfe, and I thanke you for all your kindnes shewed both to me, and also to all your owne kinsfolke and myne. Good Cosine, as God hath set you in our stocke and kindered (not for any respect of your person, but of hys aboundaunt grace and goodnesse, to be as it were the belweather to order, & conduct the rest, and hath also endued you with hys ma∣nifold gyfts of grace, both heauenly and worldly aboue o∣thers: so I pray you good Cosin (as my trust and hope is in you) continue and encrease in the maintenaunce of the truth, honesty, righteousnesse, and all true godlinesse, and to the vttermost of your power, to withstand falshoode, vntruth, vnrighteousnesse, and all vngodlinesses, whiche is forbidden and condemned by the worde and Lawes of God.

* 10.38Farewell my young Cosin Rafe Whitfield. Oh your tyme was very short with mee. My mynde was to haue done you good, and yet you caught in that litle time a losse, but I trust it shall bee recompensed, as it shall please al∣mighty God.

* 10.39Farewel all my whole kinred and countreymen, fare∣well in Christ altogether. The Lord which is the searcher of secrets, knoweth that according to my harts desire, my hope was of late that I should haue come among you, & to haue brought with me aboundance of Christes blessed Gospell, according to the duetie of that office and ministe∣rie,* 10.40 whereunto among you I was chosen, named, and ap∣pointed by the mouth of that our late peerelesse Prince K. Edward, and so also denounced openly in his Court, by his priuy Counsaile.

I warne you all my welbeloued kinsfolke & country∣men, that ye be not amased or astonied at the kynde of my departure, or dissolution: for I ensure you, I thinke it the most honour that euer I was called vnto in all my lyfe, and therefore I thanke my Lord God hartily for it,* 10.41 that it hath pleased him to call me of his great mercy vnto this high honour, to suffer death willingly for his sake, and in hys cause: vnto the which honour he hath called the holy Prophetes and dearely beloued Apostles, and his blessed chosen Martyrs. For know ye that I doubt no more but that the causes wherefore I am put to death, are Gods causes, and the causes of the truth, then I doubt that the Gospell which Iohn wrote, is the Gospell of Christ, or that Paules Epistles are the very word of God. And to haue a hart willyng to abide, and stand in Gods cause and in Christes quarell euen vnto death, I ensure thee (O mā) it is an inestimable and an honourable gift of God, geuen onely to the true elects and derely beloued childrē of God, and inheritours of the kingdome of heauen. For the holy Apostle and also Martyr in Christes cause S. Peter, saith: If ye suffer rebuke in the name of Christ,* 10.42 that is, in Chri∣stes cause, and for hys truths sake, then are ye happy and blessed, for the glory of the spirit of God resteth vpon you. If for rebukes sake suffred in Christes name, a mā is pro∣nounced by the mouth of that holy Apostle, blessed & hap∣py: How much more happy & blessed is hee that hath the grace to suffer death also? Wherefore, all ye that bee my true louers and friends, reioyce, and reioyce with mee a∣gaine, & render with me hartie thanks to God our heauē∣ly father, that for his sonnes sake my sauiour & redeemer Christ,* 10.43 he hath vouchsafed to call me, beyng els without his gracious goodnes, in my selfe but a sinnefull & a vyle wretch, to call me (I say) vnto this high dignitie of hys true Prophets, of his faithfull Apostles, & of his holy elect & chosen Martyrs, that is, to dye and to spend this tempo∣rall lyfe in the defence & maintenance of his eternal and e∣uerlasting truth.

Ye know that be my Countreymen dwelling vppon the borders,* 10.44 where (alas) the true man suffereth often∣tymes muche wrong at the thieues hande, i•• it chaunce a man to be slayne of a thiefe (as it oft chanceth there) which went out with his neighbour to helpe him to rescue hys goods agayne, that the more cruelly he bee slayne, and the more stedfastly he stucke by his neighbour in the fight a∣gaynst the face of the thiefe, the more fauour and frendship shall all his posteritie haue for the slayne mans sake, of all them that be true, as long as the memory of his fact, and his posteritie doth endure: Euen so, ye that be my kinse∣folke and countreymen, know ye (how so euer the blynd, ignorant, & wicked world hereafter shall rayse vppon my death, which thyng they cānot do worse then their fathers did, of the death of Christ our Sauiour, of his holye Pro∣phets, Apostles & Martyrs:) know ye (I say) y^t both be∣fore God & all them that be godly, and that truly kn••w, & follow the lawes of God, ye haue, and shall haue by gods grace euer cause to reioyce, & to thanke God highly, and to thinke good of it, and in God to reioyce of me your fleshe & bloud, whom God of his gracious goodnes, hath vouch∣safed to associate vnto the blessed cōpany of his holy Mar∣tyrs in heauen, and I doubt not in the infinite goodnes of my Lord God, nor in the faithful fellowship of his elect & chosen people, but at both their hands in my cause, ye shall rather finde the more fauour and grace: For the Lord sai∣eth, that he will be both to them and theyrs that loue him, the more louyng agayne in a thousand generations: the Lord is so full of mercy to them (I say) and theirs which doe loue hym in deed. And Christ saith againe,* 10.45 that no mā can shew more loue, then to geue his lyfe for his friend.

Now also knowe ye, all my true louers in God, my kinsfolke and Countreymen, that the cause wherefore I am put to death, is euen after the same sort and condition, but touching more neere Gods cause, & in more waightie matters, but in the general kynd all one. For both is gods cause, both is in the maintenance of right, and both for the common wealth, & both for the weale also of the Christiā brother: although yet there is in these two no small diffe∣rence both concernyng the enimies, the goods stolne, & the maner of the fight. For know ye all,* 10.46 that lyke as there whē the poore true mā is robbed by the thiefe of his own goods truly gotten, (whereupon he and his househould should lyue) he is greatly wronged, & the thiefe in stealing & rob∣byng with violence the poore mās goods, doth offend god, doth transgres his law, and is iniurious both to the poore man, and to the common welth: so I say, know ye all that euen here in the cause of my death it is with the Church of England, I meane the congregation of the true chosen children of GOD in this Realme of England, whiche I knowledge not only to be my neighbours, but rather the congregation of my spirituall brethren, & sisters in Christ, yea, members of one body, wherein by Gods grace I am and haue bene grafted in Christ.* 10.47 This Church of Eng∣land had of late of the infinite goodnesse and aboundaunt grace of almighty God, great substaunce, great riches of heauenly treasure, great plenty of Gods true and sincere worde, the true and wholesome administration of Chri∣stes holy Sacramentes, the whole profession of Christes Religion, truely and plainely set foorth in Baptisme, the playne declaration & vnderstandyng of the same, taught in the holye Catechisme, to haue bene learned of all true Christians.

This Church had also a true and sincere forme & ma∣ner of the Lordes Supper, wherein,* 10.48 accordyng to Iesus Christes owne ordinaunce, and holy institution, Christes commaundementes were executed and done. For vpon the bread and wyne set vppon the Lordes Table, thankes were geuen, the commemoration of the Lords death was had, the bread in the remembrance of Christes body torne vpon the crosse, was broken,* 10.49 and the cuppe in the remem∣braunce of Christes bloud shed, was distributed and both communicated vnto all that were present, and would re∣ceyue them, and also they were exhorted of the Minister so to doe.

All was done openly in the vulgar tong, so that euery thyng might be both easily heard, & plainly vnderstand of all the people, to Gods high glorye, and the edification of the whole Church. This Church had of late the whole di∣uine seruice, all common and publike prayers ordeined to be said and heard in the common congregation, not onely framed and fashioned to the true vayne of holy scripture, but also set foorth accordyng to the commaundement of the Lord, and S. Paules doctrine for the peoples edification,* 10.50

in their vulgare tong.

It had also holy and wholesome Homelies, in com∣mendation of the principall vertues: which are commen∣ded in Scripture, and likewyse other Homelies agaynst the most pernicious and capitall vices that vseth (alas) to raigne in this Realme of England.* 10.51 This Church had in matters of controuersie, Articles so penned and framed alter the holy Scripture, and grounded vpon the true vn∣derstandyng of Gods word,* 10.52 that in short tyme if they had bene vniuersally receiued, they should haue bene able to haue set in Christes Church much concorde and vnitie in Christes true religion, and to haue expelled many false er∣rors and heresies, wherewith this Church (alas) was al∣most ouergone.

But (alas) of late into this spirituall possession of the heauēly treasure of these godly riches,* 10.53 are entred in theues that haue robbed and spoyled all this heauenly treasure a∣way. I may well complayne on these thyngs, and cry out vpon them with the Prophet, saying: Deus venerunt gen∣tes in haereditatem tuam, &c. Psal. 72. O Lord God, the Gen∣tiles, Heathen nations are come into thy heritage: They haue defiled thy holy Temple, and made Ierusalem an heape of stones, that is, They haue broken & beaten down to the ground thy holy Citie. This Heathenish generatiō, these thieues of Samaria,* 10.54 these Sabei and Chaldei, these robbers haue rushed out of their dennes, and haue robbed the Church of England, of all the foresayd holy treasure of God: they haue caried it away, and ouerthrown it, and in stead of Gods holy worde, the true and right admini∣stration of Christes holy Sacramentes, as of Baptisme and others,* 10.55 they mixte theyr ministerie with mens foo∣lish fantasies, and many wicked and vngodly traditions withall.

In stead of the Lordes holy Table, they geue the peo∣ple with much solemne disguising, a thyng which they cal their Masse, but in deed and in truth, it is a very masking and mockerie of the true Supper of the Lord, or rather I may call it a crafty iuglyng,* 10.56 whereby these false theeues & iuglers haue bewitched the myndes of the simple people, that they haue broght them from the true worship of god, vnto pernicious idolatry, and make them to beleeue that to be Christ our Lord and Sauiour, which in deed is nei∣ther God nor man, nor hath any lyfe in it selfe, but in sub∣stance is the creature of bread and wyne, and in vse of the Lordes Table, is the Sacrament of Christes bodye and bloud: and for this holy vse, for the whiche the Lord hath ordained them in hys table, to represent vnto vs his bles∣sed body torne vpon the crosse for vs, and his bloude there shed, it pleased him to call them his body & bloud, whiche vnderstanding, Christ declareth to be his true meanyng, when he sayth: Do this in the remembraunce of me. And agayne,* 10.57 Saint Paule likewyse doth set out the same more plainly, speaking of the same Sacrament, after the words of the consecration, saieng: As often as ye shall eat of this bread, and drinke of this cup, ye shall set forth (he meaneth with the same) the Lordes death vntill his commyng a∣gayne.* 10.58 And here agayne these thieues haue robbed also the people of the Lordes cup, contrary to the plaine words of Christ, written in his Gospell.

Nowe, for the common publike prayers whiche were in the vulgare tongue, these theeues haue brought in a∣gayne a strange tongue,* 10.59 whereof the people vnderstande not one worde. Wherein what doe they els, but robbe the people of their Diuine seruice, wherein they ought to pray together with the minister, and to pray in a strange tong, what is it, but (as Saint Paule calleth it) barbarous∣nesse, childishnes, vnprofitable folly, yea, and plaine mad∣nesse?

* 10.60For the godly Articles of vnitie in religion, & for the wholesome Homelies, what doe these Thieues place in the stead of them, but the Popes Lawes and Decrees, ly∣ing Legends, fayned fables and miracles to delude and a∣buse the simplicitie of the rude people. Thus this robbery and theft is not onely committed, nay, sacriledge and wic∣ked spoyle of heauenly thyngs, but also in the stead of the same, is brought in and placed, the abhominable desolati∣on of the tyrant Antiochus, of proud Senacherib, of the shamelesse faced kyng, and of the Babilonicall beast. Unto this robbery, this theft and sacrilege, for that I cannot cō∣sent, nor (God willyng) neuer shall so long as the breath is in my body, because it is blasphemy agaynst God, hygh treason vnto Christ our heauenly kyng, Lord, Maister, & our onely Sauiour and redeemer, it is playne contrary to Gods word,* 10.61 and to Christes Gospell, it is the subuersion of all true godlinesse, and agaynst the euerlastyng saluati∣on of myne owne soule, and of all my brethren and sisters, whom Christ my Sauiour hath so dearely bought, wyth no lesse price, then with the effusion and shedyng foorth of hys most precious bloud. Therfore, all ye my true louers in God, my kinsfolke and countreymen, for this cause (I say) knowe ye that I am put to death, which by Gods grace I shall willingly take, with hearty thankes to God therefore, in certayne hope without any doubtyng, to re∣ceyue at Gods hande agayne of his free mercy and grace, euerlastyng lyfe.

Although the cause of the true man slayne of the thiefe, helpyng hys neighbour to recouer hys goods agayne, and the cause wherfore I am to be put to death, in a generality is both one (as I sayd before) yet know ye that there is no small difference. These thieues agaynst whom I do stand,* 10.62 are much worse then the robbers and thieues of the bor∣ders. The goodes which they steale are much more preci∣ous, and their kynds of fight are far diuers. These thieues are worse (I say) for they are more cruell, more wycked, more false, more deceitfull and crafty: for those wyll but kill the body, but these will not sticke to kill both body and soule. Those for the generall theft and robbery, be called & are in deed theeues and robbers: but these for their spiri∣tuall kynd of robbery, are called Sacrilegi, as ye would say Church robbers. They are more wicked: for those goe a∣bout to spoyle men of worldly thynges, worldly riches, gold and siluer, & worldly substance: these go about in the wayes of the deuill their ghostly father, to steale from the vniuersall Church, and perticularly from euery man, all heauenly treasure, true faith, true charity, & hope of salua∣tion in the bloud of our Sauiour Iesus Christ, yea to spoil vs of our sauior Iesus Christ, of his gospel, of his heauēly spirit, & of the heauenly heritage of the kingdom of heauē, so derely purchased vnto vs, with the death of our maister and Sauiour Christ. These be the goodes and godly sub∣stance whereupon the christian before God must liue, and without the which he cannot lyue: These goods (I saye) these theeues, these Church robbers, go about to spoile vs of. The which goods, as to the man of God they excell and farre passe all worldly treasure: so to withstand euen vn∣to the death, such theeues as go about to spoyle both vs & the whole Church of such goods, is most high and honou∣rable seruice done vnto God.

These church robbers be also much more false, crafty, and deceitfull then the theeues vpon the borders, for these haue not the craft so to commend their theft, that they dare auouch it, and therefore as acknowledging themselues to be euill, they steale commonly vpon the nyght,* 10.63 they dare not appeare at iudgements and Sessions, where Iustice is executed, and when they are taken and brought thether, they neuer hang any man, but they bee oft tymes hanged for theyr faults. But these Church robbers can so cloke & colour their spiritual robbery, that they can make the peo∣ple to beleeue falshood to be truth, and truth falshood, good to be euill, and euill good, lyght to be darknesse, and dark∣nesse lyght, superstition to be true religion, and Idolatry to be the true worship of God, and that which is in sub∣stance the creature of bread and wyne, to bee none other substaunce but onelye the substaunce of Christ the liuyng Lord both God and man. And with this their falshoode & craft, they can so iuggle and bewitch the vnderstanding of the simple, that they dare auouch it openly in Courte and in Towne, and feare neyther hangyng nor headyng, as the poore theeues of the borders doe, but stout and strong lyke Nembroth, dare condemne to bee burned in flamyng fire, quicke and alyue, whosoeuer wil go about to bewray their falshood.

The kynd of fight against these Churchrobbers, is al∣so of another sort and kynd,* 10.64 then is that which is agaynst the theeues of the borders. For there the true men go forth agaynst them with speare and launce, with bow and hyll, and all such kynd of bodily weapons as the true mē haue: but here as the enemies be of another nature, so the watch men of Christes flocke, the warrioures that fight in the Lordes warre, must be armed & fight with another kynd of weapons and armour. For here the enemies of GOD, the souldiours of Antichrist, although the battaile is set foorth agaynst the Church by mortall men beyng flesh and bloud, and neuerthelesse members of their father the de∣uill, yet for that their graund maister is the power of dark¦nesse, their members are spirituall wickednes, wicked spi∣rites, spirits of errors, of heresies, of all deceit and vngod∣linesse, spirits of Idolatry, superstition & hypocrisy, which are called of S. Paule, Principates and powers,* 10.65 Lordes of the world, rulers of the darkenes of this world, & spi∣rituall subtleties concernyng heauenly thyngs, and ther∣fore our weapons must be fitte and meete to fight agaynst such, not carnall nor bodily weapons, as speare & launce, but spirituall and heauenly: we must fight agaynst suche with the armour of God, not entendyng to kill their bo∣dies, but their erroures, their false craft and heresies, their

idolatry, superstition and hypocrisie, and to saue (as much as lyeth in vs) both their bodies and soules.

And therfore as s. Paul teacheth vs, we fight not against flesh and bloud, that is, we fight not with bodily weapon to kil the man,* 10.66 but with the weapons of God to put to flight his wicked errors & vice, & to saue both body and soule. Our weapons therfore,* 10.67 are faith, hope, charitie, righteous∣nes, truth, patience, prayer vnto God, & our sword wher∣with we smite our enemies, we beat and batter, and beare downe all falshood, is the worde of God. With these wea∣pons vnder the banner of the crosse of Christ we do fight, euer hauing our eye vpon our graund maister, Duke and captaine Christ, & then we reckon our selues to triumphe & to win the crowne of euerlasting blisse, when enduryng in this battail without any shrinking or yeldyng to the e∣nemies, after the example of our graund capitaine Christ our maister, after the example of his holy prophets, Apo∣stles & Martyrs, when (I say) we are slaine in our mor∣tal bodies of our enemies, & are most cruelly & without all mercy murdered down like a many of sheepe. And y^e more cruell, the more painful, the more vile & spiteful is the kind of the death whereunto we bee put: the more glorious in God, the more blessed and happy we reckon, (without all doubts) our martyrdome to be.

And thus much dere louers & friends in God, my coū∣treyman & kinsfolke. I haue spoken for your comfort, lest of my death (of whose life you looked peraduenture some∣tymes to haue had honestie, pleasures & commodities) ye might be abashed or thinke any euill: wheras ye haue ra∣ther cause to reioyce (if ye loue me in deed) for that it hath pleased God to cal me to a greater honor and dignitie, thē euer I did enioy before, eyther in Rochester, or in the sea of London,* 10.68 or euer should haue had in the Sea of Durham, whereunto I was last of all elected & named: yea I count it greater honour before God in deede to dye in hys cause (whereof I nothing doubt) then is any earthly or tempo∣ral promotion or honor that can be geuen to a man in this world. And who is he that knoweth the cause to be Gods to be Christes quarel, & of his Gospell, to be the common weale of all the elect and chosen children of God, of all the inheritours of the kyngdome of heauen, who is he (I say) that knoweth this assuredly by Gods worde, and the te∣stimony of hys owne conscience (as I thorough the infi∣nite goodnesse of GOD, not of my selfe, but by his grace acknowledge my selfe to doe) who is hee (I saye) that knoweth this and both loueth and feareth GOD in deed and in truth,* 10.69 loueth and beleeueth his maister Christ and his blessed Gospel, loueth his brotherhoode the chosen children of God, and also lusteth and longeth for euerla∣sting lyfe, who is he (I say agayne) that would not or can not finde in his hart in this cause to be content to die? The Lord forbidde that any such should bee that should forsake this grace of God.* 10.70 I trust in my Lord God, the GOD of mercies & the Father of all comfort through Iesus Christ our Lord, that he which hath put this mynd, will, & affec∣tion by his holy spirit in my hart to stand against the face of the enemy in his cause, and to chuse rather the losse of al my worldly substance, yea, and of my lyfe too, then to deny his known truth, that he will comfort me, ayde mee, and strengthen me euermore euen vnto the end, and to the yel∣dyng vp of my spirit & soule into hys holy hands, where∣of I most hartily beseech his most holy sacred Maiestie of his infinite goodnes and mercy, through Iesus Christ our Lord. Amen.

Now that I haue taken my leaue of my countriemen and kinsfolke,* 10.71 and the Lord doth lend me lyfe, and geueth me laisure, I will bid my other good friends in God of o∣ther places also, farewell. And whom first or before other, then the Uniuersitie of Cambridge, wheras I haue dwelt longer, found more faithfull and hartie friendes, receyued more benefits (the benefits of my naturall parents onely excepted) then euer I did euen in myne own natiue coun∣trey wherein I was borne.

Farewel therfore Cambridge my louyng mother and tender nurse.* 10.72 If I should not acknowled thy manifold be∣nefits, yea if I should not for thy benefits at the least loue thee agayne, truly I were to be counted to vngrate & vn∣kynde. What benefites hadst thou euer, that thou vsest to geue & bestow vppon thy best beloued children, that thou thoughtest too good for me? Thou didst bestowe on mee all thy schoole degrees, of thy common offices, the Chaplayn∣ship of the vniuersitie, the office of the Proctorship, & of a common Reader, & of thy priuate commodities & emolu∣ments in colledges? what was it that thou madest me not partner of? First to be scholer, then to be fellow, & after my departure from thee, thou calledst me againe to a maister∣ship of a right worshipful colledge. I thanke thee my lo∣uing mother for al this thy kindnes, and I pray God that his lawes and the sincere gospell of Christ, may euer bee truly taught and faithfully learned in thee.

Farewell Pembroke Hall,* 10.73 of late myne owne Col∣ledge, my cure and my charge: what case thou art in now God knoweth, I know not wel. Thou wast euer named sithens I knew thee which is now 30. yeares agoe, to bee studious, well learned, and a great setter forth of Christes gospell, and of Gods true word: so I found thee, & blessed be God so I left thee in deed.* 10.74 Wo is me for thee myne own deare Colledge, if euer thou suffer thy selfe by any meanes to be brought from that trade. In thy Orchard (the wals, buts and trees, if they could speake, would beare me wit∣nes) I learned without booke almost all Paules epistles, yea, and I weene all the Canonicall epistles, saue only the Apocalyps. Of which study, although in time a great part did depart from me, yet the sweete smell thereof I trust I shall cary with me into heauen: for the profite thereof I thinke I haue felt in all my lyfe tyme euer after, & I ween of late (whether they abide now or no, I cannot tell) there was that did the lyke. The Lord graunt that this zeale & loue toward that part of gods word, which is a kay & true commentary to all holy scripture, may euer abyde in that Colledge so long as the world shall endure.

From Cambridge I was called into Kente by the Archbishoppe of Caunterbury Thomas Cranmer, that most Reuerend Father and man of God, and of hym by and by sent to be Uicare of Herne in East Kent. Where∣fore farewell Herne, thou worshipfull and wealthy Pa∣rishe, the first Cure whereunto I was called to minister Gods word. Thou hast heard of my mouth oft tymes the worde of GOD preached, not after the popish trade, but after Christes Gospell: Oh that the fruite had aunswe∣red to the seede.* 10.75 And yet I must knowledge me to bee thy debter for the doctrine of the Lordes Supper, whiche at that tyme I acknowledge God had not reueled vnto me: but I blesse God in all that godly vertue & zeale of Gods worde, which the Lord by preachyng of his word did kin∣dle manifestly both in the heart and in the lyfe and works of that Godly woman there, my Lady Phines: the Lord graunt that hys worde tooke lyke effect there in many o∣ther moe.

Farewell thou cathedrall church of Caunterbury, the Metrapolitike sea, whereof once I was a member. To speake things pleasant vnto thee, I dare not for daunger of conscience, and displeasure of my Lord God, and to say what lyeth in my hart, were now to much, & I feare were able to do thee now but little good. Neuerthelesse, for the friendship I haue found in some there, and for charity sake I wish thee to be washed clean of all worldlines and vn∣godlines, that thou mayst be found of God after thy name Christes church in deed and in truth.

Farewell Rochester, sometyme my Cathedrall sea, in whom (to say the truth) I did find much gentlenesse and obedience, and I trust thou wilt not say the contrary,* 10.76 but I did vse it to Gods glory and thyne owne profit in God. Oh that thou hadst and mightst haue continued and gone forward in the trade of Gods lawe wherein I dyd leaue thee: then thy charge and burden should not haue bene so terrible and dangerous, as I suppose verily it is lyke to be (alas) on the latter day.

To Westminster other aduertisement in God I haue not now to say,* 10.77 then I haue sayd before to the Cathedrall church of Cant. & so God geue thee of his grace, that thou mayest learne in deed and in truth to please hym after his owne lawes, and thus fare you well.

Oh London, London, to whome now may I speake in thee, or whom shall I bid farewell?* 10.78 Shall I speake to the Prebendaries of Paules? Alas, all that loued Gods word, & were the true setters forth therof, are now (as I heare say) some burnt and slaine, some exiled and banished and some holden in hard prison, and appointed daily to be put to most cruel death for Christes gospel sake. As for the rest of them, I know they could neuer brooke me well, nor I could neuer delight in them.

Shall I speake to the Sea thereof,* 10.79 wherein of late I was placed almost, and not fully by the space of iij. yeres? But what may I say to it, being (as I heare say I am) de∣posed and expulsed by iudgement as an vniust vsurper of that roume. O iudgement, iudgement. Can this bee iust iudgement to condemne the chiefe minister of gods word, the pastour and bishop of the dioces, and neuer bring him into iudgement, that hee might haue heard what crymes were layd to his charge, nor neuer suffer him to haue any place or tyme to aunswer for himselfe? Thinkest thou that hereafter when true Iustice shall haue place, thys iudge∣ment can euer be allowed either of God or of man? Well, as for the cause and whole matter of my deposition, & the spoil of my goods which thou possessest yet, I referre it vn∣to

God which is a iust iudge: and I besech God, if it be his pleasure, that that which is but my personall wrong, bee not layd to thy charge in the latter daye, this onely can I pray for.

* 10.80O thou now wicked and bloudy Sea, why doest thou set vp agayne many aultars of Idolatry, which by y^e word of God were iustly taken away? Why hast thou ouerthro∣wen the Lordes Table? Why doest thou dayly delude thy people, ma••king in thy Masses in stead of the Lordes ho∣ly Supper, which ought to be commō aswell (sayth Chry∣sostom, yea the Lord himselfe) to the people as to the priest? How darest thou denye to the people of Christ, contrarye to his expresse commaundement in the Gospell, his holye Cuppe? Why bablest thou to the people the commō pray∣er in a straunge tongue, wherein S. Paule commaundeth in the Lordes name, that no man should speake before the Congregation, except it shoulde bee by and by declared in theyr common tongue, that all might bee edified? Naye, harken thou Whoorishe Bande of Babylon, thou wicked lya••••e of Antichrist, thou bloudy Woolfe, why slayest thou downe, and makest hauocke of the Prophetes of GOD? Why marthe rest thou so cruelly Christes poore seely sheep which will not heare thy voyce because thou art a straun∣ger, and will folowe none other but theyr owne Pastoure Christ his voyce? Thinkest thou to escape, or that the Lord will not require the bloud of his sayntes at thy han∣des?* 10.81 Thy GOD which is the worke of thy handes, and whom thou sayest thou hast power to make, that thy deafe and dumbe God (I say) will not in deede, nor cannot (al∣though thou art not ashamed to call him thy maker) make thee to escape the reuenging hand of the high and almighty God. But be thou assured that the liuing Lord our Saui∣our and redem••••, which sitteth on the right hand of his fa∣ther in glorye, he seeth all thy wicked wayes and crueltye done to his deare members, and he will not forget his ho∣ly ones, and his handes (O thou Whorish Drabbe) shalte thou neuer escape.* 10.82 In stead of my farewell to thee now I say, lye vpon thee, lye vpon thee filthy Drabbe, and all thy false Prophets.

Yet then O London, I may not leaue thee thus. Al∣though thy Episcopall Sea, now being ioyned in League with the seate of Sathan, thus hath now both handled me and the Sayntes of God: yet I doe not doubte but in that great City there be many priuy mourners which do daily mourne for that mischie••e, the which neuer did nor shal cō∣sent to that wickednes, but do detest and abhorre it as the wayes of Sathan. But these priuy mourners here I wyll passe by, and bid them farewell with theyr felowes hereaf∣ter, when the place and occasion shall more conuenientlye require. Among the worshipfull of the citty, and speacially which were in office the Maioralty, yea & in other Cittyes also (whome to name nowe it shall not be necessary) in the time of my ministery, which was from the latter part of sir Rowland Dules yere vnto sir George Barnes yeare and a great part thereof, I doe acknowledge that I founde no small humanity and gentlenes, as me thought: but (to saye the truth) that I do esteme aboue al other for true christian kindnes which is shewed in Gods cause and done for hys sake.* 10.83 Wherfore O Dobbes, Dobbes, Alderman & knight, thou in thy yeare diddest winne my hart for euermore, for that honorable acre, that most blessed worke of God of the erection and setting vp of Christes holy Hospitalles, and truely religious houses whiche by thee, and through thee were begonne. For thou like a man of God, when the mat¦ter was mooued for the relief of Christes poore seely mem∣bers to be holpen frō extreme misery, hunger and famine, thy hart (I say) was moued with pity,* 10.84 & as Christes high honourable officer in that cause, thou calledst together thy brethren the Aldermen of the City, before whom thou bra∣kest the matter for the poore: thou diddest plead theyr cause, yea, and not onely in thine owne person thou diddest sette f••rth Christes cause, but to further y^e matter y^u broughtest me into the Councell Chamber of the Citty before the Al∣dermen alone, whome thou haddest assembled there toge∣ther to heare me speake what I coulde say as an aduocate by office and duety in the poore mennes cause. The Lorde wrought with thee, and gaue thee the consent of thy Bre∣thren: whereby the matter was broughte to the common Counsell▪ and so to the whole body of the City, by whome with an vniforme consent, it was committed to be drawn, ordered, and deuised by a certayne nūber of the most witty Citizēs and politique, endued also with godlynes, & with ready hartes to set forward such a noble acte, as coulde bee chosen in all the whole City, and they like true and fayth∣full Ministers▪ both to theyr City & theyr Mayster Christ, so ordered, deuised, and brought forth the matter, that thou∣sands of sely poore mēbers of Christ, which els for extreme hunger and miserye shoulde haue famished and perished, shalbe relieued, holpē and brought vp, and shal haue cause to blesse the Aldermen of that time, the cōmon Councell & the whole body of the City, but specially thee O Dobbes, and those chosen men, by whome this honorable worke of God was begon and wroughte, and that so long through∣out all ages, as y^e godly worke shall endure: which I pray almighty God may or euer vnto the worldes end. Amen.

And thou O Syr George Barnes (the trueth is to be confessed to Gods glory, and to the good example of other) thou wast in thy yeare not onely a furtherer and con••i••ner of that which before thee by thy predecessour was well be∣gunne: but also diddest labor so to haue perfited the work,* 10.85 that it shoulde haue bene an absolute thing and a perfecte spectacle of true charity and Godlinesse vnto all Christen∣dome. Thyne endeuoure was to haue set vppe an house of occupations, both that all kinde of pouerty being able to worke, shoulde not haue lacked, whereupon profita∣bly they might haue bene occupied to their owne reliefe & to the profite and commoditye of the common wealthe of the City, and also to haue retired thither, the poore Babes brought vp in the Hospitals, when they had come to a cer∣tayne age and strength, and also all those which in the hos∣pitalles aforesayd had bene cured of theyr diseases. And to haue brought this to passe, thou obteynedst (not withoute great diligence and labor, both of thee & of thy brethren) of that Godly King Edwarde, that Christian and pierlesse Princes hand, his Princely place of Bridewell,* 10.86 and what other thinges to the performaunce of the same, and vnder what condition it is not vnknowne. That this thine ende∣uor hath not had like successe, the fault is not in thee, but in the condition and state of the time, which the Lorde of hys infinite mercy vouchsafe to amēd when it shall be his gra∣cious will and pleasure.

Farewell now all ye Citizens that be of God, of what state and condition so euer ye be.* 10.87 Undoubtedly in London ye haue heard Gods word truely preached. My hartes de∣sire and dayly prayer shalbe for you (as for whome, for my time, I know to my Lord God, I am countable) that yee neuer swarue, neyther for losse of life nor worldly goodes, from Gods holy word, and yelde vnto Antichrist: where∣vpon must needes folow the extreame displeasure of God, and the losse both of your bodies and soules into perpetu∣all damnation for euermore.

Nowe that I haue gone through the places where I haue dwelt anye space in the time of my pilgrimage here vpon earth, remēbring that for the space of king Edwar∣des raygne, whiche was for the time of mine office in the Seas of London and Rochester, I was a member of the higher house of the Parliament:* 10.88 therefore (seing my God hath geuen me leisure and the remembrance therof) I will bid my Lords of the temporalty farewell. They shall haue no iust cause (by Gods grace, to take it that I entende to say, in ill part. As for the spirituall Prelacy that now is, I haue nothing to say to them, excepte I shoulde repeate a∣gayne a great part of that I haue sayd before now already to the Sea of London. To you therefore my Lordes of the temporalty wil I speake, and this would I haue you first to vnderstande, that when I wrote this, I looked daylye when I shoulde bee called to the chaunge of this life, and thoughte that this my writinge shoulde not come to your knowledge, before the time of the dissolution of my Body and soule should be expired, and therefore know ye, that I had before mine eies onely the feare of God, and christian charity toward you, which moued me to write: for of you hereafter I looke not in this worlde, either for pleasure or displeasure. If my talke shall doe you neuer so much plea∣sure or profit, you cānot promote me, nor if I displease you ye cannot hurte me or harme me, for I shall be out of your reach. Now therfore if you feare God, & can be content to heare the talke of him that seeketh nothing at your hands, but to serue God and to do you good: harken what I say. I say vnto you, as S. Paule sayth to the Galathians:* 10.89 I wonder my Lordes what hath bewitched you, that yee so sodenly are fallen from Christ vnto Antichrist, from Chri∣stes Gospell vnto mans traditions, from the Lorde that bought you, vnto the bishop now of Rome.* 10.90 I warne you of your perill: be not deceiued, except you wil be foūd wil∣lingly cōsēters vnto your own death. For if ye think thus: We are lay men, this is a matter of religion, we folowe as we are taught and led, if our teachers and gouernors teach vs & lead vs amisse, the fault is in thē, they shall beare the blame: My Lordes this is true (I graunt you) that both the false teacher, and the corrupt gouernour, shall be puni∣shed for the death of theyr Subiecte, whom they haue false¦ly taught and corruptly ledde, yea and his bloud shall be required at theyr handes: but yet neuerthelesse shall that Subiecte dye the deathe hymselfe also, that is, he shall also be damned for his owne sinne: for if the blinde leade

the blinde, Christ sayth not the leader onely, but he sayth: both shall fall into the Ditch. Shall the Sinagogue, and the Senate of the Iewes (trowe ye) which forsooke Christ and consēted to his death, therfore be excused, because An∣nas and Cayphas,* 10.91 with the Scribes and Pharesies and theyr Cleargy did teache them amisse? yea and also Pilate theyr Gouernour and the Emperours Lieuetenaunt by his tyranny, did without cause put him to death? Forsooth no my Lordes, no. For notwithstanding that corrupt do∣ctrine, or Pilates washing of his handes, neither of both shall excuse either that Sinagogue and Seigniory, or Pi∣late: but at the Lordes hand, for the effusion of that inno∣cent bloud, on the latter day all shall drinke of the deadly whippe. Ye are wittye and vnderstande what I meane: therfore I will passe ouer this, and return to tell you how ye are fallen from Christ to his aduersarye the Bishop of Rome.

And least, my Lords, ye may peraduenture think, thus barely to call the Bishop of Rome Christes aduersary,* 10.92 or (to speake it in playne termes) to call him Antichrist, that it is done in mine anguish, and that I doe but rage, and as a desperate man doe not care what I say, or vpon whō I doe rayle: therefore, that your Lordshippes may per∣ceiue my minde, and thereby vnderstand that I speake the wordes of the trueth and sobriety (as Saynt Paule sayde vnto Festus) bee it knowne vnto your Lordshippes all,* 10.93 that as concerning the Bishoppe of Rome, I neither hate the person nor the place.* 10.94 For I ensure your Lordshippes (the liuing Lorde beareth me witnesse, before whome I speake) I do thinke many a good holye man, many Mar∣tyrs and Sayntes of God haue sitte and taughte in that place Christes Gospell truely,* 10.95 which therefore iustly may be called Apostolici, that is, true Disciples of the Apostles, and also that Church and Congregation of Christians to be a right Apostolicke churche, yea and that certayne hun∣dreth yeares after the same was firste erected and builded vppon Christ, by the true Apostolicall doctrine taught by the monthes of the Apostles themselues. If ye will know how long that was and how many hundreth yeares to be curious in poynting the precise number of the yeares I will not be too bolde, but thus I say: so long and so manye hundreth yeares as that Sea did truely teache and preach that Gospell,* 10.96 that Religion, exercised that power, and or∣dered euery thing by those Lawes and rules whiche that Sea receiued of the Apostles, and (as Tertullian saith) the Apostles of Christ, and Christ of God: so long (I say) that Sea might wel haue bene called Peter and Paules chaire and Sea, or rather Christes chaire, & the bishop thereof A∣postolicus, or true disciple and Successor of the apostles, & a Minister of Christ.

But since the time that that Sea hath degenerated frō the trade of trueth and true Religion the which it receiued of the Apostles at the beginning,* 10.97 and hath preached an o∣ther Gospell, hath set vppe an other Religion, hath exer∣cised an other power, and hath taken vpon it to order and rule the Church of Christ by other straunge Lawes, Ca∣nons and Rulers then euer it receiued of the Apostles, or the Apostles of Christ, whiche thinges it doth at this daye, and hath continued so doing (alas,* 10.98 alas) of too too long a time: since the time (I say) that the state and condition of that Sea hath thus bene chaunged, in truth it ought of du∣tye and of righte to haue the names chaunged both of the Sea and of the sitter therein.* 10.99 For vnderstand my Lords, it was neither for the priuiledge of the place or person there∣of, that that Sea and Byshop thereof were called Aposto∣licke: but for the true trade of Christs religion which was taught and mainteined in that Sea at the first, and of those godly men.* 10.100 And therfore as truely and iustlye as that Sea then, for that true trade of religion, and consanguinity of doctrine with the Religion and doctrine of Christes A∣postles, was called Apostolicke: so as truely and as iust∣ly for the contrariety of religion, and diuersity of doctryne from Christ and his Apostles, that Sea and the Bishoppe thereof, at this day both ought to be called, and are in deed Antichristian.

The Sea is the seate of Sathan, and the Bishop of the same,* 10.101 that mainteineth the abhominations therof, is An∣tichrist himselfe in deede. And for the same causes this Sea at this day is the same whiche S. Iohn calleth in his re∣uelation, Babilon or the Whore of Babilon, and spiritu∣all Sodoma and Egyptus, the Mother of Fornication and of the abhominations vpon the earth. And with this Whore doth spiritually medle and lieth with her, and committeth most stincking and abhominable adultery before God, all those kinges and Princes, yea and all nations of the earth which doe consent to her abhominations, and vse or prac∣tise the same: that is (of the innumerable multitude of them to rehearse some for example sake) her dispensations, her pardons and pilgrimages, her inuocation of Saynts,* 10.102 her worshipping of Images, her false counterfayt religion in her Monkery and Fryerage, and her traditions, whereby Gods lawes are defiled: as her Massing and false Mini∣string of Gods word and the Sacramentes of Christ clean cōtrary to Christes word, and the Apostles doctrine, wher¦of in particularity I haue touched something before in my talke had with the Sea of London, and in other treatises more at large: wherein (if it shall please God to bring the same to light) it shal appeare I trust by Gods grace, plain¦ly to the man of God, and to him whose rule in iudgement of Religion is Gods word, that that Religion,* 10.103 that rule & order, that doctrine and fayth which this whore of Baby∣lon, and the Beast whereupon she doth sit, mainteineth at this day with all violence of fire and sword, with spoyle & banishment (according to Daniels Prophecy) and finally with all falshood, deceit, hypocrisy, and all kinde of vngod∣lines: are as cleane contrary to Gods word, as darkenesse is vnto light, or light vnto darckenes, white to blacke, or blacke to white, or as Beliall vnto Christ,* 10.104 or Christ vnto Antichrist himselfe.

I know my Lordes, and foresaw when I wrote this, that so many of you as should see this my writing, not be∣yng before endued with the spirite of grace and the light of gods word, so many (I say) would at these my words lord∣like stampe and spurne, and spitte thereat. But sober your selues with pacience and be still, and knowe ye that in my writing of this, my minde was none other, but in God (as the liuing God doth beare me witnes) both to do you pro∣fite and pleasure. And otherwise, as for your displeasure, by that time this shal come to your knowledge. I trust by gods grace to be in the hands and protection of y^•▪ almigh∣ty, my heauenly father, and the liuing Lord, which is, (as S. Iohn sayeth) the greatest of all, and then I shall not need (I trow) to feare what any Lord, no nor what kyng or prince can do vnto me.

My Lordes, if in times past ye haue bene contented to heare me sometimes in matters of religion before y^e prince in the Pulpit, and in the Parliament house, and haue not seemed to haue despised what I haue sayd (when as els if ye had perceiued iust occasion, yee might then haue suspec∣ted me in my talk, though it had bene reasonable, eyther de¦sire of worldly gayne, or feare of displeasure) how hath thē your Lordshyppes more cause to harken to my word and to heare me paciently, seing now ye can not iustly think of me being in this case appoynted to dye, and lookyng day∣ly when I shall be called to come before the eternall iudge, otherwise but that I onely study to serue my Lord God, and to say that thyng which I am perswaded assuredly by Gods woorde shall and doth please him, and profite all them to whome God shall geue grace to heare and beleue what I do say? And I do say euen that I haue sayd here∣tofore both of the Sea of Rome and of the Byshop there∣of, I meane after this theyr present state at this day, Wher¦in if ye will not beleue the Ministers of GOD,* 10.105 and true preachers of his word, verely I denounce vnto you in ver∣bo domini, except ye do repent betime, it shall turne to your confusion, and to your smart on the latter day. Forget not what I say my Lordes, for Gods sake forget not, but re∣member it vpon your bed. For I tell you moreouer, as I knowe I muste bee countable of this my talke and of my speaking thus, to the eternall Iudge (who will iudge no∣thing amisse) so shall you be countable of your duety in hearyng, and you shall bee charged, if ye will harken to Gods word, for not obeying to the truth. Alas my Lords, how chaunceth this, that this matter is now a new again to be perswaded vnto you? Who would haue thought of late, but your Lordships had bene persuaded in deed suffi∣ciently,* 10.106 or that ye coulde euer haue agreed so vniformelye with one consent to the abolishment of the vsurpation of the bishop of Rome? If that matter were then but a mat∣ter of policy wherin the prince must be obeyed, howe is it now made a matter wherin (as your Clergy sayth now, & so sayth the Popes lawes in deed) standeth the vnity of the Catholicke church, and a matter of necessity of our saluati∣on? Hath the time, being so short since y^e death of y^e two last kinges, Henry the 8. & Edward his sonne, altered the na∣ture of the matter? If it haue not, but was of the same na∣ture and daunger before God then as it is now, & be now (as it is sayd by the Popes lawes, and the instructions set forth in Englishe to the curates of the dioces of Yorke) in deed a matter of necessity to saluation: how then chaunced it that ye were all (O my Lordes) so light, and so litle pas∣sed vpon the catholicke faith and the vnity therof (without the which no man can be saued) as for your Princes plea∣sures, which were but mortall men, to forsake the vnity of your catholick fayth, that is, to forsake Christ and his gos∣pell? And furthermore, if it were both then and nowe is so

necessary to saluation, how chaunced it also that ye, all the whole body of the Parliament agreeing with you, did not onely abolish and expell the Bishop of Rome, but also did abiure him in your owne persons, and did decree in your actes great othes to bee taken of both the spiritualtye and temporalty, whosoeuer shoulde enter into any weighty & chargeable office in the common wealth? But on the other side, if the law & decree which maketh the supremacy of the sea & bishop of Rome ouer the vniuersall church of Christ, be a thing of necessity required vnto saluation by an Anti∣christian law (as it is in deed) & such instructiōs as are ge∣uen to the Dioces of Yorke, be in deed a setting forth of the power of that beast of babilon by the craft & falshood of his false Prophetes (as of truth, compared vnto Gods word, and truely iudged by the same, it shall playnely appere that they be) then my Lordes neuer thinke other, but the daye shall come when ye shalbe charged with this your vndo∣ing of that, that once ye had well done, and with this your periury and breache of your othe, which othe was done in iudgement,* 10.107 iustice, and truth agreable to Gods lawe. The whore of Babilon may wel for a time dally with you, and make you so dronken with the wine of her filthy stewes & whooredome (as with her dispensations and promises of pardon à poena & culpa) that for dronkennesse and blinde∣nesse ye may think your selues safe. But be ye assured, whē the liuing Lord shall trye the matter by the fire, and iudge it according to his word, when al her abhominations shal appeare what they bee: then ye my Lordes, (I geue your Lordships warning in time) repent if ye be happy, & loue your owne soules health, repent I say, or els wythout all doubt, ye shall neuer escape the handes of the liuing Lord, for the guilt of your periury and breach of your oth. As ye haue banquetted and layne by the whore in the fornication of her whorish dispensations, pardons, Idolatrye, & suche like abhominations: so shall ye drinke with her (except ye repent betime) of the cuppe of the Lordes indignation and euerlasting wrath, which is prepared for the beast, his false prophetes, and all theyr partakers. For he that is partner with them in theyr whoredome and abhominations, must also be partner with them of theyr plagues, and on the lat∣ter day shall be throwne with them into the lake burning with Brimstone and vnquenchable fire. Thus fare ye wel my Lords all. I pray God geue you vnderstanding of his blessed will and pleasure, and make you to beleue and em∣brace the truth. Amen.

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

FArewell my dearely beloued brethren in Christ, bothe ye my felow prisoners,* 10.108 and ye also that be exiled and banished out of your countryes, because ye will rather forsake all worldly cō∣modity, then the Gospell of Christ.

Farewell all ye together in Christ: farewell and be mery, for ye know that the triall of your fayth bringeth forth patience, and pacience shall make vs perfecte, whole and sound on euery side, and such after triall (ye knowe) shall receiue the crowne of lyfe, according to the promise of the Lorde made to his dearely belo∣ued, let vs therefore be pacient vnto the comming of the Lord. As the husbandmanne abideth pacientlye the former and latter rayne for the encrease of his croppe,* 10.109 so let vs bee paciente and plucke vp our hartes, for the comming of the Lord approacheth apace. Let vs (my deare brethren) take example of pacience in tribulation of the Prophetes, which spake likewise Gods word truely in his name. Let Iob be to vs an example of pacience, & the end which the Lord suffered, which is full of mercy and pitty. We know my brethren by Gods worde, that our fayth is muche more precious then any corruptible golde, and yet that is tryed by the fire: euen so our fayth is therfore tried likewise in tribula∣tions, that it may be found when the Lord shal appeare, laudable, glorious and honorable. For if we for Christs cause do suffer, that is gratefull before God,* 10.110 for thereunto are we called, that is our state and vocation, wherewith let vs be content. Christ we know suffered for vs afflictions, leauing vs an example that we shoulde folow his footesteps, for he committed no sinne, not was there a∣ny guile found in his mouth: when he was rayled vpon, and all to reuiled, he rayled not agayne: when he was euill entreated, he dyd not threaten, but committed the punishment therof to hym that iudgeth a right.

Let vs euer haue in freshe remembraunce those wonderfull comfortable sentences spokē by the mouth of our Sauior Christ: Blessed are they which suffer persecution for righteousnes sake, for theirs is the kingdome of heauen.* 10.111 Blessed are ye when men re∣uile you, persecute you, & speake all euill against you for my sake: reioyce and be glad, for great is your reward in heauen: for so did they persecute the Prophets which were before you. Therfore let vs alway beare this in our mindes, that if any incommodity doe chaunce vnto vs for righteousnes sake,* 10.112 happy are we whatsoeuer the world doth thinke of vs. Christ our mayster hath tolde vs be∣fore hand, that the brother should put the brother to death, & the father the sonne, and the children should rise agaynst their parēts and kill them, and that Christes true Apostles should be hated of all men for his names sake: but he that shall abide paciently vnto the end, shalbe saued.

Let vs then endure in all troubles paciently after the exam∣ple of our Mayster Christ, and be contented therewith, for he suf∣fered being our mayster and Lord: how doth it not then become vs to suffer? For the disciple is not aboue his mayster,* 10.113 nor the ser∣uaunt aboue his Lord. It may suffice the disciple to be as his mai∣ster, and the seruaunt to be as his Lord. If they haue called the Father of the family, the Mayster of the householde Belzebub, howe much more shall they call so them of his householde? Feare them not then (sayth our Sauiour) for all p••iuityes shall be made playne: there is nowe nothing secret, but it shall bee shewed in light. Of Christes wordes let vs neither be ashamed nor afrayd to speake them, for so Christ our mayster commaundeth vs, saying:* 10.114 that I tell you priuily, speake openly abroade, and that I tell you in your eare, preach it vpon the house toppe. And feare not them which kill the body, for the soule they cannot kill, but feare hym which can cast both body and soule into hell fire.

Know ye that the heauenly Father hath euer a gracious eye and respect towarde you, and a Fatherly prouidence for you, so that without his knowledge and permission, nothing canne doe you harme. Let vs therefore cast all our care vpon him, and hee shall prouide that whiche shall be best for vs. For if of two small sparrowes whiche both are sold for a mite, one of them lighteth not on the grounde without your father, and all the heares of our head are numbred, feare not them (sayth our Mayster Christ) for yee are more worth then many small sparrowes.* 10.115 And let vs not sticke to confesse our Mayster Christe for feare of daunger whatsoeuer it shalbe, remēbring the promise that Christ maketh, saying: whosoeuer shall confesse me before men, him shall I con∣fesse before my father whiche is in heauen: but whosoeuer shall denye me, him shall I likewise denye before my father which is in heauen. Christ came not to geue vnto vs here a carnall amity, and a worldly peace, or to knitte his vnto the world in ease and peace, but rather to separate and deuide them from the world, and to ioyne them vnto himselfe: in whose cause we must, if wee will bee his, forsake father and mother, and sticke vnto him. If wee forsake him or shrinke from him for trouble or deathes sake, which hee calleth his crosse: he will none of vs, we cannot bee hys. If for his cause we shall lose our temporall liues here, wee shall finde them agayne and enioy them for euermore: but if in his cause we will not be contented to leaue nor loose them here: then shall we loose them so, that we shall neuer finde them again, but in euerlasting death. What thoughe our troubles here bee paynefull for the time,* 10.116 and the sting of death bitter and vnplea∣saunt: yet we know that they shall not last in comparison of eter∣nity, no not to the twinckling of an eye, & that they paciētly ta∣ken in Christes cause, shall procure and gette vs vnmeasurable heapes of heauenly glory, vnto the which these temporall paines of death and troubles compared, are not to be estemed, but to be reioyced vpon. Wonder not (sayth S. Peter) as though it were a∣ny straunge matter that ye are tryed by the fire (he meaneth of tribulation) which thing (sayth he) is done to proue you:* 10.117 nay ra∣ther in that ye are partners of Christes afflictions, reioyce, that in his glorious reuelation, ye may reioyce with mery hartes. If ye suffer rebukes in Christes name, happy are ye, for the glory and spirit of God resteth vpon you. Of them God is reuiled and disho∣nored, but of you he is glorified.

Let no manne be ashamed of that he suffereth as a Christian, and in Christes cause: for nowe is the time that iudgement and correction must beginne at the house of GOD, and if it begin first at vs: what shall be the end of those, thinke ye, which be∣leue not the Gospell? And if the righteous shall bee hardlye sa∣ued, the wicked and the sinner where shall he appeare? Where∣fore they which are afflicted according to the wil of God, let thē lay downe and commit theyr soules to him by well doing, as to a trustye and faythfull maker. This (as I sayde) maye not seeme straunge to vs, for we know that al the whole fraternity of Chri∣stes Congregation in this worlde, is serued with the like, and by the same is made perfect. For the seruent loue that the Apostles had vnto their maister Christ,* 10.118 and for the great commodities and increase of all godlines which they felt by theyr fayth to insue of afflictions in Christes cause, & thirdly for the heapes of heauenly ioyes which the same doe get vnto the godly; which shall endure in heauen for euermore: for these causes (I saye) the Apostles of their afflictions did ioy, and reioyced in that they were had and accounted worthy to suffer contumelies & rebukes for Christes name. And Paul, as he gloried in the grace & fauor of God, wher∣vnto he was brought & stoode in by fayth:* 10.119 so he reioyced in hys afflictions the heauenlye and spirituall profites which he num∣bred to rise vpon them: yea, he was so farre in loue wyth that

that the carnall man lothed so much, that is, with Christes crosse, that he iudged himselfe to know nothing els but christ crucified: he will glory (he sayth) in nothing els but in Christes crosse, yea and he blesseth all those, as the onely true Israelites & elect peo∣ple of God with peace and mercy, whiche walketh after that rule and after none other.

O Lord, what a wonderfull spirit was that that made Paule, in setting forth of himselfe agaynst the vanity of Satans Pseudo∣postles,* 10.120 and in his clayme there, that he in Christes cause did ex∣cell and passe them all, what wonderfull spirite was that (I saye) that made him to reckon vppe all his troubles, his laboures, hys beatinges, his whippinges and scourginges, his shippewrackes, his daungers and perilles by water and by land, his famine, hun∣ger, nakednesse, and colde, with many moe, and the dayly care of all the congregations of Christ,* 10.121 among whom euery mans payne did pearce his heart, and euery mannes griese was grieuous vnto him? O Lord, is this Paules primacye, whereof hee thought so much good that he did excell other? Is not this Paules sayinge vnto Timothy his owne scholer? and doth it not perteyn to who so euer will be Christes true souldiours: beare thou (sayth he) af∣fliction like a good souldiour of Iesu Christ This is true: if we dye with him (he meaneth Christ) we shall liue with him:* 10.122 if we suffer with him, we shall raigne with him: if we deny him, he shall de∣nye vs: if we be faythlesse, he remayneth faythfull, he cannot denye himselfe. This Paule would haue knowne to euery bodye: for there is none other way to heauen but Christ and his way: & all that will liue godly in Christ, shall (sayth S. Paule) suffer per∣secution. By this way went to heauen the Patriarches, the Pro∣phets, Christ our Mayster, his Apostles, his Martyrs, and all the godly since the beginning.* 10.123 And as it hath bene of olde, that hee which was borne after the flesh, persecuted him which was born after the spirite,* 10.124 for so it was in Isaacks time: so sayde S. Paule, it was in his time also: And whether it be so or no now, let the spi∣rituall man, the selfe same man I meane that is indued with the spirit of almighty God, let him be iudge. Of the crosse of the Pa∣triarches,* 10.125 as ye may read in theyr storyes if ye reade the booke of Genesis, ye shall perceiue. Of other S. Paule in few wordes com∣prehendeth much matter, speaking in a generality of the wonder¦full afflictions, death, and tormentes which the men of GOD in Gods cause and for the truth sake willingly and gladly did suffer.* 10.126 After much particuler rehearsall of many, he sayeth: other were racked and despised and would not be deliuered, that they might obteyne a better resurrection. Other agayne were tried wyth mockinges and scourginges, and moreouer with bondes & im∣prisonment: they were stoned, beweene asunder, tempted, fell & were slayne vpon the edge of the sword, some wandred to & fro in sheepes pilches, in goates pilches, forsaken, oppressed, afflicted, such godly men as the world was vnworthy of, wandring in wil∣dernesse, in mountaynes, in caues, and in dennes, and all these were commended for theyr fayth. And yet they abide for vs the seruauntes of God, and for those theyr brethren which are to bee slayne as they were for the word of Gods sake, that none be shut out, but that we may all go together to meete our Mayster Christ in the ayre at his comming, and so to be in blisse with him in bo∣dy and soule for euermore.

Therefore, seing we haue so muche occasion to suffer and to take afflictions for Christes names sake paciently, so many com∣modities thereby, so waighty causes, so many good examples, so great necessitye,* 10.127 so pure promises of eternall life and heauenlye ioyes, of him that cānot lye: Let vs throw away whatsoeuer might let vs,* 10.128 all burden of sinne, and all kinde of carnality, and pacient∣ly and constantly let vs runne for the best game in this race that is set before vs, euer hauing our eyes vpon Iesus Christ the ring∣leader, Capitayne, and Perfiter of our fayth, which for the ioye that was set before him, endured the crosse, not passing vpon the ignominy and shame thereof, and is set now at the right hande of the throne of GOD. Consider this, that he suffered such strife of sinners agaynst himselfe, that yee shoulde not geue ouer, nor faynt in your mindes. As yet brethren we haue not withstand vn∣to death, fighting agaynst sinne. Let vs neuer forget deare Bre∣thren for Christes sake, that Fatherly exhortation of the wise that speaketh vnto vs as vnto his children the Godlye wysedome of God,* 10.129 saying thus: My sonne, despise not the correction of the Lord, nor fall not from him when thou art rebuked of hym, for whom the Lord loueth, him doth he correct, and scourgeth eue∣ry childe whom he receiueth. What childe is he whom the father doth not chasten:* 10.130 If ye bee free from chastisement, whereof all are partakers, then are ye bastardes and no children. Seing then, when as we haue had carnall parents which chastened vs, we re∣uerenced them, shall not we much more be subiect vnto our spi∣rituall father that we might liue? And they for a litle time taughte vs after theyr owne mind: but this father teacheth vs to our com∣modity, to geue vnto vs his holinesse. Al chastisment for the pre∣sent tyme, appeareth not pleasaunt but paynefull: but afterward it rendereth the fruite of righteousnesse on them, which are ex∣ercised in it. Wherefore let vs bee of good cheere (good Bre∣thren) and let vs plucke vppe our feeble members that were fal∣len or beganne to faynt, hart, handes, knees, and all the rest, and let vs walke vpright and straight, that no limping no•• 〈…〉〈…〉 bring vs out of the way. Let vs looke, not vpon the thinges that be present, but with the eyes of our fayth let vs stedfastly, behold the thinges that be euerlasting in heauen, and so choose rather in respecte of that whiche is to come, with the chosen members of Christ to beare Christes Crosse, then for this short life time, to in∣ioy all the riches, honours, and pleasures of the broade worlde. Why should we Christians feare death? Can death depriue vs of Christ, which is all our cō••ort, our ioy, and our life▪ Nay forsooth. But contrary, death shall deliuer vs from this mortall body,* 10.131 whi∣che lodeth and beareth downe the spirite that it cannot so well perceiue heauenly thinges: in the which so long as we dwell, wee are absent from God.

Wherefore, vnderstanding our state in that we be Christians, that if our mortall body, which is our earthly house,* 10.132 were destroi∣ed, we haue a building, a house not made with handes, but e∣uerlasting in heauen &c. therefore wee are of good cheere, and know that when we are in the body, we are absent from GOD, for we walke by fayth, and not by cleare fight. Neuerthelesse we are bolde, and had rather be absent from the bodye and present with GOD. Wherefore, we striue, whether we be present at home, or absent abroad, that we may alwayes please him. And who that hath true fayth in our Sauior Christ, whereby he know∣eth somewhat truely what Christ our Sauiour is, that he is the e∣ternall sonne of God, life, light, the wisedome of the father, all goodnesse, all righteousnesse and whatsoeuer is good that heart canne desire, yea infinite plentye of all these, aboue that that mans hart canne either conceiue or thinke, (for in him dwelleth the fulnesse of the Godheade corporally) and also that he is ge∣uen vs of the Father, and made of GOD to be our wisedome, our righteousnesse, our hol••nesse, and our redemption: who (I say) is he that beleueth this in deede, that woulde not gladly bee with his mayster christ? Paul for this knowledge coueted to haue bene loosed from the body, and to haue beene with Christ,* 10.133 for that he counted it muche better for himselfe, and had rather to be loosed then to liue. Therefore these wordes of Christe to the thiefe on the Crosse, that asked of him mercy, were full of com∣fort and solace: This day thou shalt be with me in Paradise. To dye in the defence of Christes Gospell,* 10.134 it is our bounden duety to Christ, and also to our neighbour. To Christ, for he dyed for vs, and rose agayne that he might be Lord ouer all. And seing he dyed for vs, we also (sayth S. Iohn) shoulde ieopard, yea geue our life for our Brethren, And this kinde of geuing and loosing, is getting and winning in deede: for hee that geueth or looseth his life thus, getteth & winneth it for euermore.* 10.135 Blessed are they therefore that die in the Lord, and if they dye in the Lordes cause, they are most happy of all. Let vs not then feare death, which can do vs no harme, otherwise then for a momēt to make the flesh to smart: but that our fayth whiche is surely fastened and fixed vnto the worde of GOD, telleth vs that we shall be anon after death, in peace, in the handes of GOD, in ioye, in solace, and that from death we shall go straight vnto life. For Saynt Iohn sayeth: he that liueth and beleeueth in me, shall neuer dye.* 10.136 And in an other place: he shall depart from death vnto life. And therefore this death of the Christian, is not to be called death, but rather a gate or entraunce into euerlasting life: Therefore Paule cal∣leth it but a dissolution and resolution, and both Peter and Paul, a putting of this Tabernacle or dwelling house.* 10.137 Meaning there∣by the mortall body, as wherein the soule or spirite doth dwell here in this worlde for a small time. Yea this death may be cal∣led to the Christian, an end of all miseries. For so long as we liue here, we must passe through many tribulations before we canne enter into the kingdome of heauen. And nowe,* 10.138 after that death hath shot his bolt, all the christian mans enemies haue done what they canne, after that they haue no more to doe. What coulde hurte or harme poore Lazarus that lay at the rich mannes Gate? His former penury and pouerty? his misery, beggery,* 10.139 and hor∣rible sores and sickenesse? For so soone as death had stricken him with his dart, so soone came the aungels, and caryed him straight vp into Abrahams bosome. What lost he by death, who from mi∣sery and payne, is set by the ministery of Aungels in a place both of ioy and solace.

Farewell deare brethren, farewell, and let vs comforte our hartes in all troubles, and in death with the worde of God: for heauen and earth shall perish, but the word of the Lord endureth for euer.

Farewell Christes dearely beloued spouse here wandering in this world as in a straunge land, farre from thine owne coūtry, & cōpassed about on euery hand with deadly enemies, which cease not to assault thee, euer seeking thy destruction.

Farewell, farewell, O ye the whole and vniuersall congregati∣on of the chosen of God here liuing vpon earth, the true churche militant of Christ, the true misticall body of Christ, the very house holde and family of God, and the sacred temple of the holy ghost. Farewell.

Farewell,* 10.140 O thou litle flocke of the highe heauenlye pastour Christ, for to thee it hath pleased the heauenlye father to geue an euerlasting and eternall kingdome. Farewell.

Farewell thou spirituall house of God, thou holy and royall priesthood, thou chosē generatiō, thou holy nation, thou wonne spouse. Farewell. Farewell.

N. R.

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

ALas, what misery is thy church brought vnto (O lord) at this day?* 10.141 Where of late the worde of the Lord was truely preached, was read and heard in euery towne, in e∣uery Church, in euery village, yea and almost in euery ho∣nest mans house: alas now it is exiled, and banished out of the whole realme. Of late who was not taken for a louer of Gods word, for a reader, for a ready hearer, & for a lear∣ner of the same? And now (alas) who dare beare any open countenaunce toward it, but such as are content in Chri∣stes cause, and for his wordes sake to stand to the daunger and losse of all that they haue?

Of late there was to be found, of euery age of euery de¦gree and kinde of people, that gaue theyr diligēce to learne (as they could) out of Gods word, the articles of the chri∣stian fayth, the commaundementes of God, and the Lor∣des prayer. The babes and young children were taughte these thinges of theyr parentes, of theyr maisters, & week∣ly of theyr Curates in euery church: & the aged folke, whi∣che had bene brought vp in blindnes, and in ignoraunce of those things, which euery christian is boūd to know, whē otherwise they could not, yet they learned the same by oftē hearing theyr children, and seruantes repeating the same: but now (alas, and alas agayne) the false Prophets of An∣tichrist, which are past all shame, do openly preach in pul∣pittes vnto the people of God, that the Catechisme is to be counted heresy: wherby theyr olde blindnes is brought home agayn: for the aged are afraid of the higher powers, and the youth is abashed and ashamed, euen of that which they haue learned, though it be Gods woord, and dare no more meddle.

Of late in euery congregation throughout all Englād was made prayer and petition vnto God, to be deliuered from the tyranny of the Bishop of Rome, and all his dete∣stable enormities: from al false doctrine and heresy: & now alas, Sathan hath perswaded England by his falshoode & craft, to reuoke her olde godly prayer, to recant the same & prouoke the fearefull wrath, and indignation of God vp∣on her owne pate.

Of late by strayt lawes and ordinances, with the con∣sent of the nobles and commonalty,* 10.142 and full agreement, & counsel of the prelates and clergy, was banished hence the beast of Babilon, with lawes (I say) and with othes & all meanes that then could be deuised for so godly a purpose: but now (alas) all these lawes are troden vnder foote: the Nobles, the Commonalty, the Prelates and Cleargy are quite chaūged, and all those othes, though they were made in iudgement, iustice & truth, and the matter neuer so good, doth no more hold then a bond of Rushes, or of a Barley straw, nor publicke periurye no more feareth them, then a shadow vpon the wall.

Of late it was agreed in Englande of all handes, ac∣cording to Paules doctrine,* 10.143 and Christes commaūdemēt (as Paule sayth playnly) that nothing ought to be done in the Church, in the publicke congregation, but in that toūg which the Congregation could vnderstand, that all might be edefied thereby, whether it were Common Prayer, Ad∣ministration of the Sacramentes, or any other thing be∣longing to publicke Ministerye of Gods holy and whole∣some word: but (alas) all is turned vpside downe, Pau∣les doctrine is put apart: Christs commaundement is not regarded: For nothing is heard commonly in the Church, but in a straunge tongue, that the people doth nothing vn∣derstand.

Of late al men and women were taught after Christes doctrine,* 10.144 to pray in that toūg which they could vnderstād, that they might pray with hart, that whiche they shoulde speake with theyr toung: now (alas) the vnlearned people is brought in that blindnes again, to think that they pray, when they speak with theyr toung, they can not tell what, nor wherof: theyr hart is nothing mindefull at all, for that it can vnderstand neuer a whit therof.

Of late the Lordes Supper was duely ministred and taught to be made common,* 10.145 to all that were true Christi∣ans, with thankesgeuing, and setting foorth of the Lordes death & passion, vntill his returning agayne, to iudge both quicke and dead: but now (alas) the Lordes table is quite ouerthrowne, and that whiche ought to be common to all godly, is made priuate to a fewe vngodlye, without any kind of thankesgeuing, or any setting foorth of the Lordes death at all, that the people is able to vnderstand.

Of late all that were endued with the light,* 10.146 and grace of vnderstanding of Gods holy misteries, did blesse God, which had brought them out of that horrible blindnes and ignorance, wherby in times past being seduced by sathans subtleties, they beleued that the Sacrament was not the Sacrament, but the thing it self wherof it is a Sacramēt: that the creature was the Creator, and that the thing whi∣che hath neither life nor sense (alas suche was the horryble blindenesse) was the Lord himselfe, which made the eye to see,* 10.147 and hath geuen all senses and vnderstandinge vnto man: but now (alas) Englande is returned agayne lyke a Dogge to her owne vomitte and spuing, and is in worsse case thē euer she was: For it had bene better neuer to haue knowne the trueth, then to forsake the truth once receiued and knowne: and now, not onely that light is turned into darcknesse, and Gods grace is receiued in vayne, but also lawes of death are made by high Courte of Parliament, maysterfully to mainteine by sword, fire, and al kind of vi∣olence, that haynous Idolatry wherein that adoration is geuen vnto the liuelesse and dumbe creature, which is on∣ly due vnto the euerliuing God: yea, they say they can, and do make of bread both manne and GOD, by theyr tran∣substantiation, O wicked mention, and Sathans owne broode.

Of late was the Lordes cuppe at his Table distribu∣ted, according to his owne cōmaundement,* 10.148 by his expresse wordes in his Gospell, as well to the Laity as to the cler∣gy, which order Christes Churche obserued so many hun∣dreth yeares after (as all the auncient Ecclesiasticall wri∣ters doe testify) without contradiction of any one of them, that can be shewed vnto this day: but now (alas) not on∣ly the Lords commaundement is broken, his cup is deni∣ed to his seruauntes, to whom he commaunded it shoulde be distributed, but also with the same is set vp a new blas∣phemous kinde of sacrifice to satisfye and paye the price of sinnes, both of the dead and of the quicke, to the great & in∣tollerable contumely of Christ our sauior his death & pas∣sion, which was and is the one only sufficient, and euerla∣sting auayleable sacrifice satisfactorye, for all the Electes of God, from Adam the first, to the last that shall be borne in the end of the world.

Of late the commaundement of God:* 10.149 Thou shalte not make to thy selfe any grauen Image, nor any similitude, or like∣nes of any thing in heauen aboue, or in earth beneath, or in the water vnder the earth, thou shalte not bowe downe to them nor worship them: This commaundement of God (I say) was grauen almost euery where in Churches, was learned of euery body both young & olde: whereupon Images that prouoked the simple, and ignorant people vnto Idolatrie (as the wise man sayth) were taken out of the Churches,* 10.150 & straightly forbidden that none shoulde any where, eyther bow downe to them, or worshippe them: but now (alas) Gods holy word is blotted, and rased out of Churches, & stockes and stones are set vp in the place thereof, God cō∣maundeth his word so to be ordered, that it might be had in continual remēbraunce at all times, and in euery place: and on the other side he forbadde Images and Idols, so to be either made, or set in any place, where any should bowe or worship them: but now (alas) that which God cōmaū∣ded, is not passed vpon, and that which he forbiddeth, is maysterfully maynteined by falshoode and craft, and wic∣kedly vpholden.

Of late all ministers that were admitted to the publick office, and ministery of Gods holy woorde, in theyr admis∣sion made a solemne profession before the Congregation, that they should teach the people nothing, as doctrine ne∣cessarye to atteyne eternall saluation, but that whiche is Gods owne holy woorde, or maye be thereof grounded without any doubt: whereby vanished and melted away of themselues many vaine, yea wicked traditions of man, as waxe before the fire: but now at one brunt they are reuiued, and are in full hope also to returne agayne, in as great strength as euer they haue bene. And howe can any man looke for any other thing, but when you haue recey∣ued the head, you must also receiue the whole body withal, or els how can the head abide? The head, vnder Sathā, of al mischiefe is Antichrist, & his brood, & the same is he whi∣che is the Babilonicall Beast. The beast is he, whereupon the Whore sitteth. The whore is that City, sayeth Iohn in playne woordes, whiche hath Empyre ouer the kinges of the earth. This Whore hath a golden cuppe of abhomina∣tions in her hande, whereof shee maketh to drinke the kinges of the earth, & of the wine of this harlot hath all na∣tions

dronke, yea, and kings of the earth haue line by this Whore & Marchauntes of the earth, by vertue of her plea∣saunt marchaundise haue bene made rich.

Now what Citie is there in all the whole worlde, that when Iohn wrote,* 10.151 ruled ouer the kinges of the earth: or what Citty can be read of in any time, that of the Cittye it selfe, chalenged the Empyre ouer the kinges of the earth, but onely the City of Rome, and that since the vsurpation of that Sea hath growne to her full strength? And is it not read, that the olde and auncient writers vnderstand, Pe∣ters former Epistle to be writtē at Rome, and it to be cal∣led of him in the same Epistle in playne termes, Babilon? by the abhominations therof, I vnderstand all the whole trade of the Romish religion, vnder the name and title of Christ which is contrary to the onely rule of all true reli∣gion, that is Gods worde. What worde of God hath that Deuillish drabbe, for the maintenaunce of her manifolde abhominations, and to set to sell such marchaundise, wher with (alas the madnesse of man) the wicked Harlot hath bewitched almost the whole wold? Did not Peter the ve∣ry true Apostle of Christ, of whom this stincking Strum∣pet beareth her selfe so highe, but falselye and without all iust cause) did not he, I say, geue all the world warning of her pelfe and trash, of her false Doctours and Apostles (for this Whore and Beast will be called Dominus Aposto∣licus, who so euer say nay) after this maner in his latter Epistle? There was among the people in times past false Pro∣phetes,* 10.152 as shall bee there amonge you in time to come false Tea∣chers, which shall priuily bring in pestilent sectes, euen denying the Lord which hath bought them, and redemed them, procuring to themselues swift damnation, and many shall folow their dam∣nable wayes, by whom the way of truth shall be rayled vpon, & through couetousnesse by counterfait tales or sermons, they shal (sayth Peter) make marcdaundise vpon you &c. And doeth not Iohn likewise in his Reuelation, after he hath reckoned vp a great rablement of this whores misticall marchaun∣dise,* 10.153 at the last (as though he would knitte vp all in plaine wordes, without any miste at all, setting out the whoores marchaundise) reckon vp among the rest, and concludeth saying, Et animas hominū: that is to say, and the soules of mē to? Wherupō I pray you els rose this true prouerb in La∣tine: omnia Romae venalia: All thinges for money are sette to sale at Rome?* 10.154 was not that a worthye commendation of Christes Uicare in earth that was written of our holy fa∣ther, one of the Alexanders a Bishoppe of Rome, thus I weene in Latin.

Veneit Alexander cruces, altaria, Christum, Vendere iure potest, emerat ille prius.

☞These two verses in latin, I haue read thus of one translated into English rime.

Alexander our holy father the Pope of Rome, * 10.155selleth for money both right and dome: And all kind of holines the holy father doth not sticke, to set to sell, ready money for to get. And eke Christ himselfe he dare be bolde, to chop and chaunge for siluer and gold: And why should any thinke this to be sore, For what doth he sell, but that he bought before?

I graunt these verses to be light gere, and the verse is but rude, but (alas) suche conditions were more wicked & leud then any wit could expresse. If these had bene but the faultes of one or a few in number, they had bene lesse per∣nicious, and might haue bene taken for personall crimes, not to be imputed vnto that Sea: but now (alas) the mat∣ter is more then euident to all that haue godly vnderstan∣ding, that these crimes be grounded vpon lawes, be esta∣blished by custome, and set forth by all kinde of wicked do∣ctrine, falshood and craft, and therfore now are not to be e∣stemed for any one mans or a few mens personall crimes, but are now by lawes, custome and doctrine incorporated into that wicked Sea, and maketh in deede the body of the Beast whereupon the abhominable whore doth sit.

But you would knowe which be those Marchaundise which I sayd this whore setteth forth to sell, for the whiche all her false Prophets with all theyr iuggelinges and craf∣ty gloses cannot bring one iote of Gods worde. Surely, surely,* 10.156 they be not onely all these abhominatiōs which are come into the Church of Englande alreadye (whereof I haue spoken somewhat before) but also an innumerable rablement of abhominations and wicked abuses whyche now must nedes folow: as popish pardons, pilgrimages, romishe purgatory, romish masses, Placebo & Derige, with trentals and Scala coeli, dispensations and immunities frō all godly discipline lawes and good order, pluralities, vni∣ons, and tot quottes, with a thousande moe. Nowe shall come in the flattering friers, and the false pardoners and play theyr olde pranckes and knauery as they were wont to do. Now you shall haue (but of the Sea of Rome one∣ly, and that for mony) canonizing of such Sayntes as haue stand stout in the popes cause, shrining of reliques, & from any kinde of wickednes (if you will pay well for it) cleare absolution a poena & culpa, with thousandes of yeares, yea at euery poore Bishops hand and suffragan, ye shall haue halowing of Churches, Chappels, aulters, superaulters, chalices, and of all the whole housholde stuffe and adorna∣mēt which shalbe vsed in y^e church after the Romish guise, for all these thinges must be estemed of such high price, that they may not be done but by a consecrate bishop onely. O Lorde, all these thinges are suche, as thy Apostles neuer knew. As for coniuring (they call it halowing, but it is cō∣iuring in deede) of water and salt, of christening of belles and such like thinges, what neede I to speake? for euerye priest that can but read, hath power (they say) not onely to do that, but also hath suche power ouer Christes body, as to make both God and man once at the least euery daye, of a wafer cake.

After the rehearsall of the said abhominations, and re∣membraunce of a number of many moe, which (the Lorde knoweth) irketh me to thinke vpon, and were to longe to describe: when I consider on the other side y^e eternall word of God that abideth for euer, and the vndefiled law of the Lord which turneth the soule from all wickednes and ge∣ueth wisedome vnto y^e innocent babes, I meane that milk that is without all guile, as Peter doth call it,* 10.157 that good word of God, that word of trueth whiche must be grauen within the hart and then is able to saue mens soules, that wholesome seede, not mortall but immortall of the eternal and euerliuing God, wherby the man is borne a new, and made the childe of God, that seed of God, wherby the man of God so being borne can not sinne, as Iohn sayeth (hee meaneth so long as that seede doth abide in him) that holy scripture which hath not bene deuised by the wit of man, but taught from heauen by the inspiratiō of the holy ghost which is profitable to teache, to reprooue, to correct, to in∣struct and geue order in all righteousnesse that the man of God may be whole & sound, ready to performe euery good worke: when (I say) I consider this holy and wholesome true word that teacheth vs truely our bounden duety to∣wardes our Lorde God in euerye poynt, what his blessed will and pleasure is, what his infinite great goodnes and mercy is, what he hath done for vs, how he hath geuē hys owne onely dearely beloued sonne to death for our saluati∣on and by him hath sent vs the Reuelation of his blessed will and pleasure, what his eternall word willeth vs both to beleue and also to doe, and hath for the same purpose in∣spired the holy Apostles with the holy ghost & sent them a∣broad into all the world, and also made them & other disci∣ples of Christ inspired by the same spirite, to write & leaue behinde them the same thinges that they taught (which as they did proceed of the spirit of trueth, so by the confession of all them that euer were endued with the spirite of God, were sufficient to the obteining of eternall saluation:) and likewise when I consider that al that man doth professe in his regeneration when he is receiued into the holy catho∣licke church of Christ, and is now to be accoūted for one of the liuely mēbers of Christes owne body, all that is groū∣ded vpon Gods holy word, and standeth in the profession of that fayth, & obedience of those commaundements whi∣che are all conteined and comprised in Gods holy word: & furthermore when I consider whom our Sauiour Christ pronoūceth in his gospell to be blessed, and to whom Mo∣ses geueth his benedictiōs in the law, what wayes y^e law, the Prophets, the Psalmes, and all holy Scriptures both newe and olde doth declare to be the wayes of the Lorde, what is good for man to obteine and abide in Gods fauor, which is that fayth that iustifieth before God, and what is that charity that doth passe and excell all, whiche be y^e pro∣perties of heauenly wisedome, and whiche is that vnde∣filed religion, that is allowed of GOD, which thinges Christ himself called the weighty matters of the law, what thing is that which is onely auayleable in Christ, & what knowledge is that, that Paule esteemed so much, that he counted himself onely to know, what shall be y^e maner of y^e extreme iudgement of the latter day, who shall iudge & by what he shall iudge, & what shall be required at our han∣des at that fearefull day, howe all thinges must be tried by the fire, and that that onely shal stand for euer which Chri∣stes wordes shall allow, which shalbe the iudge of all flesh to geue sentēce vpon all flesh and euery liuing soule either of eternall damnation or of euerlasting saluation, from which sentence there shall be no place to appeale, no witte shal serue to delude, nor no power to withstand or reuoke:

when (I say) I consider all these thinges, and conferre to the same agayne and agayne, all those wayes wherein standeth the substaunce of the romishe religion (wherof I spake before) it may be euident and easy to perceaue, that these two wayes, these two religions, the one of Christ, y^e other of the Romishe sea, in these latter dayes, be as farre distaunt the one from the other, as light and darckenes, good and euill,* 10.158 righteousnes and vnrighteousnes, Christ and Beliall. He that is hard of beliefe, let him note and weigh well with himselfe the places of holy Scriptures, which be appoynted in the margent, wherupon this talk is grounded, & by Gods grace he may receyue some light. And vnto the contemner I haue nothing now to say, but to rehearse the saying of the Prophet Esay, which Paule spake to the Iewes in the end of the Actes of the Apostles. After he hadde expounded vnto them the trueth of Gods word, and declared vnto them Chryst, out of the Lawe of Moses and the Prophetes, from morning to night all the day long, he sayd vnto them that would not beleue: Well (sayd he) spake the holy Ghost vnto our fathers, saying: go vnto this people and tell them: ye shall heare with your eares, and not vnderstande,* 10.159 and seeing, you shall behold, and not see the thing, for the hart of this people is waxed grosse and dulle, and wyth their eares they are hard of hearing, and they haue shut together their eyes, that they shoulde not see, nor heare with theyr eares, nor vnderstand with their hartes, that they might returne, and I should heale them, sayth the Lord God.

All as Englande, alas y^t this heauy plague of GOD shoulde fall vpon thee. Alas my dearely beloued country, what thing is it now that may doe thee good: Undoubted∣ly thy plague is so great, that it is vtterly vncurable, but by the bottomlesse mercy, and infinite power of almightye God. Alas my deare country, what hast thou done, that thus hast prouoked the wrath of God, and caused him to poure out his vengeaunce vppon thee, for thine owne de∣sertes? Canst thou be content to heare thy faults told thee? Alas thou hast heard ofte, and wouldest neuer amende. England, thy faultes of all degrees and sortes of men, of Magistrates, of the ministers, and of the common people, were neuer more playnely tolde, since thou barest that name, then thou diddest heare them of late, euen before the Magistrates in king Edwardes dayes, but thou heardest them onely, and diddest amend neuer a whitte. For euen of thy greatest Magistrates, some (the kinges highnesse then, that innocente, that godly harted & pereles young Christian Prince excepted) euermore vnkindely and vn∣gently, agaynst those that went about most busely, and most wholesomely to cure their sore backes, spurned pry∣uely, and woulde not spare to speake euill of them, euen vnto the Prince himselfe, and yet woulde they towardes the same preachers, outwardly beare a ioly countenance, and a fayre face.

I haue heard that Cranmer and an other, whome I will not name,* 10.160 were both in high displeasure, the one for shewing his conscience secretly, but playnly and fullye in the Duke of Somersettes cause, and bothe of late, but specially Cranmer for repugning, as they might against the late spoyle of the Churche goodes, taken away onely by commaundement of the higher powers, wythout any lawe, or order of iustice, and without anye request of con∣sent of them, to whome they did belong. As for Latimer, Leuer, Bradforde, and Knoxe, their tongues were so sharpe, they ripped in so deepe in theyr galled backes, to haue purged them (no doubte) of that filthy matter, that was festred in theyr hartes, of insaciable couetousnesse, of filthy carnalitie, and voluptuousnesse, of intollerable am∣bition and pride,* 10.161 of vngodly lothsomnes, to heare poore mens causes, and to heare Gods word, that these men of all other, these Magistrates then could neuer abide. O∣ther there were, very godly men, and well learned, that went aboute by the wholesome plasters of Gods worde, how be it after a more softe maner of handling the matter, but (alas) all sped in like. For all that could be done of all handes, theyr disease did not minishe, but dayly dyd en∣crease, which (no doubte) is no small occasion in that state, of the heauy plague of God, that is poured vppon Eng∣lande at thys daye. As for the common sorte of other in∣feriour Magistrates, as Iudges of the lawes, Iustices of peace, Sergeantes, common lawyers, it may be truely said of them, as of the most part of the Clergy, of Curates, Uicares, Parsones, Prebendaryes, Doctours of the law, Archdeacons, Deanes, yea, and I may say, of Byshoppes also,* 10.162 I feare me, for the moste parte, although I doubte not but GOD had and hath euer, whome hee in euery state knew, and knoweth to be hys, but for the most part (I say) they were neuer perswaded in theyr hartes, but from the teethe forwarde, and for the kinges sake, in the trueth of Gods word, and yet all these did dissemble, and bare a copy of a countenaunce, as if they hath bene sound within.

And this dissimulation Sathan knew well inoughe, and therefore desired, and hath euer gone about, that the highe Magistrates by anye manner of meanes, myght bee deceaued in matters of religion, for then hee beyng of councell with the dissimulation in the worldlye, knewe well enough that he should bring to passe, and rule al euen after his owne will.

Hipocrisie and dissimulation sainct Hierome doth call well a double wickednesse,* 10.163 for neyther it loueth the trueth (whiche is one great euill) and also falsely it pretendeth to deceiue the simple for an other thing. This hipocrisie and dissimulation w^t God in matters of Religion (no doubte) hath wholy also prouoked the anger of God. And as for the common people, although there were manye good, where they were well and dilligently taught, yet (God knoweth) a great number receaued Gods true word, and high benefites with vnthankfull harts. For it was great pity, and a lamentable thing to haue seene in many places the people so lothsomly, and so vnreligiouslye to come to the holy Communion, and to receaue it accordingly, and to the common prayers, and other Diuine seruice, which were according to the true vayne of Gods holye word, in all poyntes so godly, and wholesomely set foorth, in com∣parison of that blynde zeale, and vndiscreete deuotion, whiche they had afore tymes to those things, wherof they vnderstoode neuer one whi••, nor could be edified by them any thing at all.

And agayne, as for almes deedes, which are taughte in Gods word (whereby we are certain that God is plea∣sed with them,* 10.164 and dothe and will require suche at oure handes, whiche are a part of true religion, as Sayncte Iames sayth, and suche as he sayth himselfe, hee setteth more by, then by sacrifice, as to prouide for the fatherlesse infantes and orphanes, for the lame, aged, and impo∣tent poore needye folke, and to make publicke prouision that the pouerty that might labour, shoulde haue wher∣with to labour vppon, and so be kept from shameful beg∣gerry & stealing in these works: I say how wayward wer many, in comparison (I meane) of that great prodigality whereby in times past they spared not to spend vpon flat∣tering Fryers, false Pardoners, painting and gilting of stockes and stones, to be set vp and honored in Churches, playnely agaynst Gods worde. And yet because no place is to be defrauded of theyr iust commendation, London, I must confesse, for such godly workes in sir Rich. Dobs knight, then Lorde Maior hys yeare, began maruelous well: the Lord graunt the same may so likewise perseuer continue, yea, and encrease to the comforte and reliefe of the needy and helpelesse, that was so godly begunne, A∣men.

All these thinges doe minister matter of more mour∣nyng, and bewayling the miserable state that nowe is:* 10.165 for by this it may be perceaued, how England hath deserued this iust plague of God. And also it is greatly to be feared that those good thinges, what soeuer they were that had theyr beginning in the tyme when Gods woorde was so freely preached, nowe with the exile and banishemente of the same, will depart agayne.

But to returne agayne to the consideration of thys miserable state of Christes Churche in Englande, and to leaue farther and more exquisite searchyng of the causes thereof, vnto Gods secrete and vnsearchable iudgements let vs see what is best now to be done for Chrystes little flocke. This is one maxime and principle in Chrystes law. He that denyeth Christ before men, hym shall Chryst deny afore hys father, and all hys Aungels of heauen. And therefore euery one that looketh to haue by Chryst our sa∣uiour euerlasting lyfe, let him prepare hymselfe so, that he deny not hys mayster Chryst or els he is but a cast away, and a wretche, how soeuer he be counted, or taken here in the world.

Now then seing the doctrine of Antichrist is returned agayne into this Realme,* 10.166 and the higher powers (alas) are so deceaued, and bewitched, that they are perswaded it to be truthe, and Christes true doctrine to be error and heresie, and the olde lawes of Antichriste are allowed to returne with the power of theyr father agayne: what can be hereafter looked for by reason, to the man of God, and true christian abiding in this realme, but extreame vyo∣lence of death, or els to denye his mayster. I graunt the hartes of Princes are in Gods handes, and whether soe∣euer he will, he can make them to bowe: and also that chri∣stian princes in olde tyme, vsed a more gentle kinde of pu∣nishment, euen to them whiche were heretickes in deede as degradation, and deposition out of theyr roumes and offices, exile and vanishment out of theyr domynions and

countryes, and also (as it is read) the true Bishoppes of Christes Church, were sometime intercessors for the here∣tickes vnto Princes, that they would not kill them, as is read of S. Augustine. But as yet Antichristes kingdome was not so erected at that time, nor is nowe accustomed so to order them, that will not fall downe and worship y^e beast and his Image, but (euen as al the world knoweth) after the same maner that both Iohn & Daniell hath pro∣phesied before, that is by violence of death: and Daniell declareth farther, that the kinde of death accustomablye should be by sword, fire, and imprisonment. Therefore if thou, O man of God, doest purpose to abide in this realm prepare and arme thy selfe to dye: for both by Antichristes accustomable lawes, and these prophecies, there is no ap∣pearaunce, or likelihood of any other thing, except y^u wilt deny thy mayster Christ, which is the losse at the last, both of body and soule vnto euerlasting death. Therefore my good brother or sister in Christ, whatsoeuer thou bee, to thee that canst,* 10.167 and mayst so doe, that counsayle that I thinke is the best safegard for thee, both for thy body, and most suretie for thy soules healthe, is that whiche I shall shew thee hereafter. But first I warne thee to vnderstand me, to speake to hym or her, which be not in captiuitie, or called already for to confesse Christ, but are at libertye a∣broade.

My councell (I say) therefore is this, to flye from the plague, and to get the hence. I consider not onely the sub∣tleties of Sathan, and how hee is able to deceiue by hys false perswasions (if it were possible) euen the chosen of GOD, and also the great frayltie, whiche is oftentymes more in a man, then he doth know in himselfe, whiche in the tyme of temptation, then will vtter it selfe, I doe not onely consider these thinges (I saye) but that our mayster Christ, whose life was, and is a perfecte rule of the Chry∣stian mans life, that hee himselfe auoyded oftentimes the furie, and madnes of the Iewes, by departing from the country or place.

Paule likewise, when hee was sought in Damasco, and the gates of the citty were layd in wayt for him, was conueighed by night, being let downe in a basket, out at a windowe ouer the wall: and Helias the Prophet fledde the persecution of wicked Iesabell: and Chryste our saui∣our sayth in the Gospell:* 10.168 When they persecute you in one ci∣tie, flie vnto an other: and so did many good, great learned, & vertuous men of God, which were great and stout chā∣pions neuerthelesse, and stoute confessors, and mayntay∣ners of Christ and his truth, in due time and place. Of suche was the great Clarke Athanasius. But this is so playn•• to be lawfull by Gods worde, and examples of holy men, y^t I neede not to stand in it. Hauing this for my ground, I say to thee O man of God, this seemeth to me to be the most sure way for thy sauegard, to depart and fly farre from the plague, and that swiftly also: for truely: before God,* 10.169 I thinke that the abhomination that Daniel Prophesied of so long before, is nowe set vpp in the holye place. For all Antichristes doctrine, lawes, rites and rely∣gion, contrary to Christ, and to the true seruing and wor∣shipping of God, I vnderstand to be that abhomination: Therfore now is the time in England, for those wordes of Christ, Tunc, inquit, qui in Iudea sunt fugiant ad montes. Thē (sayth he) marke this Christes [then] for truely I am perswa¦ded, and I trust by the spirite of God, that this [then] is commaunded: Then (sayth Christ) they that be in Iewry, let them flye into the mountaynes, and he that is on the house top, let hym not come downe to take away any thing out of his house and he that is abroad in the fielde, let hym not retourne to take hys clothes. Woe be to the great bellied women, and to them that geue sucke, but pray (sayth Christ) that youre flight be not in Winter nor on the Sabboth day.

These wordes of Christe are misticall, and therefore haue neede of interpretation. I vnderstand all those to be in Iewry spiritually,* 10.170 which truely confesse one true liuing God, and the whole truth of his word, after the doctryne of the Gospell of Christ. Such are they whom Christ here biddeth, in the time of the raigne of Antichristes abhomy∣nations, to flye vnto the mountaynes: whiche signifieth pla∣ces of safegard, & all such thinges which are able to defēd from the plague. That he biddeth hym that is in the house top, not to come downe, and hym that is in the field, not to returne to take with hym his clothes, hee meaneth that they shoulde speede them to get them away betyme, leaste in theyr tarying, and trifling about worldly prouision, they be trapped in the snare ere euer they be aware, and caught by the backe, and for gain of small worldly things, endan∣ger and cast themseues into great perilles of more waigh∣ty matters. And where he sayth: woe be to the great bellied woman, and to them that geue suck: women great with child and nigh to their lying downe, and to be brought to bed, are not able to trauell: nor also those women, whiche are brought to bed, and now geueth their babes suck. By these therefore Christ spiritually vnderstandeth all suche to be in extreame daunger, whiche this worde [woe] signifieth: all suche (I say) as are so letted by any maner of meanes, that they no wayes be able to ••lye from the plague. And where Christ sayth, pray you that your flight be not in the winter, nor on the sabboth day, in winter the common course of the yeare teacheth vs, that the wayes be foule, & ther∣fore it is a hard thing, then to take a farre iourney for ma∣ny incommodities, and daungers of the wayes in y^e tyme of the yeare: and on the Sabboth day it was not lawful to iourney, but a little way. Now Christ therefore meaning that wee should haue neede, both to speede oure iourney quickly, which cannot be done in Winter, for the incom∣modities of the wayes, and also to go farre, which cannot be done on the Sabboth day: he biddeth vs therefore pray that our flight be not in winter, nor on the Sabboth day: that is, to pray that wee may flye in tyme, and also farre enough from the daunger of the plague. Now, the causes why we shoulde flye, followeth in the same place of saynct Mathewes Gospell, whiche I now passe ouer: thou maist read them there.

And in the xviii. chapter of the Reuelation, the angell is sayd to haue cryed mightely with a loud voyce:* 10.171 Flye my people out of Babilon, least you be infected with her faultes, & so be made partners of her plagues for her offences and sinnes are ••rowne so great, that they swel and are come vnto the heauens: ••••••aynely the tyme doth approche, and the Lordes day is at hand. Heare (I beseeche you) also holy Paule, that bes∣sed Apostle: He playnely forbiddeth vs, ducere iugum cum incredulis, that is, to ioyne or couple our selues with the vn∣faythfull,* 10.172 for what fellowship can there be (sayth hee) of righte∣ousnes with vnrighteousnes, what companie hath lighte with darckenesse, or what agreement hath Christ with Beliall, or what part can the faythfull haue with the vnfaythfull, or how doth the temple of God agree with Images or Idols, for you are the tem∣ple of the liuing God: as God hath sayd, I will walke and dwell in them, I will be their God, and they shall be my people, where∣fore depart from amongst them and get you from them (sayth y^e Lord) and touche no vncleane thing: and I will receaue you, & bee to you in the stead of youre father, and you shalbe vnto me as my sonnes and daughters, sayth the almighty Lord.

This councell to depart the realme, I doe not maruel if it do seeme to diuers (euen of them I meane that beare fauour to Godward) diuersly.* 10.173 Many (I trust) y^t bee lear∣ned shall thinke the councell good. Other there be perad∣uenture, that will thinke it rather a thinge to be more tol∣lerable, and that it may be in deede by Gods worde law∣fully done, rather then to bee counsayled to bee done, for they will peraduenture say, we shoulde counsell a man al∣wayes to doe that, whiche is best of all, and of moste per∣fection: but boldly in Christes cause to spend a mans lyfe, is best of all, and of moste perfection, and to flye it maye seeme to smell of cowardnes. In many thinges, that whi∣che is best for one at some tymes, is not best for all at all tymes, and it is not most perfection,* 10.174 nor meete for a childe to couet to run, before he can goe. I will not make here a discourse in this matter, what might here be obiected, and what might bee aunswered agayne: I leaue that to the wittie, and eloquent men of the world.

This is my minde, whiche I woulde thou shouldest know, O man of God, as I woulde wishe, and I do pray to almighty God it may be, that euery true Christian, ei∣ther brother or sister (after they be called, and brought into the wrestling place, to striue in Christes cause for the best game, that is, to confesse the truth of the Gospell, and of the Christian fayth, in hope of euerlasting life) shoulde not shrink, nor relent one inch, or giue back, what soeuer shal befall, but stande to theyr tackle and sticke by it euen vnto death, as they wil Christ shall sticke by them at the latter day: so likewise I dare not wishe nor councell any, either brother or sister of theyr owne swinge, to starte vp into the stage, or to cast themselues eyther before, or farther in daunger then tyme and neede shall require: for vndoub∣tedly when God seeth hys tyme, and his pleasure is, that his glory shall be set forth, and his Churche edified by thy death and confession,* 10.175 meanes shal be found by hys father∣ly vniuersall prouidence, that thou without thyne owne presumptuous prouocation, shalt be lawfully called, to do thy feate, and to playe thy part. The miserable ende that one Quintus came vnto, may be a warning, and a feareful example for all men, to beware of presumption, and rash∣nesse in suche thinges (as Eusebius writeth in Eccle. histo∣ria) for euermore.

But a thyrd sorte of men there be, whiche also wyll be counted fauourers of Gods worde, and are (I feare) in number farre moe, and worse to be perswaded to y^t which

is y^• godly meane. I meane of such as wil peraduenture say or thinke, that my former councell, which was to slye the infection of the Antichristian doctrine, by departing out of the Realme, is more then needeth, and other waies and meanes may be found, both to abide, and also to be cleare out of daunger of the foresayde plague. If that coulde be found, both to abide, and also to be cleare out of daunger of the foresaid plague. If that could be found in deed true∣ly agreable to Gods word, I woulde be as glad to heare it (God is my witnesse) as who is the other. Yes perad∣uenture will some say. Thus it may be. Thou mayst keep thy selfe,* 10.176 thy fayth, and thy religion close to thy selfe, and inwardly and priuately worship God in spirite & trueth, and outwardly see thou be no open medler, nor talker, nor transgressour of common order: so mayst thou be suf∣fered in the common wealth and yet vse thy religiō with∣out offence of thy conscience. In other countryes some∣where this peraduenture might be vsed, but in Englande what shall be, God wot, but it was neuer yet, so farre as euer I haue knowne or heard. And also how can it be, but eyther thou must transgresse the common order, and the Romishe lawes and customes, whiche haue bene vsed in England, in the times past of Popery, and now (it is cer∣tayne) they retourne agayne: I say, thou mayst eyther be a breaker of these rites, lawes, and customes, and so be∣wraye thy selfe, or els if thou be in deede a man of GOD, thou shalt offend thy conscience, for in obseruing of them, thou shalt be compelled to breake Gods law, which is the rule of conscience to the man of God. For how canst thou resort euery holy day to the Churche, and beare a face to worship the creature for the creatour, as thou must doe, & peraduenture confesse it too w^t thy mouth, and to sprinckle thy selfe with thy coniured water?

Thou must bee contributour also to the charges of all their popery, as of books of Antichristes seruice, of lights of the roode lofte, of the sepulchre, for settyng vp & payn∣ting of Images (nay in deede of Idolles) and thou muste beare a face to worship them also, or els thou must be had by the backe. Thou must serue the turne, to geue the holye loues (as they call it) whiche is nothinge els but a verye mockery of the Lordes holy table. Thou must be a contri∣butor to the charges of all the disgised apparell, that y^e po∣pishe sacrificing Priest, like vnto Aaron, must playe hys part in. Yea when the pardoner goeth about, or the flatte∣ring Fryer to begge for the mayntenaunce of superstition except thou doe as thy neighbours doe, looke not long to liue in rest. If anye of thy housholde dye, if thou wilt not pay money for ringing, and singing, for Requiem Masses, Dirige, and commendations, and such like trumpery of y^e Antichristian religion, thinkest thou that thou shalt bee reckened for a catholicke man, or for amicus Caesaris? A hū∣dred thinges moe may be reckened, and many of more weight, and of more euident superstition and Idolatrye, then some of these which I haue nowe rehearsed,* 10.177 whyche God knoweth be ill enough: but these are enoughe to de∣clare, and to set before thyne eyes, the thing that I intend that is, if thou abyde and wilt dwell in Englande, thou must eyther doe these, and many other moe contrarye to Gods worde, whiche forbiddeth not onely the thing whi∣che is euill, but also sayth: Ab omni specie mali abstinete vos, abstayne from all thinges that haue anye appearaunce of euill: or els if thou wilt not doe them, howe thou canst liue in England in rest safe from the stake, truly I cannot tell.

But peraduenture (as a man is readye to finde, and inuent some coloure to cloke hys conscience, to doe that thing that hys harte desireth) thou wilt say, though at any time I shalbe forced, to doe any of these thinges and suche like, yet will I haue no confidence in them, but outward∣ly with my body, I will keepe myne hart vnto God, and will not doe that of mine owne minde willingly neyther but to auoyd an other inconuenience: I trust therfore god will holde me excused, for he shall haue my hart, what can I doe more?

O my frend, beware for Gods sake and know that the subtleties of Sathan are deepe. Hee that is not able by Gods word to perceiue them, is heauily laden. Pray ther∣fore with Dauid: Lord let me not haue a mynde to inuente excuses for to cloke my sinne,* 10.178 examine my deare frend, these thy wyly wayes with the worde of God, and if they do agree, thou maist vse them: if not, know, though they may seeme neuer so fine and goodly, yet in deede they be of Sathans broode. Gods worde is certayne, that for∣biddeth to worship the creature for the creatour, for that is haynous Idolatry, and agaynst the first commaundemēt of God,* 10.179 and it is also agaynst the seconde commandement of the first table to bow downe, or to doe worship vnto a∣ny Images of God, or of anye other thinge: And Gods word, requireth not onely the beliefe of the hart, but also y^e confession of the mouthe: and to beare part of the charges, to the mayntenance of thinges vngodly, what is that,* 10.180 but in thy so doing, a consent to the thing done? Now consen∣senters and the doers, Gods worde accounteth to be gilty bothe. And it is not lawfull by S. Paules doctrine whi∣che was inspired hym by the spirite of God, to do ill that thereof the thing, which is good may come.

Thy hart (thou sayst) GOD shall haue, and yet wilt suffer thy body to doe the thinge that God dothe abhorre. Beware O man, take heede what thou sayest. Man may be deceaued, but no man may deceiue God, for he is called and is truely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is to saye, the searcher of the hart. Now, to geue God thy heart, is to geue hym thy whole heart, to loue him, to dread him, and to trust in him aboue all other thinges. He that hath my commaundementes (sayth Christ) and obserueth and keepeth them, it is he that lo∣ueth me: and to dread God aboue all other, is rather wil∣lingly to incurre the daunger and perill of all fearful thin∣ges, then wittingly to doe that thing which is contrarye to his blessed will and commaundement: and to truste in hym aboue all thinges, is assuredly to trust to his promise of his reward, and of his tuition, and of hys goodnes and mercy,* 10.181 and to preferre that aboue all thinges in the world seeme they neuer so strong, so wise, or so good. Now, how canst thou say truely, that God hathe thy heart after thys maner of sorte (which is to haue thy heart in deede) when thy deedes do declare farre an other thing? Thy bodye, O man is Gods, and all the partes therof, euen as thy soule is: hee made them both, and Christe with hys bloude re∣deemed them both, and is Lord of both, for he hath bought them both dearely, and darest thou suffer any parte of ey∣ther of them to do seruice to Sathan? Surely in so doyng, thou committest sacriledge and doest robbe God, thou de∣filest the liuely temple of the liuing God if thou suffer thy body to doe Sathan seruice. Do you not know (sayth saynct Paule) that your body is a liuely temple of God?* 10.182 And may a man then take and vse any part thereof but in the seruice of God? No surely, it is not lawfull so to do for the man of God, neyther with hand, tongue, nor foote, nor any parte of the whole body.

Doth not Paule commaund to the Romaynes,* 10.183 which pertayneth to euery christian soule: As you haue in times past (sayth he) geuen your members to doe seruice vnto vnclean∣nes and wickednes, from one wickednes to an other: so nowe geue youre members to doe seruice vnto righteousnes, that you may be sanctified. And I pray thee good brother, what doest thou thinke is to beare the marke of the beast in the fore∣head, and in the hand that saynct Iohn speaketh of? I knowe wee ought warely to speake of Gods misteryes whiche he shewed by the spirite of prophesying to his ser∣uaunt Iohn, yet to red them with reuerence, and to praye for the same so muche as God knoweth is necessarye for oure tyme to knowe, I thynke it necessarye and good.* 10.184 Wherefore, what I suppose is to beare the Beasts marke, I will tell thee, and committe the iudgement of mine in∣terpretation, as in all other thinges, to the spirituall man. I suppose he beareth the Beast of Babilons marke in hys forehead, whiche is not ashamed of the Beastes wayes, but will professe them openly to set foorth his mayster the beast Abaddon. And likewise he beareth his marke in hys hand, that wil, and doth practise the workes of the beast w^t hys power & hand. And likewise I wil not let to tel thee, what I thinke to be signed in the forehead for the seruaunt of God, whereof Iohn also speaketh, reckoning vp many thousands so to haue bene signed of euery tribe, I suppose he is signed in the forehead, for the seruaunte of God whome GOD hath appoynted of his infinite good∣nes, and hath geuen him grace and strength, stoughtly to confesse hym, & his truth before the worlde. And to haue grace and strength to confesse Christe, and the doctrine of the crosse, and to lament and mourne for the abhominati∣ons of Antichrist, I suppose is to be signed w^t Tau, where∣of Ezechiell the Prophet doth speake. Thus I suppose these Prophesies are spiritually to be vnderstanded: and to looke for other corporall markes, to be seene in mennes foreheads, or in their handes, is nothing els but to looke that there shoulde come some brute beast out of Babilon, or some Elephant, Leopard, Lyon, or Camell, or some o∣ther such monstrous Beast with x. hornes, that should do all the wonderfull thinges spoken in Iohn: and yet of a Beast speaketh Iohn, but I vnderstand hym so to be cal∣led, not for that he shall be anye suche brute Beast, but for that he is, and shall bee the chylde of perdition,* 10.185 whiche for hys crueltie and beastlye manners, is well called a Beast.

The carnall Iewes knew there was a promise made, that Helias should come before Christe the Messias, the

annoynted of God, to prepare hys wayes: they knew al∣so there was a promise of Messias, that he shoulde come, and be a king, and raygne in the house of Dauid for euer∣more, but they vnderstoode al so grossely, and so carnally, that they neyther knewe Helias, nor Messias when they came, for they looked for Helias to come down from hea∣uen in his own person, and for Messias to come & raigne in worldly pompe, power, riches and glorye, when as the prophesies of both wer spiritually to haue bene vnderstā∣ded: of Helias that he shoulde come not in persone, but in spirite, that is, one whiche shoulde be indued with the spi∣rite, and giftes of grace of Helias, whiche was in deede Iohn Baptist, as Christ hymselfe did declare to his Apo∣stles. And of Messias raygne, all the Prophetes were to be vnderstanded of the raygne of hys spirituall kingdome ouer the house of Iacob, and the true Israelites for euer∣more. And so by that their grosse, and carnall vnderstan∣dyng, they mistooke both Helias, and the true Messias, and when they came, knew neither of them both. So like∣wise I feare me (nay it is certayne) the world that wan∣teth the light of the spirite of God (for the worlde is not a∣ble to receaue hym,* 10.186 sayth Iohn) neither dothe, nor shall know the beast, nor his markes, though he rage cruellye and liue neuer so beastly, and though his marked men be in number like y^e sand of the sea. The Lord therfore vouch¦safe to open the eyes of the blinde, with the light of grace, that they may see and perceaue, and vnderstād the words of God, after the minde of his spirite, Amen.

Here remayneth two obiections, whiche may seeme wayghty, and the whiche may peraduenture moue many not to follow the former councel. The former reason is, A man will say, O sir it is no small matter ye speake of, to depart from a mans owne natiue countrey, into a strange realme.* 10.187 Many men haue so great lettes, as how it is pos∣sible that they can, or may do so? Some haue landes & pos∣sessions, whiche they cannot carry with them: some haue father, mother, wife, children, and kinsfolke, from whome to depart is as hard a thing (and all one almost) as to suffer death, and to go to a straunge country, that thou knowest not, neyther the maner of the people, nor how thou mayst away either with the people, or with y^e country. Or what a hard thing it is to liue amonge a straunge people, whose tongue thou doest not vnderstand. &c.

I graunt here thou mayst heape a number of worldly incommodities, which are surely very like to ensue the de∣parture out of a mans owne natiue country, I meane out of the whole realme, into a straunge land: but what of all these, and a thousand moe of the lyke sorte? I will sette vnto them one saying of our sauiour Christ, whiche vnto the faythfull childe of God, and to the true christian, is a∣ble to counteruayle all these, yea and to way them downe. Christe oure sauioure sayth in Luke: If any come to me, and do not hate hys father and mother (hee meaneth, and wyll not in his cause forsake his father and mother) hys wyfe, children and brethren, yea and hys lyfe too, hee cannot bee my disciple: and whosoeuer doth not beare hys crosse and come af∣ter me, he cannot be my disciple. And in the same place he de∣clareth by the two parables, one of a builder, and the o∣ther of a king that is a warriour, that euery man that wil not in Christes cause, forsake all that euer he hath, hee can not be his Disciple. Look the places who will: the matter is so playnely set forth, that no gloses, nor cloking of con∣science to the manne of God, can serue to the contrarye. Many places there be for the same purpose, for the imbra∣sing of Christes crosse, when Christ and his cause layeth it vpon our backe: but this is so playne that I neede here to rehearse no more.

This latter reason and obiection whereof I spake be∣fore, is of more force, and includeth a necessitie, which after the common saying,* 10.188 hath no lawe, and therefore it is more hard to shape for it a good aunswere. This may bee obiec∣ted of some: alas sir I graunt al these thinges do greue me and because I vnderstand they doe not agree with Gods worde, whiche is the rule of my conscience, I loth eyther to looke on them, or to heare them. But sir (alas) I am an impotent man, an aged man, a sicke man, a lame man, or I haue so many small infantes and a lame wife, which all liueth by my labour, and by my prouision: if I leaue them they shall sterue, and I am not able to cary them with me, suche is my state. Alas sir, what shal I do? And these cau∣ses may chaunce to some men of God, whereby eyther it shalbe for them vtterly impossible to departe the country or els in departing, they shalbe inforced to forsake suche in extreme necessities, of whom both God and nature hathe committed vnto them the care.

Alas what councel is here to be geuen? O lamentable state. O sorrowfull hart that neyther can depart, and with out extreame daunger and perill, is not able to tarye still. And these are they whom our Sauiour Christe sawe be¦fore should be, and called them in his prophesie of the lat¦ter time, great bellyed or trauelling women, and women that geue after they bee brought to bed, their small babes suck. The state of such are not able to flye the infection of y^e pestiferous plague of Antichristes abhominations, Christ lamenting, and not cursing, sayth: Wo be to the great belly∣ed and trauelling woman, and women that geue sucke in those dayes. For these alas my hart mourneth the more, the lesse I am able to geue any comfortable councell: but this: that alwayes, as they looke for euerlasting lyfe, they abide still in the confession of his truth, what soeuer shall befall, and for the rest to put theyr trust now wholly in God, whiche is able to saue them agaynst al apparance, and common∣ly in extremities, when all worldly comfort fayleth,* 10.189 and the danger is at highest, thē vnto his he is wont, after his accustomed mercy, to be most ready for to put his helping hand. Daniel, God suffered to be caste into the Denne of Lyons, and the three children into the hote burning fur∣nace, and yet he saued them all. Paule was plucked out of the mouthe of the Lyon (as he sayth of hymselfe) and in Asia he was brought in suche trouble, that he looked for no other thing, but for present death, and yet hee that rayseth the dead to lyfe agayne, did bring him out of all hys trou∣bles, & taught him & all other that be in troubles for chri∣stes cause, not to trust to thēselues, but in almighty God.

Of Gods gracious ayde in extreeme perilles toward them that put theyr truste in hym, all Scripture is full bothe olde and new. What daungers were y^e Patriarcks ofte•• brought vnto, as Abraham, Isaac, and Iacob, but of all other Ioseph, and how mercifully were they deliue∣red agayne?* 10.190 In what perilles was Moises when he was fayne to flye for the sauegard of hys life? And when was he sent agayne to deliuer the Israelites from the seruyle bondage? Not before they were brought into extreme mi∣sery. And when did the Lorde mightely deliuer his people from Pharao hys sword? Not before they were broughte into such straightes, that they were so compassed on eue∣ry side (the mayne sea on the one side, and the maine hoste on y^e other) that they could looke for none other (yea what did they els in deede looke for?) but eyther to haue bene drowned in the sea or els to haue fallen on y^e edge of Pha∣rao his sword. These iudges whiche wrought most won∣derfull thinges in the deliuerye of the people, were euer geuen when the people was brought to most misery before as Othoniel, Aioth, Saugar, Gedeon, Iephthe, Samson. And so was Saull indued with strength and boldnes frō aboue, agaynst the Ammonites, Philistines, and Amale∣chites for the defence of y^e people of God. Dauid lykewise felt Gods helpe most sensibly euer in his extreme persecu∣tions. What shall I speake of the Prophetes of GOD, whome God suffered so oft to be broughte into extreame perilles, and so mightely deliuered them agayne: as Hel••∣as, Ieremy, Daniell, Micheas, and Ionas, and many o∣ther, whome it were but to long to rehearse and set out at large? And did the Lord vse his seruauntes otherwise in y^e new lawe after Christes incarnation? Read the Actes of the Apostles, and you shall see no. Were not the Apostles cast into Prison, and brought out by the mightye hande of God? Dyd not the Aungell deliuer Peter out of the strōg prison, and bryng hym out by the yron gates of the Cittie and set hym free? And when, I pray you? Euen the same night before Herod appoynted to haue broughte him to iudgement for to haue slayne hym, as he had a little before killed Iames the brother of Iohn. Paule and Silas, whē after they had bene sore scourged, and wer put into the in∣ner prison, and there were layde fast in the stockes, I pray you what appearaunce was there that the Magistrates should be glad to come the next daye themselues to them, to desire them to be content and to depart in peace. Who prouided for Paule, that hee shoulde bee safely conducted out of all daunger, and brought to Felix the Emperoures Deputie, when as both the hygh Priestes, the Phariseis, and rulers of the Iewes had conspired to require iudge∣ment of death agaynst hym, he being fast in prison, and al∣so more then xl. men had sworne eche one to an other,* 10.191 that they would neuer eate nor drynke vntill they hadde slayne Paule? A thing wonderfull, that no reason could haue in∣uēted, or man could haue looked for: God prouided Paule hys owne sisters sonne a younge man, that disapoynted that conspiracie, and all theyr former coniuration. The maner how the thing came to passe, thou mayst read in the xxiii. of the Actes. I will not be tedious vnto thee here with the rehearsall thereof.

Nowe, to descend from the Apostles to the Martyrs that followed next in Christes Churche, and in them like∣wise to declare how gracious oure good God euer hathe bene to worke wonderfully with them which in his cause

haue bene in extreme perilles, it were matter enoughe to write a longe booke. I will here name but one manne and one woman, that is, Athanasius the greate clarke and godly man stoutely standing in Christes cause against the Arrians, and that holy woman Blandina, standinge so constantly in all extreme paynes, in the simple confession of Christe. If thou wilt haue examples of moe, looke and thou shalt haue both these and a C. moe in Ecclesiastica hi∣storia of Eusebius, and in Tripartita historia.

But for al these examples both of holy scripture, and of other historyes, I feare me the weake man of God incom∣bred with the fraylty and infirmitie of the fleshe, wil haue now and then such thoughtes and quawmes (as they call them) to run ouer hys hart, and to thinke thus: All these thinges which are rehearsed out of the scripture, I beleue to be true, and of the rest truely I do thinke well, & can be¦leue thē also to be true: but all these we must needes graūt were speciall miracles of God, which nowe in our dayes are ceased we see, and to require them at Gods handes, were it not to tempt God.

Welbeloued brother, I graunt such were great won∣derfull workes of God,* 10.192 and wee haue not seene many of such myracles in our tyme, eyther for that our sight is not cleare (for truely God worketh with hys, his parte in all tymes) or els because we haue not the lyke faythe of them for whose cause God wrought suche thinges, or because, af∣ter y^t he had set forth the truth of his doctrine by such mira∣cles then sufficiently, the time of so many myracles to bee done was expired withall. Which of these is the most spe∣ciall cause of all other, or whether there be any other, God knoweth: I leaue that to God. But knowe thou this my welbeloued in God, that Gods hand is as strong as euer it was, he may do what his gracious pleasure is, & hee is as good and gracious as euer he was. Man changeth as the garment doth, but God our heauenly father is euen the same now that he was, and shalbe for euermore.

The world without doubt (this I do beleue, and ther∣fore I say) draweth towardes an end, and in al ages God hath had hys owne maner, after hys secrete and vnsear∣chable wisedome, to vse hys electe, sometimes to delyuer them and to keepe them safe, and sometymes to suffer thē to drinke of Christes cuppe, that is, to feele the smart, and to feele of the whip. And though the fleshe smarteth at the one, and feeleth ease in the other, is gladde of the one, and sore vexed in the other: yet the Lorde is all one, to∣wardes them in both, and loueth them no lesse when hee suffereth thē to be beaten, yea & to be put to bodily deathe, then when he worketh wonders for theyr marueilous de∣liuery. Nay rather he doth more for them, whē in anguish of y^e torments he standeth by them & strengthneth them in theyr fayth, to suffer in y^e confession of the truth & his fayth, the bitter panges of death, then when he openeth y^e prison dore and letteth them go lose:* 10.193 for here hee doth but respite thē to an other time, & leaueth thē in daunger to fall in like perill again: & there he maketh them perfite, to be without danger, paine, or perill after y^t for euermore. But this hys loue towards thē, howsoeuer the worlde doth iudge of it, is al one, both when he deliuereth & when he suffereth thē to be put to death. He loued as well Peter and Paul, whē after they had (according to hys blessed will, pleasure and prouidence, finished their courses, and done theyr seruices appoynted them by hym here in preaching of his Gospel) the one was beheaded, and the other was hanged or cru∣cified of the cruell tyraunt Nero (as the Ecclesiasticall hy∣story sayth) as when hee sent the Aungell to bringe Peter out of prison, and for Paules deliuery he made all y^e dores of the prison to flye wide open, and the foundation of the same like an earthquake to tremble and shake.

Thinkest thou (O thou man of God) that Chryst our sauiour had lesse affection to the first martyr Stephen, be∣cause he suffered his enemies euen at the first conflicte to stone him to death? No surely, nor Iames Iohns brother which was one of the three that Paule calleth Primates or Principals amongst the Apostles of Christ. Hee loued him neuer a whit the worse thē he did the other, although he suffered Herode the tyrauntes sword to cut of his head. Nay, doth not Danyell say speaking of the cruelty of An∣tichristes time:* 10.194 Et docti in populo docebunt plurimos, & ruent in gladio & in flamma, & in captiuitate, & rapina dierum. &c. Et de eruditis ruent vt conflentur & eligantur, & dealbentur. &c. That is, and the learned (hee meaneth truely learned in Gods lawe) shall teache many, and shall fall vppon the sworde, and in the flame, (that is, shall bee burned in the flaming fire) and in captiuitie (that is, shall bee in prison, and be spoyled and robbed of theyr goodes for a longe sea∣son.* 10.195) And after a little in the same place of Daniell it fol∣loweth: and of the learned there be, whiche shall fall or be ouerthrowne, that they may be knowne, tryed, chosen, & made white: he meaneth, be burnished & scoured a new, picked and chosen, and made fresh and lustye. If that then was foreseene for to be done to the godly learned, and for so gracious causes, let euery one to whom any such thing by the will of God doth chaunce, be mery in God, and re∣ioyce, for it is to Gods glory, and to his owne euerlasting wealth. Wherefore well is he that euer he was borne, for whom thus graciously God hath prouided, hauing grace of God, and strength of the holy Ghost so stand steadfastly in the height of the storme. Happy is he that euer hee was borne, whome God his heauenly Father hath vouchsafed to appoynt to glorifie him, and to edifie hys Churche by the effusion of hys bloud.

To dye in Christes cause is an high honour, to y^t whi∣che no man certaynly shall or can aspire, but to whō God vouchsafeth that dignitie:* 10.196 For no man is allowed to pre∣sume for to take vnto hym selfe any office of honour, but he which is thereunto called of God. Therfore Ioh. saith well speaking of them, which haue obtayned the victorye by the bloud of the Lambe, and by the worde of hys testi∣mony, that they loued not theyr liues, euen vnto death. And our sauiour Christ sayth: He that shall lose his life for my cause shall finde it.* 10.197 And this manner of speach pertay∣neth not to one kinde of Christians, (as the worldly dothe wickedly dreame) but all that doe truelye pertayne vnto Christ. For when Christe had called vnto hym the multy∣tude together with hys Disciples, he said vnto thē (mark that he sayde not this to the Disciples and Apostles onely, but he sayd it to al) who soeuer wil follow me, let him for∣sake or deny hymselfe, and take vp his crosse and followe me: for who soeuer will saue his lyfe, shall lose it (he mea∣neth who soeuer will, to saue hys life, both forsake or leaue hym and his truth) and whosoeuer shall lose his lyfe for my cause, and the Gospels sake, shall saue it: For what shall it profite man if he shall winne the whole world and lose his owne soule? hys owne lyfe? or what shall a manne geue to recompence that losse of his owne lyfe, and of hys own soule:* 10.198 Who soeuer shalbe ashamed of me & my words (that is to confesse me and my Gospell) before this adulte∣rous and sinful generation, of him shall the sonne of man be ashamed when he commeth in the glory of hys Father,* 10.199 with the holy Aungels. Know thou O man of God, that all thinges are ordayned for thy behoufe, and to the furthe¦raunce of thee, towardes thy saluation. All thinges (saith Paule) worketh with the good to goodnes, euen the ene∣mies of God, & such kind of punishmentes whereby they goe about to destroy them, shall be forced by Gods power might, & fatherly prouidence, for to do them seruice.

It is not as the wicked thinketh, that pouerty, aduer∣sitie, sickenes, tribulation, yea paynfull death of the godly be tokens that God doth not loue them: but euen cleane the contrary, as all the whole course of scripture doth eui∣dently declare, for then he would neuer haue suffered hys most dearly beloued the Patriarkes to haue had such trou¦bles, his Prophetes, his Apostles, his martyrs and chiefe Champions and mayntayners of hys truth and Gospell, so cruelly of the wicked to haue bene murdered and slayn. Of the which some were racked (as the Apostle sayth) and woulde not be deliuered,* 10.200 that they might receaue a bet∣ter resurrection. Some were tryed by mockinges & scour∣ginges, yea moreouer by bondes and imprisonment: they were stoned, they were hewen and cut a sunder, they were tempted, they were slayne with the sword, they wandered vp and down in sheepes skinnes and Gotes skinnes, be∣yng forsaken, afflicted and tormented: such men as y^e world was not worthy to haue, wādring in wildernes, in moū∣taynes, in Dennes and Caues of the earth. All these were approued by the testimony of fayth, and receaued not the promise, because God did prouide better for vs, that with∣out vs they should not be consummated. They tary nowe for vs vndoubtedly, longing for the day: but they are com∣maunded to haue pacience yet (saith the Lord a litle while, vntill the number of theyr fellow seruauntes bee fulfil∣led, and of theyr brethren whiche are yet to be slayne, as they were.

Now (thou O man of God) for our Lordes sake, let vs not for the loue of thys lyfe, tary then to long, and bee occasion of delay of that glorious consummation, in hope and expectation wherof the departed in the Lord, and the whiche also the liuing endued with Gods spirite, ought so earnestly to desire and to grone for with al the creatures of God. Let vs all with Iohn the seruaunt of God, cry in our harts vnto our sauiour Christ: Veni Domine Iesu, come Lorde Iesu come. For then when Christ which is our life,* 10.201 shall be made manifest and appeare in glorye, then shall the Children of God appeare what they be, euen like vn∣to Christ: for this oure weake body shall bee transfigured

and made like vnto Christes glorious body, and that by y^e power wherby he is able to subdue vnto himselfe al thin∣ges. Then, that which is now corruptible, shall be made incorruptible: that nowe is vile, shall then bee made glori∣ous, that is now weake, shal rise then mighty and strong that is grosse and carnall shall be made fine and spirituall for then we shal see and haue the vnspeakable ioy and fru∣••tion of the glorious maiestie of our Lord euen as he is.

Who or what then shall let vs to ieoparde, to ieopard? yea, to spende this lyfe whiche wee haue here, in Christes cause? in our Lorde God his cause? O thou therefore man of God, thou y^• art loden, & so letted like vnto a great bel∣lied woman, that thou canst not flie the plague, yet if thou lust after suche things as I haue spoken of, stand fast what soeuer shall befall, in thy maysters cause: and take this thy letting to flye,* 10.202 for a calling of God to fight in thy mayster Christ his cause. Of this be thou certaine, they can do no∣thing vnto thee, whiche thy father is not aware of, or hath not foreseene before: they can do no more thē it shal please hym to suffer them to do for the furtheraunce of his glory edifying of his Church, and thine owne saluation. Let thē then do what they shall, seeing to thee (O man of God) all thinges shall be forced to serue, and to worke with thee vnto the best before God. O be not afrayd and remember the end.

All this whiche I haue spoken for the comforte of the lamentable case of the man whome Christ callethe greate bellied woman, I meane to bee spoken of likewyse to the captiue and prisoner in Gods cause: for suche I counte to be as it were already summoned and pressed to fight vn∣der the banner of the crosse of Chryste, and as it were soul∣diours allowed and taken vp for the Lordes warres, to do their Lorde and mayster good and honourable seruice, and to sticke to him, as men of trusty seruice in hys cause, euen vnto death, and to thinke their lyfe lost in his cause, is to win it in eternal glory for euermore.

Therfore, now to conclude and to make an end of thys treatise, I say vnto all that loue God our heauenly father that loue Christ Iesus our redeemer and sauioure: y^t loue to follow the wayes of the holy Ghost whiche is our com∣forter and sanctifier of all: vnto al that loue Christs spouse and bodye, the true catholicke Churche of Christe, yea that loue lyfe and theyr owne soules health: I say vnto al these hearken my deare breathren and sisters, all you that be of God, of all sortes, ages, dignities, or degrees: hearken to the word of our sauiour Iesus Christ spoken to his Apo∣stles, and meant to all his in S. Mathewes Gospel: Feare not them whiche kill the body, for they cannot kil y^e soule: but feare hym more which may destroy and cast both body and soule into hell fire, Are not two small sparrowes sold for a mite, and one of them shall not fall or light vpon the ground without your father? All the heares of your head be numbed.* 10.203 Feare them not, you are muche more worthe then are the litle sparrowes▪ Euery one that confesseth me before men, him shal I likewise confesse before my Father which is in heauen. But who soeuer shall deny me before men, I shall deny him likewise before my father which is in heauen.

The Lord graunt vs therfore of his heauenlye grace and strengthe, that here wee maye so confesse him in thys world amongst this adulterous and sinneful generation, that he may confesse vs agayne at the latter day before hys father whiche is in heauē, to his glory and our euerlasting comfort, ioy and saluation.

To our heauenly Father, to our sauiour and redemer Iesus Christ, and to the holy Ghost, be all glory and ho∣nour now and for euer. Amen.

Thus with the deathe and martyrdome of these two learned Pastorsr and constant souldiours of Christ, may∣ster Latimer, and B. Ridley, you haue dyuers of theyr let∣ters and other writinges of theirs expressed, with y^e Fare∣wels also of B. Ridley, wherein he tooke hys leaue of the world, taking hys iourny to the kingdome of heauen. Di∣uers and sondry other treatises of his remayne also in my hand both in Latine and English, to be remembred, by y^e leaue of the Lorde in time and place conuenient.

The death and end of Stephen Gardiner Byshop of Winchester.

THe next moneth, after the burning of Doctor Ridley and mayster Latimer,* 10.204 which was the moneth of No∣uember, Stephen Gardiner Byshop and Chauncelloure, a man hated of God and all good men, ended hys wret∣ched lyfe. Concerning the quallities, nature, and disposi∣tion of which man, for somuch as somewhat hath bene de∣clared before in the storye of kinge Edwardes raygne,* 10.205 I shall neede therefore the lesse now to stand greatly vpon the same. First this Uipers byrd crept out of the towne of Bery in Suffolke, brought vp most parte of his youth in Cambridge, his wit, capacitie, memorye, and other in∣dumentes of nature not to bee complayned of, if he hadde wel vsed and rightly applyed the same: wherein ther was no great want of Gods part in hym, if hee had not rather hymselfe wanted to y^e goodnes of his gifts. Through this promptnes, actiuitie, & towardnes of hys, he profited not a little in such studyes as he gaue hys head vnto, as first in the law ciuil, then in languages and such other like, espe∣cially in those artes and faculties, which had any prospect to dignitie and preferment to be hoped for. Besides other ornaments or helpes of nature, memory chiefly seemed in hym very beneficiall, rather then dilligence of study.

To these giftes and quallities were ioyned agayne is great or greater vices,* 10.206 which not so much followed hym as ouertooke him, not so muche burdened hym, as made hym burdenous to the whole realme. Hee was of a proude stomacke and high minded, in hys owne opinion and conceit flattering himselfe to much, in wit, crafty and subtile, towarde his superiour flattering and faire spoken to hys inferiours fierce, agaynst hys equall stoute and en∣uious, namely if in iudgement and sentence he any thyng withstoode hym, as appeared betweene the good Lorde Crōwell and hym in the raygne of kyng Henry, being of like hau••inesse of stomacke, as the Poets wryte of Pelides, Cedere nescius. Who although would geue no place to men yet notw^tstanding I wish he woulde haue geuen place to truth, according as he semed not altogether ignorant of y^e truth. What his knowledge was therin,* 10.207 it is euident part¦ly to vnderstand as wel by his book De vera obedientia, as also by his sermon before king Edward: also by his aun∣sweres to y^e Councell the same time, and moreouer by hys own wordes may be gathered in sundrye places, as more playnly may appeare by that whiche hereafter followeth,

Upon hys estimation and fame he stoode ••o too muche more then was meete for a man of hys coate and callynge, whose profession was to be crucified vnto the world, whi∣che thing made him so stiffe in mayntayning that hee had once begon to take vpon hym. I will not heare speake of y^t which hath bene constantly reported to me, touching the monstrous making & mishaped fashion of hys feete and toes, the nayles wherof were sayd not to bee like to other mens, but to crooke downeward, and to be sharpe lyke y^e clawes of rauening beastes. What hys learning was in y^e Ciuil and Canon law, I haue not to say. What it was in other liberal sciences and artes thys I suppose, y^t neyther hys continuance in study, nor diligence of readynge was such (by reason of hys to muche intermedling in Prynces matters) as could truely wel merite vnto hym y^e title of a deepe learned man. But what learning or cunning soeuer it was he had, so it fared in him, as it dothe in Butchers, whiche vse to blow vp theyr flesh: euen so he with boldnes and stoutnes, and speciallye with authoritie made those giftes that he had to appeare much greater then they were in very deede. Wherunto vse peraduēture also & experiēce abroad brought no little helpes, rather then eyther quick∣nes of wit, or happines of education.

And as touching Diuinitie, he was so variable waue∣ring with time, that no constant censure can be geuē what to make of hym. If hys doynges and writinges were ac∣cordinge to hys conscience, no man can rightly saye whe∣ther he was a right protestant or Papist. If hee wrote o∣therwise then he thought, for feare, or to beare with tyme then was he a double deep dissēbler before God and man, to say & vnsay, to write and vnwrite, to sweare and for∣sweare so as hee did.* 10.208 For first in the beginning of queene Annes tyme, who was so forward or so busy in the matter of the kings diuorce as Ste. Gard. who was first sent to Rome and then to the Emperour with Edward Foxe, as chiefe agent in the behalfe of Lady Anne. By whome also he was preferred to the Bishopricke of Winchester, & Ed. Boner was preferred to y^e Bishoprick of Londō. Agayn, at the abolishing of the Pope, who so ready to sweare, or so vehement to write agaynst the Pope as he, as not onely by hys sermons, but also by hys booke De obedientia may appeare. In whiche booke De obedientia, least any shuld thinke him drawne thereunto otherwise then by his own consent, he playnly declareth how not rashly nor vppon a sodeine, but vppon a long deliberation and aduisement in hymselfe about the matter,* 10.209 he at length vttered hys iudge∣ment: Whereof read before. And moreoeuer so hee vttered his iudgement in wryting agaynst the vsurped suprema∣cie of the Pope, that comming to Louane, afterwarde hee was there accompted for a person excommunicate, and a schismaticke, in so much that he was not permitted in their Church to say Masse, and moreouer in their publicke ser∣mons they openly cryed out agaynst hym. Whereof read hereafter following.

And thus long continued he firme and forward so that who but Winchester during all the tyme and raigne of Queene Anne. After her decease that time by litle and li∣tle caried him away, til at length the emulation of Crom∣wels estate,* 10.210 and especially (as it seemeth) for his so muche fauouring of Boner (whom Winchester at that time in no case coulde abide) made him an vtter enemie both agaynst him, and also his Religion: till agayne in kyng Edwar∣des daies, he began a litle to rebate from certaine poyntes of Popery, and somewhat to smell of the Gospell, as both by his Sermon before king Edward,* 10.211 and also by his sub∣scribyng to certane Articles may appeare: and this was an hal•• turne of Stephen Gardener from Popery againe to the Gospell, and (no doubt) he would haue further tur∣ned, had not the vnlucky decay of the Duke of Somerset cleane turned him away from true Diuinitie to playne Popery:* 10.212 wherein he continued a cruell persecutour to his dying day.

And thus much concerning the trade and profession of Ste. Gardiners Popish diuinity.* 10.213 In which his popishe trade, whether he folowed more true iudgement, or els time, or rather the spirite of ambition & vaine glory, it is doubtful to say, & so much y^e more doubtfull, because in his doings & writinges a man may see him not only contrary to him selfe, but also in some points contrary to other Pa∣pistes. And furthermore, where he agreeth with them, he seemeth therein not so much to folow his owne sense, as y^e mind & meaning of Pereseus: out of whose booke the grea∣test part of Winchesters Diuinity seemeth to be borowed.

And therefore, as in the true knowledge of Gods holy word & scripture he appeareth no body: so in his pen and stile of writings no lesse farre he is from commendation,* 10.214 then he is frō al plainenes and perspicuitie. In whose ob∣scure & perplexe kind of writing, although peraduenture some sense may be found with some searching, yet shall no reader finde any sweetenes in his reading.

What moued him to be so sturdy against M. Cheke, and sir T. Smith for y^e Greke pronunciatiō, other may thinke what they please: I speake but what I thinke, that he so did, for that he sawe it a thing rather newly begun, then truly impugned. Such was the disposition of that mā (as it semeth) y^t of purpose he euer affected to seme to be a pa∣tron of al old customes, though they were neuer so rotten with age. Amongest other matters, this one thing I can not but meruaile at in my minde, when I see how proud∣ly he braggeth and vaynely vaunteth him selfe (aswell in his letters to the L. Protector, & others of K. Edwardes counsell, as also in his long matter articulated and exhi∣bited by hym vnto the Archbishop of Canterburie, and o∣ther the kyngs Commissioners, of the high fauour he had of the noble K. of famous memory K. Henry the 8. when in deede nothing was lesse true: neither did the king lesse fauour any of his Counsell, then him, affirming very of∣ten that he greatly suspected the sayde B. to be a secrete maynteiner of the B. of Romes vsurped authoritie, and a stout disturber and hinderer of his proceedinges in refor∣mation of Religion. And therefore dyd so muche dislyke with him, that he did not onely mynd (if the Lord had lent his highnes longer life) to haue vsed the extremity of law agaynst him, vpon very sore & iust matter of old commit∣ted by him (and yet not taken away by any pardon) com∣maunding thereupon often the L. Paget then his Secre∣tarie, to kepe safe certaine writinges which he had against him: But also commaunded that he should be put cleane out of his last will & Testament, not sufferyng him either to be any of his Executors, or els in any case of his sonnes counsayle, no although he were earnestly entreated to the contrary by sundry of the Lordes & others of his highnes Counsayle, saying, he was a wylfull, troublesome, and hed strong man, and not meete to be about his sonne, or to haue any thing to do by his wil. Now amōgst other cau∣ses that moued the K. thus to suspect his fidelity towards his godly proceedinges in religion, I find this to be one. It pleased his Maiestie after his abolishing of the B. of Romes vsurped authoritie (amongest other Embassages to forraine Princes) to send the sayd B. of Winchester, and Sir Henry Knyuet Knight, as ioynt Embassadours to the Emperour, being then at a dyet or counsayle at Ratis∣bone, appoynting also S. Iohn Barkeley, S. W. Blunt Knightes, and M. Andrew Baynton Esquier, (his high∣nes seruauntes) to geue their attendaunce vpon the sayde S. Henry Knyuet for y^e more honoring of his ambassage. It happened also at that time, that S. Henry Knyuet en∣terteyned into his seruice (as Steward of his household) one Wil. Wolfe, who had in the same place & rome, before serued S. Thomas Wyat Knight the K. former Ambas∣sadour there, and by that meanes had good acquaintaunce in those partes, aswell in the Emeperours Court, as els where. This Wolfe, towardes the latter end of that dyet or counsell, happened to walke (as often he did) towardes themperours Pallace to heare some newes, where he met with one Ludou••co, an Italian Merchaunt or banker, one of his old acquaintaunce: who, supposing the sayd Wolfe to haue attended vpon the B. of Winchester (not knowing of any other ioynt Ambassadour) required Wolfe for olde acquaintaunce, to do him a pleasure: whereunto he wyl∣lingly graunted. Whereupon Ludouico shewed him, that the Popes legate, or Ambassadour to themperour (which was Cardinal Contarene) departing (the day) before to∣wardes Rome, and hauing no leasure to end his busines him selfe, had put the sayd Ludouico in trust for the accom∣plishyng of them: and amonges all other thinges he had especially charged hym that he should repayre to the Am∣bassadour of England, and require of him an aunswere of the Popes letters, which the Legat did of late sende vnto him, addressed to him from Rome, & that vpon the recept thereof he should send thē after with all speede: and ther∣fore if his L. Ambassadour woulde write by that currour, he prayed Wolfe to tell him that it was tyme to write, for the currour went away within a day or two. At this tale Wolfe being abashed, & yet partly gessing which Ambas∣sadour he ment, thought it not mete to tell him whose ser∣uaunt he was, but by other soothing talke, perceiued that he ment the B. of Winchester: and to thend that Ludouico shoulde suspect nothing, he aunswered him, that he beyng not the Ambassadours Secretary, coulde say litle therein, how beit he woulde not misse to put his Secretarie in re∣membraunce of it: which thing Ludouicke also desired him to do, for that he had no other acquaintaūce with thembas∣sadours, and so ••or that time they departed. This matter seming to Wolfe of some importaunce, dyd straight waies reueale it to sir H. Knyuet his M. Who, weighing also the greatnes of the case, and the disaduauntage it were, vpon one mans so bare a report to attempt ought, in a place and time, whereby suche a person was to be touched, charged Wolfe, wel to aduise him self, that no affect of hate, displea∣sure, or other passion, did moue him to disclose this, but truth only. Wolfe replied, that he weighed wel the weigh∣tines of the case, meete, as to his owne respect, to be passed ouer in silence, for auoyding of his priuate displeasure, if duty of allegeaunce bound him not otherwyse. But Sir, (quoth he) if ye thinke not my hearing hereof one to one to be sufficient, I warrent you to deuise meanes, that some others of your seruauntes shall heare the like wordes at Ludouickes owne mouth as wel as I. Upon which talke, sir H. Knyuet deuised, which of his seruauntes he might vse to that purpose, and at last rested vppon M. Thomas Chalenor his Secretary, becaue he had the Italian tonge. Not yet makyng him pryuie of any matter, but wylled Wolfe to take him abroad with him as of his owne priua•• motion, for they were very familiar friendes. Whereupon the next morning being sonday, Wolfe came to Chalenors chamber, and prayed him familiarly to go walke with him abroad to y^e Piazza or marketstead: which he gladly graun∣ting so did, not knowing of any speciall cause why. When they came to the Piazza, ouer against themperours pallace, (nere wherunto also the Popes legate had lodged) & had there walked a while together, there came thyther the said Ludouicke, and espying Wolfe, saluted him very friendly, & entred into talke about thexchaunge, & sundry other mat∣ters, Chalenor being still with them. At last vpō occasion, they entred into like talk about the former letters that the Ambassadours of Englande had receiued from Rome by the Popes legate, of which Ludouico had in charge to re∣ceiue an aunswere, affirming, that the Post did depart the next day, & therfore prayed Wolfe to put thembassadours secretarie in remembrance of them. Wherunto Wolfe aun∣swered, that he would willingly do it: but he did not well know which Ambassadour he meant, for that there were two: one, the B. of Winchester, & the other, a Gentleman of the K. priuy chamber. To whom Ludouicke replyed, that he ment not the Gentleman of the priuy chamber, but the Bishop. By which talke and more such like (as vpon the former day,) M. Chalenor being moued (and not kno∣wing yet of his Maisters & Wolfes purpose) after the de∣parture of Ludouico from them, sayd vnto Wolfe that Lu∣douico had had but homely talke with him to be passed o∣uer lightly, & therfore he would tel his M. of it. To whom Wolfe aunswered, do as you wyll, if you thinke any mat∣ter therein. And therefore at his returne home he told sir H. Knyuet what spech he had hard at Ludouickes mouth. Sir H. Knyuet, being thus farther accertayned of the matter, opened the whole to sir I. Barkeley, sir W. Blunt, and to M. Baynton: who all agreed, yet to make a farther triall thereof. And therfore deuised that Wolfe should pro∣cure Ludouicke to bring certaine Ueluet and other Silkes

vnto sir H. Knyuets lodging, aswell for himselfe as for thother Gentlemen, which that after noone he did accom∣plysh, and brought Ludouicke vnto sir Henry, where also were thother gentlemen. After they had a while viewed the silkes, and had had some talke about the prices, Wolfe toke occasion againe to aske Ludouicke, if sir Henry were thembassadoure of whō he was to demaunde an answere of the letters sent by the Popes legate? to whom the Mar∣chaunt aunswered no, it was not his seignorie, but it was a bishops, tearming him Reuerendissimo, whereby they ea∣sely perceiued whom he ment. Sir H. Knyuet hereupon somewhat dissembling y^e matter, entred into farther talke thereaboutes, whereby Ludouicke opened asmuch in effect to them, as he had don before to Wolfe: but yet at last per∣ceauing that asmel sir Henry, as also the other gentlemen did beholde him somewhat fixedly, he brake of his talke. Wherewith sir H. Knyuet, making as though he had no∣ted nothing, did louingly dismisse him, praying him that when he had receiued the B. letters, he would also repaire to him for a packet to an Englyshe Gentleman of his ac∣quaintaunce at Myllan: which he promised to do, and so departed againe. When sir Henry had thus made sufficiēt tryall of this matter, he forthwith (wrote his letters vnto the K. Maiestie, signifiyng vnto him the whole at large as he had learned. In the meane while, Ludouicke the next morning repaired vnto the B. of Winchesters lodging to demaunde an answere of those letters the Legate had sent vnto hym: but how he vsed him selfe, or whether he vtte∣red the talke he had with sir H. Knyuet, and with Wolfe whom he supposed at the first to be the B. man, it is not certainely knowen. But the B. perceiuing that by mista∣king one for an other (and in supposing Wolfe to be the B. seruaunt) Ludouicke had vttered all his message from the Legate vnto Wolfe, and that thereby his practises would come to light, in great hasty rage caused Ludouicke to be stayed in his owne house, while in the meane time him self went to Grauuela one of themperors counsell, & so prac∣tised with him that Ludouick was secretly committed vnto prison in the custody of one of themperours Marshals, so as he could be no more talked withall, all the tyme of their aboad there. And then sending in great hast to sir H. Kny∣uet to come and speake with him (which he did) he fell into very hot speach with him, saying that he had poyson in his dysh, and that a knaue was suborned to be his distructiō: w^t many such like words. Sir Henry told him again, how he vnderstode it, and prayed him, that Ludouicke might be brought face to face to be examined in both their presentes. Which the B. would in no case agree vnto, affirming that he had so declared the case to Grauuela being indifferent (as he thought) to them both, that he woulde not meddell with Ludouicke nor speake with him: but that thempe∣rours counsell should examyne hym, & try what he was, for hym. To whom sir H. Knyuet againe very earnestly obiected, that he maruayled that the B. in matter, touch∣ing the K. Maiestie, their Maister, would vse the ayde or means of Grauuela, a forraine Princes minister, to make him priuie of their question. But stay & do what he would, he would neuer come to the speach of Ludouicke any more euer after. Whereupon there rose great and long contro∣uersies betweene them (both wryting letters vnto the K. about that matter) vntill at last the K. Maiestie perceiuing his affayres otherwaies to slacke therby, wrote vnto them both, that they should lay all those things vnder foote and ioyne together in his seruice as before: which they did ac∣cordingly. But how soeuer this matter was afterwardes salued here with the K. Maiestie, as eyther by the death of sir H. Knyuet (which I thinke was not very long after) or by other friendes the B. had here at home I know not: yet Wolfe, who within two monethes after died of a long cough of the Longues, vpon his death bed did agayne af∣fyrme the premisses to be most true: and therefore in the presence of sir H. Knyuet, & diuerse other of his seruaūts, he protested, that he had not inuented, sought, or procured this at Ludouickes handes, for any malice or displeasure borne to the B. but only for discharge of his fayth & duetie vnto the K. Maiesty, desiring that y^e same his protestation might be inserted in the end of his last will and testament: which was then presently done, & thereunto set his hand.

Now whether this was the matter that the K. moued so often M. Secretary Paget (being after L. Keeper) to keepe safe as sore matter agaynst the B. I know not: but yet it appears by some depositions of the Nobilitie and others, in the processe agaynst hym had in K. Edwardes dayes, that the K. Maiestie Henry .8. had this matter euer in his mynd: for in euery generall pardon that he graun∣ted by Parliament after this practise, he did styll except all treasons committed beyond the seas, meaning thereby as it was supposed that the B. should not take any benefite by any general pardon, if at any time his Maiestie would call him to accompt: and therfore all thinges wel wayed, he had smal cause to vaunt of his great fauour he had of K. Henry his M. How beit, it seemeth he was brought into this fooles paradize, by the L. Paget: who (as he himsel••e reporteth in his depositions) in his messages from the K. to the sayd B. deluded hym, telling him muche otherwyse then the K. had spoken, & counsaling alwayes the K. hard speches agaynst him: which thing puffed vp this vaine-glorious Thraso not a litle. All whiche premises appeare more at large by the depositions of the Nobles & others, examined in y^e long processe against him in K. Edwardes raigne, as appeares in our first edition of actes and mo∣numentes, from the .804. Page, vnto the ende of that pro∣cesse, in that booke at large mentioned.

But whatsoeuer he was, seeing he is nowe gone, I re∣ferre him to his Iudge, to whom he shall stand or fall. As concerning his death and maner thereof, I woulde they which were present thereat, would testifie to vs what they saw. This we haue all to thinke, that his heath happened so opportunely, that England hath a mighty cause to geue thankes to y^e Lord therfore: not so much for the great hurt he had done in times past in peruerting his Princes, in bringing in the vi. Articles, in murderyng Gods saintes,* 10.215 in defacing Christes sincere Religion. &c. as also especially for that he had thought to haue brought to passe in mur∣dring also our noble Queene that now is. For what soe∣uer daunger it was of death y^t she was in, it did (no doubt) proceede frō that bloudy bishop, who was the cause ther∣of. And if it be certain which we haue heard,* 10.216 y^t her highnes being in the Tower, a writte came downe from certaine of the Counsell for her execution, it is out of controuersie, that wily Winchester was the onely Dedalus & framer of that ingine. Who (no doubt) in that one day had brought this whole Realme into wofull ruine, had not the Lordes moste gratious counsell,* 10.217 through M. Bridges then the Lieuetenaunt, comming in hast to the Queene, certified her of the matter, and preuented Architophels bloudy de∣uises. For the which, thankes be to the same our Lord and sauiour, in y^e congregacion of al English churches, Amen.

Of thinges vncertaine, I must speake vncertainely, for lacke of fuller information, or els peraduenture they be in the Realme that can say more then here I haue expressed. For as Boner, Story, Thornton, Harpsfielde, Dunning, with other, were occupied in puttyng the poore braunches of Gods Saintes to death: so this Bishoppe for his part bent all his deuises and had spent all his pouder in assay∣ling the roote, and in casting such a platforme (as he him∣selfe in wordes at his death is said to confesse) to buyld his popery vpō, as he thought should haue stand for euer and a day. But (as I sayd before) of vncertayne thinges I can speake but vncertaynely. Wherefore as touching the ma∣ner and order of his death, how rich he died, what wordes he spake, what litle repentaunce he shewed, whether he died with his tongue swolne and out of his mouth, as did Thomas Arundell Archbishop of Caunterbury, or whe∣ther he stonke before he dyed, as Cardinall Wolsey did,* 10.218 or whether he dyed in dispayre as Latomus and others did. &c. All this I referre either to their reportes of whom I hearde it, or leaue it to the knowledge of them whiche know it better.

Notwithstanding, here by the way touching the death of this foresayde B. I thought not to ouerpasse a certaine hearesay, which not long since came to me by information of a certaine worthy & credible Gentlewoman, & an other Gentleman of the same name and kinred: which Mistres Monday, beyng the wyfe of one M. Monday Secretary sometime to the old L. Thomas D. of Northfolke, a pre∣sent witnes of this that is testified, thus openly reported in the house of a worshypfull Citisen, bearyng yet office in this Citie, in wordes & effect as foloweth. The same day, when as B. Ridley, and M. Latimer suffered at Oxford, being about the .19. day of October, there came to the house of Ste. Gardiner, the old D. of Norfolke with the foresaid M. Monday his secretary aboue named, reporter hereof. The old aged Duke, there wayting & tariyng for his din∣ner, the B. being not yet disposed to dine, deferred the time to .3. or .4. of the clocke at after noone. At length, about .4. of the clocke commeth his seruaunt posting in all possible speede from Oxford, bringing intelligence to the B. what he had heard & seene: of whom the sayd B. diligently en∣quiring the truth of the matter, and hearing by his man, that fyre, most certainely was set vnto them, commeth out reioysing to y^e Duke: Now sayeth he, let vs go to dinner. Whereupon, they beyng set downe, meate immediately was brought, and the Bishop began merely to eat: But what folowed? The bloudy Tyraunt had not eaten a few bitte••, but the soden stroke of God, his terible hande fell

vpon him in such sort, as immediatly he was taken from the table, and so brought to his bedde, where he continued the space of 15. dayes in such intollerable anguish and tor∣mentes, that all that meane while, during those .15. dayes, he could not auoyde by order of vrine, or otherwyse, any thing that he receiued: whereby, his body being miserably inflamed within (who had inflamed so many good Mar∣tyrs before) was brought to a wretched end. And thereof no dout, as most like it is, came the thrustyng out of his tongue from his mouth so swolne and blacke, with the in∣flamation of his body. A spectacle worthy to be noted and beholden of all such bloudy burnyng persecutors.

But to proceede farther in the sequell of our storie: I coulde name the man (but I abstayne from names) who being then present, and a great doer about the sayd Win∣chester, reported to vs concerning the sayde Byshop, that when Doctor Day B. of Chichester came to him, and be∣gan to comfort him with woordes of Gods promise, and with the free iustification in the bloud of Christe our Sa∣uiour, repeating the Scriptures to him. Winchester hea∣ryng that, what my Lorde (quoth he) will you open that gappe now? then farewell altogether. To me and such o∣ther in my case you may speake it: but open this window vnto the people, then farewell altogether.

Moreouer, what D. Boner then saw in him, or what he heard of him, & what wordes passed betweene them about the tyme of his extremitie, betwixt him, and him be it. If Boner did there beholde any thing which might turne to his good example, I exhort him to take it, and to beware in time, as I pray God he may. Here I could bring in the friuolous Epitaph which was made of his deth, deuised of a Papist for a Popish Bysh. but I pretermit it, & in steede thereof I haue here ••••ferred certayne gatheringes out of his Sermons, wordes and writinges, wherein may ap∣peare first what an earnest and vehement enemie he was to the Pope if he woulde haue bene constant in him selfe: then how inconstantly he varied frō himselfe: and thirdly how he standing vpon a singularity of his owne wit, wa∣uering also from other Papistes in certaine poyntes. In the gathering whereof albeit there be some paines, & tedi∣ousnes also in readyng: yet I thought not to pretermit the same vppon certayne considerations, namely for that so many yet to this day there be, whiche sticke so muche to Gardiners wit, learnyng, & religion, taking him for such a doughty piller of the Popes church. To the intent there∣fore, that such as hetherto haue bene deceiued by him may no longer be abused therein if they will either credit his owne wordes, workes, Sermons, writinges, disputati∣ons: or els will be iudged by his owne witnesses of his owne party producted, we haue here collected such mani∣fest probations, which may notoriously declare how effec∣tuously first he withstode the Popes supremacie: and like∣wyse afterward may declare manifest contrariety and re∣pugnaunce of the said Gardiner, first with other writers, and lastly with him selfe: first beginning with his Ser∣mon preached before Kyng Edward. The summe and ef∣fect of which Sermon briefly collected by M. Udal, here vnder foloweth to be seene.

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

MOst honorable audience, I purpose by the grace of God to declare some part of the Gospell that is accustomably vsed to be read in the Church as this day.* 10.219 And for because that with∣out the speciall grace of God, neither I can speake any thyng to your edifying, nor ye receiue the same accordingly, I shal desire you all, that we may ioyntly pray altogether for the assistance of his grace. In which praier I commend to almighty God, your most excellent Maiestie our soueraigne Lord, King of Englande, France & Ireland, and of the Church of England & Ireland next and immediately vnder God here on earth the supreme heade, Queene Katherine Dowager,* 10.220 my Lady Maries grace, my Lady Elizabethes grace, your Maiesties most deare sisters, my Lorde Protectours grace, with all others of your most honorable Coū∣saile, the spiritualtie and temporaltie, and I shall desire you to commend vnto God with your praier, the soules departed vnto God in Christes faith, and among these most specially our late soueraigne Lorde King Henry the eighte, your maiesties most noble father. For these and for grace necessary I shall desire you to say a Pater noster, and so foorth.

The Gospell beginneth: Cum venisset Iesus in partes Caesareae Philippi &c. When Iesus was come into the parties of Cesaria, a citie that Phillippus builded, he asked his disciples and sayde: whome doe men say that the sonne of man is?* 10.221 They sayde, some say that thou art Iohn the Baptist, some that thou art Elye, some that thou art Ieremie or some of the Prophets. He sayd to them: but whome say ye that I am? Then aunsweared Simon Peter and sayd, thou art Christe the sonne of the liuing God. &c. I cannot haue time I thinke to speake of the Gospell throughly, for other matters that I haue here nowe to say, but I shall note vnto you such things as I may, and first of the diuersitie of opinions con∣cerning Christ, which were among the people variable: but a∣mong his, that is the disciples of Christes schoole, there was no varietie, they agreed altogether in one truth, and amonge th••m was no varietie. For when Peter had for all the rest, and in the name of all the rest made his answere that Christ was the sonne of God,* 10.222 they all with one consent confessed that he had spoken the truthe. Yet these opinions of Christ that the people had of him, though they were sundry, yet were they honorable and not sclaunderous: for to say that Christ was Elie and Iohn the Bap∣tist, was honourable. For some thought him so to be, because he did frankely, sharply & openly rebuke vice. They that called him Ieremie, had also an honourable opinion of him, & thought him so to be because of his great learning which they perceyued in him, and marueiled where he had it. And they that sayde he was some of the Prophetes, had an honourable opinion of hym, and fauoured him, and thought well of him.

But there was an other sort of people that spake euil of him, and sclaundered him, and railed on him, saying that hee was a glutton, and a drinker of wine, that he had a deuil in him, that he was a deceiuer of the people, that he was a Carpenters sonne as though he were the worse for his fathers crafte. But of these hee asked no question: for among these none agreed with the other. Wherin ye shall note that man of his owne power and strength can nothing do, nor nothing that good is, he can do of his owne inuention or deuise, but erreth and faileth when he is left to hys owne inuention, he erreth in his imagination. So proud is man, and so stoute of his owne courage,* 10.223 that he deuiseth nothing well when soeur he is left to him selfe, without God, and then neuer do any such agree in any truth, but wander and erre in all that they doe. As men of lawe if they be asked their opinion in any poynt touching the Law,* 10.224 ye shall not haue two of them agree in opinion: in any poynt touching the law, ye shal not haue two of them agree in opinion one with the other. If there be two or three of them asked their opinion in any matter, if they shoulde aunswere all one thing, they feare lest they should be supposed and thought to haue no learning. Therefore be they neuer so ma∣ny of them, they will not agree in their aunsweres, but deuise ech man a sundry aunswere in any thing that they are asked.

The Philosophers that were not of Christes schole, erred e∣uery one in their vayne opinions,* 10.225 and no one of them agreeth with the other.

Yee men of simplicitie, though they meane well, yet being out of Christes schole, they agree not, but vary in their opinions:* 10.226 As these simple people here spokē of, because they were not per∣fect disciples of Christes schole, they varyed and agreed not in their opinion of Christ, though they thought well of him. Some sayde he was Iohn, some Elie, some Ieremie, but none made the right aunswere. He that aunswered here, was Symon the sonne of Ionas, and he sayde: Thou art Christe the sonne of the liuing God.

Where ye shall note the properties that were in Peter. He was called Symon▪ which is Obedience, and Ionas is a Doue,* 10.227 so that in him that is of Christes schoole, must be these two properties, Obedience and Simplicitie. He must be humble and innocent as a Doue that will be of Christes schoole.* 10.228 Pride is a let of Christes schoole, for as the wise man sayth: GOD resysteth the proude, and geueth grace vnto the humble and meeke. And according to the same,* 10.229 dooth Christe in the Gospell say: O Father, I confesse vnto thee, that is: I laude and magnifie thee,* 10.230 for that thou hast hidden these thinges from the wise, and hast opened them vnto the litle ones. Whereupon sayth S. Augustine, that the giftes of learnyng and knowledge of sciences, are no let to Christes schole, but a furtheraunce there∣vnto if they be well applied and vsed as they ought to be: but he that is proude, and feedeth him selfe with his owne conceite and opinion of him selfe and abuseth the giftes of God,* 10.231 applying his learning and knowledge, to the satisfying and folowyng of his owne fantasie, is no right Disciple of Christ, but falleth into er∣rour. Dicentes se sapientes esse, stulti facti sunt: When they sayd and affirmed them selues to be wise, they were made fooles.

The Philosophers had euery one a secte of his owne, and had many gay sentences for the commendation of their opinons, and euery man thought his owne opinion to be best: but be∣cause they applyed all to their owne pride and glory, and not to the honour of God, nor humbled them selues as they ought to haue done, but folowed their owne fansie, they erred and fell out of the way, and were not of Christes schoole: and all that haue gone out of Christes schoole,* 10.232 pride hath brought them out of it, and such as haue not entred, haue kept them selues out of it with pride likewyse: therefore all suche as wylbe scholers of Christes schoole and discipline, must be humble and meeke: otherwyse, Dicentes se sapientes esse stulti facti sunt.

He that can not learne this lesson of Peter, and humbly

confesse with Peter that Christe is the sonne of the lyuing God, is no scholer of Christes schole, be he otherwyse neuer so well learned, neuer so well seene in other sciences. But now con∣cernyng the aunswere of Peter, Matthewe here in this place sayth: he aunsweared: Tu es Christus filius Dei viui. S. Luke sayth, he aunswered: Tu es Christus Dei. And S. Marke sayth, he aunswered: Tu es Christus. But in all that is no varietie: for to say Christus filius Dei viui, and to say Christus Dei, and to say Christus, is in effect all one, and no diuersitie in it, for Christus alone is the whole, and he that confesseth throughly Christe, is throughly a Christian man, and doth therein confesse him to be the Lorde and Sauiour of the worlde. But nowe we must consyder what Christ is. Christ was sent to be our Messias, our Sauiour: he was sent to be our Byshop and also our Sacri∣fice, he was sent from the Trinitie to be our Mediatour betwene God and vs, and to reconcile ve to the fauour of God the Fa∣ther: he was the Byshop that offered for our sinnes, and the Sa∣crifice that was offred, and as he is our Byshop, so is he our meane to pacifie God for vs,* 10.233 for that was the office of a Byshop to sacri∣fice for the sinnes of the people, and to make intercession for the people, and as he was our Sacrifice, so was he our reconcili∣ation to God agayne.

But we must confesse and beleeue hym throughly I say: for as he was our Byshoppe then,* 10.234 so is it hee that still keepeth vs in fauoure with GOD, and lyke as his Sacrifice then made was sufficient for vs to delyuer vs from our sinnes and to bryng vs in fauour with GOD, so to continue vs in the same fauoure of GOD,* 10.235 he ordeyned a perpetuall remembraunce of hym selfe, he ordeyned hym selfe for a memory of hym selfe at his last Supper when he instituted the Sacrāment of the Aulter, not for an other Redemption, as though the worlde needed a new Redemption from sinne, but that we myght throughly re∣member his most holy Passion he instituted this Sacrament by his most holy worde, saying: This is my body, which worde, is sufficient to proue the Sacrament, and maketh sufficiently for the substaunce thereof.* 10.236 And this dayly Sacrifice he insti∣tuted to be continued amongest Christian men, not for neede of an other Redemption or Satisfaction for the sinnes of the worlde, for that was sufficiently perfourmed by his Sacrifice of his body and bloud done vppon the Crosse: neyther that he is nowe our Byshoppe for neede of any further Sacrifice to be made for sinne, but to * 10.237 continue vs in the remembraunce of his Passion suffered for vs, to make vs strong in beleeuyng the fruite of his Passion, to make vs diligent in thankesgeuyng for the benefite of his Passion, to establyshe our fayth, and to make it strong in acknowledgyng the efficacie of his death and Pas∣sion suffered for vs. And this is the true vnderstandyng of the Masse, not for an other Redemption, but that we may be strong in beleeuyng the benefite of Christes death and bloud shedding for vs vppon the Crosse. And this it is that wee must beleeue of Christ and beleeue it throughly, and therfore by your pacience, as Peter made his confession, so wyl I make confession, wherein by your Maiesties leaue and sufferaunce. I will playnly declare what I thinke of the state of the Church of Englande at this day,* 10.238 how I like it, and what I thinke of it.

Where I sayd of the Masse, that it was a Sacrifice ordeyned to make vs the more strong in the fayth and remembraunce of Christes Passion, and for commendyng vnto GOD the soules of such as be dead in Christe (for these two thynges are the spe∣ciall causes why the Masse was instituted) the Parliament very well ordeyned Masse to be kept,* 10.239 and because we shoulde be the more strong in the fayth and deuotion towardes GOD, it was well done of the Parliament, for mouyng the people more and more to deuotion, to ordeyne that the Sacrament shoulde bee receiued in both kindes.* 10.240 Therefore I say that the Acte of Parlia∣ment for receiuing of the Sacrament of the Alter in both kindes, was well made.

I say also that the Proclamation whiche was made that no man should vnreuerently speak of the Sacrament, or otherwise speake of it then Scripture teacheth them, was well made. For this proclamation stoppeth the mouthes of all suche as will vn∣reuerently speake of the Sacrament: for in Scripture is there no∣thing to be found that maketh any thing agayng the Sacrament, but all maketh with it. Wherefore if they were the children of obedience, they would not vse any vnreuerent talke agaynst the Sacrament, nor blaspheme the holy Sacrament. For no worde of the Scripture maketh any thing agaynst it.

* 10.241But here it may be sayde vnto mee: Why Syr, is this your opinion? It is good you speake playnelye in this matter, and halt nothyng, but declare your mynde playnelye with∣out any coulouryng or couert speakyng. The Acte for the dis∣soluyng and suppressing of the Chauntries seemeth to make agaynst the Masse, howe lyke you that Acte? What say you of it? or what woulde you say of it, if you were alone? I will speake what I thynke of it, I wyll vse no coulourable or co∣uert woordes, I wyll not vse a deuised speeche for a tyme, and afterwarde * 10.242 goe from it agayne. If Chauntries were abused by applying the Masse for the satisfaction of sinne, or to bryng men to heauen, or to take away sinne, or to make men of wic∣ked iust, I lyke the Acte well, and they myght well be desolued, for the Masse was not instituted for any suche purpose: yet ne∣uerthelesse for them that were in them (I spake nowe, as in the cause of the poore) it were well done that they were prouided of lyuinges.* 10.243 The Acte doth graciously prouide for them duryng thier lyues, and I doubte not but that your Maiestie and the Lordes of your most honorable Counsell haue willed and taken order, that they should be well looked vnto, but yet howe they shall be vsed at the handes of vnder officers, God knoweth, full hardly, I feare. But as for the Chauntries them selues, if there were any suche * 10.244 abuse in them concerning the Masse, it is no matter if they be taken away.

Kyng Henry the eyght, a noble and wyse Prince, not with∣out a great payne maynteined the Masse, and yet in his doctrine it was confessed that Masses of Scala Coeli were not to be vsed ne allowed, because they dyd peruert the right vse of and insti∣tution of the Masse. For when men adde vnto the Masse an opi∣nion of satisfaction, or of a newe redemption, then doe they put it to an other vse then it was ordeyned for. I that allow Masse so well, and I that allowe praying for the dead (as in deede the dead are of Christian charitie to bee prayed for) yet can agree with the Realme in that matter of putting downe Chauntries.

But yet ye woulde say vnto me: there be fewer Masses by puttyng away the Chauntries. So were there when Abbeyes were dissolued: so be there when ye vnite many Churches in one. But this is no iniury nor preiudice to the Masse, it consisteth not in the number nor in the multitude, but in the thing it selfe, so that the decay of the Masse by takyng away of the Chauntries, is aunsweared by the Abbeyes. But yet I woulde haue it consi∣dered for the persons that are in thē, I speake of the poore mens liuinges.

I haue nowe declared what I thinke of the Acte of Parlia∣ment made for the receyuing of the Sacrament of the body and bloud of our Sauiour Iesus Christe in both kyndes.* 10.245 Ye haue my mynde and opinion concernyng Proclamation that came foorth for the same Acte, and I haue shewed my mynde therein euen playnely as I thinke, and I haue euer beene agreeable to this poynt, I haue often tymes reasoned in it, I haue spoken and also written in it, both beyond the Seas and on this side the Seas: my bookes be abroade, which I cannot vnwrite agayne. I was euer of this opinion, that it myght be receiued in both kyndes, and it was a constitution prouinciall scarce two hundred yeare a∣gone, made by Peckam then Archbyshoppe of Canterburie,* 10.246 that it shoulde be receiued in both kyndes, at least wyse in ecclesijs maioribus, that is, in the greater Churches, for in the smaller Churches it was not thought to be so expedient. Thus haue I euer thought of this matter: I haue neuer bene of other mynde, nor I haue not changed my conscience, but I haue obeyed & followed the order of the Realme, and I pray you to obey orders as I haue obeyed, that we may all be the chyldren of obedience.

Nowe I wyll returne to the Text. When Symon had aun∣swered: Tu es Christus filius Dei viui. Thou art Christ the sonne of the Lyuing GOD. Then Christe sayde vnto hym: Blessed art thou Symon Boriona, for fleshe and bloud haue not opened that vnto thee, but my Father whiche is Heauen, and I say vnto thee that thou art Peter, and vppon this rocke will I buylde my Churche, and the gates of Hell shall not preuayle agaynst it. Blessed art thou (sayde hee) for fleshe and bloud haue not opened that vnto thee. For otherwyse in Iohn, Andrewe tolde of Christe and sayd: I haue founde the Messias which is Christe.* 10.247 But that is not enough. He that shall confesse Christe, must haue an inwarde teachyng, and must bee spiritually taught by the Father of Heauen, for Andrewes confession was nothyng but a carnall confession, and suche a one as any other might haue made by naturall reason: but the confession of Peter was aboue reason of man, for Christ was there a very man, and Peters eyes told him that he was a man and nothing els, but he was inward∣ly taught by the Father of heauen, and had a secrete knowledge geuen him from heauen, not by flesh and bloud, that is to say, by mans reason, but inwardly by the Father of heauen: and seeyng this was aboue reason, it is a merueylous thing that reason shoulde be vsed to impugne fayth,* 10.248 whiche is not within the pre∣cinct of carnall men, and such as vse grosse reason.

But Peter had an other lesson inwardly taught him, and be∣cause he could his lesson, Christ gaue him a new name: for Petra is a stone, a new name of a Christian man,* 10.249 for vppon this con∣fession of thy fayth, here I will buyld my Churche, that is, I wyll stablysh all those which I entend to gather vnto thee: Et Daemo∣nes non preualebunt aduersus eam, that is: and the Deuils shall not preuayle agaynst it: for he that with a good hart, and sure fayth confesseth this, he is sure from all euill: this world nor Sa∣than can do him no harme.

But now for a further declaration, it is a meruelous thing, that vppon these woordes the Byshoppe of Rome should founde his supremacie, for whether it be super Petram, or Petrum, all is one matter, it maketh nothyng at all for the purpose to make a foundation of any such supremacie. For otherwyse when

Peter spake carnallye to Christe (as in the same Chapter a lytle folowyng) Sathan was his name, where Christe sayde: Go af∣ter me Sathan, so that the name of Peter is no foundation for the supremacie,* 10.250 but as it is sayde in Scripture: Fundati e••tes super fundamentum Apostolorum & Prophetarum: that is, by participation (for godly participation geueth names of things) he myght be called the head of the Churche, as the head of the Riuer is called the head, because he was the fyrst that made this confession of Christe, whiche is not an Argument for digni∣tie, but for the qualitie that was in the man. For the fyrst man is not euermore the best,. The Headman of a Queste is not alwayes the best man in the Queste, but is chosen to bee the Headman for some other qualitie that is in hym. Vertue may allure men, so that the inferiour person in dignitie may be the better in place, as the Kyng sometime chuseth a meane man to be of his Counsayle of whom he hath a good opinion, yet is the Kyng the Kyng styll. And in some case the Kyng of Englande might sende to Rome, and if the Bishoppe of Rome were a man of suche wisedome, vertue, and learnyng, that he were able in matters of controuersie concerning Religion, to set a vnitie in the Churche of Englande, the Kyng myght well enough sende vnto him for his Counsayle and helpe, and yet shoulde not in so doyng, geue the Byshoppe of Rome any superioritie ouer the Kyng. For if a Kyng be sicke, he will haue the best Phisition, if he haue warre, he will haue the best Captaine, and yet are not those the superiours but the inferiours.

A Scholemaster is a subiect, a Phisition is a subiect, a Cap∣taine is a subiect, Counsellours are subiectes, yet do these order and direct the Kyng:* 10.251 Wherefore leauing the Bishop of Rome, this I say to declare of what opinion I am of. I do not now speake what I could say. I haue spokē beyond the Seas, I haue writtē, my bookes be abroad. But this is not the place here: I say that this place maketh nothing for the Bishop of Rome, but for Christe only, for none can put Aliud fundamentum nisi id quod positum est, qui est Christus Iesus.

But now to go forth declaring my mynde, in my tyme hath come many alterations. Fyrst a great alteration it was to re∣nounce the Byshop of Romes authoritie,* 10.252 and I was one that stode in it. A great alteration it was that Abbayes were dis∣solued. A great alteration it was that Images were pulled downe: and to all these did I condescende, and yet I haue beene counted a maynteiner of superstition, and haue beene called a Maister of Ceremonies and of outwarde thynges, and I haue beene no∣ted to take that Religion which consisteth in outwarde thinges, as though he were a right Christian that fulfylled the outwarde Ceremonies,* 10.253 whereof I promised to declare my conscience, and so will I, and howe I haue esteemed ceremonies, and that I haue neuer bene of other opinion then I am concerning ceremonies, and mine opinion I haue gathered of Augustine, and Ierome, an∣cient fathers and Doctours of the Church.

Ceremonies serue to mooue menne to serue GOD, and as longe as they bee vsed for that purpose,* 10.254 they maye bee well v∣sed in the Churche: but when manne maketh himselfe seruaunte to them, and not them to serue hym, then bee oure Ceremonies broughte to an abuse. If by ouer muche familiaritie of them, menne abuse them, they doe euill. For we must not serue crea∣tures, but Deo. Wee hadde Monkerie, Nunnerie, Frierie of a wonderous noumber, muche varietie of garmentes, varietie of deuises in dwelling,* 10.255 manye sondrye orders and fashions in moo∣uing of the body. These things were first ordained to admonishe them to their duetie to GOD, to laboure for the necessitie of the poore, and to spare from their owne bellies to the poore, and therefore was their fare ordained and prepared. And be∣cause they abused these thynges,* 10.256 and sette them in an hygher place then they ought to doe, not taking monition thereby, the better to serue God, but esteeming perfection to consist in them, they were dissolued, theyr houses and garmentes were taken a∣way.

But one thing king Henrie woulde not take away, that was the vowe of chastitie.* 10.257 The vowe of obedience hee conuerted to hym selfe: the vowe of chastitie he willeth still to remaine with them.

We had many Images whereto Pilgrimages were done, and many tombes that menne vsed to visite, by reason whereof they fell in a fansie of Idolatry and superstition,* 10.258 aboue the things that they might haue bene taken for, and because they hadde not the vse that they were ordained for, they were left. When men put the Images in a higher place then they serued for: thē were they taken cleane away: as geue a childe a gaye booke to learne vp∣pon, and then if he gase vppon the gorgeousnesse of hys booke, and learne not his lesson, according to the intent that that boke was geuen for, the booke is taken away from him agayne. So the Images, when menne deuised and fell to haue them in hygher place and estimation then they were first sette vp in the Churche for, then they mighte be taken awaye: and I was neuer of other minde, nor neuer had other opinion of them. Diuers things there be in the Churche which be in the libertie of the ruler to order as he seeth cause, and he that is ruler, may either let them stande, or els may cause them to be taken away.

There be two manner of reformations. We haue had of both sortes. There be things in the Church,* 10.259 the which if they be abu∣sed, may not be taken away. As for baptisme, if it be abused, there may not an other thyng be putte in the place of it, but the thing must be refourmed and broughte to the righte vse againe. Also preaching, if it be abused, may not be taken awaye, but must be refourmed and broughte to the righte vse: but there be other thynges vsed in the Churche, in which the rulers haue libertye, either to refourme them or to take them awaye. And because it was an easier way to take them away, then to bryng them to the right vse that they were ordained for, they were all cleane taken awaye, and so they might be. Yea Sir will yee saye, but yee haue maintained and defended them, and haue preached against such persones as despised them. It is truthe, I haue preached againste the despisers of them, and haue sayd, that Images might be suffe∣red and vsed in the Churche as laye mennes bookes, yet I neuer otherwise defended them, but to be vsed for suche purpose as they were first sette vppe in the Church for, but now that menne be waxed wanton, they are cleane taken away, wherein our reli∣gion is no more touched, then when bookes were taken awaye for abusing of them.

There was an order taken for bookes not to be vsed, where∣in some might haue sayde, the bookes are good, and I know how to vse them, I maye therefore vse them well ynough. I will there∣fore vse them thoughe they be forbidden: but if thou haue anye charitie, thou oughtest to be contented, rather to haue them cleane taken away, then to declare thy selfe to haue an other o∣pinion then thou oughtest to haue.

As touching ceremonies, I esteeme them all as Paule estee∣meth them, things indifferent, where he sayth: Regnum Dei non esca & potus. So of Ceremonies. Neuerthelesse wee haue time, place, and number, as a certaine number of Psalmes to be sayde at times, whiche maye be vsed without superstition, but these thinges must serue vs, and not wee serue them. Yet if an order be sette in them by suche as haue power, we must follow it, and we must obey the Rulers that appoynt such time, place, and number to be kept. Yee maye not saye, if the time will serue mee, then I will come an houre after. No Syr, yee must keepe thys time and thys houre, because it is so appoynted by the rulers, not for the thinges, but for the order that is sette. I haue bene euer of thys opinion.

Wee had palmes and candels taken awaye, which things may indifferentlye haue either of the two reformations aboue sayde.* 10.260 When they were in place, they shoulde haue putte menne in re∣membraunce of their duetie and deuotion towardes God, but because they were abused, they were and might be taken away. But the religion of Christe is not in these exercises, and therfore in takyng away of them, the Religion of Christe is nothynge touched nor hindered.* 10.261 But men must in suche thynges be con∣formable, not for the ceremonie, but for obedience sake. Saint Paule sayth, that we shoulde rebuke euerye brother that wal∣keth inordinately. I haue tolde you myne opinion, and my conscience telleth mee that I haue spoken playnely, that ye may knowe what I am, and that ye maye not bee deceyued in mee, nor be sclaundered in me, nor make no further search to knowe my hart.

I like well the communion because it prouoketh men more and more to deuotion. I like well the proclamation,* 10.262 because it stoppeth the mouthes of all such as vnreuerently speake or raile agaynst the Sacrament. I lyke well the rest of the Kynges Maie∣sties proceedinges concerning the Sacrament I haue now told you what I lyke But shall I speake nothing of that I mislyke?* 10.263 ye will then say I speake not playnely. I will therefore shew my con∣science playnely.

I mislyke that Preachers whiche preache by the Kynges lycence, and those Readers whiche by the Kynges permission and suffraunce doe reade open lectures, doe openlye and blas∣phemously talke agaynst the Masse, and agaynst the Sacrament. And to whom may I lyken suche Readers and Preachers? I may lyken them vnto Postes, for the Prouerbe sayth, that Postes do beare trueth in their letters and lyes in their mouthes: and so doe they, and to speake so agaynst the Sacramente, it is the most marueylous matter that euer I sawe or heard of. I woulde wysh therfore that there were a stay and an order in this behalfe, & that there myght be but one order or rule, for as the Poet sayth (I may vse the verse of a Poet well ynough, for so doth Paul of the great Poet, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And let no man of his owne head begin mattars, nor goe before the king. They call it going before the Kyng, and such make them selues Kynges. Well, what mislyketh me els?

It mislyketh mee that Priestes and men that vowed chastity,* 10.264 shoulde openly marry and auow it openly: whiche is a thyng that since the beginnyng of the Churche hath not beene seene in any tyme, that men that haue beene admitted to any eccle∣siasticall administration shoulde marry. We reade of married Priestes, that is to say: of married men chosen to bee Priestes and Ministers in the Churche. And in Epiphanius, we reade,

that some suche for necessitie were wincked at. But that menne being Priestes all ready shoulde marrye, was neuer yet seene in Christes Churche from the beginning of the Apostles tyme. I haue wrytten in it, and studied for it, and the verye same places that are therein alleadged to maintaine the marriage of Priestes, being diligently read,* 10.265 shall plainely confound them that main∣taine to marrye youre Priestes, or at the farthest, wythin two lines after.

Thus haue I shewed my opinion in order, proceedynge from the inferiours, and in order proceedinge from the higher pow∣ers. And thus I haue (as I trust) plainly declared my selfe, with∣out anye coueringe or counterfaitinge. And I beseeche youre moste excellent Maiestie to esteeme and take me as I am, and not to be sclaundered in mee, for I haue tolde you the plaine truthe as it is, and I haue opened my conscience vnto you. I haue not played the Poste with you, to carie truthe in my letters, and lyes in my mouthe: for I woulde not for all the worlde make a lye in this place: but I haue disclosed the plaine truth as it lyeth in my minde. And thus I commit your most excellent Maiestie and all your moste honourable Councellours, with the rest of the de∣uout audience here present, vnto God. To whom be al honour, lande, and glory, world without ende.

* 10.266Thus hauing comprised the summe and chief purpose of his Sermon, with other suche matter aboue Storyed, wherein may appeare the double faced doings of this bi∣shop in matters of Religion: nowe for the more fortifi∣cation of that which hath bene sayde, if any shall deny this foresayd Sermone, or any parte thereof to be true, to con∣firme therefore the same, wee will heere adioyne certaine briefe notes and specialties in maner of a summarie table, collected as well oute of the testimonies and depositions of his owne frendes and seruauntes, and other whyche were sworne truely to declare their knowledge in thys behalfe, as also out of his owne wrytings and woorkes a∣greeing with the same. In all which foresayd allegations it may remaine notorious and famous to all men, howe, in what poyntes, and how farre the sayd Bishop of Win∣chester agreed with the reformation of religion receiued, not onely in King Henries, but also in King Edwardes dayes.

And because it will be long, and a double labor to re∣peate all the woordes and testimoniall sayings of euerye witnes particularly, the same being expressed sufficientlye in oure firste impression before, it shall therefore suffice by quotations briefly to assigne the place to the reader, where he may finde all those poyntes of reformation, wherunto the sayd Bishop Gardiner fully agreed with the doctrine now receiued, and first in withstanding the Popes supre∣macie, as is heere vnder noted.

¶The Popes supremacie impugned by Byshop Gardiner.

FIrst, as touching the confession & iudgement of Steuen Gar∣diner againste the supremacie of the B. of Rome,* 10.267 reade in hys booke De vera obedientia. fol. 6.

Item, concerning the disputations and desensions of Bishop Gardiner at Louane against the Popes supremacie, reade in our first impression, pag. 802. also in this present Volume.

Item, howe the sayde Byshop Gardiner in his Sermones and preachinges, as where hee expoundeth the place [Tu es Petrus] nothing at all to make for the authoritie of the Romish Byshop, maruelling howe the Pope coulde vsurpe so much to take vppe that place to builde vppon,* 10.268 when Christe had taken it vp before to builde his Churche, reade in the olde booke, pag. 845. col. 1. pag. 647. col. 1. pag. 846. col. 1. and the depositions of Doct. Red∣man, pag. 853. col. 1.

Item, howe the confession of Peter was the confession of all the Apostles, like as the blessing geuē to Peter pertained as wel to all the Apostles as to Peter, read ibidem, pag 847. col. 1.

Item, that the place: Pasce oues meas, was not special to Pe∣ter alone, but generall to all the Apostles. Also that the Greeke Churche did neuer receaue the sayde Bishop of Rome for their vniuersall heade, reade in the same booke, pag. 847. col. 1. pag. 836. col. 2.

Item, that the authoritie of the Bishop of Rome, was not re∣ceiued of the most part of Christen Princes, read the depositions of sir Thomas Smith, pag. 827. col. 2.

Item, howe the sayde Bishop Gardiner woulde not graunt, that the sayde authoritie was receiued generally. Ibidem, pag. 827. col. 2.

Item, that the Churche was builded vppon Christes faithe, and not vpon Peter, reade the depositions of Robert Willanton, pag. 836. col. 2.

And thoughe Peter was called Princeps Apostolorum, that was no thing els,* 10.269 but like as it is in an inquest, where the fore∣man or headman is not so called because he is best or chiefest of that companie, but because he speaketh first. Read in the deposi∣tions of M. Basset, pag. 850. col. 2. pag. 836. col. 2.

Item, when the keyes were giuen, they were giuen generally to all the Apostles. Reade the depositions of Robert Wilianton, pag. 836. col. 2.

Item, how the sayd Bishop taketh away all suche Scriptures which are thought to serue for the Popes supremacie, as Super hanc Petram: Pasce oues meas: Princeps Apostolorum. &c. pro∣uing that they serue nothing for his authoritie, reade likewise in the same booke in the depositions of M. Basset his owne seruant, pag. 850. col. 2.

Item, howe the sayde Bishop in his booke De vera obedien∣tia, did not onely wryte againste the Popes supremacie, but also did defende the same at Louane, pag. 802. And moreouer, in hys Sermons did alledge and preach the same. Pag. 774. col. 2 and that also Uehemently, page. 850. col. 2. Lin. 50. Pithely. pag. 846. col. 1. Lin 31.

Earnestly, pag. 143. col. 1. Lin. 75.* 10.270

Uery earnestly, pag. 843. col. 1. Lin. 44.

Uery forwardly, pag. 827. col. 2. Lin. 82.

And not only did so vehemently, pythely, earnestly, and for∣wardly preach him selfe agaynst the Popes supremacie, but also did cause M. White then Scholemaster, after Byshop of Wint. to make certayne verses extolling the kinges supremacie agaynst the vsurped power of the Pope, encouraging also his scholers to do the like. Read the depositions of Iohn White Scholemaister of Winchester, pag. 845. col. 2.

Item, how he, for the space of .14. yeares together, preached a∣gaynst the Popes supremacie in diuers Sermons, and especially in one Sermon before king Henry, read the depositions of Iohn Potinger, pag. 844. col. 1. Lin. 1.

¶Places noted wherein B. Gardiner impugned Ce∣remonies, Monkery, Images, Chauntryes. &c.

ITem, for ceremonies and Images which were abused,* 10.271 to be ta∣ken away by publicke authoritie, he did well allow it, as a child to haue his booke taken from him when he abused it, or deliteth onely in the golden couer. Read in the foresayd old booke the depositions of Christopher Malton, pag. 846. col. 2. pag. 849. col. 2. pag. 841. col. 1.

Item, the dissoluing of Monasteries and religious houses he alloweth, and graunteth that they were iustly suppressed. Read the depositions of D. Weston, pag. 845. col. 1. pag. 837. col. 1. pag. 851. col. 1.

Concernyng Images being by King Edwardes Iniunctions abolished,* 10.272 how the sayd Byshop exhorted the people in his Ser∣mons to be contented therewith, read the depositions of W. Lor∣kyng, pag. 840. col. 1.

Monkes and Friers he calleth flatteryng knaues.* 10.273 Read the de∣positions of Syr Thomas Smith, pag. 827. col. 2.

Friers he neuer liked in all his lyfe. pag. 827. col. 2. Monkes he counted but belly Gods. Ibid. pag. 827. col. 2.

The going about of S. Nicholas, S. Katherine, and S. Clement, he affirmeth to be childrens toyes. Ibid. pag. 827. col. 2.

The takyng away or transposing of Chauntrey Obites hee referreth to the arbitrement of the politicke rules, grauntyng that if they dyd dissolue them it myght well bee so doone. Read the depositions of M. Basset his owne seruaunt, pag. 850. col. 2.

Item, he wisheth them to be committed to a better vse, & that Monasteries were iustly taken away. Read the depositions of George Bullocke, pag. 847. col. 1.

The obseruyng of dayes, houres, nomber, tyme, and place,* 10.274 if they be orderly and publikely commaunded by the rulers, it is but to set the Church in an outward and publicke order: but if a man inwardly and priuately be addicted to the same thinkyng his prayer otherwyse not auayleable but by obseruing thereof, it is an errour. Read the depositions of Doct. Redman, pag. 853. col. 2. pag. 854.

The Communion set out by K. Edwarde he lyketh well. Ibid. pag. 853. col. 2. pag. 854.

The booke of common Seruice he was content both to keepe him selfe, and cause it to be kept of others. Read the depositions of the Duke of Somerset, pag. 818. col. 2.

For the Homilies, he exhorted the people in his preaching to come to the Church to heare them. Read the depositions of M. Pottinger his one seruaunt, pag. 143. col. 1.

In summe, to all Iniunctions, Statutes, and Proclamations set foorth by the Kyng and superiour powers, hee yeelded and graunted. Read in the depositions of George Bullocke, pag. 847. col. 2.

Item, Cardinall Poole commyng to the Frenche Kyng to styrre hym vp agaynst Englande, Wint. caused hym to be expel∣led out of Fraunce. Witnes Cuth. Byshop of Duresme, pag 823. col. 2.

Item, the sayde Winchester sworne agaynst the Pope by ex∣presse clauses in his proxie. Read in the deposition of Iohn Coke Regist. pag. 860. col. 1. Lin. 13.

Nowe (gentle Reader) lay these wrytynges, preachynges,

and doyngs of this Bishop, in the dayes of K. Henry and King Ed∣ward, with his doyngs in Queene Maries tyme, and thou shalt see how variable he was, how inconstant and contrary to hymselfe, howe periured and false,* 10.275 and farre differyng from that whiche hee was reported to bee in a certayne Englishe booke set out in Queene Maries tyme, which sayeth that there were iij. onely in England, whose conscience had bene neuer desteined in Religi∣on, of whom he falsly sayth, the foresayd Bishoppe of Winchester was one.

Although B. Gardiner in grauntyng to these poynts of reli∣gion (as ye haue heard) and other some agayne denying, coulde not therfore deserue the name and fame of a perfect christian, yet notwithstandyng if he had continued in this iudgement still, & bene constant in hymselfe, he myght haue won more commen∣dation both with God and man. But as soone as the tyme be∣gan to alter, he likewyse altering with the tyme, was so far chan∣ged from that he seemed, that neither he agreed with other Pa∣pists,* 10.276 nor yet with hymselfe, as Doct. Ridley in certayne treatises hath noted well of hym: wherein as in a glasse may be seene the manifest contrarietie and repugnance in hym, not only from the truth of Gods blessed worde, but also how the sayd Bishop stan∣dyng so much in a singularitie by hymselfe, neither agreeth wyth other hys fellow writers of his own faction, nor yet fully accor∣deth with hymselfe in certain cases of the sacrament, as the fore∣sayd D. Ridley in examinyng his wo••ds and works, hath well set out in this Table here vnder ensuyng.

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

[ 1] OTher Catholikes say, that the body of Christ is made of bread.* 10.277 Thomas vult ex pane, non de pane, parte tertia, q. 75. art. 4 Winch. sayth, that the body of Christ is not made of y^• matter of bread, nor neuer was so taught, but is made present of bread, pag. 89. lin. 8. p. 228. l. 44.

* 10.278Confutation of Winch. agaynst Cranmer.

Winchester sayeth, that Christ called bread his body, when he sayd: This is my body, p. 292. lin. 19. And in the deuils Sophistry, fol. 27. Other say contrary. And Smith fol. 53. Marc. Anton. obiect. 13.14.20.

Winch. saith, that bread is my body, is as much to say, as bread is made my body. And so he taketh (est) for (fit) p. 333. l. 25. p. 120. l. 23.28.30. Confutation. Other say that (est) is taken there substantiuely, that is to say, only for is, and not for is made. Marc. Anton. fol. 171. fac. 2.

Wint. sayth that Christ is present in the sacrament car∣nally and corporally, after the same signification that he is in heauen, p. 161. l. 6. Confutation.

* 10.279Wint. sayth also, that when we speake of Christes bo∣dye, wee must vnderstand a true body, which hath both forme and quantitie, p. 81. l. 5. Marc. Ant. obiect. 77. Smith saith that Christs body in the sacrament hath not his pro∣performe & quantitie, fol. 106. And the contrary he sayth, [ 2] fol. 105. Chedsey in disputatione cum Petro Mart. fol. 41. fac. 2.

[ 3] Wint. sayth: we beleeue simply that Christes body is [ 4] naturally and corporally in the sacrament without draw∣ing away his accidēces, or adding, pag. 367. lin. 41. Smith sayth: we say that Christes body is in the Sacrament, a∣gaynst nature, with all his qualities and accidences, fol. 105.

Wint. sayeth: that Gods workes be all seemelinesse [ 5] without confusion, although hee cannot locally distinct Christes hed from his feete, nor his legs from his armes, p. 70. l. 5.13.14. p. 69. l. 34. Confutation. Other say y^t Chri∣stes hed and feete, and other partes, be not in deede locally distinct in the sacrament, but be so confounded, that where so euer one is, there be all the rest, tert. parte sum q 76. art. 3. Innoc. ter. lib. 48.

[ 6] Wint. sayth: that Christes body is in the Sacrament sensibly, naturally, carnally, and corporally, p. 181. l. 13.22. &c. Confutation. Other say contrary, Smith, fol. 39.

[ 7] Other say that Christs feete in the Sacrament be there where hys hed is. Wint. sayth, that whosoeuer sayeth so, may be called mad, p. 70. l. 13.14. Confutation.

[ 8] Other say, that corporall Christ goeth into the mouth or stomacke, and no farther, Bonauentura, Hugo, Inno. 13. lib. 4. cap. 15. Glos. de consecrat dist. 2. cap. tribus, & in glos. non iste. Thom. parte. 3. quest. 80. art. 3. Tamdiu manet dum est in digesti∣one. Smith, fol. 64. He saith contrary, p. 59. l. 30. and p. 60. l. 3.8.12. Confutation.

[ 9] Wint. saith, that Christ dwelleth corporally in him that receiueth the sacrament worthily, so long as he remaineth a member of Christ, pag. 64. l. 22. Confutation. Other say contrary, Smith, fol. 64. &c. as before in the 7. lin. aboue.

Wint. sayth, that no creature can eat the body of Christ [ 10] but only man, p. 75. l. 24. Confutation. Other say cleane contrary, Thomas part. 3. q. 8. art. 3. hoc derogat [inquit] verita∣ti corporis Christi. Perin. in hys Sermon of the Sacrament. What inconuenience is it though the im••assible body lye in the mouth or mawe of the beast? &c. M. Sententiarū Qui dicit corpus Christi non posse a mure manducari aut a bruto, is condemned.

Wint. sayth, that an vnrepentant sinner receiuyng the [ 11] Sacrament,* 10.280 hath not Christes body nor spirit within him p. 256. l. 18.25.26. Smith sayth that he hath Christes body and spirit within hym, fol. 136.

Wint. sayeth: that of the figure it may not be sayd: A∣dore it, worship it: and that is not to be adored which the [ 12] bodily eye seeth,* 10.281 p. 202. l. 38. p. 272. l. 6. Marc. Ant. fol. 175. fac. 2. Docetur populus non adorare quod vident oculis corporis. Smith sayth contrary, fol. 145. fa. 2.

Wint. sayth, that reason will agree with the doctrine [ 13] of Transubstantiation well enough,* 10.282 p. 30. l. 12. Confutati∣on. Smith sayth that Transubstantiation is against rea∣son, and naturall operation, fol. 60.

Other say that wormes in the sacrament be gendred of accidences. Ex speciebus Sacramentalibus generanturvermes. [ 14] Tho. par. q 76. art. 5. Wint. sayth: that they bee wrong borne in hand to say so, p. 400. l. 1. Confutation.

Wint. sayth: that the accidences of bread and wine, do [ 15] mould, sower, and waxe vineger, p. 300. l. 24. and p. 400. l. 6. Confutation. & Marc. Ant obiect. 73. But he answereth so confusely, that the Reader can not vnderstand hym, be he neuer so attentiue. Smith sayeth: thus I say, that the consecrated wyne turneth not into vineger, not the con∣secrated bread mouldeth, nor engendreth wormes, nor is burned, nor receyueth into it any poison, as long as Chri∣stes body and bloud are vnder the formes of them: which do abide there so long as the naturall qualities & proper∣ties of bread & wine tary there, in their naturall dispositi∣on & condition, and the bread & wyne myght be naturally there, if they had not bene changed into Christes body and bloud, and also as long as the hoste and consecrated wyne are apt to be receiued of man, & no longer, but go & depart thence by Gods power as it pleaseth hym. & then a new substance is made of god, which turneth into vineger, en∣gendreth wormes, mouldeth, is burned, feedeth Rats and Mice, receyueth poyson, &c. fol. 64. and fol. 105.

Wint. sayth: euery yea, containeth a nay in it natural∣ly: [ 16] So as whosoeuer sayeth, this is bread, sayth it is no wyne. For in the rule of common reason, the grant of one substaunce is the deniall of another. And therefore reason hath these conclusions throughly: whatsoeuer is bread, is no wyne: whatsoeuer is wyne, is no milke, and so forth. So Christ saying: This is my body, sayth it is no bread, p. 291. l. 22. and p. 300. l. 17. Smith sayth, that a boy which hath onely learned the sophistry, wil not dispute so sondly, fol. 77.

Other say that the Masse is a sacrifice satisfactory, by [ 17] the deuotion of the priest, & of them for whom it is offred,* 10.283 and not by the thyng that is offred. Tho. part. 3.9.79. artic 5. Wint. sayth otherwyse, p. 92. l. 5. Confutation.

Wint. sayth, that the only immolation of Christ in him selfe vpon the aultar of the crosse, is the verye satisfactory sacrifice for the reconciliation of mankynd, vnto the fauor of God, p. 437. l. 31. Smith sayth: what is it to offer Chri∣stes body and bloud at Masse, to purchase thereby euerla∣sting life, if the masse be not a sacrifice to pacify gods wrath for sinne, & to obtaine his mercy, fol. 24.148.164. where he sayth further: Priests do offer for our saluation, to get he∣uen, and to auoyd hell.

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

THe body of Christ in the sacramēt is not made of bread [ 18] but is made present of bread,* 10.284 p. 89, l. 9. &c. and p, 228. li. 44. Confutation agaynst Cranmer.

Of bread is made the body of Christ,* 10.285 p. 388. l. 42.

The catholike fayth hath from the beginnyng confes∣sed truly Christes intent, to make bread hys body, p. 29. l. 2. Confutation.

And of many breads is made one body of Christ, p. 167 l. 2. Confutation.

And faith sheweth me, that bread is the body of Christ that is to say, made the body of Christ, p. 333. l. 23.25. Con∣futation.

Christ gaue that he made of bread, p. 292. l. 34.

Christ spake playnly: This is my body,* 10.286 makyng de∣monstration of the bread, when he sayd: This is my body. In the deuils Sophistry. 27.

The demonstration (this) may bee referred to the in∣uisible substance, p. 120. l. 41. Confutation.* 10.287

The verbe (is) was of his body and of his bloud, and not of the bread and wyne, p. 284. l. 43.

Illis verbis (Hoc est corpus meum) substantia corporis sig∣nificatur, nec de pane quicquam intelligitur, quando corpus de substantia sua, non aliena praedicetur. Mar. Anton. fol 24. fa. 2.

When Christ sayd: This my body, the truth of the lite∣rall sense hath an absurditie in carnall reason,* 10.288 pag. 157. lin. 34. Confutation.

* 10.289What can be more euidently spoken, of the presence of Christes naturall body and bloud, in the most blessed Sa∣crament of the aultar, then is in these words: This is my body. In the deuils Sophistry, fol. 51.

* 10.290Where the body of Christ is, there is whole Christ god and man, and when we speake of Christes body, we must vnderstand a true body which hath both forme and quan∣titie, pag. 81. lin. 5. Mar. Ant. obiect. 77. Smith, fol. 105.

And he is present in the Sacrament, as he is in heauē, pag. 161. lin. 4. &c. Confutation.

We beleeue simply the substance of Christes body to be in the Sacrament, without drawyng away of the accidē∣ces or addyng, pag. 397. lin. 41. Confutation.

* 10.291Christ is not present in the Sacrament after the ma∣ner of quantitie, but vnder the forme & quantities of bread and wyne, pag. 81. lin. 89. and pag. 101. li. 22.

* 10.292In suche as receiue the Sacrament worthely, Christ dwelleth corporally, and naturally, & carnally, p. 190. l. 7. p. 197. l. 27. p. 217. l. 10.

* 10.293The maner of Christs beyng in the Sacrament, is not corporall, not carnall, not naturall, not sensible, not per∣ceptible, but onely spirituall, pag. 181. l. 18. &c. & l. 25. p. 223. l. 21. Confutation.

* 10.294We receyue Christ in the Sacrament of his fleshe and bloud, if we receiue hym worthily, p. 190. l. 7. p. 197. lin. 27. Confutation.

When an vnrepentant sinner receyueth the Sacramēt he hath not Christes body within hym, p. 256. l. 18. Confu∣tation.

He that eateth verily the flesh of Christ, is by nature in Christ, and Christ is naturally in hym, pag. 18. li, 51. Con∣futation.

* 10.295An euill man in the sacrament receiueth in deed Chri∣stes very body, p. 18. l. 24.25.

Euill men eat verily the flesh of Christ, p. 2561. l. 24.25 &c. Confutation.

* 10.296Christ geueth vs to be eaten the same flesh that he took of the virgin Mary, p. 274. l. 25.

* 10.297We receyue not in the Sacrament Christes flesh that was crucified, p. 276. l. 1. Confutation.

* 10.298S. Augustines rule in his booke De doctrina Christiana, pertaineth not to Christes supper, p. 132. l. 40.

* 10.299S. Augustine meaneth of the Sacrament, ibidem, and p. 10. l. 44. Confutation.

* 10.300Reason in place of seruice (as beyng inferior to fayth) wyll agree with the fayth of Transubstantiation well e∣nough, p. 300. l. 12. Confutation.

And as reason receyued into faithes seruice, doth not striue with transubstantiation, but agreeth well with it: so mans senses be no such direct aduersaries to transub∣stantiation, as a matter wherof they cannot skill: for the senses cannot skill of substances, p. 307. l. 11. &c.

Thine eyes say there is but bread and wyne, thy taste sayeth the same,* 10.301 thy feelyng and smellyng agreefully with them. Hereunto is added the carnal mans vnderstanding which because it taketh the beginning of the senses, proce∣deth in reasonyng sensually. In the deuils sophistry, fo. 6.

The Churche hath not forborne to preach the truth, to the confusion of mans senses and vnderstandyng, fol. 15.

* 10.302It is called bread because of the outward visible mat∣ter, p. 327. lyne.

* 10.303When it is called bread, it is ment Christ the spirituall bread, p. 320. l. 41.

* 10.304And the Catholike fayth teacheth, that the fraction is in the outward signe, and not in the body of Christ, p. 165. lyne, 1. and pag. 392. lyne, 47. and in the Deuils Sophi∣stry, fol. 17.

That which is broken, is the bodye of Christ, p. 392. lyne,* 10.305 49.

The inward nature of the bread is the substance, p. 323 lyne 14.* 10.306

Substance signifieth in Theodoret (he sayth) the out∣ward nature,* 10.307 p. 404. l. 40.

The substances of bread and wyne, be visible cretures, p. 322. l. 30. and 323. l. 32.

* 10.308Accidents be the visible natures, and visible elements, p. 1406. l. 16. and 25. &c.

* 10.309Christ is our satisfaction wholy and fully, & hath payd our whole debt to God the Father, for the appeasyng of hys wrath agaynst vs, p. 92. l. 6.7.

The act of the priest done accordyng to Gods cōman∣dement,* 10.310 must needs be propitiatory, and ought to be tru∣sted on, to haue a propitiatory effect, p. 437. l. 13.

The sacrifice of our Sauiour Christ was neuer reite∣rate,* 10.311 p. 416. l. 8.

Priests do sacrifice Christ, p. 431. l. 16.

And the catholike doctrine teacheth the daily sacrifice,* 10.312 to be the same in essence that was offered on the Crosse, p. 439. l. 11.

The Nestorians graunted both the Godhead & man∣hood, always to be in Christ continually, p. 348. l. 11.12.

The Nestorians denied Christ conceyued GOD, or borne God, but that he was afterward God, as a mā that is not borne a bishop, is after made a bishop. So the Ne∣storians sayd, that the Godhead was an accession after by merite, and that he was conceyued only man, p. 347. l. 47 50.51. and p. 148. l. 47.

Christ vseth vs familiarly as he dyd hys Apostles,* 10.313 p. 93. l. 21.

Christ is not to be sayd conuersant in earth, pag. 114. lin. 11. &c.

¶Certaine things that Winchester granted vnto.

CHrist declared eatyng of hymselfe,* 10.314 to signify beleeuing p. 29. l. antepenultima. Confutation.

Christ must be spiritually in man, before he receiue the Sacrament, or els he cannot receyue the sacrament wor∣thily, p. 54. l. 44. p. 160. l. vltima, p. 196. l. 3. p. 105. l, 32.

How Christ is present, p. 69. l. 29. &c. p. 81. l. 12. p. 181. li. 26. p. 65. l. 15.

By faith we know only the beyng present of Christes most precious body, not the maner thereof, p. 70. l. 15.

When we speake of Christes body, we must vnderstād a true body, which hath both forme and quantitie, p. 81. l. 5. lin. 35.

Although Christs body haue all those truths of forme & quantitie: yet it is not present after the maner of quan∣titie, ibidem, l. 8.9.

The demonstratiue (this) may bee referred to the in∣uisible substance, p. 120. l. 42,

All the old prayers and ceremonies sound, as though the people did communicate with the priest, p. 165. l. 46.

The maner of Christs beyng in the Sacrament is not corporall nor carnall, not natural, not sensible, not percep∣tible, but only spirituall, p. 181. l. 19. &c. l. 25. p. 223. l. 21.

When the vnrepentant sinner receiueth the sacrament he hath not Christes body within hym, p. 256. l. 18.

We eat not Christ as he sitteth in heauen raignyng, p. 276. l. 18.

The worde (Transubstantiation) was first spoken of in a generall Councell, where the B. of Rome was pre∣sent, p. 284. l. 11.

In the sacrifice of the church, Christs death is not ite∣rated, but a memory daily renued of the death:* 10.315 so as Chri∣stes offeryng on the crosse once done and consummate, is now only remembred, p. 440. l. 40. &c.

To these notes & places of D. Ridley, let vs also ad∣ioyne other 12. places or Articles of the lyke affinitie, taken out of his booke called y^e examination of the proud hunter, noted in y^e later end of D. Turners secōd course. By these Articles it may appeare how this Bishop swarueth no lesse from the sound truth of Christes Gospell, then he dyd in the other, both from hymselfe, and also from other hys fellow brethren of hys owne Catholike mother church of Rome. The Articles in summe are these.

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

1. THe ceremonies and traditions which the Bish. of Rome hath ordeyned,* 10.316 and are now allowed in En∣gland, are the pale of the church of England, fol. 7.

2. The Popes ceremonies and traditions, are good and politike lawes, wherby God hath enclosed the kings sub∣iects vnder hys maiestie alone, ibidem.

3. As king Richard an euill man, made a good politicke law for the body & common welth of England: so can the Pope an euill man, make good lawes and wholesome doc∣trine for mans soule and Christes church, fol. 23.

4. * 10.317 Whatsoeuer is good spoken, and vsed by mā, is much more of God, then Christes doctrine, is hys fathers doc∣trine, fol. 33.

5. He that sayth that the law of the Gospell ought onely to be holden in Christes church, and is sufficient alone for it, speaketh so far out of reason, that he is not worthy to be reasoned withall. fol. 37.

6. They that hold that the crosse of siluer or golde, ought not to be worshipped with kissing of it, & bowyng & knee∣ling

to it, are enemies to Christes true crosse, & take away the meanes that might set out the glory of Christes crosse, fol. 49.

7. Neither Paule nor the crosse, can be worshipped with godly honour, fol. 61.

* 10.3188. As Christ vsed clay for an instrument to heale the blind mans eyes withall, & hath saued diuers by fayth, & made it an instrument of saluation, and as God hath ordained Timothy to be an instrument of saluation both to himselfe and for other, so may the Pope ordaine holy water to bee an instrument of saluation, both of body and soule, to all them that are sprinkled with it, fol. 64.

9. No man can commit Idolatry with his body alone, & in onely kissyng of an Image or Idol, & in only kneelyng to it, can no Idolatry be committed, fol. 52.

10. For as much as God vnderstandeth them that sing in Latin,* 10.319 though they vnderstand not themselues, their prai∣er is acceptable before God, fol. 76.

11. As a father may forbid certain of his children to mar∣ry, so may a king in hys kingdom forbid certayne of hys subiects to marry, that is to lay, all y^e priests of his realme, fol. 83.

* 10.32012. He that would take away the Popes ceremonies out of the church, should driue away all godlinesse and seeme∣lines, all religious and deuout behauiour out of y^e church, fol. 94.

Here hast thou (good Reder) this stout prelate of Win∣chest. with all his properties, doyngs, & qualities, as in a certaine Anatomie proportioned out vnto thee, whereby thou maiest boldly iudge (and nothing erre in thy iudge∣ment) what is to be estemed of hym by his fruits, as who neither was tene Protestant nor right papist: neither cō∣stant in hys error, nor yet stedfast in the truth: neither frēd to the Pope,* 10.321 & yet a perfect enemy to Christ: false in king Henries tyme, a dissembler in K. Edwards tyme, double periured, and a murderer in Queene Maries tyme, mu∣table and inconstāt in all tymes. And finally, where in his letters to the L. Protector and others, vsually he vanteth so much of his late soueraign lord K. Henry the 8. & of the great reputation that he was in with him, read I beseech thee, & behold in the depositions of the L. Paget in the old booke, pag. 806. col. 1. & also in the depositions of the Erle of Bedford, pag. 824. and there ye shall see the king before his death, both excepting hym out of his pardons, & quite strikyng hym out of his last wyll & testament, so detested & abhorred hym, as he did no english man more. And where as the L. Paget beyng sent in message from the K. to the bishoppe, by other words then the kings mynde and will was, of his owne dexteritie gaue to hym good & gracious words, which in deed the kyng neither knew, nor yet wer sent by hym: the B. perswading himselfe otherwise of the kings fauor towards hym, then it was in deed, was ther∣in far deceiued, and brought into a fooles paradise: wher∣of read both in the old booke before, and also in this present volume.

To describe & paint out the vnstable mutabilitie of this B. aforesaid, albeit here need no more to be added besides that which is alredy declared,* 10.322 yet notwithstanding, seyng the matter is not long, it shal not be out of the way to an∣nexe withall vnto the premisses a piece of Drianders let∣ter, written to one Crispine phisition in Oxford, sent from Antwerpe concerning the doyngs and behauiour of this B. of Winchester, whose story we haue now in hand. The copy of which Drianders letter,* 10.323 written to the sayd Cris∣pine hys friend, beginneth thus.

¶Doctissimo viro, Edmundo Crispino amico integerrimo, Oxoniae.

ANte meam ex Lutetia profectionē, dedi literas ad te per An∣glum illum, communem amicum nostrum. &c.

¶The English wherof, as much as to the present purpose apper∣taineth, here followeth translated.

BEfore my departure from the Citie of Paris, I wrote vnto you by our friend the Englishman, &c.

Now you shalbe contented onely with the narration of your B. of Winchester, who (as appertained to the em∣bassadour of so noble a Prince) came to Louane with a great brauerie, and was there receiued at one Ieremies house,* 10.324 and most honourably entertained, where the facul∣tie of Diuines for honor sake, presented him wyne in the name of the whole Uniuersitie. But our famous doctors, and learned Maisters, for that they would more deepely search and vnderstand the learnyng and excellency of the Prelate, perused and scanned a certaine Oration, made by hym, and now extant, intituled De vera obedientia, in the which hys Oration, he did impugne the supremacy of the B. of Rome, and preferred his Lords and kyngs authori∣tie, before the holy Apostolike sea, as they terme it: whiche beyng read and considered by them, they did not onely re∣pent them for geuyng hym such honour, but also recanted that which they had done: and did not so much honor him afore, but now they were as earnest & as spitefull agaynst hym. Richard Lathomus, interpreter of termes, with the fauourers of that fraternitie, and other champions of the fallyng church, disputed with hym concernyng the Popes supremacy. This B. stoutely defended his sayd Oration. The Diuines contrary stifly maintained their opinion, & diuers tymes openly with exclamations, called the sayde B. an excommunicate person, and a schismatike, to no litle reproch and infamy of the English nation.* 10.325 The Byshop not long after, mindyng to say masse in S. Peters church, they did deny vnto hym as to an excommunicate person, the Ornamentes and Uestimentes meete for the same, wherewyth he beyng hyghly offended, sodaynely hastned hys iourney from thence. The Deane the next day after, made an eloquent Oration, wherein hee openly disgra∣ced, and defamed hym. You haue heard now a true storye, for oure Doctour was a beholder of the whole Trage∣die, &c.

And this now beyng sufficient for Gardiners story, to leaue hym to his iudge, & to let him go, we shall returne & proceed (by the grace & leaue of the Lord) as the course of these dolefull dayes shall lead vs, to prosecute the residue of Christes Martyrs, as now in order followeth.

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

NExt after the death & constant Martyrdom of the two most worthy champions & standerdbearers of Chri∣stes army, D. Nich. Ridley,* 10.326 and M. Hugh Latymer (of whom ye haue heard at large) followed three other stoute and bold souldiours, that is to say, Iohn Web gentlemā, George Roper, and Gregory Parke.

This Iohn Web was brought before the Bish. of Do∣uer and Nich. Harpesfield,* 10.327 or some other deputed in their roume, long before the other two, videlicet, the xvj. day of September, and there had propounded vnto hym such or∣dinarie Articles (as it seemeth) as was commonly mini∣stred by Boner to those of hys iurisdiction: & beyng wil∣led for that present to depart, and to deliberate with hym∣selfe vpon the matter,* 10.328 agaynst the next tyme of his appea∣rance, he made aunswer that hee would no otherwyse say (by Gods grace) then hee had already sayde, which was this: As touchyng the Sacrament of Christes bodye, I do beleeue (quoth he) to be left vnto hys Churche (wyth thankes geuyng) in commemoration of hys death & pas∣sion, vntill his commyng agayne. So that it is left in re∣membraunce of hys body, and not by the wordes of con∣secration to be made his body, really, substantially, and the same body that was borne of the virgin Mary: I vtterly do deny that. After this (besides sundry other tymes) the third day of October, the sayd Ioh. Web, & Gregory Ro∣per, & George Parke were brought all three together be∣fore the sayd Iudge: who there and then agreeyng, and stedfastly allowyng the former aunswere made before by Maister Webbe, were by the bloudy Prelates adiudged heretikes, and therefore about the ende of the same month of October, or els as I otherwyse finde in the latter ende of Nouember, they together were taken and brought out of prison to the place of Martyrdom. Who by the way go∣yng toward the stake, sayd certaine Psalmes mourneful∣ly. Roper was a yonger man of a fresh colour, courage, & complexion, the other two were somewhat more elderly, all goyng in white linnen, with their gownes vpon. Ro∣per at his commyng to the stake puttyng of hys gowne, fet a great leape. So soone as the flame was about hym,* 10.329 the sayd Roper put out both hys armes from hys bodye lyke a Rood, and so stood stedfast, continuyng in that ma∣ner, not pluckyng his armes in, tyll the fire had consumed them, and burnt them of.

And thus these foresayde Martyrs of Christ, beeyng brought (as I sayde) to the stake,* 10.330 and there compassed a∣bout with a chayne, were burnt and consumed all thre to∣gether in one fire at Canterbury, abidyng most patiently their torments, and countyng themselues happy,* 10.331 & blessed of the lord, that they were made worthy to suffer for Chri∣stes Gospels sake.

*William Wiseman.

THe 13. of Decemb. in the Lollards Tower died Willi∣am Wiseman, a Clothworker of London,* 10.332 where hee

[illustration]

❧The order and maner of burying in the Fields such as dyed in prison and namely, of William Wiseman.

was in prison and bands for the Gospel & worde of God. How, and whereupon he deceased, it is not fully certaine. Some thought that either through famine,* 10.333 or ill handling of some murtheryng papists, he was made away. By rea∣son whereof, the Crouner named Iohn Gibbes Gentle∣man, with an enquest of twelue men, were fayne to sit vpō hym, who although to the outward apperance were sayd to finde nothyng in hym els, but onely Gods visitation, yet what other priuy causes there might be of hys death, the Lord knoweth, I haue not to say. After the sayd Wil∣liam was departed (as is sayde) in the Tower, the holy Catholike church men, cast hym out into the fieldes, com∣manded that no man should bury him, according as theyr deuout maner is to do w^t all such as dye in lyke sort, whō they account as prophane, and worthy of no buriall, but to be cast to dogs and birdes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Poet say∣eth. And yet all this their mercilesse commaundement not withstandyng, some good Tobies there were, which bu∣ried hym in the euenyng, as commonly they did all the rest, throwen out in lyke sort, whom they were woont pri∣uily by night to couer, and many tymes the Archers in the fields standyng by, and singing together Psalmes at their buriall.

¶Iames Gore.

* 10.334IN the same month, about the 7. day of Decemb. deceased also Iames Gore in the prison at Colchester, layed there in bands for the right and truth of Gods word.

❧The processe and historie of M. Iohn Philpot, exa∣mined, condemned, and Martyred for the main∣tenance and defence of the Gospels cause, against the Antichristian Sea of Rome.

NExt foloweth the constant Martyrdome of M. Iohn Philpot,* 10.335 of whome partly ye heard be∣fore in the beginning of Queene Maries time in prosecutyng the disputation of the Conuo∣cation house. He was of a worshipfull house, a knights sonne borne in Hamshire, brought vp in the new Colledge in Oxford, where he studied the Ciuill lawe, the space of 6. or 7. yeares, besides the study of other liberall artes, especially of the tongs, wherein very forwardly he profited, namely in the knowledge of the Hebrue tong, &c. In wit••he was pregnāt and happy, of a singuler courage, in spirit feruent, in religion zelous and also well practised and exercised in the same (which is no small matter in a true deuine) of nature and condition plaine and apert, far from all flatterie, farther from all hypocrisie and deceitfull dissimulation. What his learnyng was, hys owne exami∣nations penned of hys owne hand can declare.

From Oxford desirous to see other countries as occa∣sion serued thereunto, he went ouer into Italy,* 10.336 and places thereabouts, where he commyng vpon a tyme from Ue∣nice to Padua, was in daunger through a certayne Fran∣ciscan Frier, accompanying hym in hys iourney, who cō∣myng to Padua, sought to accuse hym of heresie. At length returnyng to England hys countrey agayne, as the tyme ministred more boldnes to hym in the dayes of King Ed∣ward, he had diuers conflictes with Gardiner the bishop, in the Citye of Winchester, as appeareth by dyuers of Winchesters letters, and hys examinations. Wherof read before.

After that, hauyng an aduauson by the sayd B. he was made there Archdeacon of Winchester, vnder D. Pomet,* 10.337 who then succeeded Gardiner in that Bishoprike. Thus duryng the tyme of K. Edward, he continued to no small profite of those parties thereabout. When that blessed king was taken away, & Mary hys sister came in place, whose study was wholy bent to alter the state of religion in the wofull realme of England:* 10.338 first she caused a Conuocati∣on of the Prelates & learned men to be congregate, to the accomplishment of her desire.

In the which Conuocation, M. Philpot beyng pre∣sent accordyng to hys roume and degree, with a few other susteined the cause of the Gospel manfully agaynst the ad∣uersary part (as is aboue recited) for the which cause, not withstandyng the liberty of the house promied before, hee was called to accompt before B. Gardiner the Chauncel∣lour, then beyng hys Ordinary, by whome he was first examined,* 10.339 although that examination came not yet to our handes. From thence agayne he was remooued to Boner and other Commissioners, with whom he had dyuers & sundry conflictes, as in hys examination here followyng, may appeare.

¶The first examination of M. Iohn Philpot, before the Queenes Commissioners, M. Chomley, M. Roper, & Doct. Story, and one of the Scribes of the Arches,* 10.340 at New∣gate Sessions hall. 2. Octob. 1555.

DOct. Story, before I was called into an inner Parler where they sate, came out into the Hall where I was,

to view me among other that there were, & passing by me sayd: Ha M. Philpot, and in returnyng immediately a∣gayne, stayed against me, beholdyng me, and saying, that I was well fed in deed.

Philpot.

* 10.341If I be fat and in good liking (M. Doctor) it is no maruell, since I haue bene stalled vp in prison this twelue months and a halfe, in a close corner. I am come to know your pleasure wherfore you haue sent for me.

Story.

We heare that thou art a suspect person, and of here∣ticall opinions, and therfore we haue sent for thee.

Phil.

* 10.342I haue bene in prison thus long, only vpon the occa∣sion of disputation made in the Conuocation house, and v∣pon suspect of settyng foorth the report thereof.

Story.

If thou wilt reuoke the same, and become an honest man, thou shalt be set at liberty, and do right well: or els thou shalt be committed to the Bish. of London. How sai∣est thou, wilt thou reuoke it or no?

Phil.

I haue alredy answered in this behalfe to myne Or∣dinarie.

Story.

If thou answerest thus when thou commest before vs anone, thou shalt heare more of our mynds: and with this he went into the Par••er, and I within a little whyle after, was called in.

The Scribe.

Sir, what is your name?

Phil.

My name is Iohn Philpot. And so he intituled my name.

Story.

This man was Archdeacon of Winchester of Doct. Pomets presentment.

Phil.

I was Archdeacon in deed, but none of his present∣ment, but by vertue of a former aduouson geuen by my L. Chancellor that now is.

Story.

Ye may be sure that my L. Chauncellor would not make any such as he is Archdeacon.

Roper.

Come hither to me M. Philpot. We heare say that you are out of the catholike church, and haue ben a distur∣ber of the same: out of the which who so is, hee cannot be the chyld of saluation. Wherfore, if you will come into the same, you shall be receiued and finde fauour.

Phil.

I am come before your worshipfull Maisterships at your apointmēt,* 10.343 vnderstanding that you are magistrates authorised by the Queenes maiesty, to whom I owe and wil do my due obedience to the vttermost. Wherfore I de∣sire to know what cause I haue offended in, wherefore I am now called before you. And if I cānot be charged with any particuler matter done contrary to the lawes of this Realme, I desire your maisterships that I may haue the benefit of a subiect, and be deliuered out of my long wrong ••all imprisonment, where I haue lyen this twelue month and this halfe, without any calling to answer before now, and my liuyng taken from me without all law.

Roper.

Though we haue no perticular matter to charge you withall, yet we may both by our Commission, and by the law driue you to answer to the suspicion of a slaunder goyng on you: & besides this, we haue statutes to charge you herein withall.

Phil.

If I haue offended any statute, charge me therewith∣all: and if I haue incurred the penaltie therof, punish me accordingly. And because you are magistrates and execu∣tors of the Queens maiesties lawes, by force wherof you do now sit, I desire that if I be found no notorious trans∣gressor of any of them, I may not be burdened with more then I haue done.

Cholm.

If the Iustice doe suspect a fellon, he may examine him vpon suspition therof, & commit him to prison though there be no fault done.

Sto.

I perceiue whereabout this man goeth. He is playne in Cardmakers case, for he made the selfe same allegatiōs. But they will not serue thee, for thou art an heretike, and holdest against the blessed masse: how sayst thou to that?

Phil.

I am no heretike.

Story.

* 10.344I wil prooue thee an heretike. Whosoeuer hath hol∣den against the blessed masse, is an heretike: but thou hast holden agaynst the same, therfore thou art an heretike.

Phil.

That which I spake, & which you are able to charge me withal, was in the conuocatiō, where by the Queenes maiesties will & her whole counsail, liberty was geuen to euery man of the house to vtter his conscience, & to say hys mynd freely of such questiōs in religiō, as there were pro∣pounded by the Prolocutor, for the which now I ought not to be molested and imprisoned as I haue bene, neither now be compelled of you to answer to the same.

Story.

Thou shalt go to the Lollards Tower, & be hand∣led there like an heretike as thou art, and answer to y^e same that thou there didst speake, and be iudged by the Byshop of London.* 10.345

Phil.

I haue already bene conuented of this matter before my Lord Chancellor myne Ordinary, who this long time hath kept me in prison: therfore if his Lordship will take my lyfe away, as he hath done my liberty and liuyng, hee may, the which I thinke he cannot doe of hys conscience, and therefore hath let me lye this long in prison: where∣fore I am content to abyde the ende of hym herein that is myne Ordinary, and do refuse the auditorie of the Bishop of Londō, because he is an vncompetent iudge for me, and not myne Ordinary.

Story.

But Sir,* 10.346 thou spakest wordes in the Conuocation house, which is of the B. of Londons Dioces, & therefore thou shalt be caried to the Lollardes Tower to be iudged by hym for the words thou spakest in his Dioces agaynst the blessed masse.

Phil.

Sir, you know by the law, that I may haue Excepti∣onem fori: and it is agaynst all equitie, that I should bee twise vexed for one cause, and that by such, as by the lawe haue nothyng to do with me.

Roper.

You can not deny, but that you spake agaynst the Masse in the Conuocation house.

Sto.

Doest thou deny that which thou spakest there, or no?

Phil.

I cannot deny that I haue spoken there, and if by the law you may put me to death therefore, I am here redy to suffer whatsoeuer I shall be adiudged vnto.

The Scribe.

This man is fed of vayne glory.

Cholm.

Play the wise gentleman and be conformable, and be not stubborne in your opinions, neither cast your selfe away. I would be glad to you good.

Phil.

I desire you sir with the rest here,* 10.347 y^t I be not charged further at your hands, then the law chargeth me, for that I haue done, since there was then no law agaynst that di∣rectly, wherewith I am now charged. And you M. Doc∣tor (of old acquaintance in Oxford) I trust will shew me some friendship, and not extremitie.

Story.

I tell thee, if thou wouldst be a good catholike man, I would be thy friend, and spend my gowne to doe thee good: but I wyll be no friend to an hereticke as thou art,* 10.348 but wil spend both my gowne & my coat, but I wil burne thee. How sayest thou to the Sacrament of the aultar?

Phil.

Sir, I am not come now to dispute with your mai∣stership, and the tyme now serueth not thereto, but to an∣swer to that I may be lawfully charged withall.

Story.

Wel, since thou wilt not reuoke that thou hast done, thou shalt be had into the Lollards Tower.

Phil.

Sir, since you will needes shew me this extremitie,* 10.349 and charge me with my conscience, I do desire to see your Commission, whether you haue this autority so to do, and after the view therof I shal (according to my duety) make you further answer, if you may by the vertue therof bur∣then me with my conscience.

Roper.

Let hym see the Commission: is it here?

Story.

Shall wee let euery vyle persone see our Commis∣sion?

Cholm.

Let him go from whence he came, and on Thurs∣day he shall see our Commission.

Story.

No, let hym lie in the meane while in the Lollardes Tower: for I will sweepe the Kings Bench & all other prisons also of these heretikes: they shall not haue that re∣sort as they haue had, to scatter their heresies.

Phil.

You haue power to transferre my body from place to place at your pleasure: but you haue no power ouer my soule. And I passe not whether you commit me, for I can not be worse entreated then I am, kept all day in a close chamber: wherfore it is no maruell that my flesh is puft vp wherewithall M. Doctor is offended.

Story.

Marshall, take him home with you agayne, and see that you bring him againe on Thursday, and then we shal ridde your fingers of him, and afterward of your other he∣retikes.

Philpot.

God hath appointed a day shortly to come, in the which he will iudge vs with righteousnesse, how so euer you iudge of vs now.

Roper.

Be content to be ruled by M. Doctor, & shew your selfe a catholike man.

Phil.

Sir,* 10.350 if I should speake otherwise then my conscience is, I should but dissemble with you: & why be you so ear∣nest to haue me shew my self a dissembler both to God and you, which I cannot do?

Roper.

We do not require you to dissemble with vs, but to be a Catholike man.

Phil.

If I do stand in any thing against that wherein any man is able to burthen me with one iote of the Scripture, I shall be content to be counted no Catholike man, or an heretike, as you please.

Story.

Haue we Scripture, Scripture? and wyth that he rose vp, saying: who shalbe Iudge I pray you? This mā is lyke his fellow Woodman, which the other day woulde haue nothyng els but scripture. And this is the beginning of this tragedie.

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

* 10.351AT my comming, a man of Algate of myne acquaintāce said vnto me, God haue mercy on you, for you are al∣redy condemned in this world: for D. Story said, that my L. Chancellor hath commaunded to do you away. After a little consultation had betwene them, M. Cholmley called me vnto him, saying.

Cholm.

M. Philpot, shew your selfe a wise man, & be not stubburne in your owne opinion, but bee conformable to the Queenes proceedyngs, and lyue, and you shall be wel assured of great fauour and reputation.

Phil.

I shall do as it becommeth a Christian man to do.

Story.

This man is the rankest heretike that hath bene in all my L. Chancellors Dioces, and hath done more hurt then any man els there: therfore hys pleasure is, that hee should haue the law to proceede against him, and I haue spoken with my L. herein, and he willeth him to be com∣mitted to the B. of London, & there to recant, or els burne. He houled and wept in the Conuocation house, and made such adoe as neuer man did, as all the heretikes doe when they lacke learnyng to aunswer. He shall go after hys fel∣lowes. How sayst thou, wilt thou recant?

Phil.

I know nothyng I haue done, y^t I ought to recant.

Story.

Well, then I pray you let vs commit him to y^e Lol∣lards Tower, there to remaine vntil he be further exami∣ned before the B. of London, for he is to fine fedde in the kings Bench, and he hath too much fauour there. For hys keper said at the doore yesterday, that he was the finest fel∣low, and one of the best lerned in England: and with this he rose vp and went his way.

Cooke.

This man hath most stoutely mainteined heresies since the Queenes comming in, as any that I haue heard of: therfore it is most meete he should be adiudged by the B. of London, for the heresies he hath mainteyned.

Phil.

I haue mainteined no heresies.

Cooke.

No haue? Did ye not openly speake against the sa∣crament of the aultar in the Conuocation house? Call you that no heresie? Wilt thou recant that, or not?

Phil.

It was the Quenes Maiesties pleasure y^t we should reason thereof, not by my seeking, but by other mens pro∣curing, in the hearyng of the Counsaile.

Cooke.

Did the Queene geue you leaue to be an heretike? You may be sure her grace wyl not so do. Wel, we wil not dispute the matter with you, my L. of London shall pro∣ceed by inquisition vpon thee, and if thou wilt not recant, thou shalt be burned.

Phil.

My L. of London is not myne Ordinary in this be∣halfe, and I haue already answered vnto myne Ordinary in this matter: and therefore (as I haue sayd before) you shall do me great wrong, to vexe me twise for one matter, since I haue sustained this long imprisonment, besides the losse of my liuyng.

Roper.

You were a very vnmeet man to be an Archdeacō.

Phil.

I know I was as meet a mā as he that hath it now.

Cooke.

A meete man quoth he? He troubled M. Roper and the whole countrey.

Phil.

There was neuer poore Archdeacon so handled at your handes as I am, and that without any iust cause ye be able to lay vnto me.

Cooke.

Thou art no Archdeacon.

Phil.

I am Archdeacon still,* 10.352 although another be in posses∣sion of my liuyng: for I was neuer depriued by any law.

Cooke.

No sir, that needeth not: for a notorious heretike should haue no Ordinary proceeding about his depriua∣tion: but the B. may vpon knowledge thereof proceed to depriuation.

Phil.

M. Doctor, you know that the common law is other wise: and besides this,* 10.353 the statutes of this Realme be o∣therwyse, which geueth this benefit to euery person, thogh he be an heretike, to enioy his liuyng vntill he bee put to death for the same.

Cholm.

No, there thou art deceyued.

Phil.

Upon the liuyng I passe not. But the vniust dealing grieueth me, that I should bee thus troubled for my con∣science, contrary to all law.

Cholm.

Why, wyll you not agree that the Queenes Maie∣stie may cause you to be examined of your fayth?

Phil.

Aske you M. Doctor Cooke, and he will tell you that the temporall magistrates haue nothing to doe with mat∣ters of fayth for determination thereof. And S. Ambrose sayeth: Diuina Imperatoriae maiestati non sunt subiecta, that the thyngs of God are not subiect to the power and au∣thoritie of Princes.

Cooke.

No? may not the temporall power commit you to be examined of your fayth to the bishop?

Phil.

Yea sir, I deny not that: but you will not grant that the same may examine any of their owne authoritie.* 10.354

Cooke.

Let hym be had away.

Phil.

Your maistership promised mee the last tyme I was before you, I should see your commission by what autho∣ritie you do call me, and whether I by the same be bound to answer to so much as you demaund.

[illustration]

❧ Maister Philpots beyng in the Colehouse, where he found Thomas Whittle Priest, sittyng in the Stockes.

Roper.

* 10.355Let him see the Commission.

The Scribe.

Then he exhibited it to M. Roper, and was a∣bout to open the same.

Cooke.

No, what will you do? he shall not see it.

Phil.

Then do you me wrong, to call me and vexe me, not shewing your authority in this behalfe.

Cooke.

If we do you wrong, complayne on vs: and in the meane while thou shalt lye in the Lollardes tower.

Phil.

Syr, I am a poore Gentleman: therefore I trust of your gentlenes you wil not commit me to so vile & strait a place, being found no haynous trespasser.

Cooke.

Thou art no Gentleman.

Phil.

Yes that I am.

Cooke.

An hereticke is no Gentleman: for he is a Gentle∣man that hath gentle conditions.

Phil.

The offence can not take away the state of a Gentle∣man as long as he liueth, although he were a traytor: but I meane not to boast of my gentlemanship, but will put it vnder my f••ot, since you do no more esteme it.

Story.

What wil you suffer this heretick to prate with you all this day?

Cooke.

He sayth he is a Gentleman.

Story

A gentleman quoth he? he is a vile hereticke knaue: for an hereticke is no Gentleman. Let the Keeper of Lol∣lardes Tower come in, and haue him away.

The keeper.

* 10.356Here Sir.

Story.

Take this man with you to the Lollardes Tower, or els to the Bishops Colehouse.

Phil.

Syr, if I were a dogge, you coulde not appoynt me a worse and more vile place: but I must bee content wyth whatsoeuer iniury you do offer me. God geue you a more mercifull hart: you are very cruell vpon one that hath ne∣uer offended you. I pray you M. Cholmly, shew me some frēdship, that I be not caryed to so vile a place. And he cal∣led me aside, and sayd:

Cholm.

I am not skilfull of theyr doinges, neither of their lawes: I cannot tell what they meane. I woulde I coulde do you good.* 10.357

Phil.

I am content to goe whyther you wyll haue mee. There was neuer man more cruelly handled, thē I am at your handes, that without any iust cause knowne, should thus be entreated.

Story.

Shall we suffer this hereticke thus to reproue vs? haue him hence.

Phil.

God forgeue you, & geue you more mercifull harts, & shew you more mercy in the time of neede: Et quod facis, fac citius: Do quickely that you haue in hand.

Story.

Do you not heare how he maketh vs Iud••sses?

Phil.

That is after your owne vnderstanding.

After this, I with foure other mo were brought to the Keepers house in Pater noster Row, where we Supped, and after supper I was called vp to a chamber by the arch¦deacon of Londons seruant, & that in his maysters name? who offred me a bed for that night. To whō I gaue than∣kes, saying: that it shoulde be a griefe to me to lie well one night, and the next worse: wherfore I will begin (sayde I) as I am like to continue, to take such part as my felowes do.* 10.358 And with that we were brought through Pater noster row, to my Lord of Londons Colehouse: vnto the whiche is ioyned a litle blinde house, with a great payre of stockes appoynted both for hand & foot, but thankes be to God we haue not playd of those organes yet,* 10.359 although some before vs had tried thē) & there we founde a Minister of Essex a maried priest, a man of godly zeale, w^t one other poore mā. And this minister (at my cōming) desired to speake w^t me, & did greatly lament his owne infirmity, for that through extremity of imprisonmēt, he was constrayned by writing to yelde to the bishop of London: whereupon he was once set at li••erty,* 10.360 and afterwarde felt suche a hell in his consci∣ence, that he could scarse refrayne from destroying himself, and neuer could be at quiet vntill he had gone vnto the bi∣shops Register, desiring to see his bill again, the which as soone as he had receiued, he tare it in pieces: & after he was as ioyfull as any man might bee. Of the whiche when my Lord of London had vnderstanding, he sent for him, and fell vpon him like a Lion, and like a manly Bishop buffet∣ted him well, so that he made his face blacke and blew, & pluckt away a great piece of his beard: but now thanks be to God, he is as ioyfull vnder the crosse, as any of vs, and very sorye of his former infirmity, I write this because I would all men to take heed how they do contrary to theyr conscience: which is to fal into the paynes of hell. And here an end.

*The maner of my calling first before the Bi∣shop of London, the second night of mine impri∣sonment in his Colehouse.

THe Bishop sent vnto me, M. Iohnson, his Register, with a messe of meate and a good pot of drinke, and breade,* 10.361 saying, that my Lord had no knowledge erst o•• my beinge here, for whiche he was sorry: therefore he had sent me and my felowes that meat, knowing whether I would receiue the same.

I thanked God for my Lordes charity that it pleased him to remember poore prisoners,* 10.362 desiring almighty God to encrease the same in him and in all others: and therefore I would not refuse his beneficence, and therwith tooke the same vnto my brethren, praysing God for his prouidence towardes his afflicted flocke, that he styrred our aduersa∣ries vp to helpe the same in their necessity.

Iohnson.

My Lorde woulde knowe the cause of your sen∣ding hither (for he knoweth nothing thereof) & wondreth that he shoulde be troubled with prisoners of other dioces then his owne.

Philpot.

I declared vnto him the whole cause. After the which he sayd, my Lordes will was that I should haue a∣ny frendship I would desire, and so departed.

Within a while after, one of my Lordes gentlemen cō∣meth for me, and I was brought into his presence, where he sat at a table alone, with three or foure of his chapleins waiting vpon him, and his Register.

Bon.

M. Philpot, you are welcome, geue me your hand.

Phil.

With that, because he so gently put forth his hand, I to render curtesy for curtesy, kissed my hande, & gaue hym the same.

Boner.

I am right sory for your trouble,* 10.363 & I promise you before it was within these two hours, I knew not of your being here. I pray you tell me what was the cause of your sending hither: for I promise you I knew nothing there∣of as yet, neither I woulde you shoulde thinke, that I was the cause thereof: and I maruell that other men wyll trouble me with theyr matters,* 10.364 but I must be obedient to my betters: and ywis, men speake otherwise of me then I deserue.

Phil.

I shewed him the summe of the matter: that it was for the disputation in the conuocation house, for the which I was agaynst all right molested.

Boner.

I maruell that you shoulde be troubled therefore, if there was none other cause but this. But peraduenture you haue mainteyned the same since, and some of your frendes of late haue asked, whether you doe stande to the same, and you haue said, Yea: and for this you might be cō∣mitted to prison.

Phil.

If it shall please your Lordshippe, I am burdened none otherwise then I haue tolde you, by the Commissio∣ners, who haue sēt me hither, because I would not recant the same.

Boner.

A man may speake in the parliament house though it be a place of free speech, as he may be imprisoned for, as in case he spake wordes of high treason against the king or queen: & so it might be that you spake otherwise then it be∣come you, of the Church of Christ.

Phil.

I spake nothing which was out of the articles whi∣che were called in question, and agreed vpon to be dispu∣ted by the whole house, and by the Queenes permissiō and the Counsell.

Boner.

Why, may we dispute of our fayth?* 10.365

Phil.

Yea that we may.

Boner.

Nay, I trow not, by the law.

Phil.

In deed by the Ciuill law I know it is not lawfull, but by Gods law we may reasō therof. For S. Peter saith: Be ye ready to render accompt vnto all men of that hope whiche is in you that demaund you of the same.* 10.366

Boner.

In deede Saynt Peter sayth so. Why, then I aske of you what your iudgement is of the Sacramente of the Aultar?

Phil.

My Lord, Saynt Ambrose sayth,* 10.367 that the disputatiō of faith ought to be in the congregation, in y^e hearing of the people, and that I am not bound to render account therof to euery man priuately, vnlesse it be to edify. But nowe I cannot shewe you my minde, but I muste runne vpon the pikes in daunger of my life therfore. Wherfore, as the said Doctor sayd vnto Ualentinian the Emperour, so say I to your Lordship: Tolle legem, & fiet certamen:* 10.368 Take awaye the lawe, and I shall reason with you. And yet if I come in open iudgement, where I am bound by the law to aunswere▪ I trust I shall vtter my conscience as freely as any that hath come before you.

Boner.

I perceiue you are learned, I would haue such as you be about me. But you must come & be of the church, for there is but one Church.

Phil.

God forbid I should be out of the church, I am sure I am within the same: for I know, as I am taught by the scripture, that there is but one catholick church,* 10.369 Vna Colū∣ba, vna Sponsa, vna Dilecta: One Doue, one Spouse, one beloued Congregation, out of the which there is no saluation.

Boner.

How chaunceth it then, that you go out of the same and walke not with vs?

Phil.

My Lorde, I am sure I am within the boundes of the Church whereupon she is builded, which is the word of God.

Boner.

What age are ye of?

Phil.

I am foure and forty.

Boner.

* 10.370You are not now of the same fayth your godfathers and godmothers promised for you, in the which you were baptised.

Phil.

Yes that I thank God I am: for I was baptised in∣to the fayth of Christ which I now hold.

Boner.

How can that be? there is but one fayth.

Phil.

I am assured of that by Saynt Paule, saying: That there is but one God, one fayth, and one baptisme, of the which I am.

Boner.

You were xx. yeare ago of an other fayth then you be now.

Phil.

In deede (my Lorde) to tell you playne, I was then nullus fidei, of no fayth, a neuter, a wicked liuer, neither hoat nor colde.

Boner.

Why, doe you not thinke that wee haue nowe the true fayth?

Phil.

I desire your Lordship to hold me excused for answe∣ring at this time. I am sure that Gods worde throughlye with the Primitiue church and all the aūcient writers doe agree with this fayth I am of.

Boner.

Well, I promise you I meane you no more* 10.371 hurte, then to mine owne person: I will not therfore burthē you with your conscience as nowe, I maruell that you are so mery in prison as you be, singing and reioysing, as y^e pro∣phet saith: Exultātes in rebus pessimis: reioising in your naugh∣tinesse. Me thinketh you do not wel herein: you should ra∣ther lament and be sory.

Phil.

* 10.372My Lord, the myrth that we make is but in singing certayne Psalmes, according as we are commaūded by S. Paule, willing▪ vs to be mery in the Lord, singing together in Hymnes and Psalmes: and I trust your Lordship can not be displeased with that.

Boner.

We may say vnto you, as Christ said in the Gospel: Tibijs cecinimus vobis, & non planxistis.

Phil.

Here my Lorde stumbled, and coulde not bring forth the text, and required his Chapleines to help, and put him in remembrance of the text better: but they were mumme: and I recited out the text vnto him, whiche made nothing to his purpose, vnles he would haue vs to mourn, because they, if they laughe, sing still sorrowfull thinges vnto vs, threatning fagots and fire.

We are my Lord, in a darcke comfortlesse place, & there∣fore it behooueth vs to be mery, least, as Salomon sayeth: sorrowfulnesse eate vp our harte. Therefore I truste your Lordship will not bee angrye for our singing of Psalmes, since Saynt Paule sayth: If any man bee of an vpright minde, let hym sing. And we therefore, to testifye that we are of an vpright minde to God (though wee be in misery) doe sing.

Boner.

I will trouble you no further as nowe. If I can doe you any good, I will bee glad to doe it for you. God be with you, good Mayster Philpot, and geue you good night. Haue him to the Sellar, and let him drinke a cup of wine.

* 10.373Thus I departed, and by my Lordes Register I was brought to his Sellar doore, where I dranke a good cup of wine. And my Lords Chapleine M. Cousin folowed me, taking acquayntance, saying, that I was welcome, & wi∣shed that I would not be singular.

Phil.

I am well taught the contrary by Salomon, saying: Vae soli: Wo be to him that is alone. After that I was caryed to my Lordes Colehouse agayne, where I with my sixe felowes do rouse together in the straw as chearefully (we thanke God) as other do in theyr beds of Downe.

Thus for the third fitte.

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

BOner.

Mayster Philpot, it hath pleased my Lordes to take paines here to day,* 10.374 to dine with my poore archdea∣con, and in the diner time it chaunced vs to haue commu∣nication of you, & you were pitied here of many that knew you in the new Colledge in Oxforde: and I also doe pitty your case, because you seeme vnto me by the talke I hadde with you the other night, to be learned, & therefore now I haue sent for you to come before them, that it might not be sayd hereafter, that I had so many learned Bishops at my house, and yet would not vouchsafe them to talk with you, and at my request (I thanke them) they are content so to do. Now therfore vtter your mind freely, & you shal with all fauour be satisfied. I am sory to see you lye in so euill a case as you doe, and would fayne you should do better, as you may, if you list.

Bath.

My Lordes here haue not sent for you to fawn vpō you, but for charities sake to exhorte you to come into the right catholicke way of the church.

Worc.

Before he beginneth to speake,* 10.375 it is best that he call to God for grace, and to praye that it might please God to open his hart, that he may conceiue the truth.

Phil.

With that I fell downe vpon my knees before them, and made my prayer on this maner.

Almighty God, which art the geuer of all wisedome, and vn∣derstanding, I beseech thee of thine infinite goodnes and mercye in Iesus Christ, to geue me most vile sinner in thy sight, the spirite of wisedome to speake and make answere in thy cause, that it may be to the contentation of the hearers before whom I stand & also to my better vnderstanding, if I be deceiued in any thing.

Boner.

Nay, my Lorde of Worcester, you did not well to exhort him to make any prayer. For this is the thing they haue a singular pride in, that they can oftē make their vain prayers in the which they glory much. For in this poynt they are much like to certayne errant heretickes,* 10.376 of whom Pliny maketh mention, that didde dayly sing antelucanos Hymnos: Prayse vnto God before the dawning of the day.

Phil.

My Lord, God make me & all you here present suche hereticks as those were y^t soong those morning himnes: for they were right christians, with whom the tyrantes of the world were offendeh for their well doing.

Bath.

Proceede to that he hath to saye. He hath prayed I can not tell for what.

Boner.

Say on, M. Philpot: my Lordes will gladly heare you.

Phil.

I haue, my Lordes, bene this tweluemoneth and an halfe in Prison without any iust cause, that I knowe,* 10.377 and my liuing taken from me without any lawfull order, and now I am brought (contrary to righte, from myne owne Territory and Ordinary, into another mans iuris∣diction, I know not why. Wherfore, if your Lordships cā burden me with any euill done, I stand here before you to purge me of the same. And if no suche thing may bee iustly layd to my charge, I desire to be released of this wrongful trouble.

Boner.

There is none here goeth about to trouble you, but to do you good, if we can. For I promise you, ye were sent hither to mee without my knowledge. Therefore speake your conscience without any feare.

Phil.

My Lord, I haue learned to aunswere in matters of Religion, In Ecclesia legitimè vocatus: In the Congregation being thereto lawfully called:* 10.378 but nowe I am not lawfullye called, neither is here a iust congregation where I oughte to answere.

Boner.

In deede this man tolde mee the last time I spake with him, that he was a Lawyer, and woulde not vtter his conscience in matters of fayth, vnlesse it were in the hearing of the people, where hee mighte speake to vayne glory.

Phil.

My Lord, I sayd not I was a Lawyer, neither do I arrogate to my selfe that name although I was once a no∣uice in y^e same, where I learned something for mine owne defence, whē I am called in iudgement to answere to any cause, & whereby I haue bene taught, not to put my selfe further in daūger then I neede, and so farre am I a Law∣yer, and no further.

Bath.

If you will not answere to my Lordes request, you seme to be a * 10.379 wilfull man in your opinion.

Phil.

My Lorde of London is not mine Ordinarye before whom I am bound to answere in this behalfe, as maister D. Cole (which is a Lawyer) can well tell you by y^e lawe. And I haue not offended my Lord of Londō wherfore he should call me.

Boner.

Yes, I haue to laye to your charge, that you haue offended in my dioces by speaking agaynst the blessed sa∣crament of the aultar, and therefore I may call you & pro∣ceed agaynst you to punish you by the law.

Phil.

I haue not offended in your Dioces. For that whi∣che I spake of the Sacrament was in Paules Churche in the Conuocation house,* 10.380 which (as I vnderstand) is a pe∣culiar iurisdiction belonging to the Deane of Paules, and therefore is counted of your Lordships Dioces, but not in your Dioces.

Boner.

Is not Paules Churche in my Dioces? Well I wote, it costeth me a good deale of money by the yeare, the leading thereof.

Phil.

That may be, & yet be exempted from your lordships iurisdiction. And albeit I had so offended in your Dioces, yet I ought by the law, to be sent to mine Ordinarye, if I

require it, & not to bee punished by you that are not mine Ordinary. And already (as I haue told you) I haue bene conuented of mine Ordinary for this cause, which you goe about to enquire of me.

Boner.

How say you, M. D. Cole, may not I proceed a∣gainst him by the law, for that he hath done in my dioces?

Cole.

Me thinketh M. Philpot needeth not to stande so muche with your Lordship in that point as he doth, sithen you seeke not to hinder him, but to further him: therfore I thinke it best that he go to the matter that is layde agaynst him of the Conuocation, and make to longer delay.

Phil.

I would willingly shew my mind of the matter, but I am sure it will be layd agaynst me to my preiudice whē I come to iudgement.

Cole.

Why, then you may speake by protestation.

Phil.

* 10.381But what shall my protestation auayle in a cause of heresy (as you call it) if I speake otherwise then you wyll haue me, since that which I spake in the conuocatiō house, being a place priuiledged, can not now helpe me?

Boner.

But M. Doct. Cole, may I not proceede agaynst him for that offence he hath done in my dioces?

Cole.

You may call him before you, my Lord, if he be foūd in your dioces?

Phil.

* 10.382But I haue by force bene brought out of mine owne Dioces to my Lordes, and required to be iudged of myne owne Ordinary: and therefore I know mayster Doctour will not say of his knowledge, that your Lordship oughte to proceed agaynst me. And here Mayster Doctour would say nothing.

Worcest.

Doe you not thinke to finde before my Lord here as good equity in your cause, as before your owne Ordi∣nary?

Phil.

I canne not blame my Lorde of Londons equitye, with whom (I thanke his Lordship) I haue found more gentlenes since I came, then of mine owne Ordinary (I speak it for no flattery) this twelue moneth and this halfe before, who neuer woulde call me to aunswere, as his Lordship hath done now twise. Sed nemo prohibetur vti iu∣re suo:* 10.383 but I ought not to bee forestalled of my right, and therefore I challenge the same for diuers other considera∣tions.

Boner.

Nowe you can not saye hereafter, but that ye haue bene gently cōmuned withal of my Lordes here, & yet you be wilfull & obstinate in your error, and in your owne opi∣nions, & will not shewe any cause why you will not come into the vnity of the Church with vs.

Phil.

My Lordes, in that I doe not declare my minde ac∣cording to your expectation, is (as I haue sayd) because I can not speak without present daunger of my life. But ra∣ther then you shoulde report me by this, either ostinate or selfe willed without any iust ground, wherupon I stand: I will open vnto you somewhat of my minde, or rather y^e whole, desiring your lordships which seme to be pillers of the Church of Englande, to satisfye me in the same: and I will referre all other causes in the which I dissēt from you vnto one or two articles, or rather to one, which includeth them both: in the which if I can by the scriptures be satis∣fied at your mouthes, I shall as willingly agree to you as any other in all poyntes.

Boner.

These heretickes come alwayes with their ifs, as this man doth now,* 10.384 saying: if he can be satisfied by the scri∣ptures: so that he will alwayes haue this exception, I am not satisfied, although the matter be neuer so playnly pro∣ued agaynst him. But wil you promise to be satisfied, if my Lordes take some paynes about you?

Phil.

I say (my Lord) I will be satisfied by the Scriptures in that wherein I stand. And I protest here before God & his eternall sonne Iesus Christ my Sauiour, and the holy ghost and his Angels, and you here present that be iudges of that I speak, that I do not stand in any opiniō of wyl∣fulnes, or singularity, but onely vpon my conscience, cer∣tainly informed by gods word, from the which I dare not go for feare of damnatiō: and this is the cause of mine ear∣nestnes in this behalfe.

Boner.

I will trouble my Lords no longer, seing that you will not declare your minde.

Phil.

I am about so to doe, if it please your Lordshippe to heare me speake.

Bathe.

Geue him leaue (my Lord) to speake that he hath to say.* 10.385

Phil.

My Lordes, it is not vnknowne to you, that the chiefe cause why you do count me and such as I am for he∣reticks, is because we be not at vnity with your Churche. You say, you are of the true Church: and we say, we are of the true Church. You say, that who is out of your church, is damned: and we thinke verily on the other side, that if we depart from the true church, wheron we are graffed in Gods word, we should stand in the state of dānatiō. Wher¦fore if your Lordship can bring any better authorityes for your church, then we can do for ours, & proue by the scrip∣tures that the Churche of Rome nowe (of the which you are) is the true Catholick Church, as in al your sermons▪ writinges, and argumentes you doe vpholde, and that all christen persons ought to be ruled by the same vnder pain of damnation (as you say) and that the same Churche (as you pretend) hath authority to interprete the scriptures, as it semeth her good, and that all men are bound to folow such interpretations onely: I shalbe as conformable to the same Church as you may desire me, the whiche otherwise I dare not: therfore I require you for Gods sake to satisfy me in this.

Cole.

If you stand vpon this poynt onely, you may soone be satisfied if you list.

Phil.

It is the thing that I require, & to this I haue sayd, I will stand, and refer all other controuersies wherein I stand now agaynst you, and will put my hād therto, if you mistrust my word.

Boner.

I pray you, mayster Philpot, what faith were you of twenty yeares ago? This man will haue euery yeare a new fayth.* 10.386

Phil.

My Lorde, to tell you playne, I thinke I was of no fayth: for I was then a wicked liuer, and knewe not God then, as I ought to do, God forgeue me.

Boner.

No were? that is not so. I am sure you were of some fayth.

Phil.

My lord, I haue declared to you on my cōsciēce what I then was and iudge of my selfe. And what is that to the purpose of the thing I desire to be satisfied of you?

Boner.

Mayster Doctour Cole, I pray you say your mind to him.

Cole.

What will you say, if I can proue that it was decre∣ed by an vniuersall coūcell in Athanasius time? that all the christen church should folow the determinatiō of y^e church of Rome? but I do not now remember were.

Phil.

If you Mayster Doctour canne shewe me the same, graunted to the Sea of Rome, by the authority of the scri∣pture, I will gladly harken thereto. But I thinke you be not able to shewe any suche thinge: for Athanasius was President of Nicene councell, and there was no such thing decreed, I am sure.

Cole.

Though it were not then, it might bee at an other time.

Phil.

I desire to see the proofe thereof. And vpon this M. Harpsfield Chauncellor to the Bishop of Londō, brought in a booke of Ireneus, with certaine leaues turned in, and layd it before the Bishops to helpe them in theyr perplexi∣ty, if it might be: the which after the Bishops of Bath and Glocester had read together, the Bishop of Glocester gaue me the booke.

Gloc.

Take the booke, M. Philpot, and looke vppon that place, and there may you see how the church of Rome is to be folowed of all men.

Phil.

I tooke the Booke, and read the place, the which af∣ter I had read, I sayd it made nothing agaynst me,* 10.387 but a∣gaynst the Arians and other Heretickes, agaynst whome Ireneus wrote, prouing that they were not to be credited, because they did teach and folowe after straunge doctrine in Europa, and that the chiefe Churche of the same was founded by Peter and Paule, and had to this time conti∣nued by faythfull succession of the faythfull Bishoppes in preaching the true Gospell, as they had receiued of the A∣postles, and nothing like to the late sprong Heretickes. &c. Whereby hee concludeth agaynste them, that they were not to be heard, neither to bee credited, the whiche thing if you my Lordes be able to prooue nowe of the Churche of Rome, then had you as good authoritye agaynst me in my cause now, as Ireneus had agaynst those heretickes. But the church of Rome hath swarued from the truth and sim∣plicitye of the Gospell,* 10.388 whiche it mainteined in Ireneus time, and was vncorrupted from that whiche it is nowe: wherefore your Lordships can not iustly apply the autho∣rity of Ireneus to the Church of Rome now, which is so manifestly corrupted from the Primitiue Church.

Boner.

So will you saye still, it maketh nothinge for the purpose, whatsoeuer authority wee bring, and will neuer be satisfied.

Phil.

My Lorde, when I doe by iust reason, proue that the authorities which be brought agaynst me doe not make to the purpose (as I haue alredy proued) I trust you will re∣ceiue mine aunswere.

Worc.

It is to be prooued most manifestly by all auncient writers,* 10.389 that the Sea of Rome hath alwayes folowed the truth, and neuer was deceiued, vntill of late certayne here∣tickes had defaced the same.

Phil.

Let that be proued, and I haue done.

Worcest.

Nay, you are of suche arrogancy, singularitye, and vayne glory, that you will not see it, be it neuer so wel proued.

Phil.

Ha, my Lordes, is it nowe time (thinke you) for me to folow singularity or vayne glory, since it is now vpon daunger of my life and death, not onely presently, but also before God to come? and I know, if I dye not in the true fayth, I shall dye euerlastingly, and agayne I knowe, if I do not as you would haue me, you will kill me and many thousandes moe: yet had I leuer perish at your handes, then to perishe eternally. And at this time I haue lost all my cōmodities of this worlde, and now lye in a colehouse, where a man would not lay a dog, with the whiche I am well contented.

Cole.

Where are you able to prooue, that the Churche of Rome hath erred at any time? and by what Historye? cer∣tayne it is by Eusebius, that the Church was stablished at Rome by Peter and Paul, and that Peter was bishop 25. yeares at Rome.

Phil.

I know well that Eusebius so writeth: but if we cō∣pare that which saynt Paul writeth to the Galathians the first it will manifestlye appeare the contrarye,* 10.390 that he was not halfe so long there. He liued not past 35. yeres after he was called to be an Apostle: and Paul maketh mention of his abiding at Hierusalem after Christes death more then 18. yeares.

Cole.

What did Peter write to the Galathians.

Phil.

No, I say Paule maketh mention of Peter writing to the Galathians, and of his abiding at Hierusalem. And further, I am able to proue, both by Eusebius & other Hi∣storiographers, that y^e church of Rome hath manifestly er∣red, and at this present doth erre, because shee agreeth not with that which they wrote. The primitiue Church didde vse according to the Gospell, and there needeth none other proofe but compare the one with the other.

Bon.

I may compare this man to a certayne man I reade of,* 10.391 which fell into a desperation, & wēt into a wood to hang himselfe, and whē he came there, he went vewing of euery tree, and could find none on the which he might vouchsafe to hange himselfe. But I will not apply it as I mighte. I pray you (M. Doctor) go forth with him.

Cole.

My Lord, there be on euery side on me that be bet∣ter able to answere him, and I loue not to fall in disputati∣on, for that now a daies a man shal not but susteine shame and obloquy thereby of the people. I had leuer shewe my mind in writing.

Phil.

And I had leuer that you should do so then other∣wise, for then a man may better iudge of your words then by argument, and I beseeche you so to do. But if I were a rich man, I durst wager an hundred poūdes, that you shal not be able to shew that you haue sayde,* 10.392 to be decreed by a generall Counsell in Athanasius time. For this I am sure of, that it was concluded by a generall Councell in Africa many yeares after, that none of Africa (vnder payne of ex∣communication) should appeale to Rome: the which De∣cree I am sure they woulde not haue made, if by the scrip∣tures & by an vniuersall Councell it had bene decreed, that al mē should abide & folow the determination of the chur∣che at Rome.

Cole.

But I can shew that they reuoked that error again.

Phil.

So you say, M. Doctour, but I pray you shewe me where. I haue hitherto heard nothing of you for my contē∣tation, but bare wordes without any authority.

Boner.

What, I pray you, ought we to dispute with you of our fayth? Iustinian in the law hath a title, De fide Catholi∣ca, to the contrary.

Phil.

I am certayne the Ciuill lawe hath such a constituti∣on: but our fayth must not depend vpon the ciuil law. For as saynt Ambrose sayth:* 10.393 Non lex sed fides congregauit Eccle∣siam: Not the lawe but the Gospell (sayth hee) hath gathered the church together.

Worcest.

M. Philpot, you haue the spirit of pride where∣with ye be led, which will not let you to yelde to the truth: leaue it for shame.

Phil.

Syr, I am sure I haue the spirite of fayth, by the which I speake at this present: neyther am I ashamed to stand in my fayth.

Glocest.

What do you thinke your selfe better learned then so many notable learned men as be here?

Phil.

Elias alone had the truth, when they were foure hū∣dreth priestes agaynst him.* 10.394

Worcest.

Oh, you would be counted now for Helias. And yet I tel thee he was deceiued: for he thoght there had bene none good but himselfe, and yet he was deceiued, for there were seuen hundred besides him.

Phil.

Yea but he was not deceiued in doctrine, as the other seuen hundred were.

Worcest.

By my fayth you are greatly to blame: that you can not be contēt to be of the Church which euer hath ••en of that faythfull antiquity.

Phil.

My Lord I know Rome, and haue bene there, wher I saw your Lordship.

Worcest.

In deede I did flee from hence thither, and I re∣member not that I saw you there.* 10.395 But I am sory that you haue bene there: for the wickednesse which you haue seene there, peraduenture causeth you to do as you do.

Phil.

No, my Lord, I doe not as I do, for that cause: for I am taught otherwise by the Gospell, not altogether to re∣fuse the minister for his euill liuing, so that he bring sound doctrine out of Gods booke.

Worc.

Doe you thinke that the vniuersall Church may be deceiued?* 10.396

Phil.

S. Paul to the Thessalonians prophesieth that there should come an vniuersall departing from the faith in the latter dayes before the cōming of Christ, saying: Non veniet Christus nisi venerit defectio prius: that is: Christ shal not come, till there come a departing fyrst.

Cole.

Yea, I pray you, how take you the departyng there in S. Paule? It is not meant of fayth,* 10.397 but of the departing from the Empyre: For it is in Greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Phil.

Mary in deed you (M. Doctour) put me in good re∣mēbraunce of the meaning of S. Paule in that place, for A∣potasia is properly a departing from the fayth, and thereof commeth Apostata, whiche properly signifieth one that de∣parteth from his fayth: and S. Paule in the same place af∣ter speaketh of the decay of the Empyre.

Cole.

Apostasia doth not onely signify a departing frō the fayth, but also from the Empyre, as I am able to shew.

Phil.

I neuer read it so taken, and when you shalbe able to shew it (as you say in woordes) I will beleue it, and not before.

Worcest.

I am sory that you shoulde be agaynst the Chri∣sten world.

Phil.

The world commonly and such as be called Christi∣ans (for the multitude) hath hated the truth, and bene ene∣mies to the same.

Gloc.

Why, M. Philpot, doe you thinke that the vniuer∣sall church hath erred, and you onely to be in the truth?

Phil.

The church that you are of, was neuer vniuersall,* 10.398 for two parts of the world, which is, Asia & Africa neuer con∣sented to the supremacy of the Bishop of Rome, as at this day they do not, neither do folow his decrees.

Gloc.

Yes, in Florentines Councell they did agree.

Phil.

It was sayde so by false report, after they of Asia and Africa were gone home: but it was not so in deed, as the se¦quele of them all hitherto doth proue the contrary.

Gloc.

I pray you by whom will you be iudged in matters of controuersy which happen dayly?

Phil.

By the word of God. For Christ sayth in S. Iohn: The word that he spake, shall be Iudge in the latter day.

Gloc.

What if you take the word one way, and I an other way: who shall be iudge then?

Phil.

The Primitiue Church.

Gloc.

I know you meane the Doctors that wrote thereof.

Phil

I meane verely so.

Gloc.

What if you take the Doctors in one sense, and I in an other, who shalbe iudge then?

Phil.

Then let that be taken whiche is moste agreeable to Gods word.

Cole.

My Lordes, why do you trouble your selues to an∣swere him in this matter? It is not the thing which is laid to his charge, but his error of the sacrament, and he to shift himselfe of that, brought in another matter.

Phil.

This is the matter, M. Cole, to the which I haue re∣ferred all other questions, and desire to be satisfied.

Worc.

It is wonder to see how he standeth with a few a∣gaynst a great multitude.

Phil.

We haue almost as many as you. For we haue Asia, Africa, Germany, Denmarke, and a great part of France, and dayly the number of the Gospel doth encrease: so that I am credibly informed,* 10.399 that for this Religion in the whi∣che I stande, and for the whiche I am like to dye, a greate multitude doth dayly come out of Fraunce through perse∣cution, that the Cityes of Germany bee scarse able to re∣ceiue them: and therefore your Lordship may be sure, the word of God will one day take place, doe what you can to the contrary.

Worc.

They were wel occupied to bring you such newes, and you haue bene well kept to haue such resort vnto you. Thou art the arrogantest felow & stoutest fond felow that euer I knew.

Phil.

I pray your Lordship to beare with my hasty speech: for it is part of my corrupt nature to speake somewhat ha∣stily: but for all that I meane with humility to do my duty to your Lordship.

Boner.

M. Philpot, my Lordes will troule you no further

at this time, but you shall goe from whence you came, and haue such fauor as in the mean while I can shew you: and vpon wednesday next you shalbe called agayn to be heard what you can say for mainteinaunce of your error.

Phil.

* 10.400My Lorde, my desire is to be satisfied of you in that I haue required: and your Lordship shall finde me, as I haue sayd.

Worc.

We wish you as well as our selues.

Phil.

I thinke the same (my Lordes) but I feare you are deceiued, and haue a zeale of your selues, not according to knowledge.

Worc.

God send you more grace.

Phil.

And also God encrease the same in you, and opē your eyes that you may see to mayneteyne his trueth and hys true Church.

Then the bishops rose vp & consulted together, & caused a writing to be made, in y^e which I think my bloud by thē was bought & sold, & thereto they put to theyr handes, and after this I was caried to my Colehouse agayne.

¶Thus endeth the fourth part of this tragedy. God hasten the end therof to his glory. Amen.

* 10.401BEcause I haue begon to write vnto you of mine exami∣nations before the Bishop & other, more to satisfy your desire then it is any thing woorthy to be written: I haue thought it good to write vnto you also that whiche hath bene done of late, that the same might come to light which they do in darcknes and priuy corners, and that the world now and the posterity hereafter might knowe how vnor∣derly, vniustly, & vnlearnedly these rauening wolues doe proceed agaynst the seely and faythfull flocke of Christ, and condemne & persecute the sincere doctrine of Christ in vs, which they are not able by honest meanes to resist, but on∣ly by tyranny and violence.

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

BOner.

M. Philpot come you hither, I haue desyred my Lordes here and other learned mē to take some paines once agayne,* 10.402 and to do you good: & because I do minde to sit in iudgement on you to morow (as I am commaūded) yet I would you should haue as much fauor as I cā shew you, if you wilbe any thing cōformable. Therfore play the wise man, and be not singuler in your opiniō, but be ruled by these learned men.

Phil.

My Lord, in that you say you will sit on me in iudge∣ment to morrow, I am glad thereof. For I was promised by them which sent me vnto you, that I should haue bene iudged the next day after:* 10.403 but promise hath not bene kepte with me, to my farther griefe. I looke for none other but death at your hands, and I am as ready to yeld my life in Christes cause, as you be to require it.

Boner.

Lo what a wilfull man this is? By my fayth it is but folly to reasō with him, neither with any of these here∣tickes. I am sory that you wilbe no more tractable, & that I am compelled to shew extremity agaynst you.

Phil.

My Lord, you need not to shew extremity against me v••les you list: neither by y^e law (as I haue sayd) you haue any thing to do with me, for that you are not mine Ordy∣nary, albeit I am (contrary to all right) in your prison.

Boner.

Why, the Queenes Commissioners sent you hither vnto me vpon you examination had before them. I know not well the cause: but I am sure thhy would not haue sent you hither to me, vnles you had made some talke to them, otherwise then it becommeth a christian man.

Phil.

My Lorde, in deede they sent me hither without any occasion then ministred by me. Onely they layd vnto me y^e disputation I made in the Conuocation house, requyring me to aunswere the same, and to recant it. The which be∣cause I would not do, they sēt me hither to your lordship,

Boner.

Why did you not aunswere them thereto?

Phil.

For that they were temporall men, & ought not to be iudges in spiritual causes wherof they demaunded me, w^t∣out shewing any authority wherby I was bound to aun∣swere them, & hereupon they committed me to your prisō.

Boner.

In deed I remember now, you maynteined open heresy in my Dioces:* 10.404 wherfore the Cōmissioners sent you vnto me that I shoulde proceede agaynst you, for that you haue spoken in my Dioces.

Phil.

My Lord, I stand still vpon my lawfull plea in this behalfe, that though it were a great heresy as you suppose it, yet I ought not to be troubled therefore in respect of the priuiledge of the Parliament house, wherof the Conuoca∣tion house is a member, where al men in matters propoū∣ded may franckly speake theyr mindes:* 10.405 and here is presēt a Gentleman of the Queenes Maiesties that was presēt at the disputation, and can testifye that the questions whiche were there in controuersy, were not set forth by me, but by the Prolocutor, who required in the Queenes Maiestyes name, all men to dispute theyr mindes freely in the same, that were of the house.

The Queenes Gentleman.

Though the Parliament house be a place of priuiledge for men of the house to speak, yet may none speake any treason agaynst the Queene, or maintein treason agaynst the crowne.

Phil.

But if there be any matter whiche otherwise it were treason to speake of,* 10.406 were it treason for any persō to speak therin, specially the thing being proposed by the speaker? I thinke not.

The Queenes Gentleman.

You may make the matter easy enough to you yet, as I perceiue, if you wil reuoke y^e same which you did there so stubbernely mainteine.

S. Asse.

This man did not speake vnder reformatiō as ma∣nye there did, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whiche is earnestly and perswa••bly as euer I heard any.

Phil.

My Lordes, since you will not cease to trouble me for that I haue lawfully done,* 10.407 neither will admit my iust de∣fence for that was spoken in the conuocation house by me, contrary to the lawes and custome of the Realme. I ap∣peale to the whole Parliament house, to bee iudged by the same, whether I ought thus to be molested for that I haue there spoken.

Rochest.

But haue you spoken and maynteyned the same since that time, or no?

Phil.

If any man can charge mee iustly therewith, here I stand to make aunswere.

Rochest.

How say you to it now? will you stād to that you haue spoken in the Conuocation house, and do you thinke you sayd then well, or no?

Phil.

My Lorde, you are not mine ordinary to proceede ex officio agaynst me and therfore I am not bound to tell you my conscience of your demaundes.

S. Asse.

What say you now? Is not there in y^e blessed sacra∣mēt of y^e aultar (& with that they put of al their caps for re∣uerence of that Idoll) the presence of our Sauiour Christ,* 10.408 really and substantially after the wordes of consecration?

Phil.

I do beleue in the Sacrament of Christes body duely ministred to be such maner of presēce, as the word teacheth me to beleue.

S. Asse.

I pray you how is that?

Phil.

As for that I will declare an other time when I shall be lawfullye called to dispute my minde of this matter but I am not yet driuen to that point. And the scripture sayth: All thinges ought to be done after an order.

An other Bish.

This is a froward & a vayneglorious man.

Boner.

It is not lawfull for a man by the ciuill lawe to dis∣pute his fayth openly, as it appeareth in the title, De summa trinitate & fide catholica.

Phil.

My Lorde, I haue aunswered you to this question before.

Boner.

Why? I neuer asked thee of this before now.* 10.409

Phil.

Yes that you did at my last examination, by that to∣ken I aunswered your Lordship by S. Ambrose, that the church is congregated by the word, and not by mans law. Wherfore I adde now further of this saying: Quôd qui fi∣dem repudiat, & legem obijcit, iniustus est, quia iustus ex fide vi∣vit. i. That he which refuseth the word, and obiecteth the lawe,* 10.410 is an vniust man, because the iust shall liue by fayth. And moreouer (my Lord) the title which your Lordship alledgeth out of the law, maketh it not vnlawfull to dispute of all the arti∣cles of the fayth, but of the Trinity.

Boner.

Thou lyest, it is not so? and I will shew you by the Booke how ignoraunt he is. And with that he went with all haste to his study, and fet his booke and openly read the texte and the title of the lawe, and charged mee with suche wordes as seemed to make for his purpose, saying: howe sayst thou to this.

Phil.

My Lord, I say as I sayd before, that the law mea∣neth of the catholicke fayth determined in the Councell of Calcedonia, where the articles of the creed were onely cō∣cluded vpon.

Bon.

Thou art the veriest beast that euer I heard, I must needes speake it, thou compellest me thereunto.

Phil.

Your Lordship may speake your pleasure of me. But what is this to the purpose, which your lordship is so ear∣nest in? You know that our fayth is not grounded vpō the ciuill law:* 10.411 therfore it is not materiall to me whatsoeuer the law sayth.

Boner.

By what lawe wilt thou bee iudged? Wilt thou bee iudged by the common law.

Phil.

No my Lord, our fayth depēdeth not vpon the lawes of man.

S. Asse.

He will be iudged by no law, but as he list himselfe.

Worcest.

The common lawes are but abstractes of y^e scrip¦tures and Doctors.

Phil.

Whatsoeuer you do make them, they are no grounde of my fayth, by the which I ought to be iudged.

Boner.

* 10.412I must needes proceed agaynst thee to morow.

Phil.

If your Lordship so do, I wil haue Exceptionem fori, for you are not my competent Iudge.

Bon.

By what law canst thou refu••e me to be thy iudge?

Phil.

By the Ciuill law, De competente Iudice.

Boner.

There is no such title in the law. In what booke is it, as cunning a Lawyer as you be.

Phil.

* 10.413My Lorde, I take vpon me no great cunning in the law: but you driue me to my shiftes for my defence, and I am sure, if I had the books of the law, I were able to shew what I say.

Boner.

What? De competente Iudice? I will go fet thee my bookes. There is a title in deed De officijs Iud••cis ordinarij.

Phil.

Uerely that is the same De competente Iudice, whiche I haue alledged. With that he ran to his study, & broughte the whole course of the law betwene his hands, which (as it might appeare) he had wel occupied, by y^e dust they were embrued withall.

Boner.

There be the bookes: finde it now (if thou canst) and I will promise thee to release thee out of prison.

Phil.

My Lorde, I stand not here to reason ma••ters of the Ciuill law, although I am not altogether ignorant of the same, for that I haue bene a Student in the same sixe or se∣uen yeares: but to aunswere to the Articles of fayth wyth the which you may lawfully burthē me. And whereas you go about vnlawfully to proceede. I chalenge according to my knowledge, the benefite of the law in my defence.

Boner.

Why, thou wilt aunswere directly to nothing thou art charged withall: therefore saye not hereafter but you might haue bene satisfied here by learned mē, if you would haue declared your minde.

Phil.

My Lorde, I haue declared my minde vnto you and to other of the Byshops at my last being before you,* 10.414 desy∣ring you to be satisfied but of one thing, wherunto I haue referred all other controuersies: the whiche if your Lord∣ships now, or other learned men can simply resolue me of, I am as contented to be reformable in all thinges, as you shall require: the which is to proue that y^e church of Rome (wherof you are) is the Catholicke Church.

Couen.

Why? do you not beleue your Creed, Credo Ecclesi∣am Catholicam.

Phil.

Yes that I do: but I cannot vnderstād Rome (wher∣with all you burden vs) to be the same, neither like to it.

S. Asse.

* 10.415It is most euident that S. Peter did builde the Ca∣tholicke Church at Rome. And Christ sayd: Tu es Petrus, & super hanc Petram aedificabo Ecclesiam meam.

Moreouer, the succession of bishops in the sea of Rome can be proued from time to time, as it can be of none other place so well, which is a manifest probation of the Catho∣licke Church, as diuers Doctors do write.

Phil.

That you would haue to be vndoubted, is most vn∣certaine, & y^t by the authority which you alledge of Christ, saying vnto Peter: Thou art Peter, and vpon this rocke I will build my Church, vnles you can proue the rocke to signifye Rome, as you would make me falsly beleue. And althogh you can prooue the succession of Bishops from Peter, yet this is not sufficient to proue Rome the catholicke church, vnles you can proue the profession of Peters fayth where∣vpon the catholick church is builded, to haue continued in his successors at Rome, and at this present to remayne.

Bon.

Is there any mo churches thē one catholicke church▪ And I pray you tel me, into what faith were you baptised.

Philpot.

I acknowledge one holy Catholicke and Aposto∣licke Church, wherof I am a member (I prayse God) and I am of that catholicke fayth of Christ, where into I was baptised.

Couen.

I pray you, can you tell what this word Catholicke doth signify?* 10.416 shew if you can.

Phil.

Yes that I can, I thanke God. The catholicke fayth, or the Catholicke Churche is not as now a dayes the peo∣ple be taught, to be y^t which is most vniuersall, or of moste part of men receiued,* 10.417 whereby you do inferre our fayth to hang vpō the multitude, which is not so, but I esteme the Catholicke Church to be as S. Austen defineth the same. Aestimamus fidem Catholicam a rebus praeteritis, praesentibus, & futuris.* 10.418 i. We iudge (sayth he) the catholicke fayth, of that whiche hath bene, is and shalbe. So that if you can be able to prooue that your fayth and Church hath bene from the beginning taught, and is, and shalbe: then may you coūt your selues Catholicke, otherwise not. And Catholicke is a Greeke word compounded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth after or accor∣ding, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a summe, or principle, or whole. So that ca∣tholicke Church or Catholicke fayth is as much to say, as the first, whole, sound, or chiefest fayth.

Boner.

Doth S. Austen say so as he alledgeth it? or doth he meane as he taketh the same? How say you M. Curtop?

Curtop.

In deed (my Lord) S. Augustine hath such a say∣ing, speaking agaynst the Donatistes, that the Catholicke fayth ought to be estemed of thinges in times past, and as they are practised according to the same, and ought to bee through al ages, and not after a new maner, as the Dona∣tistes began to professe.

Phil.

You haue sayd well M. Curtop, and after the mea∣ning of S. Austen, and to confirme that which I haue said for the signification of Catholicke.

Couen.

Let the booke be sene my Lord.

Bon.

I pray you my Lord be cōtēt, or in good fayth I will breake euen of & let al alone. Do you thinke the Catholicke Church (vntill it was within these few yeres in y^e which a few vpō singularity haue swerued frō y^e same) haue erred?

Phil.

I do not thinke that the Catholicke Church can erre in doctrine: but I require you to prooue this Churche of Rome to be the Catholicke Church.

Curtop.

I can proue that Ireneus (which was within an hundred yeares after Christ) came to victor then bishop of Rome,* 10.419 to aske his aduise about the excōmunication of cer∣tayne heretickes, the which he would not haue done (by al likelihood) if he had not taken him to be supreame head.

Couent.

Marke well this argument. How are you able to aunswere to the same (Aunswere if you can.

Phil.

It is soone aunswered my Lorde, for that it is of no force, neither this fact of Ireneus maketh no more for the supremacy of the Bishoppe of Rome, then mine hath done which haue bene at Rome as well as he, and mighte haue spoken with the Pope if I had list: and yet I would none in England did fauor his supremacy more then I.

S. Asse.

You are the more to blame (by the fayth of my bo∣dy) for y^t you fauor the same no better, since all the Catho∣licke Church (vntill this fewe yeares) haue taken him to be supreame head of the Church, besides this good man I∣reneus.

Phil.

That is not likely, that Ireneus so tooke him, or the primatiue Church: for I am able to shewe seauen generall Councels after Ireneus time wherin he was neuer so ta∣ken, which may be a sufficient proofe that the catholick pri∣mitiue church neuer tooke him for supreme head.

The other Bish.

This man will neuer be satisfied, say what we can. It is but folly to reason any more with him.

Phil.

O my Lordes, would you haue me satisfied with no∣thing? Iudge (I pray you) who of vs hath better authori∣ty, he whiche bringeth the example of one manne going to Rome, or I that by these many generall councels am able to proue, that he was neuer so takē in many hūdred yeares after Christ, as by Nicene, Ephesine the first and the seconde,* 10.420 Calcedone, Constantinopolitane, Carthaginens. Aquiliense.

Couen.

Why will ye not admit the Churche of Rome to be the Catholicke Church?

Phil.

Because it followeth not the primitiue Catholicke church, neither agreeth with the same, no more then an ap∣ple is like a nut.

Couent.

Wherin doth it dissent?

Phil.

It were to long to recite all, but two thinges I will name: the supremacy and transubstantiation.

Curtop.

As for transubstantiation, albeit it was set forth & decreed for an article of fayth not much aboue 300. yeares, yet it was alwayes beleued in the church.

Bon.

Yea that it was. Uery well sayd of you M. Curtop.

Phil.

Ye haue sayde right, that Transubstantiation is but a late plantation of the byshop of Rome,* 10.421 & you are not a∣ble to shew any auncient writer, that the primitiue church did beleue any such thing: and with this Curtop shrank a∣way. And immediately after, the Ambassadour of Spayne came in, to whom my Lord of London went, leauing the other with me. To whome I sayde: my Lordes, if you can shew me that this church of Rome (wherof you are mem∣bers) is the true Catholicke Church,* 10.422 I shall be content to be one thereof, and as conformable to the same as you can require me in all things: for I know there is no saluation but within the Church.

Couen.

Can you disproue that the Church of Rome is not the Catholicke Church.

Phil.

Yea that I am able: but I desire rather to heare of you for the proofe thereof.* 10.423 And seing I cannot haue my request at your hāds, neither be satisfied with any probable autho∣rity, I will shewe you good proofe why it is not. For if the primatiue Church were Catholicke, as it was in deed, and ought to be the form and scholemaysters of the Church to the worldes end: then is not the church of Rome now the Catholicke church which dissenteth so farre from the same

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both in doctrine and vse of the sacramentes.

Couent.

How proue you that the Church of Rome nowe dissenteth in doctrine and vse of the sacramentes from the primitiue Church?* 10.424

Phil.

Compare the one with the other, and it will soone appeare: as ye may see both in Eusebius and other Eccle∣siasticall and auncient writers.

Couent.

What haue you to say more, why it is not the ca∣tholicke Church?

Phil.

Because it is not (by youre interpretation of Catho∣licke) vniuersall neyther neuer was, albeit you falsely perswade the people that it is so. For the world being de∣uided in three partes, Asia, Africa, and Europa, ii. partes therof, Asia, and Africa professing Christ as wel as we, did neuer consent to the Church of Rome, which is of Euro∣pa: whiche is a sufficient testimony that your faith was ne∣uer vniuersall.

Couent.

How proue you that?

Phil.

At the Historiographers whiche write of the procee∣dinges of the Church, doe testifie the same. Besides that, this present time doth declare that to be true which I say. For at this present the Church of Asia and Africa doe not consent to the churche of Rome. Yea and besides all thys, most parte of Europa doth not agree neither allowe the Churche of Rome: as Germanye the kingdome of Den∣marke, the kingdome of Poole, a great part of Fraunce, England, and Zeland, which is a manifest probation that your Church is not vniuersall. And after this, the Bishop of London called away the other Bishops, and lefte with me diuers Gentlemen, with certayne of his Chaplaynes, as Doctor Sauerson an Englishman, which had procee∣ded Doctor in Bonony, who after began with me in this maner.

Doctour Sauer.

Mayster Philpot, I remember you be∣yond sea since the time you reasoned with a Fryer (a no∣table learned man) commyng from Uenice to Padua in a barge.

Phil.

I cannot forget that, for the Fryer threatned me to accuse me of heresie as soone as he came to Padua, for that I talked with him so boldly of the truth. He was no suche learned manne as you name hym to be, but onely in hys schole poyntes a good Purgatory Fryer.

Doct. Sauer.

Well, he was a learned man for al that. And I am sory to heare y^t you this day hauing cōmoned wyth so many notable learned men, are no more conformable to them then you be.

Phil.

I will be conformable to all them that be conforma∣ble to Christ in his word. And I praye you good mayster Doctour, be not so conformable to please men more then GOD, contrary to your learning for worldly estimati∣ons sake.

Doct. Sauer.

No that I am not. Upon what occasion shuld you thinke thus of me?

Phil.

Upon no euill that I doe knowe of you, Mayster Doctour: but I speake as one wishing that you shoulde not be led away from the truth for promotions sake, as many Doctours be now a dayes.

Doct. Sauer.

* 10.425I haue heard your argumentes hetherto, and me thinketh that a great many of the olde ancient writers be agaynst you in that you doe not allowe the churche of Rome neyther the supremacie: for sainct Cyprian (whiche is an old ancient writer) doth allowe the byshop of Rome to be the supreme head of the Church.

Phil.

That I am sure of he doth not. For he writing vnto Cornelius then Byshoppe of Rome, calleth hym but his companion and fellow Byshop, neither attributed to hym the name either of Pope, or els of any vsurped terms which now be ascribed to the Bishop of Rome to the set∣ting forth of his dignitie.

Doct. Sauer.

You cannot be able to shewe that S. Cypri∣an calleth Cornelius his fellow Byshop.

Phil.

I will wager with you that I amble to make, that I can shew it you in Cyprian, as I haue sayd.

Doctor Sauer.

I will lay none other wager with you, but booke for booke,* 10.426 that it is not so.

Phil.

I agree thereto, and I praye you one of my Lordes Chaplaynes to fet vs Cyprian hether for the tryal hereof. And with that one of them went to my Lordes study and brought forth Cyprian, & by and by he turned to the fyrst booke of his Epistles,* 10.427 the 3. Epistle, and there would haue seemed to haue gathered a strong Argument for the supre∣macie of the Byshop of Rome, because he sayth: It goeth not well with the Churche when the hygh Prieste is not obeyed, which supplyeth the stead of Christ after Gods word, and the cō∣sent of hys fellow Byshops. and the agreement of the people.

Doct. Sauer.

How can you auoyd this place which maketh so playnely for the Bishop of Romes supremacy?

Phil.

It maketh not so playne, mayster Doctour, on your side, as you gather, as by and by I wil geue you to vnder∣stand. But first I challenge the wager which wee made y^t your booke is mine.* 10.428 For here you may see that hee calleth Cornelius his fellow byshop, as he doth also in other pla¦ces. And now for the vnderstanding of that place, you do misconstrue it, to make the high Priest onely for the Bish. of Rome and otherwise then it was in hys tyme. For there were by Nicene Councell iiii. Patriarckes appoyn∣ted, the Patriarcke of Hierusalem, the Patriarcke of Con∣stantinople, the Patriarcke of Alexandria, and the Patry∣arcke of Rome, of whiche foure the Patriarcke of Rome was placed lowest in the Councell, and so continued ma∣ny yeares, for the tyme o•• vii. or viii. generall Councelles, as I am able to shew.

Therefore S. Cyprian writing to Cornelius Patri∣arcke of Rome? whome he calleth hys fellowe Byshoppe) findeth himselfe offended, that certayne heretickes beyng iustly excommunicated by him (as the Nouatians were) did flye from the Dyoces, whiche was their chiefe bishop refusing to be obedient to him and to bee reformed, to the Bishop of Rome and to the Patriarcke of Constantino∣ple, and there were receaued in communion of congrega∣tion, in derogation of good order and discipline in y^e church and to the mayntayning of heresies and schismes: and that heresies did spring vp and schismes dayly rise hereof, that obedience was not geuen to the Prieste of God, nor once considered him to be in the Churche, for the time, the priest and for the time the Iudge in Christes steade (as in the de∣cree of Nicene Councell was appoynted) not the Byshop of Rome onely, but euery Patriarcke in his precinct: who had euery one of them a Colledge or Cathedrall churche of learned Priestes, in hearyng of whome by a conuoca∣tion of his fellow Byshops, with the consent of the peo∣ple, all heresies were determined by the word of God: and this is the meanyng of S. Cypryan.

D. Sauer.

You take it so, but it seemeth to me otherwise.

Phil.

Upō what groūd it shuld seeme otherwise vnto you, I know not but this meaning whiche I haue declared y^e general Councels. 7. or 8. one after an other, confirmed it so to be, whiche did not allowe one supreme head onely.

Pend.

There were not so many generall Councels, but 4. onely allowed.

Phil.

That is not so M. Pendleton, although there be 4. specially allowed for the confirmation of the Trinitie: but beside these foure there were many other generall Coun∣cels, as you may learne by many writers.* 10.429

A Chaplayne.

Did not Christ builde his Church vpon Pe∣ter S. Cyprian sayth so.

Phil.

S. Syprian De simplicitate praelatorum declareth in what respect he so sayd. In persona vnius dedit Dominus om∣nibus claues, vt omnium vnitatem denunciaret. i. God gaue in person of one man the keyes to all, that he might signifie the vni∣tie of all men. And also saynt Austen sayth in the x. treatise of S. Iohn: Si in Petro non esset Ecclesiae mysterium, non ei di∣ceret Dominus tibi dabo claues. Si autem hoc Petro dictum est non habet Ecclesia: si autem Ecclesia habet, quando claues acce∣pit, Ecclesiam totam designauit. i. If in Peter hadde not bene the misterie of the Churche, the Lord had not sayde vnto him (I will geue vnto thee the keyes. For if that were sayd vnto Peter, the Churche hath them not: if the Church haue them,* 10.430 when Peter receiued them he signified the whole Church. And also S. Hie∣rome a Priest of Rome writing to Nepotian, sayth: that al Churches do leane to their owne Pastours,* 10.431 where he speaketh of the Ecclesiasticall Hierarchie or regiment, where hee maketh no mention of the Bishop of Rome. And Ad Euagium hee sayth, that wheresoeuer a Byshop be, whether it be at Rome, or at Euagie, or at Regium, he is of one power and of one Iurisdi∣ction.

D. Sauer.

S. Hierome De coelesti hierarchia? It was Dyo∣nisius you meane.

Phil.

I say not that Hierome wrote anye booke so intitu∣led. But I say, that in the Epistle by me alledged, hee ma∣keth mention of the Ecclesiasticall regiment.

D. Sauer.

I wonder you will stand so steadfast in your er∣rour, to your owne destruction.

Philpot.

I am sure we are in no errour, by thy promise of Christe made to the faythfull once, whiche is, that he will geue to hys true Churche suche a spirite of wisedome, that the aduersaries therof should neuer be able to resist. And by this I knowe we are of the trueth, for that neyther by reasoning neyther by writing, your Sinagogue of Rome is able to aunswere. Where is there one of you all that e∣uer hath bene able to answere any of the godly learned mi∣nisters of Germany, who haue disclosed your counterfayt Religion? Which of you all (at this day) is able to answere Caluins institutions, which is minister of Geneua?

D. Sauer.

A godly minister in deede of receite of ••urpurses,* 10.432 and runnagate traytours. And of late I can tell you, there

is such contention fallen betweene hym and his own sects that he was fayne to flye the towne, about predestination. I tell you truth, for I came by Ieneua hether.

Phil.

I am sure you blaspheme that godly man, and that Godly church where he is minister, as it is your churches condition when you cannot answere men by learnyng, to oppresse them with blasphemies and false reportes. For in the matter of predestination hee is in none other opinion then al the Doctors of the church be, agreeing to the scrip∣tures.

Sauer.

Men be able to answere hym if they list. And I pray you which of you haue answered Byshop Fishers booke.

Phil.

Yes (mayster Doctor) that booke is answered and aunswered agayn, if you list to seek what hath bene writ∣ten agaynst hym.

And after this Doct. Story came in. To whom I said mayster Doctor,* 10.433 you haue done me great iniury, and with out law haue straightly imprisoned me, more like a Dogg thē a man. And besides this, you haue not kept promise w^t me, for you promised that I should be iudged the next day after.

Story.

* 10.434I am come now to keepe promise with thee. Was there euer such a fantasticall man as this is? Nay, he is no man, he is a beast. Yea these heretickes be worse then brute beastes: for they will vpon a vayne singularitie take vpon them to be wiser then all men, being in deede very fooles and Asseheades, not able to mayntayne that whiche of an arrogant obstinacie they do stand in.

Phil.

M. Doct. I am content to abide your rayling iudge∣ment of me now. Say what you will I am content, for I am vnder your feete to be troden on as you list. God for∣geue it you: yet I am no hereticke. Neither you nor anye other shall be able to proue that I hold any iote agaynst y^e word of God, otherwise then a Christian man ought.

Story.

The word of God? forsooth the word of God. It is but a folly to reason wyth these heretickes, for they are in∣curable and desperate.* 10.435 But as I may reasō with thee, not that I haue any hope to winne thee, whom wilt thou ap∣poynt to be iudge of the word wherto thou standest?

Phil.

Uerely the word it selfe.

Story.

Doe you not see the ignoraunce of this beastly here∣ticke? He willeth the word to be iudged of the word. Can the word speake?

Phil.

If I cannot proue y^t which I haue sayd by good au∣thoritie, I will be content to be counted an hereticke and an ignoraunt person, and further what you please.

Story.

Let vs heare what wise authoritie y^u canst bring in.

Phil.

It is the saying of Christe in S. Iohn: Verbum quod locutus sum,* 10.436 iudicabit in nouissimo die The word which I haue spoken (sayth Christ) shall iudge in the last day. If the worde shal iudge in the last day,* 10.437 much more it ought to iudge our doings now: And I am sure I haue my iudge on my side, who shall absolue and iustifie me in an other world. How soeuer now it shall please you by authoritie vnrighteously to iudge of me and others, sure I am in an other world to iudge you.

Story.

What? you purpose to be a stincking Martyr, & to sit in iudgement with Christ at the last day to iudge the 12. tribes of Israell.* 10.438

Phil.

Yea sir, I doubte not thereof, hauing the promise of Christ, If I dye for righteousnes sake, which you haue be∣gon to persecute in me.

Story.

I told you it is but vayne to argue with this here∣ticke: he is drowned in his heresies without all learning.

Phil.

Syr, I haue brought you for that I haue sayd, good authoritie out of Gods booke, to the whiche you answere nothing, but go about still to geue rayling iudgement a∣agaynst me without any cause.

Story.

I will come to you by and by. When as the Iudge in Westminster hall geueth sentence, doth the worde geue sentence, or the Iudge? tell me.

Phil.

Ciuill matters be subiect to Ciuell men, & they haue authoritie by the worde to bee iudge of them.* 10.439 But the word of God is not subiect to mans iudgemēt, but ought to iudge all the wisedome, thoughtes, and doynges of men and therefore your comparison disproueth nothing that I haue sayd, neither answereth any whit therto.

Story.

Wilt thou not allow the interpretation of the church vpon the scriptures?

Phil.

Yes, if it be according to the word of the true church: and this I say to you,* 10.440 as I haue sayd heretofore, that if yee can proue the church of Rome (wherof ye are) to be y^e true Catholicke Church which I ought to follow, I wil be as ready to yeld therto (as long as it can be so proued) as you may desire me.

Story.

What a fellow is this? He will beleeue nothing but what he list himselfe.* 10.441 Are we not in possessiō of the church? Haue not our forefathers these many hundred yeares takē this church for the catholicke church wherof we are now? And if we had none other proofe but this it were sufficiēt: for prescription of time maketh a good title in the law.

Philpot.

You doe well (mayster Doctour) to alledge pres∣cription of many yeares,* 10.442 for it is all that you haue to shew for your selues. But you must vnderstand, Ex diuinis nul∣la occurrit praescriptio, y^t prescription hath no place in mat∣ters belonging to God, as I am ab••e to shewe by the te∣stimony of many Doctours.

Story.

Well sir, you are like to go after your fathers La∣timer the Sophister, and Ridley, who had nothing to al∣ledge for hymselfe but that hee had learned his heresie of Cranmer. Where I came to him with a poore Bacheler of Arte, he tremblēd as though hee had had the palsey, as these heretickes haue alwayes some token of feare where∣by a man may know them,* 10.443 as you may see this mans eies do tremble in his head. But I dispatched them: and I tell thee that there hath bene yet neuer a one burnte, but I haue spoken with him, & haue bene a cause of his dispatch.

Phil.

You haue the more to aunswere for, Mayster Doctor as you shall feele in an other world, how much soeuer you do now triumph of your proceedinges.

Story.

I tell thee I will neuer be confessed therof. And be∣cause I cannot now tary to speake with my Lord, I pray one of you tell my Lord, that my comming was to signi∣fie to his Lordship, that he must out of hand rid this here∣ticke away. And going away he sayd vnto me, I certifie thee that thou mayst thanke none other man but me.

Phil.

I thanke you therfore with all mine hart: and God forgeue it you.

Story.

What? doest thou thanke me? if I had thee in my study halfe an houre, I thinke I should make you sing an other song.

Phil.

No maister Doctour, I stand vpon to sure a ground to be ouerthrowne by you now.* 10.444 And thus they departed al away from me one after an other, vntil I was left al a∣lone. And afterwards with my keeper going to my Cole∣house (as I went) I met with my Lord of London, who spake vnto me gētly, as he hath hetherto in words saying:

London.

Philpot, if there be any pleasure I may shewe you in my house, I pray you require it and you shall haue it.

Philpot.

My Lord the pleasure that I will require of your Lordship is to hasten my iudgement which is committed vnto you, & so dispatche me forth of this miserable world,* 10.445 vnto my eternall rest. And for all this fayre speache I can not attain hetherto this fortnight space, neither fire nor cā∣dle, neither yet good lodging. But it is good for a man to be brought low in this world, & to be counted amongst y^e vilest, that hee may in time of rewarde receiue exaltati∣on & glory. Therfore praised be God y^t hath humbled me, & geuen me grace with gladnes to be content there withall.

Let all that loue the truth say. Amen.

Thus endeth the fift Tragedy.

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

PHilpot.

Before that I was called afore the Lordes, and whiles they were in sitting downe, the Byshop of Lō∣don came aside to me and whispered in myne eare,* 10.446 willing me to vse my selfe before the Lordes of the queenes maie∣sties Councell prudently, and to take heede what I sayd: & thus he pretendeth to geue me counsaile because he wished me to do well, as I might now do if I list. And after the Lordes & other worshipfull gentlemen of y^e queenes Ma∣iesties seruauntes were set, my Lorde of London placed himselfe at the end of the table, & called me to hym, & by the Lords I was placed at the vpper end agaynst him: where I kneeling downe, the Lordes commaunded me to stande vp, and after in this manner the Byshop began to speake.

London.

M. Philpot, I haue heretofore, both priuately my selfe, and openly before the Lordes of y^e Clergy,* 10.447 mo times then once caused you to bee talked withall to reforme you of your errours, but I haue not found you yet so tractable as I would wish: Wherfore now I haue desired these ho∣norable Lordes of the temporaltie and of the Queenes Maiesties Counsayle, who haue taken paynes with me this day (I thanke them therefore) to heare you what you can say, that they may be iudges whether I haue sought all meanes to do you good or no: and I dare be bold to say in theyr behalfe, that if you shew your selfe conformable to the Queenes Maiesties proceedinges, you shall finde as

much fauour for your deliueraunce, as you can wishe. I speake not this to fawne vpō you, but to bryng you home into the Church. Now let them heare what you can say.

Phil.

My Lorde I thanke God of this daye, that I haue such an honorable audiēce to declare my mynd before.* 10.448 And I cannot but commend your Lordships equity in this be∣half, which agreeth with the order of the primatiue church which was, if any body had bene suspected of heresie (as I am now) he should be called, first before the archbishop or byshop of the Dioces where he was suspected, secondly in the presence of others his fellow byshops and learned elders, and thirdly in hearyng of the layty: where after the iudgement of Gods word declared, and with the assent of other Bishops and consent of the people he was condem∣ned to exile for an hereticke,* 10.449 or absolued. And the seconde poynt of that good order I haue found at your Lordships hands already in being called before you & your fellow bi∣shops: & now haue the third sort of mē at whose hands I trust to finde more righteousnes in my cause then I haue found w^t my Lordes of y^e Clergy, God graunt I may haue at last the iudgement of Gods word concerning the same.

London.

M. Philpot. I praye you ere you go any further tell my Lordes here playnely whther you were by me or by my procurement committed to prison or not, and whe∣ther I haue shewed you anye crueltie sithen yee haue bene committed to my prison.

Phil.

If it shall please your Lordship to geue me leaue to declare forth my matter, I wil touch that afterward.

Rich.

Aunswere first of all to my Lordes two questions, & then proceede forth to the matter. How say you? wer you imprisoned by my Lorde or no? can you finde anye faulte since with his cruell vsing of you.

Phil.

I cannot laye to my Lordes charge the cause of my imprisonmēt, neyther I may say that he hath vsed me cru∣elly,* 10.450 but rather for my part I might say that I haue found more gentlenesse at his Lordships handes then I dyd at myne owne Ordinaries for the time I haue bene wythin his prison, for that he hath called me three or foure times to mine answere, to the which I was not called twelue mōth and a halfe before.

Rich.

Well, now go to your matter.

Phil.

The matter is, that I am imprisoned for the disputa∣tions had by me in the Conuocation house agaynst the sa∣crament of the aultar, which matter was not moued prin∣cipally by me, but by the Prolocutor, with the consent of y^e Queenes Maiestie and of the whole house, and that house being a member of the Parliament house, ought to be a place of free speeche for all men of the house, by the ancient and laudable custome of this realme. Wherefore I thynke my selfe to haue sustayned hetherto great iniury for spea∣king my conscience freely in suche a place as I might law∣fully do it: and I desire your honorable Lordships iudge∣ment which be of the Parliament house, whether of right I ought to be impeached therefore, and sustayne the losse of my liuing (as I haue done) and moreouer of my life, as it is sought.

Rich.

You are deceaued herein: for the Conuocation house is no part of the Parliament house.* 10.451

Phil.

My Lord, I haue alwayes vnderstāded the contra∣ry by suche as are more experte menne in thinges of thys realme then I: and againe, the title of euery Acte leadeth me to thinke otherwise, which alledgeth the agreement of the spiritualitie and temporaltie assembled together.

Rich.

Yea, that is meant of the spirituall Lordes of the vp∣per house.

Winsor.

In deed the Conuocation house is called together by one writte of the Summons of y^e Parliament of an old custome:* 10.452 notwithstanding that house is no part of the par∣liament house.

Phil.

My Lordes, I must be contēted to abide your iudge∣mentes in this behalfe.

Rich.

We haue told you the truth. Mary yet wee woulde not that you should be troubled for any thinge that there was spoken, so that you hauing spoken amisse, do declare now that you are sory therfore.

Lond.

My Lordes he hath spoken there manifest heresie, yea and there stoutly mayntayned the same against y^e bles∣sed sacramēt of the aultar (and with that he put off his cap that al the Lords might reuerence & vayle theyr bonets at that Idoll as they did) and would not allow the reall pre∣sence of the body and bloude of Christe in the same: yet my Lordes, God forbid that I shoulde goe about to shewe him extremity for so doing, in case he will repent & reuoke his wicked sayings: & if in faith he wil so do, w^t your lord∣ships consent he shalbe released by and by. Mary if he wil not, he shal look for y^e extremitie of the law, & that shortly.

Chamb.

My Lorde of London speaketh reasonably vnto you: take it whiles it is offered you.

Rich.

How say you? Will you acknowledge the reall pre∣sence of the bloud and body of Christ, as a•• the learned mē of this realm do in the Masse, and as I do, and wil beleue as long as I liue, I do protest it?

Phil.

My Lord I do acknowledge in the sacramente of the body and bloud of Christ such a presence, as the worde of God doth allow and teach me.

Rich

That shalbe none otherwise then you lift.

London.

A sacrament is the signe of a holy thing:* 10.453 So that there is both the signe which is the accident (as y^e white∣nes, roūdnes, & shape of bread) and there is also the thyng it selfe, as very Christ both God and man. But these here∣tickes will haue the sacramentes to be but bare signes. How say you? declar•• vnto my Lordes here whether you do allow the thing it selfe in the sacrament or no?

Phil.

I do confesse y^t in the Lordes supper there is in due respectes both the signe and the thing signified,* 10.454 when it is duely ministred after the institution of Christ.

London.

You may see how he goeth about the bush (as he hath done before) with my Lords of the Clergy, and dare not vtter his minde playnly.

Rich.

Shew vs what maner of presence you allowe in the sacrament.

Philpot.

If it shall please you my Lord of London, to geue me leaue to proceede orderly thereunto, and to let me de∣clare my minde without interruption, I wil throughly o∣pen my minde therin.

L. Shand.

I pray you my Lord, let hym speake his mynde.

Phil.

My Lordes, that at the first I haue not plainly decla∣red my iudgemēt vnto you in this, because I cānot speake hereof without the daunger of my life.

Rich.

There is none of vs here that seeketh thy life, or meane to take any aduauntage of that thou shalt speake.* 10.455

Phil.

Although I mistrust not your honorable Lordships y^• be here of y^e tēporalty: yet here is one that sitteth against me (pointing to my Lord of London) that wil lay it to my charge euen to the death. Notwithstanding, seeing youre honours do require me to declare my minde of the presēce of Christ in the sacrament, that ye may perceaue that I am not ashamed of the Gospell of Christe, neither doe mayn∣tayne any opinion without probable and sufficient autho∣ritie of the Scripture, I will shewe franckly my minde without all colour, what soeuer shall ensu•• vnto me ther∣fore, so that my Lord of London wil not let me to vtter my minde.

Rich.

My Lord, permit him to say what he can, seeyng hee is willing to shew his mind.

London.

I am content my Lordes, let him say what he can I will heare him.

Phil.

That which I doe entend to speake vnto you (right honourable Lordes) I do protest here,* 10.456 first before God & his Angels, that I speake it not of vaynglory, neyther of singularitie, neither of wilfull stubburnes, but truely vp∣on a good conscience grounded on Gods worde, against y^e which I dare not do for feare of damnation which wil fol∣low that which is done contrary to knowledge. Neyther do I disagree to the proceedinges of this realme in the re∣ligion for that I loue not the Queene (whom I loue from the bottome of my hart) but because I ought to loue & fear God in his word more then man in his lawes, thoughe I stand as I seeme to do in this consideration, and for none other as God I call to witnes.

There be two thinges principally, by the which y^e cler∣gy at this day doth deceiue the whole realm: that is,* 10.457 y^e sa∣crament of the body and bloud of Christ, and the name of y^e Catholicke church: y^• which both they do vsurpe, hauing in deed none of them both. And as touching theyr Sacra∣ment, which they terme of the aulter, I say now as I sayd in the Conuocation house that it is not the Sacramente of Christ,* 10.458 neither in the same is there any maner of Chrystes presence. Wherfore they deceiue the Queenes maiesty: and you of y^e nobilitie of thys realme, in making you to beleue y^t to be a sacrament which is none, and cause you to com∣mit manifest Idolatry in worshipping that for God, whi∣che is no God. And in testimony of this to be true, besides manifest proofe which I am able to make to the Queenes maiesty and to all you of her nobility, I will yeld my lyfe. The which to do, if it were not vpon a sure groūd, it were to my vtter damnation.

And where they take on them the name of the Catho∣licke church (wherby they blinde many folkes eyes) they are nothing so,* 10.459 calling you from the true religion whiche was reuealed & taught in K. Edwardes time, vnto vaine superstition. And this I will say for the tryall hereof, that if they can proue themselues to be the catholicke church (as they shal neuer be able to do) I wil neuer be agaynst their doynges, but reuoke all that I haue sayd. And I shall de∣sire you (my Lordes) to be a meane for me to the Queenes

maiestie, that I may be brought to y^e iust triall hereof. Yea I will not refuse to stand agaynst ten of the best of them in this realme. And if they be able to proue otherwise then I haue sayd, either by writing or by reasoning, with good & lawfull authoritie, I will here promise to recant whatsoe∣uer I haue sayd,* 10.460 & to consent to them in all poyntes. And in the declaratiō of these things more at large, which now I write in summe: the Bishop of London eftsones would haue interrupted me, but the Lords procured me libertie to make out my tale, to the great griefe of my Lord bishop of London, as it appeared by his dumpes he was in.

Londō.

It hath bene told me before, that you loue to make a long tale.

Rich.

Al heretickes do boast of the spirite of God, and eue∣ry one would haue a church by himselfe: as Ioan of Kent and the Anabaptistes. I had my selfe Ioan of Kent a seuen night in my house after y^e writ was out for her to be burnt where my Lorde of Canterb. and Bishop Ridley resorted almost dayly vnto her: but she was so high in the spirite y^t they could do nothing with her for all theyr learning. But she went wilfully vnto the fire, was burnt, and so do you now.

Phil.

As for Ioan of Kent, shee was a vayne woman (I knew her well & an heretick indeed,* 10.461 well worthye to bee burnt because she stoode agaynst one of the manifest arty∣cles of our faith, contrary to the scriptures: and such vayne spirites be soone known from y^e true spirite of God & hys church, for y^t the same abideth w^tin the limites of GODS word and will not go out of the same, neither stubburnely mayntaine any thing cōtrary to the word, as I haue gods word throughly on my side to shew for that I stand in.

London.

I pray you, how will you ioyne me these ij. scrip∣tures together: Pater maior me est, & pater & ego vnum sumu{us} I must enterprete the same, because my Lordes here vn∣derstand not the Latin: that is to saye: The Father is greater then I, and I and the father are one. But I cry you mercye my Lordes, I haue mispoken, in saying you vnderstande no Latine: for the most part of you vnderstand Latin as well as I. But I spake in consideration of my Lord Shādoys and M. Bridges his brother, whom I take to be no great Latin men. Now shew your cunning, and ioine these two scriptures by the word if you can.

Phil.

Yes that I can right well. For we must vnderstande that in Christ there be two natures, the diuinitie and Hu∣manitie, & in respect of his humanitie it is spoken of christ The Father is greater then I. But in respect of hys Deitie, he sayd agayne: The Father and I be one.

London.

But what scripture haue you?

Phil.

Yes, I haue sufficient scripture for the proofe of that I haue sayd.* 10.462 For the first, it is written of Christ in y^e Psal∣mes: Diminuisti eum paulominus ab Angelis: Thou hast made him a little lesser then Aungels. It is the xv. Psalme, begin∣ning? Coeli enarrant. And there I misreckoned, wherwith∣all my Lord tooke me.

London.

It is in Domine Dominus noster. Yee may see my Lords how wel this man is vsed to say his Mattins.

Phil.

Though I say not Mattins in suche order as youre Lordship meaneth: yet I remember of olde, that Domine Dominus noster, and Coeli enarrant, bee not farre asunder: and albeit I misnamed the Psalme, it is no preiudice to the truth of that I haue proued.

London.

What say you then to the second scripture? howe couple you that by the word to the other?

Phil.

* 10.463The text it selfe declareth, y^t notwithstanding Chryst did abase himself in our humayne nature: yet he is stil one in Deitie with the Father. And this S. Paule to the He∣brues doth more at large set foorth. And as I haue by the scriptures ioyned these two scriptures together, so am I able to do in all other Articles of fayth which we ought to beleue and by the manifest word of God to expound them.* 10.464

London.

How can that be, seing saynct Paule sayth, that the letter killeth, but it is the spirite that geueth life.

Philpot.

S. Paul meaneth not the worde of God, written in it selfe killeth, which is the word of life and the faythfull testimonie of the Lord, but that the worde is vnprofitable and killeth him that is void of the spirite of God, although he be the wisest man of the world, and therfore S. Paule sayd, That the Gospell to some was a sauour of life vnto lyfe, and to some other a sauour of death vnto death.* 10.465 Also an example hereof we haue in the vi. of Iohn, of them who hearing y^e worde of God without the spirite were offended thereby: wherefore Christ sayd, The flesh profiteth nothing, it is the spi∣rite that quickeneth.

London.

What? do you vnderstand that of S. Paule and of S. Iohn so?

Philpot.

It is not mine owne interpretation, it is agrea∣ble to the word in other places: and I haue learned y^e same of auncient fathers interpreting it likewise.* 10.466 And to y^e Co∣rinthians as it is written: Animalis homo non percipit ea quae sunt spiritus Dei: spiritualis dijudicat omnia. The natural man perceiueth not the thinges that bee of the spirite of God: but the spirituall man whiche is indued with the spirite, iudgeth all thinges.

London.

You see my Lordes, that this man will haue but hys owne minde, and will wilfully cast away himselfe. I am sory for him.

Phil.

The words y^t I haue spoken be none of mine but of the Gospell, wheron I ought to stand. And if, you my lord of London, can bring better authoritie for the faythe you would draw me vnto, then that which I stand vpō, I wil gladly heare y^e same by you or by any other in this realm.

Wherfore I kneeling down, besought the Lords to be good vnto me a poore Gentleman,* 10.467 that would fayne lyue in the world if I might: and to testifie: as you haue heard me to say this day, that if any man can approue y^t I ought to be of any other maner of faith then that of which I now am, and can proue the same sufficiently, I will be neyther wil••ull neither desperate, as my Lorde of London woulde make you beleue me to be.

Rich.

What countrey man be you? are you of the Philpots of Hampshyre?

Phil.

Yea my Lorde I was Sir Peter Philpots sonne of Hampshyre.

Rich.

He is my neare kinsman: wherefore I am the more sory for him.

Phil.

I thanke your Lordship that it pleaseth you to cha∣lenge kinred of a poore prisoner.

Rich.

In faith I would go an hundreth miles on my bare feete to do you good.

Cham.

He may do well enough if he liSt.

S. Iohn.

M. Philpot: you are my countryman, & I woulde be glad you should do well.

Rich.

You said euen now, that you would desire to mayn∣taine your beliefe before ten of the best in the realme. You did not well to compare with the Nobilitie, of the Realme.* 10.468 But what if you haue tenne of the best in the Realme to heare you, will you be tryed by them?

Phil.

My Lord, your Lordshippe mistaketh me to thinke that I challenge tenne of the best of the Nobilitie in thys realme: It was no part of my minde, but I meant of the best learned on the contrary side.

Rich.

Wel I take your meaning What if meanes be made to the Queenes maiestie, that you shall haue your request will you be iudged by them?

Phil.

My Lord, it is not meete that a man shoulde be iud∣ged by his aduersaries.

Rich.

By whom then would you be iudged?

Phil.

I will make your honours iudges, that shalbe hea∣rers of vs.

Rich.

I dare be bolde to procure for you of the Queenes maiestie that you shall haue tenne learned men to reason with you and twenty or forty of the Nobility to heare, so you wil promise to abide theyr iudgement. How say you? will you promise here afore my Lordes so to do?

Phil.

I will be contented to be iudged by them.

Rich.

Yea, but wil you promise to agree to theyr iudgemēt.

Phil.

There be causes why I may not so do, vnlesse I wer sure they would iudge according to the word of God.

Rich.

O, I perceaue you wil haue no man iudge but your selfe,* 10.469 and thinke your selfe wiser then all the learned men of this Realme.

Phil.

My Lorde, I seeke not to be myne owne iudge, but am contēt to be iudged by other, so that the order of iudge∣ment in matters of religion be kept that was in the pri∣matiue Church, which is, first that Gods wil by his word was sought, and thereunto both the spiritualty and tem∣poraltie was gathered together, and gaue theyr consentes & iudgement, & such kind of iudgement I will stand to.

London.

My Lordes he would make you beleeue that hee were profoundly seene in auncient writers of the iudge∣mentes of the primatiue Church, and there was neuer any such maner of iudgement vsed as he now talketh of.

Phil.

In the Epistles of S. Ciprian I am able to shewe it you.

London.

A, I tell you there is no such thing: fet me Cypri∣an hether.* 10.470

Phil.

You shall finde it otherwise when the booke com∣meth. And D. Chedsay his Chaplayne (whom he appoin∣ted to fet his booke) whispered the Bishop in his care, and fet not the booke, by likelihoode that he should haue sustei∣ned the reproche thereof if the booke had bene fet. Well my Lord (quoth I) mayster Doctor knoweth it is so, or els he would haue fet the booke ere this.

Rich.

You woulde haue none other iudge (I see) but the worde.

Phil.

Yes my Lord: I will be tryed by the word, & by such

as will iudge according to the word. As for an example, if there were a controuersy betweene your Lordship and an other vpon the words of a statute, must not the words of the statute iudge and determine the controuersie?

Rich.

* 10.471No mary the Iudges of the law may determine the meaning therof.

Load.

He hath brought as good an example agaynst hym selfe as can be.

And here the B. thought he had good handfast against me, and therefore enlarged it with many wordes to the iudgement of the Church.

The Lordes.

Hee hath ouerthrowne himselfe by his owne argument.

Phil.

My Lords, it seemeth to your honours y^t you haue great aduauntage of me by the example I brought in,* 10.472 to expresse my cause? but if it be pondered throughly, it ma∣keth wholy with me, and nothing against me, as my Lord of London hath pretended. For I will aske of my Lorde Rich here whom I know to haue good knowledge in the lawes and statutes of this realm, albeit a Iudge may dis∣cerne the meaning of a statute agreable to y^e wordes, whe∣ther the same may iudge a meaning contrary to the expres wordes or no?

Rich.

He cannot so do.

Phil.

Euen so say I, that no man ought to iudge the word of God to haue a meaning contrary to the expresse words therof, as this false church of Rome doth in many things: and with this the Lordes seemed to be satisfied, and made no further replication herein.

Rich.

I meruaile thē why you do deny the expresse words of Christ in the sacrament, saying, This is my body, and yet you will not sticke to say it is not his body. Is not GOD omnipotent? and is not he able as well by his omnipo∣tencie to make it his body, as he was to make man flesh of a peece of clay? Did not he say: This is my body whiche shalbe betrayed for you? and was not his very bodye betrayed for vs therfore it must needes be his body.

London.

My Lord Rich, you haue sayde wonderfull well and learnedly. But you might haue begon with hym be∣fore also in the 6. of Iohn, where Christe promised to geue his body in the sacrament of the aultar, saying: Panis quem ego dabo, caro mea est: The bread which I will geue, is my fleshe. How can you answere to that?

Phil.

If it please you to geue me leaue to answere first my Lord Rich, I will also answere this obiection.

Rich.

Answere my lord of Lōdon first, & after come to me.

Philpot.

My Lord of London may be soone answered, that that the saying of S. Iohn is,* 10.473 that the humanitie of chryst which he took vpon him for the redemption of man, is the bread of life, whereby our bodyes & soules be susteined to eternall lyfe, of the which the sacramentall bread is a liue∣ly representation and an effectuall cohabitation to all suche as beleue on his Passion: and as Christ sayth in the same 6▪ of Iohn,* 10.474 I am the bread that came downe from heauen:, but yet he is not materiall neither naturall bread. Likewise y^e bread is his flesh, not naturall or substantiall, but by sig∣nification, and by grace in a sacrament.

And now to my Lord Riches argument. I do not de∣ny the expresse wordes of Christ in the sacrament, This is my body: but I deny that they are naturally and corporal∣ly to be taken: they must be taken sacramentally and spiri∣tually, according to the expresse declaration of Christ say∣ing, that the wordes of the sacrament whiche the Caper∣nites tooke carnally, as the papistes nowe doe, ought to be taken spiritually, & not carnally, as they falsly imagine not waying what interpretation of Christe hath made in this behalfe, neither follow the Institution of Christ, ney∣ther the vse of the Apostles and of the primatiue Churche, who neuer taught, neither declared no such carnall maner of presence as is now exacted of vs violently without any ground of scripture or antiquitie,* 10.475 who vsed to put oute of the Church all such as did not receiue the sacrament wyth the rest, and also to burne that which was left after the re∣ceiuing, as by the Canon of the Apostles and by the decree of the Councell of Antioch, may appeare.

London.

No, that is not so: they were onely Cathecumeni which went out of the Church at the celebration of the cō∣munion, and none other.

Phil.

It was not onely of such as were Nouices in fayth but all others that did not receaue.

London.

What say you to the omnipotencie of God? is not be able to performe that which he spake, as my Lord Rich hath very well said? I tell thee, that God by his omnipo∣tency may make himselfe to be this carpet if he will.

Phil.

As concerning the omnipotencie of God, I say that God is able to do (as the Prophet Dauid sayth) what so∣euer he willeth: but he willeth nothing that is not agreea∣ble to hys word: as that is blasphemy which my Lorde of London hath spoken, that God may become a Carpet. For as I haue learned of auncient writers:* 10.476 Non potest Deus fa∣cere quae sunt naturae suae contraria: That is, God cannot doe that which is contrary to his nature, as it is contrary to y^e na∣ture of God to be a Carpet. A Carpet is a creature: & God is the creator: and the creator cānot be the creature: wher∣fore vnlesse you can declare by the worde, that Christ is o∣therwise present with vs then spiritually and sacramen∣tally by grace, as he hath taught vs,* 10.477 you pretend the om∣nipotencie of God in vayne?

London.

Why? wilt thou not say that Christ is really pre∣sent in the sacrament? Or do you deny it?

Phil.

I deny not that Christ is really in the Sacrament to the receauer therof according to Christes institution.* 10.478

London.

What meane you by really present?

Phil.

I meane by really present, present in deed.

London

Is God really present euery where?

Phil.

He is so.

London.

How proue you that?

Phil.

The Prophet Esay sayth? That God filleth all places: and where soeuer there be two or three gathered together in Christes name, there is he in the middest of them.

London?

What? his humanitie?

Phil.

No my Lord, I meane the deitie, accordinge to that you demaunded.

Rich.

My Lord of London,* 10.479 I praye you let mayster Doc∣tour Chedsey reason with him, and let vs see how hee can aunswere him: for I tell thee he is a learned man in deede & one that I do credite before a great many of you, whose doctrine the Queenes maiestie and the whole realme doth well allow, therefore heare him.

Lond.

My Lordes I pray you, wil it please you to drinke? you haue talked a great while, and much talke is thursty.* 10.480 I will leaue M. Doctour and him reasoning together a while, with your leaue, and will come to you by and by a¦gayne. He went (as I suppose) to make rowme for more drinke, after the Lordes had dronken.

Rich.

My Lord Rich sayde to the Lordes, I praye you let the poore man drinke, for hee is thirsty: and with that,* 10.481 hee called for a cup of drinke, and gaue it me, and I dranke be∣fore them all: God requite it hym, for I was a thyrst in∣deede. Afterwardes Doctor Chadsey began in this wise, making a great processe, of the which this is the effect.

Chadsey.

M. Philpot findeth fault with the Conuocation house before your Lordships, that he hath layne this long in prison, and that he had there a dosen Arguments,* 10.482 wher∣of he could not be suffred to prosecute one throughly, whi∣che is not so, for he had * 10.483 leaue to say what he could & was aunswered to asmuche as he was able to bring: and when he had * 10.484 nothing els to say, he fell to weeping.* 10.485 I was there present and can testifie therof: albeit there is a book abroad of the report of the disputation to the contrary in y^e which there is * 10.486 neuer a true worde. And where as you require to be satisfied of the sacrament, I will shew you the * 10.487 trueth therof, both by the scriptures, and by the Doctors.

Philpot.

It is a shrewed lykelihoode that you will con∣clude with any truth, since you haue begonne with so ma∣ny vntruthes,* 10.488 as to say that I was aunswered whiles I had any thyng to say, and that I wept for lacke of matter to say, and that the booke of the reporte of the disputation is nothing true. God be praysed, there were a good many of Noble men, Gentlemen, and worshipfull men y^t heard and saw the doings therof, which can testifie that you here haue made an vniust report before these honorable Lords. And that I wept was not for lacke of matter, as you slaū∣der me: for I thank God, I haue more matter thē y^e best of you all shall euer be able to answere, as litle learning as I haue: but my weeping was, as Christes was vpon Hie∣rusalem seeing the destruction that should fall vppon her: and I foreseeing then y^e destruction whiche you (thorough violence and vnrighteousnesse, which you there declared) would worke agaynst the true Churche of Christ and his faythfull members (as this daye beareth witnesse) was compelled to weepe in remembraunce of that whiche I w^t infinite more haue felt and shall feele.

Al these words I did then speake out, being interrup∣ted by my Lord Rich, saying that I shoulde suffer hym to proceede out in his matter,* 10.489 and afterwardes I shuld haue leysure to aunswere him in euery Article. But he promy∣sed more then he could performe as the end did wel declare for he had not the consent of the spiritualtie to his promise, which now rule the rost. God shorten their cruell dayes,* 10.490 for his electes sake. And therfore I adde this, which I had purposed to haue spoken if then I might haue bene suffe∣red, least any that perfectly know not the thinges done in the Conuocation house and now layd to my charge, if they shoulde not be aunswered by me, might recken Doctour Chadseys sayinges to bee true. And as concerning the

booke of the report of the disputations, I wrote the same & it is true in euery argument, as M. Deane of Rooche∣ster, and M. Cheyney Archdeacon of Herford (yet being a∣liue, and within the realme) can testifie.

Chadsey.

You haue of scriptures the foure Euangelistes for the probation of Christes reall presence to be in the sa∣crament after the wordes of consecration, with S. Paule to the Corinthians: whiche all saye: Hoc est corpus meum: This is my body. They say not as you woulde haue me to beleue,* 10.491 this is not the bodye. But specially the 6. of Iohn prooueth the same most manifestly, where Christ promised to geue his body, which hee performed in his last supper, as it appeareth by these wordes. Panis quem ego dabo, caro mea est, quam ego dabo pro mūdi vita: The bread whiche I wyll geue is my flesh, which I wil geue for the life of the world.

Phil.

My Lord Rich, with your leaue, I must needes in∣terrupt him a litle, because he speaketh open blasphemy a∣gainst y^e death of Christ: for if that promise brought in by s. Iohn was performed by Christ in his last supper, thē nee∣ded he not to haue dyed after he had geuen the sacrament.

Rich.

Let maister Doctour make an end of his argumēts, and afterward obiect to him what you can.

Chadsey.

You must note that there is twise * 10.492 Dabo in thys saying of S. Iohn, & the first is referred to the sacrament of the au••tar: & the second to y^e sacrifice vpon the crosse: and besides these manifest scriptures, there bee many auncient Doctors proouing the same, as Ignatius, Irenaeus, & S. Cypri∣an (whose authoritie he recited at large) which I do omitte because I was not permitted to answere the same.

Rich.

Now aunswere, and obiect to him what you can, & you shalbe heard.

Phil.

My Lord, the chiefest ground where he with the rest of his side do ground thēselues agaynst vs,* 10.493 be these words This is my body, with a false pretence of the omnipotency of God. And before I will come to the particular aunsweres of all that he hath alledged, for that your Lordships may y^e better vnderstand me, what I meane and whereuppon I stand, I will require mayster Doctor to aunswere me one question. But first of all I do protest to your honours that I thinke as reuerently of the sacrament, as a christian mā ought to do, and that I acknowledge the sacrament of the body and bloud of Christe, ministred after Christes Insti∣tution, to bee one of the greatest treasures and comfortes that he left vs on the earth: and contrariwise it is most dis∣comfort and abhominable, not being ministred as it ought to be, as it is vsed now a dayes. And now to my question, which is this:* 10.494 whether these wordes onely: Hoc est corpus meum: This is my body, spoken by a priest ouer the bread and wine, may make the body and bloud of Christ, as you sup∣pose or no?

Chedsey.

Staggering what he might say, at last hee sayd, that these wordes alone pronounced by the Priest, be suffi∣cient to make the bread and the wyne the very bodye and bloud of Christ really.

Philpot.

* 10.495That is blasphemy to say, and agaynst al y^e scrip∣tures and Doctours, who affirme that the forme and sub∣stance in consideration must be obserued whiche Christ v∣sed and did institute as S. Cyprian sayth: In sacrificio quod Christus est, non nisi Christus sequendus: In the sacrifice whiche is Christ, onely is Christ to be followed. And by the lawe it is forbidden to adde or take away from Gods word. And S. Peter sayth,* 10.496 If anye man speake, let him speake as the worde of God. Wherfore whosoeuer sayth that these wordes onely: This is my body, do make a presence of christ, without, blesse, take, and eate, which be three as substanciall poyntes of the Sacramente as, Thys is my bodye, is, he is highly decei∣ued.

Therfore S. Austen sayth, Accedat verbum ad elemen∣tum & fit sacramentum: Let the word be ioyned to the element, and it be commeth a sacrament: So that if the entier worde of Christes Institution be not obserued in the ministration of a Sacrament, it is no sacrament: as the sacrifices which the ten tribes did offer at Bethell to God, were not accep∣table because they were not in all poyntes done according to Gods word. Wherfore except blessing be made after the word (whiche is a due thankesgeuing for our redemption in Christ) and also a shewing forth of the Lordes death in such wise as the congregation may be edified: and moreo∣uer a taking and eating after Christes commaundement: except (I say) these three partes be first performed (which is not done in the Masse) these wordes: This is my bodye, which are last placed in the Institution of the Lords sup∣per, can not be verified. For Christe commaunded aswell, Take, ye, eate ye, as This is my body.

Chadsey.

Christ sayd: Take, eate, this is my body, and not, take ye,* 10.497 eate ye.

Phil.

No did Mayster Doctour? Be not these the wordes of Christ: Accipite manducate? and do not these wordes in the plurall number signifie, Take ye, eate ye: and not take thou, eate thou, as you would suppose?

Chadsey.

I graunt it as you say.

Phil.

Likewise of consequencie, you (Mayster Doctour) must needes deny, which you haue sayd, that these words, This is my body, being onely spoken, be sufficient to make y^e body and bloud of Christe in the sacrament, as you haue vntruely sayd.

London.

Then came in the bishop agayne, and sayd, what is it that you would haue mayster Doctor deny?

Phil.

My Lord M. Doctor hath affirmed that these words This is my body, spoken by the prieste, onely doe make the sacrament.

London.

In deede if mayster Briges shoulde speake these wordes ouer the bread and wine,* 10.498 they woulde be of none effect: but if a priest speake them after a due maner, they are effectuall, and make a reall body.

Phil.

Mayster Doctor hath sayd otherwise.

London.

I thinke you mistake him: for hee meaneth of the wordes duely pronounced.

Philpot.

Let hym reuoke that he hath graunted, and then will I begin agayne with that whiche before was sayde: that, This is my bodye, hath no place, except, blesse, take, and eate, duely go before. And therfore because the same words do not go before This is my body, but preposterously follow in your sacrament of the Masse, it is not the sacrament of Christ, neither hath Christ in it present.

Chadsey.

If, This is my body, onely do not make the Sacra∣ment, no more do, blesse, take, and eate.

Philpot.

I graunt that the one without the other cannot make the sacrament. And it can be no sacrament vnlesse y^t whole action of Christ doth concurre together accordynge to the first Institution.

Chadsey.

Why, then you will not haue it to be the bodye of Christ, vnlesse it be receaued.

Phil.

No verely, it is not the very body of Christ to none other,* 10.499 but to such as condignely receaue the same after hys Institution.

London.

Is not a loafe a loafe, being set on y^e table though no body eate therof.

Phil.

It is not like my Lord. For a loafe is a loafe before it ••e set on the Table:* 10.500 but so is not the Sacrament a perfecte Sacrament before it be duely ministred at the table of the Lord.

London.

I pray you, what is it in the meane while, before it is receaued.

Phil.

It is (my Lord) the signe begon of a holy thing, & yes no perfect sacrament vntill it be receaued. For in the sacra∣ment there be two thinges to be considered, the signe and the thing it selfe, which is Christ and hys whole Passion, & it is that to none but to such as worthily receaue the ho∣ly signes of bread & wine, according to Christes institutiō.

Winsor.

There were neuer none, that denyed the words of Christ as you do. Did he not say: This is my body?

Philpot.

My Lord, I pray you be not deceaued. We do not deny the wordes of Christ: but we say,* 10.501 these wordes bee of none effect, being spoken otherwise then Christe did insti∣tute them in hys last supper. For an example: Chryst bid∣deth the churche to baptise in the name of the father, the sonne, and the holy Ghost: if a Priest say those wordes ouer y^e wa∣ter and there bee no childe to be Baptised, those wordes onely pronounced doe not make Baptisme. And agayne, Baptisme is not onely Baptisme to suche as bee baptised, and to none other standing by.

L. Chamb.

I pray you my Lord, let me aske him one questi∣on. What kinde of presence in the sacrament (duely miny∣stred according to Christes ordinaunce) do you allow?

Philpot.

If any come worthely to receaue, then do I con∣fesse the presence of Christ wholy to bee, with all y^e fruites of his Passion, vnto the sayd worthy receauer, by the spy∣rite of God, and that Christ is therby ioyned to hym and he to Christ.

L. Chamb.

I am aunswered.

London.

My Lordes take no heede of him, for hee goeth a∣bout to deceaue you. His similitude that he bryngeth in of Baptisme, is nothing like to the sacrament of the aultar. For if I should say to sir Iohn Briges beyng with me at supper, & hauing a fat Capō, take, eate, this is a fat Capon although he eate not thereof, is it not a Capon still? And likewise of a peece of Beefe, or of a cup of wyne, if I saye:* 10.502 drinke, this is a good cup of wyne, is it not so, because hee drinketh not therof?

Phil.

My lord your similitudes be to grosse for so high mi∣steryes as wee haue in hande, as if I were your equall, I could more playnly declare, and there is much more dissi∣militude betweene common meates and drinkes then there is betweene baptisme and the sacramente of the bo∣dy and bloud of Christ. Like must be compared to lyke. &

spir••tuall things with spirituall, and not spirituall things w^t corporall things. And meates and drinkes be of theyr owne natures good or euill, and your woordēs commen∣ding or discommēding, do but declare what they are. But the sacraments be to be considered according to the worde which Christ spake of them, of the which, Take ye, & eate ye, besome of the chiefe, concurrent to the making o•• y^e same, without the which there can be no sacraments: and ther∣fore in Greeke, the Sacrament of the body and bloude of Christ is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 .i. Communion, and likewyse in the Gospell Christe commaunded, saying: Diuidite inter vos. i. Diuide it among you.

Chadsey.

S. Paule calleth it a Communication.

Phil.

That doeth more expresly shew that there must be a participation of the Sacrament together.

Lon.

My Lords, I am sory I haue troubled you so long with this obstinate man, with whom we can do no good: I wil trouble you no longer now:* 10.503 and with y^t the Lordes rose vp; none of them saying any euil worde vnto me, half amazed, in my iudgement, God worke it to good.

Thus endeth the sixt part of this Tragedie: The seuenth looke for with ioy.

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

LOndon

Syrha come hither. How chance you come no sooner? It is wel done of you to make master Chaun∣cellor and me to tary for you this houre?* 10.504 by the faith of my body, halfe an houre before masse, and halfe an houre euen at masse, looking for your comming?

Phil.

My Lorde, it is not vnknowen to you, that I am a prisoner, and that the doores be shut vpon me, & I can not come when I list: but as soone as the dores of my prison were open, I came immediately.

London.

We sen•• for thee, to the intent thou shouldest haue come to Masse. Howe say you, woulde you haue come to Masse or no, if the doores had sooner bene opened?

Phil.

My Lord, that is an other maner of question.

Lon.

Loe maister Chauncellour, I tolde you we shoulde haue a froward fellow of him: he will answere directly to nothing. I haue had him before both spiritual Lords and the temporall, and thus he fareth stil: yet he reckeneth him selfe better learned then all the realme. Yea, before y^e tem∣porall Lordes the other day,* 10.505 he was so foolish to chalenge the best: he woulde make him selfe learned, and is a verye moraunt foole in deede.

Phil

I recken I answeared your Lordshippe before the Lordes plaine enough.

London.

Why answearest thou not directly, whether thou wouldest haue gone to Masse with vs or no, if thou had∣dest c••me in time?

Phil.

Mine answere shall be thus, that if your Lordship can prooue your masse, whereunto you would haue me to come, to be the true seruice of God, wherunto a Christian ought to come, I will afterward come with a good will.

London.

Loke I pray you: the King and the Queene, and all the Nobilitie of the realme doe come to Masse, and yet he will not.* 10.506 By my faith thou art too well handled: thou shalt be worse handled hereafter, I warrant thee.

Phil.

If to lie in a blind Colehouse, may be counted good handling, both without fire & candle, then may it be sayd, I am well handled. Your lordship hath power to entreat my body as you list.

Lond.

Thou art a foole, and a very ignoraunt foole. Mai∣ster Chauncellour, in good faith I haue handled hym and his fellowes with as much gentlenesse as they can desire. I lette their frends come vnto them to relieue them. And wot ye what? the other day they had gottē themselues vp into the top of the leades with a many of preutises, gasing abroad as though they had bene at libertie: but I shall cut of your resort: and as for the prentises, they were as good not to come to you, if I take them.

Philpot.

My Lord, we haue no such resorte to vs as your Lordship imagin••th, and there commeth very fewe vnto vs. And of prentises I know not one, neither haue we a∣ny leades to walke on ouer our Colehouse,* 10.507 that I wot of: wherfore your Lordship hath mistaken your marke.

Lond.

Nay, nowe you thinke (because my Lorde Chaun∣cellour is gone) that we wil burne no mo: yes I warrant thee, I will dispatch you shortly, vnlesse yo•• do recant.

Phil.

My lord, I had not thought that I shuld haue ben 〈◊〉〈◊〉 now,* 10.508 neither so raw as I am, but wel rosted to ashes.

Chaunc.

Case not your selfe wilfully away M. Philpot. Be content to be ruled by my lord here, and by other lear∣ned men of this realme, and you may do wel inough.

Phil.

My conscience beareth me recorde y^t I seeke to please God, & that the loue and feare of God causeth me to do as I doe: and I were of all other creatures most miserable, if for mine owne will onely I did loose all the commodities I might haue in this life,* 10.509 and afterward to be cast to dam∣nation. But I am sure, it is not my wil wheron I stande, but Gods will, which will not suffer me to be cast away, I am sure.

Chaunc.

You are not so sure, but you may be deceiued.

Lon.

Well, since thou wilt not be conformable by no faire meane, I will procede against thee Ex officio,* 10.510 and therefore harken here to such articles as I haue heere wrytten, and I charge thee to make answere to them: and with that he red a li••ell which hee had in his hand of diuers Articles, and when he had done, he bad me answere.

Philpot.

Your libel (my lord) containeth in summe, 2. speci∣all poyntes: The first pretendeth, that I should be of your dioces, and therefore your lordship vpon diuers suspectes & infamies of heresie going vpon me, is moued to procede against me by your ordinarie office:* 10.511 the which first is not true, for that I am not of your Lordships diocesse, as the libel doth pretēd. And the second is, that I being baptised in the catholicke church, and in y^e catholicke faith, am gone from them: the which is not so, for I am of that catholicke faith and church as I was baptised vnto.

London.

What? art thou not of my Dioces? Where are ye now, I pray you?

Phil.

My lord, I can not deny but I am in your cole house, which is your diocesse: yet am I not of your diocesse.

Lond.

You were sent hether vnto me by the Queenes ma∣iesties commissioners, and thou art nowe in my diocesse: wherefore I will proceede against thee as thy Ordinarie.

Phil.

I was brought hether through violence, and there∣fore my present being now in your diocesse, is not inough to abridge me of mine owne ordinary iurisdiction,* 10.512 neither maketh it mee vnwillingly subiecte to your iurisdiction since it commeth by force, and by such men as had no iust authority so to doe, no more then a sanctuarie man being by force brought forth of his place of priuiledge, doth ther by lose his priuiledge, but alwaies may chalenge the same where soeuer he be brought.

Chadsey.

Hath not the Queenes maiestie authoritie by her commissioners, to remoue your body whether shee will? and ought you not to obey heerein.

Phil.

I graunt y^t the Queenes maiestie (of her iust power) may trāspose my body, whether it shall please her grace to commaunde the same. But yet by your lawes.* 10.513 Spiritualia non sunt subiecta Imperatoris potestati. i. Spiritual causes be not subiect to the temporal power. As for example: you M. doc∣tor if the Queenes maiestie woulde appoynt two tempo∣rall men to be iudges ouer you in certaine spirituall mat∣ters, might not you alledge the priuiledge of a clearke, de∣maund competent spirituall iudges in your causes?

London,

Doth not a man (I pray you) sortiri forum ratio∣ne delecti?

Phil.

My Lord, your rule is true in temporal matters, but in spirituall causes it is not so: which be otherwise priui∣ledged.

London.

What sayest thou then to the seconde article, and to the other?

Phil.

My Lord, I say that I am not bound to answere the second, neither the rest, vnlesse the first be prooued.

London.

Well, suppose the first may be prooued (as it will be) what wil you say then to the second, that you are not of the same catholicke faith, neither of the same church now, as you were baptised in?

Phil.

I am of the same catholicke faith, and of the same ca∣tholicke church which is of Christ, the piller and stablish∣ment of truth.

London.

Nay that you are not.

Phil.

Yes that I am.

London.

Your Godfathers and Godmothers were of an other faith then you be now.

Phil.

I was not baptised neither into my Godfathers faith nor my Godmothers, but into the faith,* 10.514 & into the church of Christ.

London.

How know you that?

Phil.

By the word of God, which is the touchstone of faith and the limites of the Church.

Lon.

Howe long hath your church stand I pray you?

Phil.

Euen from the beginning, from Christ and from his Apostles, and from their immediate successors.

Chaun.

He will prooue his church to be before Christ.

Phil.

If I did so, I goe not amisse: for there was a church before the comming of Christe, which maketh one catho∣licke church.

Chaun.

It is so in deede.

Phil.

I will desire no better rule then the same whiche is oftentimes brought in of your side, to proue both my faith

and the catholicke church: that is, antiquitie, vniuersality, and vnitie.

Lond.

Do you not see what a bragging foolish felow this is? He would seeme to be very well seene in the Doctors, and he is but a foole.* 10.515 By what Doctour arte thou able to proue thy Church? Name him, and thou shalt haue him.

Phil.

My Lorde, lette me haue all your auncient wryters with pen, and inke, and paper, and I will prooue both my faith and my Church out of euery one of them.

Lond.

No that thou shalt not haue. You shall see howe he lieth. S. Cyprian sayeth, there must be one high Priest, to the which the residue must obey, and they will allowe no heade, neither Uicar generall.

Phil.

S. Cyprian saith not, that there shoulde be a Uicare general ouer al. For in his booke De simplicitate Praelatorū, I am sure he saith the contrary:* 10.516 Vnus episcopatus est, cuius pars in solidum a singulis tenetur. i. There is but one bishopricke which is wholy possessed of euery Bishop in part.

London.

Fet hether the booke, thou shalt see the manifest place against thee.

D. Chadsey brought the booke, and turned to the place in an Epistle wryttē vnto Cornelius, then bish. of Rome, and recited these words in summe, that it went not wel with the Church,* 10.517 where the high Priest was not obeied, & so would haue concluded for the confirmation of y^e Bishops saying.

Phil.

M. Doctour you misconstrue the place of S. Cypri∣an: for he meaneth not thereby the high Priest, the bishop of Rome:* 10.518 but euery Patriarke in his precincte, of whome there were 4. appoynted in his time. And in wryting vn∣to Cornelius he meaneth by y^e high priest, himselfe, which was then chief Bishop of Africa, whose authority the he∣retickes began to despise. Wherof he complaineth to Cor∣nelius, & sayth: the church can not be well ordered, where y^e chief minister by order, after the iudgement of the scrip∣tures, after the agreement of the people, and the consent of his fellow Bishops, is not obeied.

Lond.

Hath not the Bishop of Rome alwaies bene su∣preme head of the Church, and Christes Uicare in earth e∣uen from Peter?

Phil.

No, that he was not. For by y^e word of God he hath no more authoritie,* 10.519 then the Bishop of London hath.

London.

Was not Peter head of the Churche? And hathe not the Bishop of Rome, which is his successour, the same authoritie▪

Phil.

I graunt that the B. of Rome, as he is the successor of Peter, hath the same authority as Peter had: but Peter had no more authority,* 10.520 then euery one of the apostles had.

Chauncel.

Yes that S. Peter had: for Christ said specially vnto him: Tibi dabo claues regni coelorum: I wil geue thee the keies of the kingdom of heauen: The which he spake to none other of his Disciples singularly but to him.

Phil.

S. Augustine answereth otherwise to the obiection, and sayeth: That if in Peter there had not bene the figure of the Church,* 10.521 the Lord hadde not saide to him, to thee will I geue the keyes of the kingdome of heauen. The which if Peter receiued not, the Churche hath them not. If the Churche hath them, then Peter hath them not.

Lond.

What if I can prooue and shew you out of the Ci∣uill lawe, that all Christendome ought to folowe the holy Catholicke Churche of Rome,* 10.522 as there is a speciall title thereof, De Catholica fide & sancta Romana Ecclesia.

Phil.

That is nothing material, seeing the things of God be not subiect to mans lawes: and Diuine matters must be ordered by the word of God, and not of man.

A Doctour.

What will you say, if I can prooue that Christ builded his Church vppon Peter, and that out of S. Cy∣prian?* 10.523 Wil you then beleue that the B. of Rome ought to be supreme head of the Church?

Phil.

I know what S. Cyprian wryteth in that behalfe: but he meaneth nothing as you take it.

A Doctour.

S. Cyprian hath these woordes: Quòd super Pe∣trum fundata fuit Ecclesia, tanquam super originem vnitatis. That vpon Peter was builded the Church, as vppon the first be∣ginning of vnitie.

Phil.

He declareth that in an example, that vnitie must be in the church:* 10.524 he grounded on Peter his church alone, and not vpō men. The which he doth more manifestly declare in the booke De simplicitate Praelatorum, saying: In persona v∣nius Christus dedit omnibus claues, vt omnium vnitatem deno∣taret. In the person of one man God gaue the keyes to al, that he in signification thereby might declare the vnitie of all men.

A Doctour.

What? will you vnderstande S. Cyprian so? That were good in deede.

Phil

I thinke you can not vnderstand s. Cyprian better, then he doth declare him selfe.

Lond.

I will desire you (M. Chauncellour) to take some paines with M. Doctor Chadsey, aboute his examinati∣on,* 10.525 for I must go to the Parlament house. And I wil de∣sire you to dine with me.

Phil.

Then the D. tooke againe his former authoritie in hand for want of another, and would haue made a farther circumstance, digressing from his purpose. To whome I said, he knew not whereabout he went, and therewith he laughed. And I saide, his diuinitie was nothing but scof∣fing.

M D.

Yea? then I haue done with you: and so went away.

Phil.

You are too yong in diuinitie to teach me in the mat∣ters of my faith.* 10.526 Though you be learned in other things more then I, yet in Diuinitie I haue ben longer practised then you, for any thing I can heare of you: therfore be not too hastie to iudge that you doe not perfectly know.

Chauncel.

Peter and his successours from the beginning haue bene allowed for the supreme head of y^e Church, and that by the Scriptures, for that Christ sayde vnto hym in S. Iohn thrise: Feede my sheepe, pasce oues meas.

Phil.

That is none otherwise to be taken, then Ite,* 10.527 praedi∣cate, go ye & preach: which was spoken to all the Apostles, as well as vnto Peter. And that Christ sayd thrise: Pasce oues meas, Feede my sheepe, it signifieth nothing else but the earnest studie that the ministers of God oughte to haue in preaching the woord.* 10.528 God graunt that you of the Clear∣gie would way your duetie in this behalfe more then you doe. Is this a iust interpretation of the Scripture, to take pasce oues meas, for to be lord of the whole world? In this meane while came in a Batcheler of Diuinitie, which is a reader of Greeke in Oxford belonging to the Bishop, and he tooke vpon him to helpe M. Chancellor.

Scholer.

What wil you say if I can shew you a Greke au∣thor called Theophilact, to interprete it so? wil you beleue his interpretation?

Phil.

Theophilacte is a late wryter, and one that was a fa∣uourer of the B. of Rome:* 10.529 and therefore not to be credited since his interpretation is contrary to the manifest words of the scripture, and contrary to the determination of ma∣ny general Councels.

Scholer.

In what general Councel was it otherwise, that the Bishop of Rome, was not supreme head ouer all.

Phil.

In Nice Councell I am sure it was otherwise: for Athanasius was there the chiefe Bishop and president of the Counsell, and not the Bishop of Rome.* 10.530

Scholer.

Nay, that is not so.

Phil.

Then I perceiue you are better sene in wordes then in knowledge of things: and I will gage with you what you will, it is so: as you maye see in the Epitome of the Councels.

Scholer.

I will set Eusebius and shew the contrary, and the booke of general Councels. He went into my Lordes closet, and brought Eusebius:* 10.531 but the generall Councels he brought not, saying (for sauing of his honestie) that hee could not come by them, and there he wold haue defended that it was otherwise in Eusebius, but was not able to shew the same, and so shranke away confounded.

Chaun.

The church of Rome hath bene alwaies taken for the whole catholike church: therefore I would aduise you to come into the same with vs. You see all the men of this realme do cōdemne you. And why wil you be so singular.

Phil.

I haue said, and stil do say, that if you can be able to proue it vnto me, that I wil be of the same. But I am sure that the Churche whiche you make so muche of,* 10.532 is a false church, and a synagoge of satan. And you with the learned men of the realme doe persecute the true church, and con∣demne such as be more righteous then you.

Chaun.

Do you heare (M. doctor) what he sayeth, that the church of Rome is the deuill?

Chad.

I wish you did thinke more reuerently of y^e church of Rome. What will you say if I can shewe you out of S. Austen in his Epistle wrytten vnto Pope Innocentius,* 10.533 that the whole general Councell of Carthage did allowe the church of Rome to be chiefest ouer all other?

Phil.

I am sure you can shewe no such thing. And w^t that he set the booke of S. Austine, and tourned to the Epistle: but he could not prooue his allegation manifestly, but by coniectures in this wise.

Chad.

Here you may see y^t the councel of Carthage writing to Innocent. the bish. calleth the sea of Rome the aposto∣like sea. And besides this they write vnto him, certifying him of thinges done in y^e councel for the condemnation of the Donatistes, requiring his approbations in the same, which they would not haue done, if they had not taken the church of Rome for y^e supreme head of others. And more∣ouer you may see howe s. Austine doth proue the church of Rome to be the catholike church by cōtinuall succession of the B. vntil his time, which succession we can proue vntil our daies: therfore by the same reason of s. Austine we say now, that the church of Rome is the catholicke church.

Phil.

M. Doctour, I haue considered how you do weigh

S. Augustine:* 10.534 and contrary to his meaning and wordes, you wou••d inferre your false cōclusion. As cōcerning that it was called by him the Apostolicall Sea, that is not ma∣terial to proue the church of Rome now to be y^e catholicke church. I will grau••t it now that it is the Apostolicke sea in re••pect that Paule and Peter did once there preach the Gospell, and abode there for a certaine season. I woulde you could prooue it to be the Apostolicall sea of y^• true reli∣gion and sinceritie as the Apostle left it, and did teach the same: the which if ye could doe, you might boast of Rome as of the Apostolicall sea: otherwise it is nowe of no more force, then if the Turke at Antioch & at Ierusalem should boast of the Apostolike seas, because the Apostles once did there abide, and founded the church of Christ.

And where as that the whole Councell of Carthage did wryte vnto Pope Innocentius, certifying him of that was done in the general councell, & willing him to set his helping hand to the suppressing of the Donatistes, as they had done, that facte of the Councell prooueth nothing the supremacie of the B. of Rome, no more then if the whole Conuocation house now gathered together, and agreeing vpon certaine articles, might send y^e same to some bishop, that vppon certaine impediments is not present, willing him to agree therto, & to set them forth in his dioces. The which fact doth not make any such bish. of greater autho∣ritie then y^e rest, because his consent is brotherly required.

And touching the succession of the Bishops of Rome brought in by s. Austen, it ma∣keth nothing nowe thereby to proue y^e same catholike church, vnles you can conclude w^t the same reason as s. Austen doth. And the rehersall of the succes∣sion of the bishops doth tende to this only, to proue y^• Dona∣tistes to be heretickes, because they began aswell at Rome as in Affrica, to founde an other church of their own setting vp then was grounded by Peter and Paul, and by their succes∣sors, whome he reciteth vntill his time, which all taughte no such doctrine, neither no suche church as the Donatists. And if presently you be able to prooue by the bishops of Rome (wherof you do glory) that such doctrine hath ben taught by any of the successors of Peters sea, as is nowe taught & beleeued of vs, you haue good reason against vs: other∣wise it is of no force, as I am able to declare.

Chaunc.

* 10.535Wel M. Doctour, you see we can doe no good in persuading of him: let vs minister the Articles, which my Lord hath left vs, vnto him. How say you M. Philpot to these articles? M. Ihonsō, I pray you write his answers.

Phil

M. Chauncellor, you haue no authoritie to enquire 〈◊〉〈◊〉 my beliefe in such articles as you goe about, for that I am not of my Lord of Londons Dioces: and to be brief with you, I will make no further answere heerein, then I haue already to the Bishop.

Chaunc

Why, then let vs go our waies, and let his keper take him away.

Thus endeth the vij. part of this Tragedie.

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

PHil.

The next day in the morning betime, the Byshop sent one of his mē vnto me,* 10.536 to cal me vp into his chap∣pell to heare Masse.

Bishops man.

Maister Philpot where be you?

Phil.

Who is that calleth me?

Bishops man.

My Lords wil is, you should rise and come to heare Masse: wil you come or no?

Phil.

My stomacke is not verye good this morning: you may tell my Lorde I am sicke. After this the Keeper was sen•• to bring me to my Lord.

The keper.

M. Philpot, you must rise & come to my Lord.

Phil.

I am at your commaundement (M. Keeper) assoone as I can:* 10.537 and going out of the prison he asked me, saying:

The Keeper.

Will you goe to Masse?

Phil.

My stomacke is to raw to digest such raw meates of flesh, bloud and bone this morning. After this my Keeper presented me to the Bishop in his Hall.

Lond.

M. Philpot, I charge you to answere to such Ar∣ticles as my Chapleine, and my Register haue from me to ob••ect against you, go and answer them.

Phil.

My Lord, Omnia iudicia debent es••e publica: All iudge∣ments ought to be publicke. Therfore if your Lordship haue any thing to charge mee lawfully withall, lette mee be in iudgement lawfully and openly called, and I wil answer according to my duetie: otherwise in corners I will not.

London.

Thou art a foolish knaue I see wel inough: thou shalt aunswere whether thou wilt or no. Goe thy waies with them I say.

Phil.

I may well go with them at your Lordships plea∣sure: but I will make them no further answeare then I haue said already.

Lond.

No wilt thou knaue? Haue him away, and set him in the stockes. What foolish knaue?

Phil.

In deeds (my Lord) you handle me with others like fooles: and we muste be content to be made fooles at your handes▪ stockes and violence is your Bishoplike almes. You goe about by force in corners to oppresse, & be asha∣med that your doings should come to light: God shorten your cruel kingdom for his mercies sake. And I was put by and by into the stocks, in an house alone, seperate from my fellowes. God be praised y^t he hath thought me woor∣thy to suffer any thing for his names sake. Better it is to sit in the stockes of this world, then to sit in the stockes of a damnable conscience.

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

PHil.

The next day after, an houre before day,* 10.538 the Bishop sent for me againe by the Keeper.

The Keeper.

M. Philpot arise, you must come to my Lord.

Phil.

I wonder what my Lorde meaneth, that he sendeth for me thus earely. I feare he will ••se some violence to∣wardes me, wherfore I pray you make him this answer, that if he send for me by an order of lawe, I will come and answer: otherwise, since I am not of his dioces, neither is hee mine Ordinarie, I will not (without I be violently constrained) come vnto him.

Keeper.

I will go tell my Lord what answere you make: and so he wēt away to the bishop, and immediatly retur∣ned w^t two of the Bishops men, saying that I must come whether I would or no.

Phil.

If by violence any of you will enforce me to go,* 10.539 then must I go, otherwise I wil not: and therwith one of them tooke me with force by the arme, and led me vp into the bi∣shops gallerie.

Lond.

What? thou art a foolish knaue in deede: thou wilt not come without thou be ••et.

Phil.

I am brought in deede (my Lord) by violence vnto you, and yo••r crueltie is suche, that I am afrayde to come before you. I would your lordship would gently procede against me by the lawe.

London.

I am blamed of the Lordes the Bishoppes,* 10.540 for that I haue not dispatched thee ere this. And in Faith I made sute to my Lorde Cardinal, and to all the Conuoca∣tion house, that they would heare thee? And my Lorde of Lincolne stode vp, and said y^t thou wert a frantike fellow, and a man that wil haue the last worde.* 10.541 And they all haue blamed me, because I haue brought thee so oftē before the Lordes openly: and they say it is meat & drinke to you to speake in an open audiēce, you glory so of your self. Wher∣fore I am commaunded to take a farther order with thee, and in good faith if thou wilt not relent, I will make no farther delay. Mary if thou wilt be cōformable, I wil yet forgeue thee all that is past, & thou shalt haue no hurte for any thing that is all ready sayd or done.

Phil.

My Lord,* 10.542 I haue answered you already in this be∣halfe, what I will do. And as for report of master White, Bish. of Lincolne, I passe not: who is known to be mine enemie, for that I being Archdeacon, did excommunicate him for preaching naughty doctrine. If Christ my maister were called a mad man, it is no maruell though ye counte me frantike.

London.

Haddest not thou a pig brought thee the other day with a knife in it? Wherefore was it (I pray thee) but to kil thy selfe? Or as it is told me (Mary I am counselled to take hede of thee) to kil me? but I feare thee not. I trow I am able to tread thee vnder my feete: do the best thou cāst.

Philpot.

My Lorde, I can not denie but that there was a knife in the Pigges belly that was brought me.* 10.543 But who put it in, or for what purpose I know not, vnlesse it were because he that sent the meate, thought I was without a knife, and so put it in. But other things your Lordshippe nedeth not to feare: for I was neuer without a knife since I came to prisone. And touching your owne persone, you should liue long if you should liue vntil I go about to kill you: and I confesse, by violence your Lordship is able to ouercome me.* 10.544

London.

I charge thee to answere to mine articles. Hold him a booke. Thou shalt sweare to aunswere truely to all

such Articles, as I shall demaunde thee of.

Phil.

I wil first know your Lordship to be mine Ordina∣rie, before I sweare herein.

London.

What, we shall haue an Anabaptist of thee, which thinketh it not lawfull to sweare before a Iudge.

Phil.

My Lorde, I am no Anabaptist, I thinke it lawfull to sweare before a competent Iudge, being lawfully re∣quired. But I refuse to sweare in these causes before your Lordship, because you are not mine Ordinarie.

London.

I am thine Ordinary, & heere do pronounce by sentence peremptory,* 10.545 that I am thine Ordinary, and that thou art of my dioces: and here he bad cal in more to beare witnes. And I make thee (taking one of his seruaunts by the arme) to be mine notarie. And now hearken to my ar∣ticles, to the which (when he had read them) he monished me to make answere, and said to the keeper, fet me his fel∣lowes, and I shall make them to be witnes against him.

In the meane while came in one of the sheriffs of Lon∣don, whom the Bishop (calling for two chaires) placed by him, saying: M. Sheriffe I would you should vnderstand how I do procede against this man.* 10.546 M. sheriffe, you shal heare what Articles this man doth maintaine: and so red a rablement of fained Articles: that I shoulde deny Bap∣tisme to be necessary to them that were borne of Christian parentes, that I denied fasting and Prayer, and all other good deedes, & I maintained only bare faith to be sufficiēt to saluation what so euer a man did besides, & I maintai∣ned God to be the author of all sinne and wickednes.

Phil.

Ha my Lord, haue ye nothing of truth to charge me withal, but ye must be faine to imagin these blasphemous lies against me? You might as well haue sayd I had kil∣led your father. The Scriptures say, That God wil destroye all them that speake lies. And is not your Lordshippe asha∣med to saye before this woorshipfull Gentleman (who is vnknowen to mee) that I maintaine these abhominable blasphemies whiche you haue rehearsed: whyche if I did maintaine, I were wel worthy to be counted an heretick, and to be burned an hundred times if it were possible.

London.

* 10.547I doe obiect them vnto thee, to heare what thou wilt say in them, and howe thou canst purge thy selfe of them.

Philpot.

Then it was not iustly sayd of your Lordship in the beginning, that I did maintaine them, since almost I hold none of these Articles you haue read, in form as they are wrytten.

London.

Howe sayest thou? wilt thou aunswere to them or no?

Phil.

I will first know you to be mine Ordinary, and that you may lawfully charge me with suche things, and then afterward being lawfully called in iudgemēt, I wil shew my minde fully thereof, and not otherwise.

London.

Well, then I wil make thy fellowes to be witnes against thee:* 10.548 where are they? come.

Keeper.

They be heere my Lord.

London.

Come hether Syrs, holde them a booke, you shall swere by the contents of that booke, that you shal (all ma∣ner of affections laid a part) say the truth of all such Arti∣cles as you shalbe demanded of, concerning this mā here present, which is a very naughty man, and take you hede of him y^t he doth not deceiue you, as I am afraid he doth you much hurt, and strengtheneth you in your errours.

Prisoners.

My Lord, we will not sweare except we know whereto:* 10.549 we can accuse him of no euill, we haue bene but a while acquainted with him.

Phil.

I wonder your Lordship knowing the law, wil go about contrary to the same, to haue infamous persones to be witnesses, for your Lordship doeth take them to be he∣retickes, and by the law an hereticke can not be a witnes.

London.

Yes, one hereticke against an other may be well inough.* 10.550 And master Sheriffe, I will make one of them to be witnesse against an other.

Phil.

You haue the lawe in your hande, and you will doe what you list.

Prisoners.

No my Lord.

London.

* 10.551No will? I will make you sweare, whether you will or no. I weene they be Anabaptists, M. sheriffe, they thinke it not lawfull to sweare before a Iudge.

Phil.

Wee thinke it lawfull to sweare for a man iudicially called, as we are not now, but in a blinde corner.

London.

Whye then, seeing you will not sweare againste your fellowe, you shall sweare for your selues, and I doe heere in the presence of maister sheriffe obiect the same Ar∣ticles vnto you, as I haue done vnto him, and do require you vnder the paine of excommunication, to answer par∣ticularly vnto euery one of them when you shalbe exami∣ned, as you shall be by and by examined after by my Re∣gister and some of my Chaplaines.

Prisoners.

My Lord, we wil not accuse our selues. If any man can laye any thing against vs, we are heere ready to answere thereto: otherwise we pray your Lordship not to burden vs: for some of vs are heere before you, we knowe no iust cause why.

London.

Maister Sheriffe, I will trouble you no longer with these froward men. And loe he rose vp and was go∣ing away, talking with maister sheriffe.

Philpot.

Maister Sheriffe,* 10.552 I pray you recorde howe my Lorde proceedeth against vs in corners without all order of lawe, hauing no iust cause to lay against vs. And after this were all commaunded to be put in the stockes, where I set from morning vntill night, and the Keeper at night vpon fauour let me out.

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

PHil.

The Sonday after,* 10.553 the bishop came into the Cole∣house at night with the Keeper, and viewed the house, saying that he was neuer here afore: whereby a man may gesse how he hath kept Gods commandement in visiting the prisoners, seeing he was neuer w^t them that haue bene so nigh his nose: And he came not then for any good zeale, but to view the place, & thought it too good for me, •• there∣fore after supper betwene 8. and 9. he sent for me, saying.

Lond.

Sir,* 10.554 I haue great displeasure of the Queene & the Counsell for keeping you so long, and letting you haue so much libertie. And besides that, you be yōder, and streng∣then the other prisoners in their errours, as I haue layde waite for your doings, & am certified of you well inough: I wil sequester you therfore from them, and you shal hurt no mo as you haue done, and I wil out of hand dispatche you, as I am commaunded, vnlesse you will be a confor∣mable man.

Phil.

My Lorde, you haue my body in your custodye: you may transport it whither it please you: I am content. And I wold you wold make as quicke expeditiō in my iudge∣ment, as you say, I long therfore, and as for cōformitie, I am ready to yeld to all truth, if any can bring better thē I.

London.

Why? you wil beleue no man but your self, what so euer they say.

Phil.

My belief must not hang vpon mens sayings, with∣out sure authority of gods word, y^t which if any can shew me, I wil be pliant to the same: Otherwise I can not goe from my certaine faith, to that which is vncertaine.

London.

Haue you then the truth onely?

Phil.

My Lord, I will speake my minde freely vnto you, and vpō no malice I beare to you, before God. You haue not the truth, neither are you of y^e church of God: but you persecute both the truthe and the true churche of God, for the which cause you cā not prosper long. You see god doth not prosper your doinges according to your expectation. He hath of late shewed his iust iudgement against one of your greatest doers, who by reporte died miserably. I en∣uie not your authority you are in. You that haue learning should know best howe to rule. And seeing God hath re∣stored you to your dignity and liuing againe,* 10.555 vse the same to Gods glory, & to the setting foorth of his true religion: otherwise it wil not continue, do what you can. With this saying he was apaused, and sayd at length.

Lon.

That good man was punished for such as thou art. Where is the Keeper? Come let him haue him to the place that is prouided for him. Go your way before.

Phil.

And he followed me, calling the Keeper aside, com∣maunding to keepe all men from me, & narowly to search me (as the sequele did declare) and brought me to his pri∣uy dore that goeth into the church, and commaunded two of his men to accompany the Keper, and to see me placed.

And afterwardes I passed through Paules vp to Lol∣lardes tower,* 10.556 and after that turned a long al the West side of Paules throughe the wall, and passing through 6. or 7. dores, came to my lodging thorough many straits: where I called to remembrance that strait is the way to heauen. And it is in a Tower right on the other side of Lollardes tower, as high almost as the battlements of Paules, viij. foote of bredth, and xiij. of length, and almost ouer the pri∣son where I was before, hauing a windowe opening to∣wards the East, by the which I may looke ouer the tops of a greate many of houses, but see no manne passing into them: and who so walketh in the Bishoppes vtter gallery going to his Chappell, may see my windowe & me stan∣ding in the same.* 10.557

And as I was come to my place, the Keeper pluckt of my gowne, & searched me very narowly, and tooke away penner, inkhorne, girdle and knife, but (as God would) I had an inckeling a little before I was called, of my remo∣uing, and therupon made an errant to the stole, where ful

sore against my will I cast away many a sweete letter and friendly: but that I had wrytten of my last examination before, I thruste into my hose, thinking y^e next day to haue made an ende therof, and with going it was falne downe to my legge, the which he by feeling did soone espie, and as∣ked what that was. I sayd they were certaine letters: and with that he was very busie to haue them out. Let me a∣loue (sayde I) I will plucke them out,* 10.558 with that I put in my hande, hauing two other letters therein, and brought vp the same wryting to my codpeece, and there lefte it, ge∣uing him the other two letters that were not of any great importance. The which for to make a shewe that they had bene weightie, I began to teare aswel as I could, til they snatched them from me, & so deluded him (I thanke God) of his purpose.

After this hee went his way, and as he was goynge, one of them that came with him, sayd, that I did not deli∣uer the wrytings I had in my hose, but two other letters I had in my hād before. No did quoth he? I wil go search him better: the which I hearing, conueied mine examina∣tion I had writtē, into an other place besides my bed, and tooke all the letters I had in my purse, and was tearinge of them when he came again, and as he came I threw the same out of my window, saying that I hard what he said: wherefore I did preuent his searching againe, whereof I was right glad. God be praised that gaue me that present shift to blinde their eyes from the knowledge of my wry∣tings, the which if they had knowen, it would haue bene a great occasion of more straiter keeping and looking vnto, although they looke as narowly as they may.

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

THe next day after, my Keeper came before daye in the morning to cal me downe,* 10.559 & so was I brought down into his Wardrobe, where with a Keeper I was left, and there continued al the day. But after dinner I was called downe into the Chappell, before the Bishop of London, the B. of saint Dauids, M. Mordant one of the Queenes Counsaile, maister Archedeacon of London, and before a great many moe Balaamites: and the Bishop spake vnto me in this wise.* 10.560

Lond.

Sir, here I obiect and lay vnto you in the presence of my Lorde of S. Dauids, and of M. Mordant, & of these worshipfull men, these articles here in this libel cōteined, and openly he read them.

To whom when I would particularly haue answea∣red to some of his blasphemies, he would not permit me, but sayde, I shoulde haue leasure enough to saye what I would, when he had saide, & to these here I adde an other schedule. Also I require thee to aunsweare to the Cathe∣chisme set foorth in the schismatical time of king Edward. Also I will thee to answere to certaine conclusions, agre∣ed vpon both in Oxford and Cambridge. And I heere do bring forth these witnesses against thee, in thine own pre∣sence, namely my Lord of S. Dauids, maister Mordant, and master Harpsfield, with as many of you as were pre∣sent in the disputation he made in the conuocation house, willing you to testifie (of your othes taken vpon a booke) his stubborne and vnreuerend behauiour he did there vse against y^e blessed sacrament of the aultar. Geue me a boke, and receiuing one, he opened the same, saying: I wil teach him heere one tricke in our lawe, which he knoweth not: that is, My Lord of S. Dauids, because you are a Bishop you haue this priuiledge, that you may sweare, Inspectis Euangelijs & non tactis: By looking on the Gospel booke with∣out touching of the same.* 10.561 And so he opened the booke in hys sight, and shut it againe, and caused the other to put theyr hands on the booke, and tooke their othe, and willed them to resort to his Register to make their depositions when they might be best at leisure: and afterwardes he tourned to me, and sayd: Now sir, you shall answeare but 2. wor∣des, whether you will answeare to these articles which I haue laid vnto you, directly, yea, or nay.

Phil.

* 10.562My Lord, you haue told a long tale against me, con∣teining many lying blasphemies, which cā not be answe∣red in two woordes. Besides this, you promised me at the beginning, that I should say what I could for my defence and now will you not geue me leaue to speake? What law is this?

Lond.

Speake, yea, or nay: for you shal say no more at this time. The cause was (as I gesse) that he saw so many there gathered to heare.* 10.563

Phil.

Then my two wordes you would haue me speake, shall be that I haue appealed from you, and take you not for my sufficient iudge.

Lon.

In dede (M. Mordant) he hath appealed to the king and to the Queene: but I wil be so bold with her maiesty, to stay that appeale in mine owne hands.

Phil.

You will doe what you list (my Lorde) you haue the lawe in your handes.

Lond.

Wilt thou answere, or no?

Phil.

I will not answere otherwise then I haue sayd.

Lon.

Register, note his answer that he maketh.

Phil.

Knocke me in the head with an Hatcher,* 10.564 or set vp a stake, and burne me out of hand without further lawe: as well you may doe so, as doe that you doe, for all is wyth∣out order of lawe. Suche tyrannie was neuer seene, as you vse now adaies. God of his mercy destroy your cruel kingdome. And whilest I spake this, the Bishop went a∣way in haste.

S. Dauids.

M. Philpot, I pray you be quiet, and haue pa∣cience with you.

Phil.

My Lorde, I thanke God I haue pacience to beare and abide al your cruel intents against me, notwythstan∣ding I speake this earnestly, being mooued thereto iustly, to notifie your vniust and cruell dealing with men in cor∣ners, without all due order of lawe.

After this, at nighte I was conducted againe by three or foure into the Colehouse.

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

IN the morning the nexte daye I was called downe be∣tunes, by my keper,* 10.565 and brought againe into the Ward∣robe, where I remained vntil the Byshop had heard hys Masse, and afterwarde he sent vp for me into his inwarde Parlour, and there he called for a chaire to sit downe, and brought his infamous Libell of his forged Articles in his hande, and sate downe, willing me to drawe neare vnto him, and saide:

Lond.

I am this day appoynted to tarry at home from the Parlament house, to examine you and your fellowes vpon these Articles, and you stande dalying with me, and will neither answere to nor fro. Ywis al your exceptions will not serue you. Will it not be a faire honestie for you, (thinke ye) that when thou commest afore my Lorde Ma∣ior and the Sheriffes, & other worshipful audience, when I shall say before them all, that I haue had thee these ma∣ny times before me, and before so many learned men, and then thou couldest saye nothing for that thou standest in, for all thy bragges of learning, neither wouldest answere directly to any thing.

Phil.

My Lord, I haue told you my mind plaine enough:* 10.566 but yet I do not intend to lose that priuiledge the law ge∣ueth me, the which is free choise to aunswere where I am not bound, and this priuiledge wil I cleaue vnto, vntil I be compelled otherwise.

Lon.

Well, I perceiue you will playe the obstinate foole. Lay thine appellation when thou commest in iudgement, and answere in the meane while to these articles.

Phil.

No, my Lord, by your leaue I wil not answeare to them, vntill my lawfull appeale be tried.

Lon.

Wel, thou shalt heare them, and with that he began to reade them.

Phil.

I shranke backe into the windowe,* 10.567 and looked on a booke, and after he had read them ouer, he said vnto me.

Lon.

I haue read them ouer, although it hath not pleased you to heare mee. I marueile (in good faith) what thou meanest to be so wilful and stubborne, seeing thou mayest doe wel enough if thou list. It is but a singularitie. Doest thou not see all the realme against thee?

Phil.

My Lord, I speake vnto you in the witnes of God, before whom I stand, y^t I am neither wedded vnto mine owne will, neither stand vpon mine owne stubbernesse or singularitie, but vpon my conscience instructed by Gods word: and if your Lordship can shew better euidence then I haue for a good faith, I will folowe the same.

Lon.

What, thou wilt not (loe) for all that. Well, all that is past shall be forgotten: and be conformable vnto vs. I∣wis thou mightest find as much fauour as thou wouldest desire.

Phil.

Then I perceiuing that he fawned so muche vpon me, thought it good to geue hym some comfort of relēting, to the end I might openly geue him and his hypocriticall generation, openly a further foyle, perceiuing that they dare reason opēly with none, but with such as be vnlear∣ned; and for lacke of knowledge not able to aunsweare, or els with such as they haue a hope, that for feare or loue of the worlde, will recant. I sayde: My Lorde, it is not vn∣knowen to you, that I haue openlye in the audience of a great number, stand to the maintenance of these opinions I am in, & by learning did offer to defende them: therefore

my Lord) I would it might openly appeare to the world, that I am wonne by learnyng, or els what wyll they say, but that eyther for feare or loue of the worlde, I am with∣out any ground turned from the truth? and if I haue any kinde of learning openly shewed, I shalbe as conforma∣ble as you may require me.

Lond.

Yea mary, now ye speake somwhat like a reasona∣ble man. I wis you might haue had a great deale more fa∣uour in my house and libertie then you haue had: and you shall lacke nothing that is within my house, call for it, and you shall haue it. And what is it that you woulde openly by learnyng somewhat be satisfied in, tell me?

Phil.

My Lord, I haue openly sayd, and do beleeue it al∣so, that your sacrifice of the Masse is no Sacrament.

Lond.

* 10.568What, doe you deny the presence of Christe in the Sacrament?

Phil.

No, my Lorde, I deny not the presence of Christ in the Sacrament, but I haue denyed the Sacrament of the Alter, as it is vsed in your Masse, to be y^e true Sacrament of Christes institution. And first it must be proued a sacra∣ment, ere there can be any kind of presence graunted.

Lond.

Why, do you deny the Masse to be a Sacrament? I pray you what is a Sacrament? Is it not a signe of a holy thyng, as saint Austine doth define it?

Phil.

* 10.569Yes verily that it is.

Lond.

Then I make this argument vnto you. A Sacra∣ment is the signe of a holy thing: but the Masse is a signe of a holy thing: Ergo, it is a Sacrament.

Phil.

You must adde this to your Maior or fyrst proposi∣tion, as saint Austine doth meane, that a Sacrament is the signe of a holy thing instituted of God, and commaun∣ded: for otherwise it can be no Sacrament, for all men can not make a Sacrament.

Lond.

I graunt that, and such a signe of a holy thyng is the Masse of Christes institution.

Phil.

I deny that, my Lord:

Lond.

* 10.570I will proue this by S. Austine by and by. I will go shew you the booke, & you shall haue any booke I haue that you wyll demaund. Hoe, who is without there? call me M. Doct. Chadsey, M. Archdeacon, M. Cosins, and other Chapleynes hyther.

Here, my Lorde, Maister Doctour Chadsey in gone to Westminster, and Maister Archdeacon was here euen nowe.

Lond.

M. Cosins, I pray you examine him vpon these Articles, and write his aunswere he maketh to euery one of them. I will go examine his felowes, and sende you S. Austine by and by. I finde this man more conformable then he was before.

Cosins.

I trust my Lord, you shall finde him at length a good Catholicke man. Mary here be a sight of heresies: I dare say, you will hold none of them, neither stand in any of them. How say you to the first?

Phil.

M. Cosins, I haue tolde my Lord already, that I will aunswere to none of these articles he hath obiected a∣gainst me: but if you will with learning aunswere to that which is in question betweene my Lorde and me, I wyll gladly heare and common with you.* 10.571

Cosins.

No wyll you? Why, what is that then which is in question betweene my Lord and you?

Phil.

Whether your Masse be a Sacrament or no?

Cosins.

What, the Masse to bee a Sacrament? who euer doubted thereof?

Phil.

If it be an vndoubted trueth, you may the sooner proue it: for I doubt much thereof.

Cosins.

Why, I wyll prooue it. It is the signe of a holy thing: Ergo, it is a Sacrament.

Phil.

I deny your antecedent.

Cosins.

What, wyll you so? then there is no reasoning with you.

* 10.572Thus master Cosins gaue ouer in the plaine fielde for want of further proofe. And then the morowe Masse Chaplein began to speake for his occupation, & with that M. Harpsfield came out from my Lord with S. Austines Epistles, saying:

Harps.

My Lorde hath sent you here S. Austine to looke vpon, and I pray you looeke what he sayth in a certayne Epistle which he writeth. I wyll reade ouer the whole. Here may you heare the celebration of the Masse, & howe he reproueth them that went a haukyng and huntyng be∣fore the celebration of the same, on the Sabboth and holy dayes.

Phil.

I perceiue the contentes of this Epistle, and I see nothing herein against me, neither nothing that maketh for the profe of your Sacrament of the Masse.

Harps.

No, doth he not make mention of the Masse, & the celebration thereof? what can be spoken more playne?

Phil.

S. Austine meaneth of the celebration of the Com∣munion, and of the true vse of the Sacrament of the body and bloud of Christ, and not of your priuate Masse,* 10.573 which you of late yeares haue erected in the steede thereof. For this worde Masse hath bene an old terme attributed to the Communion, euen from the Primitiue Churche. And I pray you tell me what Missa doth signifie. I thinke not many that say Masse, can well tell.

Cosins.

No can? that is maruell.

Phil.

Then tel, if you can. But M. Cosins & my morow masse Chaplaine were dumbe, looking vpon M. Harps∣field for helpe, and at length he spake.

Harps.

You thinke it cōmeth of the Hebrue word Massah,* 10.574 as though none were seene in the Hebrue but you.

Phil.

I haue not gone so long to Schole, to deriue the si∣gnification of Missa, which is a Latine worde out of He∣brue: but I haue learned to interprete Greeke wordes by Greeke, and Latine by Latine, and Hebrue by Hebrue. I take the Communion to be called Missa á mittendo, of such thinges as at the celebration of the Communion were sent by such as were of abilitie, to the reliefe of the poore, where the rich brought after their deuotion & abilitie, and required the Minister in the celebration of the Commu∣nion, to pray vnto God for them, and to accept their com∣mon almes, whiche they at suche times did sende for the helpe of their poore brethren and sisters: and for this cause was it called Missa, as learned men doe witnesse. At the which celebration of the Masse, all that were present did communicate vnder both kindes, accordyng to Christes institution, as they dyd in Saint Augustines tyme. But vnlesse you can shew that your Masse is vsed as thē was, ye shall neuer by the name of Masse (which saint Austine attributed to the true vse of the Communion) proue your priuate Masse to be a Sacrament, vnlesse ye can proue the same nowe to be in your Masses as was then, whiche is cleane contrary.

Harps.

What, deny you the Masse to be a Sacrament?* 10.575 For shame speake it not.

Phil.

I wyll not be ashamed to denye it, if you can not proue it.

Har.

Why, it is a sacrifice, which is more thē a sacrament.

Phil.

You may make of it as muche as you list: but you shall neuer make it a Sacrifice, as you imagine thereof, but first it must be a Sacrament, for of the Sacrament you deduce your Sacrifice.

Harps.

Why, doth not Christe say: This is my body? and doth not the Priest pronounce the same that Christ did?

Phil.

The pronunciation is not only enough, vnlesse the wordes be therewithall applied to the vse,* 10.576 as Christ spake them to. For though you speake the wordes of Baptisme ouer water neuer so many tymes, yet there is no Bap∣tisme vnlesse there be a Christian person to be baptised.

Harps.

Nay, that is not lyke: for, Hoc est corpus meum, is an indicatiue proposition, shewing a working of God in the substance of bread and wine.

Phil.

It is not onely an indicatiue proposition, but also imperatiue or commaundyng. For he that sayd: Hoc est corpus meum. i. This is my body, sayde also: Accepite, man∣ducate. i. Take ye, eate ye. And except the former part of the institution of Christes Sacrament be accomplished accordyng to the Communion, the latter, This is my body, can haue no verification, take it which way you wyll, and how you wyll.

Morowmasse Chap.

Why, then you wyll make the Sacra∣ment to stand in the receiuing, and that receiuing maketh it a Sacrament.

Phil.

I do not say,* 10.577 that the receiuing maketh it the Sa∣crament onely: but I say, that a common receiuing must needes be con••urrent with the true Sacrament, as a ne∣cessary member, without the which it can not be a Sacra∣ment, because Christe hath made this a principall parte of the Sacrament, Take ye, eate ye, whiche you doe not in your Masse accordyng to Christes institution: wherefore it can be no Sacrament, for that it wanteth of Christes in∣stitution.

Cosins.

We do forbyd none to come to it, but as many as lyst, may be partakers with vs at the Masse, if they re∣quire it.

Phil.

Nay, that they shal not, though they require it. You wyll minister but one kinde vnto them, which is not after Christes institution. Besides that, you ought before you go to Masse, to exhort al that be present, to make a Sacri∣fice of thankes geuing for Christes passion with you,* 10.578 and to exhort them to be partakers with you, accordyng to Christes commaundemet, saying vnto all that be present: Take ye, eate ye: and likewyse by preaching shew forth the Lordes death, which you do not.

Cosins.

What and if al things be done euen as you would haue it, and whilest the Minister is about to minister the

Sacrament before any haue receyued it, there rise a sodain onely burly, that the communicants be compelled to go a∣way: is it not a sacrament for all that none hath commu∣nicated beside the priest?

Phil.

In this case where all thyngs are appoynted to bee done according to gods word, if incident necessity had not let, I can not say, but it is a sacrament, and that hee which hath receiued, hath receiued the true sacrament. After this the morowmasse priest made this apish reason.

The morowmasse priest.

If the sacrament of the masse be no Sacrament, vnlesse all do receiue it, because Christ sayde: Take ye, eate ye, then the sacrament of Baptisme is no Sa∣crament, where there is but one baptised, because Christ sayd to his Apostles: Go preach the Gospell to all creatures, baptising all nations in the name of the father. &c.

Phil.

In that saying of Christ: Baptising all nations, is a cō∣maundement to the Apostles, to baptise all sorts of men, & to exclude none that do beleeue, be he Gentile or Iew, not meanyng all at once,* 10.579 for that were impossible. And there are many examples, that baptisme may be singularly mi∣nistred to one person, as we haue example in Christ bap∣tised o•• Iohn, and in the Eunuch baptised of Phillip, with many mo such like: but so haue you not of the Sacrament of the body and bloud of Christ, but contrarywise by the expresse wordes of S. Paule you are commaunded to vse it in a Communion and participation of many together,* 10.580 the 11. to the Corinthians: Quoties conuenitis ad manducā∣dum, alius alium expectate: As ofte as ye come together to eate (meanyng the Lordes supper) tary one for an other. And also the Minister in the celebration of the sacrament, speaketh vnto all that be present in Christes behalfe, to cō∣municate with hym, saying: Take ye, and eate ye. Wherfore, as many as bee present and doe not communicate, breake Gods commandement in not receiuyng the same, and the minister is no iust minister that doth not distribute the sa∣crament as Christ did,* 10.581 to all that are present, and where Gods word is transgressed, there is not Christ present, & consequently it is no Sacrament.

Harps.

What, would you haue it no sacrament without it be a Communion?

Phil.

I make it not so, but gods expresse word teacheth me so, yea, also all the auncient writers: as S. Chrysostome writing vpon the Epistle to the Ephesians saith:* 10.582 That the oblation is in vayne, where as none doth communicate with the priest. If by his iudgement the action of the priest alone is in vayne, where is no Communion, how can that be a sa∣crament which he calleth a vayne oblation, and a vayne standyng at the aultar?

Cosins.

You are such another fellow as I haue not heard, that will not haue the Masse to be a sacrament: you are no man for me to reason withall. Come, let vs go, poyntyng to the morrowmasse Chaplaine: we will leaue you (mai∣ster Archdeacon) and him together: and so they went a∣way. Afterward the Archdeacon fell into earnest perswa∣sions with me, saying:

Harps.

M. Philpot you and I haue bene of olde acquain∣tance a long tyme. We were schoolefellowes both in Win∣chester and in Oxford many yeares. Wherefore I must wish you as well to do as my selfe, & I pray you so thinke of mee.

Phil.

I thanke you for your good will towards me. But if you be deceiued (as I am sure you are) I shall desire you not to wish me deceyued with you.* 10.583 For afore God I tell you plainly you are highly deceiued, and maintain fals re∣ligiō, and be not those men you take your selues for: and if you do not repent, & leaue of your persecuting of Chri∣stes truth, you will go to the deuill for it. Therefore consi∣der it in time, I geue you warning: for in y^e day of iudge∣ment, els I shall be a witnes agaynst you, that I told you this here talkyng together.

Harpsfield.

Fie, that is but your owne vayne singular opi∣nion. I perceyue you are still now that man you were in Oxford.

Phil.

I trust you can report no notorious euill that euer you knew by me there.

Harpsfield.

I can say no euill of your conuersation, but I knew you to be a studious man. Marry, if you remember when we mette in disputation in Paruis, you would not lightly geue ouer, and for that cause I speake that I haue sayd.

Phil.

M. Harpsfield, you know in the Schooles at Oxford, when we were young men, we did striue much vpō vaine glory, and vpon contention, more then for the truth: but now our yeares and our riper learnyng teach vs to fall to a truth, which must bee our portion for euer. And if I was then, in my tyme of ignorance earnest in myne owne cause, I ought now to be earnest in my Maister Christes cause, and in his truth. I knowe now that nothyng done vpon vayne glory and singularitie, can please God, haue it neuer so goodly a shew: wherfore I pray you iudge not so of me now.

Harps.

What, will you thinke your selfe better learned, thē all the learned men in this realme?

Phil.

My faith hangeth not vpon the learned of the world,* 10.584 but vpon the learned of Gods word.

Harps.

Well, I will talke with you no more as nowe, but pray to God to open your hart.

Phil.

I pray God open both our harts, to do more his wil then we haue done in tymes past.

Harps.

Ho Keper, take hym away with you.

Phil.

I pray you Maister Harpesfield, tell me what this Pronounce (Hoc) doth demonstrate and shew in this In∣dicatiue proposition, as you call it: Hoc est corpus meum:* 10.585 This is my body.

Harpsfield.

It doth demonstrate the substaunce of breade, which by the words spoken by the Priest, and by the om∣nipotencie of God, is turned into the substance of Christs very body.

Phil.

Is the substaunce of the bread (as you say) turned in∣to Christes body?

Harps.

Yea that it is.

Phil.

Why,* 10.586 then Christes body receyueth daily a great in∣crease of many thousand pieces of bread into his body, and that is his body become now, which was not before, and by this you would seeme to make, that there is an altera∣tion in Christes glorified body, which is a wicked thing to thinke.

Harps.

Then he set about agayne, and remembryng better hymselfe,* 10.587 and seyng the inconuenience of his first assertion of the transubstantiation of bread into Christes body, hee sayd, that the substance of bread after the words spoken by the priest, was euacuated or vanished away by the omni∣potencie of God.

Phil.

This is another song then you sang first. And here you may see how contrary you are to your selues. For in deed your scoolemen do holde, that the very substaunce of bread is really turned into the substance of Christes body. And now you perceiuyng of late the inconuenience which is obiected against you in that opinion,* 10.588 you are driuen to imagine a new shift, and say, the substance of bread is cua∣cuated, contrary to that your church hath first beleued and taught. O what contrarietie is there among you, and all to deface the sincere truth?

Harps.

Is not God omnipotent? and cannot he doe as hee hath sayd?

Phil.

But his omnipotencie wil not do as you say,* 10.589 contra∣ry to hys word and to hys honour. It is not Gods honor to include hym bodily in a piece of bread, and of necessitye to tye hym therto. It is not gods honour for you to make a piece of bread God and man, which you see before your face doth putrifie after a certaine tyme. Is not Gods om∣nipotency as able to geue his body with the Sacramen∣tall bread, as to make so many turnyngs away of y^e bread, as you doe, and that directly against the Scripture, which calleth it bread many tymes after the consecration? Are you not ashamed to make so many alterations of y^e Lords holy institution as you do,* 10.590 and to take away the substanti∣all partes of the Sacrament, as, Take ye, eate ye, drinke ye all of this. Do ye this in remembraunce of me: & to place in their steades, Heare ye, gase ye, knocke ye, worship ye, offer ye, sacrifice ye for the quicke and the dead? If this be not blas∣phemy to God and hys Sacrament, to adde and to pluck away in this sort, and that contrary to the mynd of all an∣cient writers, and contrary to the example of Christ & hys Apostles, tell me.

Harps.

I know you haue gathered the sayings of the Doc∣tors together, which make for your purpose. I wyll talke no longer with you.

Phil.

I pray God open both our harts, to do more his wil then we haue in tymes past.* 10.591

Harps.

O Keeper, take hym away with you.

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

THe next day after diuer I was brought into my Lords vpper Hall,* 10.592 and there he called me before hym and his Register, and before Doct. Chedsey in the presence of two homely Gentlemen and a Priest, which I knew not: at what tyme the B. sayd.

London.

I do here lay vnto this man in your presence (re∣quiryng you to be a witnesse against him, as much as you know in any of them) these articles, this booke of the Ca∣techisme made in K. Edwards dayes, also these conclusi∣ons agreed vpon both in Oxford and Cambridge: also I lay vnto hym, that he hath despised the Censures of the

Church, & hath stood accursed more then this twelmonth, and neuer required absolution thereof. How say you, wast thou not accursed by my L. Chancellor?

Phil.

I was excommunicated by him wrongfully, & with∣out any iust cause and without order of law,* 10.593 beyng neuer personally cited.

Lond

Didst not thou tell me the other day, when I requi∣red thee to come to the masse, that thou wast excommuni∣cated, & therfore by the law couldest not heare masse? How long hast thou ••ene thus excommunicate?

Phil.

More then a xij. month and a halfe.

Lond.

Loe, you may heare what he sayth. Write it.

Phil.

But as you would haue written that I haue sayd, I haue bene thus long excōmunicated,* 10.594 so also let him write, that I did require of my L. Chauncellor that did excom∣municate me, my absolution: but he would not geue it me saying that I was excōmunicatus ipso iure, because I was an heretike (as it pleased hym to call me) therefore accur∣sed by your law, and so commaunded me to prison, where I remayne.

Gentleman.

Why do you not require absolutiō at my lords hands here now?* 10.595

Phil.

Because hee is not myne Ordinary, neither hath by the law any thing to do with me of right.

Lond.

What an obstinate foole is this? I tell thee I will be thine Ordinary whether thou wilt or no.

Phil.

* 10.596And because of this your vnrighteous force towards me, I haue appealed from you, & require you M. Regi∣ster, that my appeale may be entred in writyng.

Lond.

Haue you heard such a froward fellow as this? hee seemed yesterday to be very tractable, & I had a good hope in hym. I tell thee thou art of my Diocesse.

Phil.

I am of Winchester Diocesse, and not of London Diocesse.

Lond.

I pray you may not a man be of two Diocesses at oute?

Phil.

No, that he cannot.

Lond.

Lo, wyll you see what an ignoraunt foole is this in the law, in that which he would seeme to be seene? I tell thee a man may be of three Diocesses at once:* 10.597 as if thou wer•• borne in London, by reason therof thou shouldst bee of my dioces: or els, if thou wert not borne, but haddest a dignitie here, also thou art to be counted of my diocesse, or els by reason of thy habitation in my dioces.

Phil.

In none of these respects I am of your Lordshippes dioces. But for all that, this will not follow, that I dwel∣lyng at Winchester, am at that present of London dioces.

London.

What will you lay thereof? wilt thou recant if I prooue it?

Phil.

But what shall I win, if you do not?

Lond.

I will geue thee my bishoprike, if I prooue it not.

Phil.

Yea, but who shall deliuer it me, if I win?

Lond.

Thou art an arrogant foole. Enter their othes, and take these witnesses depositiōs. I must be gone to the par∣liament house.

After this spake vnto me a Priest standing by, askyng me whether I was kin to my L. Rich, or no?

Phil.

I sayd, he sayd so himselfe vnto me the other day, but how, I know not.

Chadsey.

I heard him say, that he was his very nigh kins∣man.

Baalamite.

Why, then you & I must be of kin, for hee is my nigh kinsman.* 10.598 How chance it that you and I be of contra∣ry iudgements?

Phil.

It is no meruail, for Christ prophesied, That the father shall be deuided agaynst the sonne, and the sonne against the fa∣ther for my truths sake.

Baala.

You do hold (as I vnderstand) agaynst the blessed sacrament of the aulter, and agaynst the holy masse.

Phil.

If you can prooue it a Sacrament, I wil not hold a∣gaynst you.

Baala.

* 10.599What prooue it a Sacrament quoth he? doth not S. Paul say: Quae oculus non vidit & auris non audiuit, ea prae∣parauit Deus diligentibus se? That such thinges as the eye hath not seene, neither eare heard, hath God prepared for them that loue hym.

Phil.

That saying of S. Paule concerneth nothyng your sacrament, but is ment of the heauenly ioyes that bee pre∣pared for all faythfull beleeuers.

Baala.

Why, then I perceiue you vnderstand not S. Paul. By God, you are deceiued.

Phil.

You ought not to sweare kinsman, if you will that I shall so cal you, & without disworship of our kinred, I vn∣derstand S. Paul as wel as you, and know what I say: and with that shewed hym a Greeke Testament with E∣rasmus translation, & with the old also, demaundyng him which text he was best acquainted withall.

Baala.

I knew Greeke too once, as well as you, I care not which you read.

Phil.

You knowe them then all alike: you vnderstand the one as well as the other. With this my Baalamite kins∣man departed in a fury.

The next day after I was brought down againe after dinner, to the Chappel,* 10.600 and there my Baalamite kinsman (to verifie the scriptures, as a mans owne kinsfolks shall be hys enemies) came in with the B. as a witnes agaynst me: and there the B. caused another that came to hym a∣bout other matters, to sweare also to be a witnes against me, which was a priest also, saying.

London.

You shall sweare to depose all the truth of certain Articles you shall be enquired of concernyng this man:* 10.601 & here I (accordyng to the lawe) do bryng them forth in thy presence.

Phil.

My Lord I doo not agree to the production of them but doo appeale from all these & others your proceedinges agaynst me: and require you, Maister Register, that my appeale may be entred, & I wil geue you for your labour.

Reg.

Your appeale shalbe entred at leasure. Whom doe you appeale vnto? tell me.

I appeale to a higher Iudge, as to the Lieutenaunt of the Archbishopricke of Canterbury: for I know not who is bishop therof at this present. With that y^e B. went away, and my Baalamite kinsman looking big vpon me, but sayd neuer a woord.

Thus I haue in hast scribled out all myne examinati∣ons hetherto, that the same whiche hath bene done vnto me in darke, myght come to lyght, & that the papistes vn∣iust procedyngs and nakednes in their false religiō, might be known to their confusion. Iesus is Imanuel, that is, God with vs, Amen. 1555.

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

I Was commyng beyng sent for with my Keeper,* 10.602 and the B. of London met me in his hall dore, and full manerly he played the Gentleman Usher to bryng mee before the Lordes, saying:

Lond.

My Lordes I shal desire you to take some paynes with this man, he is a gentleman, and I would he should do well: but he wil wilfully cast away hymselfe.

Dures.

Come hether sir, what is your name?

Phil.

My name is Philpot.

Dures.

I haue heard of that name to be a worshipful stock, and since you be a Gentleman, doe as you may liue wor∣shipfully among other Gentlemen. What is the cause of your trouble now?

Phil.

I told hym the cause as in my former examinations is expressed.

Dures.

Well, all causes set apart, will you now bee a con∣formable mā to the catholike faith, and leaue all new fan∣gled opinions and heresies? Iwis I was in Germany with Luther at the beginning of these opinions, & can tell how they began. Leaue them, and follow the Catholique church throughout the whole world, as the whole realme now doth.

Phil.

My Lord, I am of the Catholike fayth, and desire to lyue and dye in the same, but it is not vnknowen to your Lordshippe, that I with others these xx. yeres haue bene taught another maner of faith then you now goe about to compell vs vnto: wherefore it is requisite that we haue a tyme to weigh the same, and to heare how it agreeth with Gods word. For fayth is not at a sodaine, neither wonne, neither remooued, but as S. Paule saith: Fayth commeth by hearyng, and hearing by the worde: Fides ex auditu,* 10.603 auditus per verbum.

Chich.

And if you will geue me leaue my L. I will shewe hym how he taketh the saying of S. Paul amisse, as many other now adayes alledgyng the same do, that they ought not to be compelled to beleue, where as S. Paul meaneth of Infidels, and not of the faithfull. And so S. Augustine writyng agaynst the Donatistes, sayth: that the faythfull may be compelled to beleeue.

Philpot.

Saint Bernard (and if it please your Lordship) doth take that sense of Saint Paule as I doe, saying: that Fides est suadenda, & non imponenda: Faith must be persua∣ded to a man, and not enioyned. And Saint Augustine speaketh of suche as were first thoroughly perswaded by manifest Scriptures, and yet woulde resist of stubborne wilfulnesse.

Chich.

So Bernard meaneth of Infidels also.

Phil.

No, my Lord, that he doth not: for he wryteth not of the Infidels, but hee writeth of such as were deceiued by errours.

Chichester.

My L. of Duresme, I haue bene so bold to in∣terrupt your Lordship of your tale: I pray you now pro∣ceed on.

Duresme.

M. Philpot will you bee of the same Catholike faith and Church with vs you were baptised in, and your godfathers promised for you, and hold as we do? and then may you be rid out of trouble. I perceiue you are learned, and it is pitie but you should do well.

Philpot.

I am of the same Catholique fayth and catholique Church I was baptised vnto,* 10.604 and in that wyll I liue and dye.

Dures.

That is wel said: if you hold there, you cannot doe but well.

Chich.

Yea, my Lord, but he meaneth otherwyse then you do. Are you of the same faith your godfathers and godmo∣thers were, or no?

Phil.

I cannot tell what faith they were of certainly, but I am of the faith I was baptised vnto, which is, in the fayth of Christ. For I was not baptised in the faith of my God∣fathers, but in the faith of Christ.

Christo.

S. Augustine saith, that Infants are baptised in fi∣de susceptorum: In the fayth of their Godfathers.

Phil.

S. Augustine in so saying, meaneth of the fayth of Christ, which the Godfathers do or ought to beleeue, and not otherwyse.

Duresme.

How say you, will you beleeue as we do, and all the learned of the Realme or no, and be of one church with vs?

Phil.

My Lordes it is not vnknown vnto you, that there hath bene alwayes two churches.

Chichest.

Nay, that is not so: there is but one Catholike church.

Phil.

* 10.605I shall desire your Lordships to heare out my tale, & to take my meanyng. For I knowe there is but one true Church: but always from the beginnyng there hath bene ioyned to the same true Church, a false Church, aduersarie to the true, and that was declared at the first in Abell and Caine, who persecuted and slew hys brother, in whome (as Saint Augustine witnesseth) is represented the false & true Church. And after that, as soone as God hath cho∣sen his peculiar people, and shewed vnto them his sanctu∣ary, holy statutes, and will, anone after arose the false Church, and tenne of the twelue tribes of Israell deuided themselues from the true church of Iuda and Beniamin, and made to themselues at Bethel, & set vp golden calues, and yet pretended therewith to serue God, and so abused his word: Notwithstandyng, God was displeased with them, and ceased not hys wrath, vntill he had vtterly de∣stroyed them.

Chich.

I will graunt you before the commyng of Christ, there were two churches in the old law: but in the newe law since Christes commyng, you cannot shew it to be so by the scripture.

Phil.

Yes my L. that I can, if you will geue me leaue. Af∣ter Christ had chosē his xij. Apostles, was there not a Iu∣das in the new law, and a Simon Magus? And were not they of the false church?

Chich.

Yea, but I meane after the Gospell was written, where can you find me two churches after Christ had as∣cended, and sent the holy Ghost?

Phil.

The Gospell was within 8. yeares after the ascensi∣on written by S. Mathew, and the writyng therof is not materiall to the declaration of these two churches, to haue bene always from tyme to tyme, as by example it may be shewed: and yet as euil as my memory is, I remember in the new Testament is mention made of two churches,* 10.606 as it appeareth in the Apocalyps: and also S. Paule to the Thessalonians maketh mention, that Antichrist with hys false generatiō shall sit in the temple. To the which Chi∣chester replied not.

Dures.

The Church in the scripture is likened to a great fishers net, which conteineth in it both good fishes & bad fishes. I trust you wil be of the better sort, and leane to the truth.

Phil.

My Lord it is my whole desire now to follow that which is good, whatsoeuer I haue done in times past, and to cleaue to gods truth.

Dures.

Do you so, and then shall you do well. It is almost night, my L. of London, I must needes be gone.

Lond

Nay, my L. of Duresme, I must desire your Lord∣ship,* 10.607 and my L. of Chichester to tary a litle while. And be∣fore he had so sayd, the B. of Bathe went his way without saying any word. What my L. of Bath will you be gone? I pray you tary. My Lordes, I haue earnest matter to charge this man withall, wherof I would your lordships to be made priuy▪ and I haue them here written in a libel. I pray you sit downe againe, or els I will. First I ••ay to him here,* 10.608 that hee hath written in a Bible which I tooke from hym, this erroneous saying: Quod spiritus est vicari∣us Christi in terra. i. The holy Ghost is Christes Uicare in earth. Wilt thou abide by this saying of thine. That the spirit is Christes vicar on earth?

Phil.

My L. it is not my saying, it is a better learned mās then myne. For I vse not to write myne owne sayings, but the notable sayings of other auncient writers, as all the others be where ye find the same writen. And as I re∣member, it is euen the saying of Saint Bernard, & a say∣ing that I neede not to be ashamed of, neyther you to bee offended, as my L. of Duresme, and my L. of Chichester by their learnyng can discerne, and will not recken it euill sayd.

Lond.

No will? Why, take away the first syllable, and it foundeth Arius.

Phil.

That is farre fetched in deede: if your Lordship will scan mens sayings in such wise, you may finde out what you list.

Lond.

But to helpe this, I finde moreouer written wyth hys owne hand in another booke:* 10.609 In me Ioanne Philpotto v∣bi abundauit peccatum, superabundauit & gratia: that is▪ In me Iohn Philpot where sinne did abound, grace hath su∣perabounded. I pray you what superabundāt grace haue you more then other men? So said Arius, that he had the aboundance of grace aboue all other.

Phil.

My L. you neede not to be offended with that saying more then the other, for it is the saying of S. Paule hym∣self, and I did apply it to my self for my comfort,* 10.610 knowing that though my sinnes be huge & great in the sight of God yet is his mercy & grace aboue them all. And concernyng Arius & his adherents, I defie them, as it is well known I haue written against them.

Lond.

Also I lay to thy charge that thou killedst thy father and wast accursed of thy mother in her deathbed, as I can bring witnes hereof.

Phil.

O Lord, what blasphemy is this?* 10.611 Hath your Lord∣ship nothing of truth to charge me withall, but (as I may speake it with your honoures) such forged blasphemous lyes? If any of these can be prooued, I will promise here to recant at Paules Crosse, what you wil haue me: I am so sure they are as great blasphemies as may bee obiected agaynst any man. Ha, my Lordes, I pray you consider how my L. of London hath hitherto proceded against me: for in deed he hath none other but such pretensed slaunde∣rous lyes.

Chich.

They be Parerga: that is, matters beside the pur∣pose.

Dures.

My Lord, I must needes bid you farewell.

Lond.

Nay my Lord, here is a letter which I shall desire your Lordship to heare ere you goe.* 10.612 This man (beyng in my kepyng) hath taken vpon hym to write letters out of prison, & to peruert a yong Gentleman called M. Greene in my house, (call him hither) and hath made a false report of his examination, as you shall heare, not beyng content to be euill himselfe, but to make others as bad as himselfe. He all to tare the letter when he saw my man went about to search hym, but yet I haue pieced it agayne togither, & caused a copy to be written therof, and he red the torne let∣ter, biddyng M. Christopherson and Morgan to marke the copy thereof.

The contents of the letter was the examination of M. Greene before the B. of London in the presence of Mai∣ster Feckenham Deane of Paules, and of diuers others,* 10.613 whose ready answers in the Scriptures and in the Doc∣tors was wondred at of the Deane hymselfe, and of many others, as M. Fecknam did report: and that he was com∣mitted to D. Chadsey, and to haue his meat from the Bi∣shops owne table. How say you my Lords, was this wel done of hym beyng my prisoner, to write this? And yet he hath written a shamefull lye, that he was in D. Chadseys keping. How say you M. Doc. Chadsey, is it not a shame∣full lye?

Chad.

Yes my L. he was neuer in my keping.

London.

Art thou not ashamed to write suche shamefull lyes? Come hether M. Greene,* 10.614 did not I shew you this letter?

Greene.

Yea forsooth my L. you shewed it me.

Lond.

How thinke you my Lordes, is not this an honest man to belye me?

Phil.

Your Lordship doth mistake all things. This letter (as your Lordship may perceiue,* 10.615 and all other that haue heard the same) was not written by me, but by a friend of myne, certifieng me at my request how M. Greene sped at the B. of Londons hands: and there is nothing in the

letter that either I, or he that wrote it neede to feare, but that might be written as my report.

London.

Then tell me who wrote it, if you dare.

Phil.

No, my L. it is not my duty to accuse my friend, and specially seyng you will take all thyngs at the worst: nei∣ther you shall neuer know of me who wrote it. Your lord∣ship may see in y^e end of the letter, that my friend did write vnto me vppon the occasion of my appeale which I haue made to the whole Parliament house about such matters as I am wrongfully troubled for.

London.

I would see any so hardy to put vppe thine Ap∣peale.

Phil.

My L. I cannot tell what God will worke, I haue written it,* 10.616 speed as it may.

Lond

My L. I haue vsed him with much gentlenes since he came to me. How sayst thou, haue I not?

Phil.

If to lie in the vilest prison in this towne (being a gē∣tleman, and an Archdeacon) and in a colehouse by the space of v. or vj. weekes alredy, without fire or candle, bee to be counted gentlenes at your handes, I must needes say I haue found gentlenes. But there were neuer men so cru∣elly handled as we are at these dayes.

London.

Loe, what a Uarlet is this? Besides this (my Lordes) euen yesterday hee procured hys man to bryng a bladder of blacke Pouder, I can not tell for what pur∣pose I.

Phil.

Your Lordship needeth not to mistrust the matter: it is nothing but to make inke withall, for lack of inke, as I had it before in the kings Bench, when my keeper tooke a∣way my inkehorne.

Lond.

And why shouldst thou go about any such thing vn∣knowyng vnto me beyng thy keeper? for I am thy keeper in this house I tell thee.

Phil.

My L. because you haue caused my penner and inke∣horne to bee taken from mee,* 10.617 I woulde yet faine that my friends might vnderstand what I lacke, not that I inten∣ded to write any thing that I would be afraid shold come to your sight.

Lond.

More then this my L. he caused a pig to be roasted, and made a knife to be put betwene the skin, and the flesh, for what purpose iudge you. How sayest thou, didst thou not so?

Phil.

I cannot deny but there was halfe a pig sent me, and vnder the same a knife lying in the sauce, but for no ill pur¦pose that I knowe, your Lordship may iudge what you will.* 10.618 It was not to kill my selfe, nor none other, as you would haue men to beleue: for I was neuer yet without a knife since I came to prison. Therefore all these bee but false surmises, and not worth rehersall.

Lond.

I haue here to say to his charge (chiefest of all) hys booke of the report of the disputation had in the Conuoca∣tion house, which is the rākest heresie that may be, against the blessed Sacrament of the aultar. How say you, Mai∣ster D. Weston? did he maintain the same there stubborn∣ly, or no?

West.

Yea my L. that he did, and would neuer be aunswe∣red. And it is pity that the same worshipfull congregation should be slaundered with such vntrue reports.

Phil.

* 10.619You answered me in deed, M. Doct. (beyng thē Pro∣locutor) goodly, with hold thy peace, and haue hym to pri∣son, and put hym out of the house. I haue read the booke, & I fynde the report of euery mans Argument to be true in all poynts. And if there be any fault, it is, because he setteth forth your doynges too fauourably, and nothyng lyke to that you did vse me, beyng an Archdeacon, and not of the worst of the house.

West.

Thou art no Archdeacon.

Phil.

In deed M. Doct. ye haue among you vnarchdeaco∣ned me as now (I thanke God of it) and that without all order of law.

Lond.

I pray you my Lordes hearken what he writeth of himselfe. I read it ouer this morning, and made a note of it. He saith, that D. Weston called hym frantike and mad man, and sayd, he should go to Bedlem.

Phil.

In deed my L. so it pleased M. Weston to taunt at me and say his shamefull pleasure: but yet I was no whitte the more for all his sayinges, then Christ was when the Scribes & the Pharises said likewyse he was madde, and that he was possessed of a deuill, most blasphemously.

Dures.

My L. of London I can tary no longer. I must needes bid you farewell.* 10.620 M. Philpot, me thinketh you haue sayd well, that you will abide in the Catholike faith, and in the Catholike Church: I pray you so do, and you shall do right well. And so hee departed with M. Weston and M. Hussey.

Phil.

I haue purposed so to doe, how so euer I speede, by Gods grace.

Lond.

I pray you my L. of Chichester, and M. Prolocutor and M. Doct. Morgan, to common with hym whyles I bryng my L. of Duresme goyng.

Christopherson.

M. Philpot, I was acquaynted with you at Rome (if you bee remembred, but you haue forgotten me) and talked somewhat with you of these matters, and I finde you now the same man as you were then. I wish it were otherwyse. For gods sake bee conformable to men that be better learned then you, and stand not in your own conceit.

Phil.

Where as you call mee to remembraunce of acquain∣tance had at Rome, in deede it was so, though it were but very straunge on your part to meward, beyng driuen to necessitie.

Christoph.

You knowe the world was dangerous at that tyme.

Philpot.

Nothing so dangerous as it is now: but let that passe. Where as you say, you find me the same man I was then, I prayse God for that you see not me like a reed wa∣ueryng with euerye wynde. And where as you woulde haue me follow better learned men then my selfe: in deed I do acknowledge that you with a great many other,* 10.621 are far better learned then I, whose bookes in respect of lear∣nyng, I am not worthy to cary after you: but fayth & the wisedome of God consisteth not in learning onely, & ther∣fore S. Paule willeth, that our fayth be not grounded vp∣pon the wisedome of man. If you can shew by learnyng out of Gods booke, y^t I ought to be of an other fayth then I am, I will heare you and anye other man whatsoeuer he bee.

Christoph.

I meruaile why you should dissent from the ca∣tholike Church, since it hath thus long vniuersallye bene receiued, except within this fiue or sixe yeares here in En∣gland.

Phil.

I do not dissent from the true catholike church: I do only dissent from the B. of Rome, which if you can prooue to be the catholike church of Christ, I will bee of the same also with you.

Christo.

Wil you beleue S. Cyprian, if I can shew you out of hym. Quòd Ecclesia Romana est talis ad quam perfidia acce∣dere non potest: That the Church of Rome is such a one, vnto the which misbeliefe cannot approch.

Phil.

I am sure you cannot shew any such saying out of s. Cyprian.

Christo.

What will you lay thereon?

Phil.

I will lay as much as I am able to make.

Morgan.

Will you promise to recant, if he shew his saying to be true?

Phil.

My fayth shall not hang vpon any Doctours say∣ing, further then he shalbe able to prooue the same by gods worde.

Christo.

I wil go fet the booke and shew it him by and by: and therwithall he went into the Bishops study, & fet Cy∣prian, & appointed out these words in one of his Epistles: Ad Romanos autem quorum fides Apostolo praedicante laudata est, non potest accedere perfidia:* 10.622 But vnto the Romaines whose fayth by the testimony of the Apostle, is praysed, misbeliefe can haue no accesse.

Phil.

These wordes of Cyprian doe nothing prooue your pretensed assertion, which is, that to the Church of Rome there could come no misbeliefe.

Christoph.

Good Lord, no doth? What can bee sayde more plainely?

Philpot.

Hee speaketh not of the Churche of Rome abso∣lutely.

Christo.

By God, a chyld that can but his Grammer, wyll not deny that you do, the words be so playne.

Phil.

Sweare not M. Doct. but weigh Cyprians wordes with me, and I shall make you to say as I haue sayd.

Christo.

I am no D. but I perceiue it is but labour lost to reason with you.

Boner.

And with that the B. of London came in blowyng agayne, and sayd:* 10.623 What is my L. of Chichester gone away also? (for he euen a little before departed also without any other word saying, but he must needes be gone.) What is the matter you now stand vpon?

Morgan.

M. Christopherson hath shewed M. Philpot a notable place of the authoritie of the Church of Rome, and he maketh nothyng of it.

Boner.

Where is the place? let me see. By my faith here is a place alone. Come hither sir, what say you to this? Nay tary a little, I will helpe this place with S. Paules owne testimony the first to the Romaines, where he sayeth, that their faith is preached throughout the world: how cā you be able to answer to this?

Phil.

Yes, my L. it is soone aunswered, if you will consider al the words of Cyprian: for he speaketh of such as in his tyme were faithfull at Rome,* 10.624 that folowed the doctrine of saint Paul, as he had taught them, and as it was notified

throughout the world by an Epistle which he had written in the commendation of their fayth. With such as are prai∣sed of S. Paul at Rome, for followyng the true faith, mis∣beliefe can haue no place. And now if you can shewe that the faith which the church of Rome holdeth now,* 10.625 is that faith which the Apostle praised & allowed in the Romans in his tyme, then wil I say that S. Cyprian then said, and with you, that infidelitie can haue no place there: but o∣therwyse it maketh not absolutely for the authority of the Church of Rome, as you do mistake it.

Christo.

You vnderstand Cyprian well in deed: I thinke you neuer red hym in your lyfe.

Phil.

Yes, M. Doct. that I haue, I can shew you a booke noted with myne owne hand: though I haue not read so much as you, yet I haue read somewhat. It is shame for you to wrast and wreath the Doctors as you do, to main∣tain a fals religion, which be altogether against you, if you take them aright, and in deede your false packing of doc∣tors together,* 10.626 hath geuen me and others occasion to looke vpon them, wherby we find you shamefull liers, and mis∣reporters of the ancient doctors.

Morgan.

What, wil you be in hand to allow doctors now? they of your sect do not so. I meruaile thereof you will al∣low them.

Phil.

I do allow them in as much as they doe agree wyth the scriptures, and so do al they which be of the truth, how so euer you terme vs: and I prayse God for that good vn∣derstandyng I haue receyued by them.

Christo.

What, you vnderstand not the Doctors, you may be ashamed to say it.

Phil.

I thanke God I vnderstand them better then you: for you haue Excaecationem cordis, The blindnes of heard, so that you vnderstand not truely what you read, no more then the wall here, as the takyng of Cyprian doth wel de∣clare. And afore God, you are but deceyuers of the peo∣ple,* 10.627 for all your brag you make of learnyng, neyther haue ye Scripture or auncient doctour on your side, being tru∣ly taken.

Morgan.

Why, all the Doctors be on our side, and agaynst you altogether.

Phil.

Yea, so you say when you be in your pulpits alone, & none to answer you. But if you wil come to cast accounts with me therof, I will venter with you a recantatiō, that I (as little sight as I haue in the doctors) wil bring more authorities of ancient Doctors on my side, then you shall be able for yours, and he y^t can bring most, to him let y^e o∣ther side yeeld. Are ye so content herewith?

Christo.

It is but folly to reason with you: you wil beleue no man but yourselfe.

Phil.

I will beleue you or any other learned man, if you cā bring any thing worthy to be beleued. You cannot winne me with vaine words from my fayth. Before God there is no truth in you.

Morgan.

What, no truth, no truth? ha, ha, he.

Phil.

Except the Articles of the Trinitie, you are corrupt in all other thyngs, and sound in nothyng.

Morgan.

What say you? do we not beleeue well on the sa∣crament?

Philpot.

It is the thing which (among all other) you doe most abuse.

Morgan.

Wherein I pray you? tell vs.

Phil.

I haue told you before (M. Doct.) in the Conuoca∣tion house.

Morgan.

* 10.628Yea marry: in deed you told vs there very well. For there you fell down vpon your knees, and fel to wee∣pyng: ha, ha, ha.

Phil.

I did weepe in deed, and so did Christ vpon Ierusa∣lem, and am not to be blamed therefore, if you consider the cause of my weepyng.

Morgan.

What, make you your selfe Christ? ha, ha.

Phil.

No sir, I make not my selfe Christ: but I am not a∣shamed to do as my maister and sauiour did, to bewaile & lament your infidelitie and idolatrye, which I there fore∣saw thorough tyranny you would bryng agayne to this realme, as this day doth declare.

Morgan.

That is your argument.

Christo.

* 10.629Wherein do we abuse the Sacrament? tell vs.

Phil.

As I may touch but one of the least abuses, you mi∣nister it not in both kynds as you ought to doe, but keepe the one halfe from the people, contrary to Christes insti∣tution.

Christo.

Why, is there not as much conteined in one kynd, as in both? And what neede is it then to minister in both kyndes?

Phil.

I beleeue not so, for if it had, Christ would haue geuē but one kind only:* 10.630 for he instituted nothing superfluous, and therfore you cannot say that the whole effect of the sa∣crament is as well in one kind, as in both, since the scrip∣ture teacheth otherwyse.

Christo.

What, if I can prooue it by scripture, that we may minister it in one kind? The apostles did so, as it may ap∣peare in the Actes of the Apostles, in one or two places, where it is written that the Apostles continued In oratio∣nibus & fractione panis: In prayers, and in breakyng of breade, which is ment of the Sacrament.

Philpot.

Why, Maister Doctour, do you not knowe that Saint Luke by the makyng mention of the breakyng of bread, meaneth the whole vse of the sacrament, accordyng to Christes institution, by a Figure which you haue lear∣ned in Grammer, * 10.631 Synecdoche, where part is mentioned, and the whole vnderstanded to bee done, as Christ com∣manded it.

Christo

Nay, that is not so. For I can shew out of Euseb. in Eccles hist. that there was a man of God, (whom he na∣med) that sent the Sacrament in one kynd by a boy to one that was sicke.

Phil.

I haue read in deed that they did vse to geue y^t was left of the Communion bread, to children, to mariners, & to women, and so peraduenture the boy might cary a piece of that was left to the sicke man.

Christo.

Nay, as a Sacrament it was purposely sent vnto hym.

Phil.

If it were so, yet can you not precisely say, that he had not the cup ministred vnto him also by some other sent vn¦to him: but though one man did vse it thus, doth it folow that all men may do the like? S. Cyprian noteth many a∣buses of the sacrament in his tyme, which rose vppon sin∣gular mēs examples, as vsing of water in stead of wyne: therfore he sayth: Non respiciendum quid aliquis ante nos fe∣cerit, sed quid Christus qui omnium primus, ante nos fecerit & mandauit: that is, Wee must not looke what any man hath done before vs, but what Christ first of all men did & com∣manded.

Christo.

Hath not the church taught vs so to vse the sacra∣ment? and how do we know that Christ is Homousios, that is, of one substance with the father, but by the determina∣tion of the church? How can you prooue that otherwise by expresse words of scripture, and where find you Homousios in all the scripture?

Phil.

Yes, that I doe, in the 1. to the Hebrues, where it is written, that Christ is the expresse Image of Gods owne substance, eiusdem substantiae.

Christo.

Nay, that is not so. It is. There is no more but expressa imago substantiae: The expresse image of gods sub∣stance, and Image is accident.

Phil.

It is in the text, Of his substance, Substantiae illius▪ or of his owne substance, as it may be right wel interpreted. Besides this, that which Christ spake of himself in s. Ioh. manifesteth the same, saying: I & the father be one thing: Ego & pater vnum sumus. And where as you say, Imago here is accidence, the ancient fathers vse this for a strong argu∣ment, to prooue Christ to be God, because he is the very I∣mage of God.

Christo.

Yea do? is this a good argument, because wee are the Image of God, Ergo, we are God.

Phil.

We are not called the expresse Image of God,* 10.632 as it is written of Christ, and wee are but the Image of God by participation, & as it is written in Genesis, wee are made to the likenesse and similitude of God. But you ought to know (M. Christoph,) that there is no accidence in God, & therfore Christ cannot be the image of God, but he must be of the same substance with God.

Christo.

Tush.

Morgan.

How say you to the presence of the Sacrament?* 10.633 will you stand to the iudgement here of your booke, or no? or will you recant?

Phil.

I know you go but about to catch me in wordes. If you can prooue that booke to be of my setting forth, lay it to my charge when I come to iudgement.

Morgan.

Speake, be you of the same mynd as this booke is of, or no? Sure I am you were once, vnlesse you become another maner of man then you were.

Phil.

What I was, you know: what I am, I will not tell you now: but this I wil say to you by the way, that if you can prooue your Sacrament of the Masse (as you now vse it) to be a sacrament, I will then grant you a presence:* 10.634 but first you must prooue the same a sacrament, and afterward entreat of the presence.

Morgan.

Ho, do you doubt that it is a sacrament?

Phil.

I am past doubtyng, for I beleeue you can neuer be able to prooue it a Sacrament.

Christo.

Yea doe, good Lord, doth not S. Augustine call it the sacrament of the aultar? How say you to that?

Phil.

That maketh nothyng for the probation of your Sa∣crament. For so he with other auncient writers do call the holy Communion or the supper of the Lord in respect that

it is the Sacrament of the Sacrifice which Christ offered vpon the aultar of the Crosse, the which Sacrifice all the aultars and sacrifices done vpon the aultares in the olde lawe did prefigure and shadow, the which pertaineth no∣thyng to your sacrament hangyng vpon your aultares of lyme and stone.

Christo.

No doth? I pray you what signifieth aultar?

Phil.

* 10.635Not as you falsly take it, materially, but for the sacri∣fice of the aultar of the crosse.

Christo.

Where finde you it euer so taken?

Phil.

Yes that I do in S. Paul to the Hebrues 13. where he saith: Habemus altare de quo non est fas edere his qui taber∣naculo deseruiunt: We haue an aultar, of the which it is not law full for them to eate, that serue the tabernacle. Is not aultare there taken for the sacrifice of the aultar, and not for the al∣tar of lyme and stone?

Christo.

Wel, God blesse me out of your company. You are such an obstinate heretike, as I haue not heard the lyke.

Phil.

* 10.636I pray God kepe me from such blind doctors, which when they are not able to prooue what they say, then they fall to blasphemyng (as you nowe doe) for lacke of better proofe. In the meane while the B. of London was talking with some other by, & at length came in to supply his part and sayd.

Boner.

I pray you maisters, hearken what I shall saye to this man: come hither maister Greene. And now sir (poin¦ting to me) you can not thinke it sufficient to bee naught your selfe, but must go about to procure this yong gentle∣man by your letters to do the lyke.

Phil.

My Lord he cannot say, that I euer hitherto wrote vnto hym concernyng any such matter, as hee here can testifie.

Greene.

No, you neuer wrote vnto me.

Boner.

Why, is not this your letter which you did wryte concernyng hym?

Phil.

I haue shewed your Lordship my mynd concerning that letter alredy: it was not written to M. Greene, ney∣ther was he priuy of the writyng thereof.

Lond.

* 10.637How say you then, If a man be in an error, and you know thereof, what are you bound to do in such a case?

Philpot.

I am bound to do the best I can to bring hym out of it.

Lond.

If M. Grene here be in the like, are you not bounde to reforme him thereof if you can?

Phil.

Yes that I am, & wil do to the vttermost to my pow∣er therein. The B. remembryng hymselfe, thinking that he would but shrewdly after his expectation be holpen at my mouth, but rather cōfirmed in that which he called an errour, ceased to go any further in hys demaund, and cal∣led M. Greene aside, and before his Register red hym a letter. I know not the contents thereof: and therewithal he gaue M. Greene the booke of my disputation in the cō∣uocation house, and afterward went aside, commoning w^t M. Christopherson, leauyng M. Morgan, maister Harps∣field, and M. Cosins to reason with me in the hearyng of M. Greene.

Morgan.

* 10.638M. Philpot I would aske you how old your re∣ligion is.

Philpot.

It is older then yours by a thousand yeares and moe.

Morgan.

I pray you where was it fifty yeares ago?

Phil.

It was in Germany apparant by the testimony of Husse, Ierome of Prage, and Wickliffe, whome your ge∣neration a hundreth yeares agoe and moe, dyd burne for preachyng the truth vnto you: and before their tyme and since hath bene, although vnder persecution it hath bene put to silence.

Morgan.

* 10.639That is a maruelous strange religion, which no man can tell certainly where to find it.

Phil.

It ought to be no meruail vnto you to see gods truth through violence oppressed: forsh it hath bene frō the be∣ginning from time to tyme, as it appereth by stories, & as Christes true religion is now to be found here in Englād although hypocrisie hath by violence the vpper hād. And in the Apocalyps you may see it was prophesied, that the true Church should be driuen into corners, and into wil∣dernes, and suffer great persecution.

Morgan

A, are you seene in the Apocalyps? there are ma∣ny strange thyngs.

Phil.

If I tel you the truth which you are not able to refel beleeue it, & dally not out so earnest matters. Me thinke you are liker a scoffer in a play, then a reasonable doctor to instruct a man: you are bare arsed & dance naked in a net, and yet you see not your owne nakednes.

Morgan.

* 10.640What (I pray you) be not so quicke with me. Let vs talke a little more coldly together.

Philpot.

I will talke with you as mildely as you can de∣sire, if you wil speake learnedly and charitably. But if you go about with taunts to delude truth, I will not hyde it from you.

Morgan.

Why, will you not submit your iudgement to the learned men of this Realme?

Phil.

Because I see they can bring no good ground, where∣upon I may with a good conscience settle my fayth more surely then on that which I am now grounded vppon by Gods manifest word.

Morgan.

No do? that is maruell that so many learned men should be deceyued.

Phil.

It is no maruell by S. Paule: for he sayeth, That not many wyse,* 10.641 neither many learned after the world bee called to the knowledge of the Gospell.

Morgan.

Haue you then alone the spirite of God, and not we?

Phil.

I say not that I alone haue the spirite of God, but as many as abide in the true faith of Christ, haue the spirit of God as well as I.

Morgan.

Howe knowe you that you haue the Spirite of God?

Phil.

By the fayth of Christ which is in me.

Morgan.

A, by faith do you so? I ween it be the spirit of the buttry,* 10.642 which your fellowes haue had that haue ben bur∣ned before you, who were dronk the night before they wēt to their death, and I weene went dronken vnto it.

Phil.

It appeareth by your communication, that you are better acquainted with the spirit of the Buttry, then with the spirit of God. Wherefore I must now tell thee (thou painted wall & hypocrite) in the name of the liuing Lord, whose truth I haue told thee, that God shal raine fire and brimstone vpon such scorners of his worde, and blasphe∣mers of his people as thou art.

Morgan.

What, you rage now.

Phil.

Thy foolish blasphemies hath compelled the spirit of God which is in me, to speake that which I haue said vn∣to thee, thou enemy of all righteousnes.

Morgan.

Why do you iudge me so?

Phil.

By thine owne wicked words I iudge of thee, thou blynd and blasphemous Doctour: for as it is written: By thy words thou shalt be iustified, and by thy words thou shalt be condemned. I haue spoken on Gods behalfe, & now haue I done with thee.

Morgan.

Why, then I tel thee Philpot, that thou art an he∣retike, and shalt be burnt for thine heresy, and afterwards go to hell fire.

Phil.

I tel thee, thou hypocrite,* 10.643 that I passe not this for thy fire and fagots, neither (I thanke God my Lord) stande in feare of the same: my faith in Christ shall ouercome thē. But the hel fire which thou threatnest me, is thy portion, and is prepared for thee (vnlesse thou spedily repent) and for such hypocrites as thou art.

Morgan.

What, thou speakest vpon wyne, thou hast tipled well to day, by likelihood.

Phil.

So said the cursed generation, of the Apostles beyng replenished with the holy Ghost, & speaking the wōdrous works of God, they said they were dronk, when they had nothing els to say, as thou doest now.

Morgan.

Why, I am able to answer thee, ywis, I trow.

Phil.

So it seemeth with blasphemies and lyes.

Morgan.

Nay, euen with learnyng, say what thou canst.

Phil.

That appeared well at my disputation in the Con∣uocation house,* 10.644 where thou tookest vpon thee to aunswer those few arguments I was permitted to make, and yet wast not able to aunswere one, but in thyne aunsweres did fumble and stammer, that the whole house was asha∣med of thee: and the finall conclusion of all thine answers was, that thou couldst answer me, if I were in the scholes at Oxford.

Morgan.

What, did I so? thou beliest me.

Phil.

I do not belye thee: the booke of the report of y^e dispu∣tation beareth record therto, and al that were present then, can tell (if they list) thou saydst so. And I tell thee playne, thou art not able to answer that spirit of truth, which spea¦keth in me for the defence of Christes true Religion. I am able by the might therof, to driue thee roūd about this gal∣lery before me: and if it would please the queenes maiesty and her Councell to heare thee and me, I woulde make thee for shame shrinke behinde the doore.

Morgan.

Yea would you so?

Phil.

Thou hast the spirite of Illusion and Sophistrye, which is not able to counteruaile the spirit of truth.* 10.645 Thou art but an Asse in the true vnderstanding of thinges per∣tayning vnto God. I cal thee Asse not in respect of malice, but in that thou kickest agaynst the trueth, and art voyde of all godly vnderstāding, not able to answere to that thou braggest in.

Morgan.

Why, haue I not answered thee in all things thou hast sayd vnto me? I take them to record.

Phil.

Aske of my felow whether I be a theefe.

Cosins.

Harke, he maketh vs all theeues.

Phil.

You know that phrase of the Prouerbe, that like will holde with like. And I am sure, you will not iudge with me, against him, speake I neuer so true: and in this sense I speake it. The strongest answere that he hath made against me is, that you will burne me.

Morgan.

Why, we doe not burne you: it is the Temporall men that burne you, and not we.

Phil.

Thus you woulde (as Pilate dyd) washe your handes of all your wicked doinges. But I pray you Inuo∣cate seculare brachium: call vpon the secular power to be ex∣ecutioners of your vnrighteous iudgementes. And haue you not a title in your law, De haereticis comburendis for, to burne heretickes?

Harps.

I haue hearde you both a good while reason toge∣ther, and I neuer hearde so stout an hereticke as you are M. Philpot.

Cosins.

Neither I in all my life.

Phil.

You are not able to proue me an heretick, by one iote of Gods word.

Harps.

You haue the Spirite of arrogancy, I will reason with you no more.* 10.646 And so he was departing, and M. Co∣sins also. And with that the bishop and Christoforsō came in agayne, and sayd.

Boner.

Mayster Doctour, howe doeth this man and you agree?

Morgan.

My Lord, I doe aske him where his church was fifty yeares agoe?

Boner.

Are you not halfe agreed, as one man sayd once to tway parties, of whō the one was equally disagreeing frō the other?

Christo.

My Lorde, it is but folly to reason with hym any further: your Lordshippe shall but loose time, for he is in∣curable.

Boner.

Well then, let his keeper haue him away· And with that Doct. Chadsey led me a way by the which we coulde not passe, and therfore came backe agayne through the by∣shops chamber, where al these doctors were clustred toge∣ther: and as I was passing, the Bishoppe tooke me by the gowne and sayd: Wote you what M. Christoferson telleth me? I pray you M. Christoforson, rehearse the sentence in Latine, and so he did. The contentes thereof was, that an hereticke would not be won.

Christo.

S. Paule sayth: Haereticum hominem post vnam at∣que alteram admonitionem deuita: Flee an heretick after once or twise warning.

All the Doctors.

Yea, my Lord, it is best you so do, & trou∣ble your Lordship no more with him.

Phil.

* 10.647You must first proue me iustly to be an hereticke, be∣fore you vse the iudgement of S. Paule agaynst me: for he speaketh of such as hold opiniō against the manifest word, the which you cannot proue by me. And because you want in your proofe, & be able to proue nothing agaynst me, ther¦fore you go about falsly to suppose me to be an heretick, for the safegard of your owne counterfeit honesties: but afore God you are the heretickes, which so stoutly & stubburnly mainteine so many thinges directly agaynst Gods word, as God in his time shall reueale. As I wēt out of his chā∣ber, the Bishop called me aside and sayd:

Boner.

I pray thee in good sadnes, what meanest thou by writing in the beginning of the Bible: Spiritus est Vicarius Christi in terris:* 10.648 The spirit is the vicar of Christ on the earth? I∣wis you haue some speciall meaning therof.

Phil.

My Lorde, I haue none other meaning then (as I haue tolde you alreadye) that Christe since hys ascension worketh all thinkes in vs by his spirite, and by his spirite doth dwell in vs. I pray you my Lord, let me haue my bi∣ble, with other lawfull bookes and writinges whiche you haue of mine, whereof many of them be none of myne, but lent to me by my frendes.

Boner.

Your Bible you shall not haue, but I will perhaps let you haue an other: & after I haue perused the rest, you shall haue such as I thinke good.

Phil.

I pray your Lordshippe then, that you would let me haue candle light.

Boner.

To what purpose, I pray you?

Phil.

The nightes be long, & I would fain occupy my selfe about somewhat and not spend my time idlely.

Boner.

You may then pray.

Phil.

I cannot well say my prayers without light.

Boner.

* 10.649Can you not say your Pater noster, without a Can∣dle? I tell you sir, you shall haue some meate and drink of me, but candle you get none.

Phil.

I had leauer haue a Candle, then your meate or drinke: but seeing I shall not haue my request, the Lorde shalbe my light.

Boner.

Haue him downe.

Chad.

I will bring him to his keeper, my Lord. M. Phil∣pot, I wonder that all these learned men whom you haue talked withall this day, can nothing perswade you?

Phil.

Why, M. Doctor, would you haue me to be perswa∣ded with nothing? or would you haue me builde my fayth vpon sand? What do you all bring, wherby I ought by a∣ny sufficient authority to be perswaded to you?

Chad.

I am sory you will so wilfully cast away your selfe, where as you might liue worshipfully. Do you not thinke other haue soules to saue as well as you haue?

Phil.

Euery man shall receiue according to his owne do∣inges. Sure I am you are deceiued and mainteine a false religiō: and as for my casting away, I would my burning day were to morow: for this delay is euery day to dye, and yet not to be dead.

Chad.

You are not like to dye yet, I can tell you.

Phil.

I am the more sory thereof. But the will of God bee done of me to his glory. Amen.

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

IN the morning I was fet down to the wardrobe adioy∣ning to the chappell,* 10.650 and within a while after came three of the Bishops Chapleines vnto me, saying:

Chapleines.

M. Philpot, my Lord hath sent vs vnto you, to desire you to come to masse, certifying you that ther is a Doctor of Diuinity a Chapleine of my Lordes,* 10.651 a notable learned man, called Doct. Chadsey, going to masse: there∣fore we also pray you, good M. Philpot, be contēt to come: it is hard hereby.

Phil.

I wonder my Lorde woulde trouble you in sending you about this matter, seing he knoweth I am a man (by your law) that can not heare masse, because I stand excō∣municate.

Bishops Chap.

Your excommunication is but vpon a con∣tumacy, and my Lorde will dispense with you, if you wyl come.

Phil.

My Lorde cannot, for he is not mine Ordinary, and I will not seeke any suche thing at his handes. With thys aunswere they went theyr way. And after Masse the By∣shop called me before him into his Chappell, and there in the presence of his Register (after he had sayd his mynde, because I would not come to Masse) recited the Articles,* 10.652 which he often times before had done in that behalfe, with the depositions of the witnesses, of whome some were not examined.

Boner.

Sir, what cā you now say, why I should not pro∣ceede to geue sentence agaynst thee as an hereticke?

Phil.

Why, my Lord, will you proceede to geue sentence a∣gainst me before your witnesses be examined:* 10.653 that is plain agaynst your owne Lawe, as all your doinges haue bene hitherto.

Boner.

See what a foole thou art in the lawe. I neede not to recite the depositions of the witnes, but if I liste: for I know them well enough already.

Phil.

It appeareth in deed you may do what you list.

Boner.

Tell me, I say, whether thou wilt answer, or no: & whether if thou were absolued of thine excommunication. thou wouldest come to masse, or no?

Phil.

I haue aunswered as much as I intend to do, vntyll I be called to lawful iudgemēt: and as concerning my cō∣science, I will not make you God to sit there as yet: it is Gods part onely to be searcher of my hart.

Boner.

Looke how foolishly he speaketh. Art thou GOD? and yet doest thou not sit in thine owne conscience?

Phil.

I sit not in mine owne conscience: but I know it, & God there onely ought to sit, and no man els.

Boner.

Thou art a noughty felowe, and hast done muche hurt,* 10.654 & hast seduced other poore felowes here in prisō wyth the, by thy comforting of them in their errors, & hast made them reioyce and sing with thee.

Phil.

Yea, my Lord, we shall sing, when you and suche o∣ther as you are, shall cry, Vae, Vae, Woe, woe, except you repent.

Boner.

What an arrogant Foole is thys? I wyll handle thee like an hereticke, and that shortly.

Phil.

I feare nothing (I thanke God) you can doe to me. But God shall destroy suche as thou art, and that shortly, as I trust.

Boner.

Haue him away, this is a knaue in deed.

Phil.

And I was had into the Wardrobe again by my ke∣per, and within an houre after was sent for to come before him and the bishops of Worcest••r and Bangor.

Boner.

Syr, I haue talked with you manye tymes, and haue caused you to bee talked with of manye learned men

yea and honourable both Temporall and Spirituall, and it auayleth nothing with you, I am blamed that I haue brought thee afore so many: for they say, thou gloryest to haue many to talke withall. Well, nowe it lyeth thee vpon to looke to thy selfe: for thy time draweth neare to an ende, if thou doe not become conformable. And at this presente we are sent from the Synode to offer you this grace, that if you will come to the vnity of the Church of Rome with vs, and acknowledge the reall presence of Christ in the sa∣crament of the aultar with vs, all that is past shalbe forge∣uen, and you receiued to fauor.

Worcest.

Mayster Philpot, we are sent (as you here haue heard,* 10.655 by my Lord of London) from the Synode, to offer you mercy, if you will receiue it. And of good will I beare you, I wishe you to take it, whilest it is offered, and bee not a singular man agaynste a whole multitude of learned men, which now in fasting and prayer are gathered toge∣ther to deuise thinges to doe you good. There haue manye learned men talked with you: why should you think your selfe better learned thē them all? Be not of such arrogancy, but haue humility, and remember there is no saluatiō but in the church.

Bangor.

Me thinketh my Lorde hath sayde wonderfullye well vnto you, that you shoulde not thinke your selfe so well learned, but other men are as well learned as you, neither of so good wit, but other be as wise as you, neither of so good memory, but other haue as good memory as you. Therfore mistrust your owne iudgement, and come home to vs agayne.* 10.656 I wis I neuer liked your Religion, because it was set forth by violence and tyranny, and that is no to∣ken of true Religion. And I was that same maner of man then that I am now, and a greate manye moe. Mary, for feare we held our peace, and bare with that time. Wherfore M. Philpot, I would you did wel, for I loue you: & ther∣fore be content to come home with vs agayne into the ca∣tholicke church of Rome.

Phil.

Where, my Lorde (as I may begin first to aunswere you) you say, that Religion is to be misliked, which is set forth by tyranny, I pray God you geue not mē occasion to thinke the same by yours at this day, which haue none o∣ther argument to stand by,* 10.657 but violence. If you can shewe me by any good sufficient ground, whereby to ground my conscience, that the church of Rome is the true Catholicke church, wherunto you cal me, I wil gladly be of the same: otherwise I can not so soone chaunge the Religion I haue learned these many yeares.

Bangor.

Where was your Religion (I pray you) an hun∣dred yeares agoe, that any man knew of it?

Phil.

* 10.658It was in Germany, and in diuers other places ap∣parant.

Worc.

Iesus, will you be still so singuler a man? What is Germany to the whole world?

Boner.

My Lordes, I pray you geue me leaue to tell you, that I sent for him to heare masse, this morning: and wote you what excuse he made vnto me? forsoothe that he was accursed, alledging his own shame. He playeth as y^e varlet Latimer did at Cambridge.* 10.659 When the Uicechancellor sent for him (who intended to haue excommunicated him for some of his heresies) & the Chancellor was cōming to hys chamber, he hearing that the Chancellor was comming, made answere that he was sick of the plague, & so deluded the Chancellor: euen so this man sayth, he is acursed, be∣cause he will not come to masse.

Worc.

My Lorde (I am sure) here doth behaue hymselfe like a father vnto you: therfore be admonished by him, and by vs that come now frendly vnto you, and folow your fa¦thers before you.

Phil.

It is forbidden vs of God by the Prophet Ezechiel, to folow our fathers, neither to walke in theyr commaun∣dementes.

Worc.

It is written also in an other place: Interroga patres: Aske of your fathers.* 10.660

Phil.

We ought to aske in deed our fathers that haue more experience and knowledge then we, of Gods will, but no more to allow them, then we perceiue they agree with the Scripture.

Worc.

You will be a contentious man, I see well: and S. Paul saith, that we, neither the church of god haue no such custome.

Phil.

I am not contentious but for the verity of my fayth, in y^e which I ought to contēd with all such as do impugne the same without any iust obiection.

Worc.

Let vs rise my Lord, for I see we shall doe no good.

Boner.

Nay, I pray you tary and heare the articles I laye to his charge. And after he had recited them, they arose, & after standing they reasoned with me a while,

Worc.

Mayster Philpot, I am very sory that you will bee so singular. I neuer talked with none yet in my Dioces, but after once cōmunication had with me, they haue bene contēted to reuoke theyr errors, & to teach the people how they were deceiued, & so do muche good, as you may, if you list. For as I vnderstande you were Archdeacon of Win∣chester (which is the eye of the Bishop) and you maye doe much good in that countrey, if you would forsake your er∣rors, and come to the catholicke church.

Phil.

Wherwithall you so soone persuaded thē to your wil, I see not Errour, that I knowe, I holde none, and of the Catholicke Church I am sure I am.

Worc.

The Catholicke Churche doeth acknowledge a reall presence of Christ in the Sacrament, and so wyll not you.

Phil.

That is not so: For I acknowledge a very essentiall presence in the duely * 10.661 vsing of the sacrament.

Worc.

What, a reall presence?

Phil.

Yea, a reall presence by the spirite of God in the right administration.

Worc.

That is well sayd: and do you agree with the Ca∣tholicke church also?

Phil.

I do agree with the true catholicke church.

Worc.

My Lord of Londō, this man speaketh reasonably now.

Boner.

You do agree in generalities, but whē it shal come to the particularities, you will farre disagree.

Worc.

Well keepe your selfe here, and you shall haue other learned Bishops to commō further with you, as my lord of Duresme, and my Lord of Chichester (whome I heare say) you do like well.

Phil.

I doe like them as I doe all other that speaketh the truth. I haue once already spoken with them, & they foūde no fault with me.

Worc.

Pray in the meane season for grace to God.

Phil.

Prayer is the comfortablest exercise I feele in my trouble, and my cōscience is quiet, and I haue the peace of mind, which cannot be the fruites of heresy.

Worc.

We will bid you farewell for this time.

Phil.

AFter diner they called for me agayne,* 10.662 and demaū∣ded of me whether I meant as I spake before di∣ner, and not to go from it. To whom I aunswered that I would not go from that I had sayd.

Worc.

You sayd at my departing from you before dinner, that if we did burne you, we should burne a catholick mā. Will you be a Catholicke man, and stand to the catholicke Church.

Phil.

I will stand to the true catholicke church.* 10.663

Worc.

Will you stand to the catholicke church of Rome?

Phil.

If you can proue the same to be the catholicke church I will be one therof.

Worc.

Did not Christ saye vnto Peter, and to all hys suc∣cessors of Rome: Pasce oues meas, pasce agnos meos? Feed my sheepe, feed my Lambes? which doth signify, that he gaue him a more authority then the rest.

Phil.

That saying perteyneth nothing to the authority of Peter aboue others, but declareth what Christ requireth of his beloued Apostles, that they should with all diligence preache to the flocke of Christ, the waye of saluation, and that doeth the iteration of feeding spoken to Peter, onelye signify. But the Bishoppe of Rome litle regardeth thys spirituall feeding,* 10.664 and therfore he hath imagined an easier way to make himselfe Lord of the whole world, yea and of Gods word too, and doth not feede Christes flock as Pe∣ter did.

Worc.

How can you tell that?

Phil.

Yes, I haue bene there, and I coulde not learne of all his countrymen, what euer he preacheth.

Worc.

Though hee preacheth not one waye, he preacheth an other, by procuring good order for the Churche to bee kept in.

Phil.

I am sure that it will be his damnation before God, that he leaueth that he is commaunded of Christ, & setteth forth his owne decrees to deface the Gospell.

Worc.

It is the euill liuing that you haue seene at Rome, that causeth you to haue this ill iudgemēt of the church of Rome. I cannot tarry nowe with you to reason further of the matter. How say you to the reall presence of the sacra∣ment, will you stand to that?

Phil.

I do acknowledge (as I haue sayd) a reall presēce of the sacrament in the due administration therof,* 10.665 to the wor∣thy receiuers by the spirit of God.

Worc.

You adde now a great many moe wordes then you did before: and yet you say more of the Sacrament, then a great many will do.

Thus they departed: and after them came in to me D. Chadsey, and D. Wright Archdeacon of Oxforde,* 10.666 with a great many moe.

Chadsey.

Mayster Philpot, here is mayster Archdeacon of

Oxford come to you, to geue you good counsell: I pray you heare him.

Phil.

I will refuse to heare none that will counsell me any good: and if any can bring any matter better then I haue, I will sticke therunto.

Wright.

I would wysh you, Mayster Philpot to agree with the Catholique Churche, and not to stande in your owne conceite: you see a great many of learned mē against you.

Phil.

I am (Mayster Doctor) of the vnfayned Catholicke Church, and will liue and dye therin: and if you can proue your church to be the true Catholicke church, I wil be one of the same.

Wright.

I came not to dispute with you, but to exhorte you. Here be better learned then I that can enforme you better then I.

Chad.

What proofe woulde you haue? I will prooue vnto you our church to haue his being and foūdatiō by the scri∣ptures,* 10.667 by the Apostles, and by the primitiue church, con∣firmed with the bloud of martyrs, and the testimony of al Confessours.

Phil.

Geue me your hand, M. Doctor, proue that, & haue with you.

Chadsey.

If I hadde my Bookes here, I coulde soone prooue it,* 10.668 I will goe fet some: and with that he wente and fet his booke of Annotations, saying: I can not bring my Bookes well, therefore I haue brought my booke of An∣notations, and turned there to a Common place of the Sacrament, asking me whether the Catholicke Churche did not allow the presence of Christes body in the Sacra∣ment, or no? I heare say, you doe confesse a reall presence: but I wil be hanged, if you wil abide by it. You will denie it by and by.

Phil.

That I haue sayd, I cannot deny, neither intend not, whatsoeuer ye say.

Chad.

If there be a reall presence in the Sacrament, then euill men receiue Christ, which thing you wil not graunt, I am sure.

Phil.

I denye the Argument. For I doe not graunte in the Sacrament,* 10.669 by transubstantiatiō any reall presence, as you falsly imagine, but in the due administration to y^e wor∣thy receiuers.

Chad.

I will prooue that the euill and wicked men eate the body of Christ, as well as the good men, by Saynt Au∣stine here.

Phil.

And in the beginning of his Texte Sayncte Augu∣stine seemeth to approoue his assertion: but I bade hym reade out to the end, and there saynt Austine declareth that it was quodam modo,* 10.670 after a certayne maner the euill men receiued the body of Christ, which is sacramentally onely, in the vtter signes, and not really, or in deede, as the good doth. And thus all the Doctours that you seeme to bring in for your purpose, be quite against you, if you did rightly weigh them.

Chad.

By God you are a subtle felow. See how he would writhe S. Austines wordes.

Phil.

See who of vs wrieth S. Augustine more, you or I, which take his meaning by his owne expresse words. And seing you charge me of subtletye, what subtletye is this of you, to say, that you will proue your matter of the churche euen from the beginning,* 10.671 promising to shew your Bookes therin, and when it commeth to the shewing, you are able to shew none, and for want of proofe slip into a bymatter, & yet faynt in the proofe thereof. Afore God you are bare arst in all your religion.

Chad.

You shalbe cōstrained to come to vs at length, whe∣ther you will, or no.

Phil.

Holde that argument fast: for it is the best you haue, for you haue nothing but violence.

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

* 10.672THe Thursday after, I was called in the morning be∣fore the Archbishop of Yorke, the Byshop of Chiche∣ster, the Bishop of Bath, and the Bishop of London. The Byshop of Chichester being first come, beganne to talke with me.

Chich.

I am come of good will to talke with you, to in∣struct you what I can, to come to the Catholicke church, & to will you mistrust your owne iudgement, & to learn first to haue humility, & by the same to learne of others that be better learned then you, as they did learne of such as were their betters before them.

Phil.

We must all be taughte of God, and I will with all humilitye learne of them that will infourme me by Gods worde, what I haue to doe. I confesse I haue but little learning in respect of you,* 10.673 that both of your yeares and great exercise to excell therin: but fayth consisteth not one∣lye in learning, but in simplicitye of beleuing that whiche Gods woorde teacheth. Therefore I will bee gladde to heare both of your Lordshippe, and of any other (that God hath reuealed vnto by hys word) the true doctrine ther∣of, and to thank you, that it doth please you to take paynes herein.

Chich.

You take the first alleged, amisse, as though all men should be taught by inspiratiō, and not by learning. How do we beleue the gospel, but by the authority of the church and because the same hath allowed it?

Phil.

S. Paule sayth: He learned not the Gospell by men,* 10.674 ney∣ther of men, but by the reuelatiō of Iesus Christ: which is a suf∣ficient proofe that the Gospell taketh not his authoritye of man, but of God onely.

Chich.

S. Paule speaketh but of his own knowledge how he came thereto.

Phil.

Nay, hee speaketh of the Gospell generally, Whyche commeth not from man, but from God,* 10.675 and that the Churche must onely teach that which commeth from God, and not mans preceptes.

Chich.

Doth not Saynt Augustine say: I would not beleue the Gospell, if the authority of the Churche did not mooue me thereto?

Phil.

I graunte that the authoritye of the Churche doeth moue the vnbeleeuers to beleeue, but yet the Church ge∣ueth not the woorde his authority:* 10.676 for the woorde hath his authority onely from God, and not of man: mē be but disposers thereof. For firste the worde hath his beyng be∣fore the Churche, and the woorde is the foundation of the church: and first is the foundation sure, before the building theron can be stedfast.

Chich.

I perceiue you mistake me. I speake of the know∣ledge of the Gospell, and not of the authority: for by the church we haue all knowledge of the Gospell.

Phil.

I confesse that. For fayth commeth by hearing, and hearing by the worde.* 10.677 And I acknowledge that God ap∣poynteth an ordinarye meanes for men to come vnto the knowledge now, and not myraculously, as he hath done in times past: yet we that be taught by men must take heede that we learne nothing els but that which was taught in the Primitiue church by reuelation. Here came in the By∣shop of Yorke, and the Bishop of Bath, and after they had saluted one another, and commoned a while together, the Archbishop of Yorke called me vnto them, saying,

Yorke.

Syr, wee hearing that you are out of the way, are come of charity to enforme you, & to bring you into y^e true fayth, and to the catholicke church againe,* 10.678 willing you first to haue humility, and to be humble & willing to learne of your betters: for els we can do no good with you. And god sayth by his Prophet: On whom shall I rest, but on the hum∣ble & meeke, and such as tremble at my word. Now if you will so be, we will be glad to trauell with you.

Phil.

I know that humility is the doore wherby we enter vnto Christ, and I thanke his goodnes I haue entred in at the same vnto him, & with all humility heare whatsoeuer truth you shall speake vnto me.

Yorke.

What be the matters you stande on, and require to be satisfied in?

Phil.

My Lord, & it please your grace, we were entred into a good matter before you came, of the church and howe we should know the truth but by the church.

Yorke.

In deede that is the head, we neede to begynne at. For the church being truely knowne, we shal sooner agree in the particular thinges.

Phil.

If your Lordships can proue the church of Rome to be y^e true catholicke church it shall do much to persuade me toward that you would haue me encline vnto.

Yorke.

Why, let vs go to the definition of the church. What is it?

Phil.

It is a Congregation of people, dispersed throughe the worlde, agreeing together in the woorde of GOD,* 10.679 vsing the Sacramentes and al other thinges according to the same.

Yorke.

Your definition is of many wordes to no purpose.

Phil.

I do not precisely define the church, but declare vn∣to you what I thinke the church is.

Yorke.

Is the church visible or inuisible?

Phil.

It is both visible and inuisible.* 10.680 The inuisible church is of all the electes of God onely: the visible consisteth of both good and bad, vsing all thinges in fayth, according to Gods word.

Yorke.

The church is an vniuersall congregation of fayth full people in Christ through the world: which this worde Catholick doth well expresse: for what is Catholicke els?* 10.681 doth it not signify vniuersall?

Phil.

The church is defined by S. Austine to be called Ca∣tholike

in this wyse: Ecclesia ideo dicitur Catholica, quia vni∣uersaliter perfecta est & in nullo claudicat: The Church is called therefore Catholike, because it is throughly perfect, and halteth in nothyng.

Yorke.

Nay, it is called Catholike, because it is vniuersal∣ly receyued of all christian nations for the most part.* 10.682

Ph••lpot.

The Churche was Catholique in the Apostles tyme: yet was it not vniuersally receyued of the worlde: but because their Doctrine whiche they had receyued of Christ, was perfect, and appoynted to be preached and re∣ceyued of the whole world, therfore it is called the Catho∣like fayth, and all persons receiuyng the same, to be coun∣ted the catholike church. And S. Austine in another place writeth, that the catholike church is that which beleeueth aright.

Yorke.

If you wyll learne, I wyll shewe you by Saint Austine,* 10.683 writing agaynst the Donatistes, that he prooueth the catholick Church by two principall pointes, which is, vniuersality and succession of Bishops in one Apostolical Sea from time to time. Now thus I will make myne ar∣gument.

* 10.684The Church of Rome is vniuersal, and hath her succession of bishops from time to time.

Ergo, it is the Catholicke Church.

How answer•• you to this argumēt?

Phil.

I denye the antecedent, that the Catholique Churche is onely knowne by vniuersality, and succession of By∣shops.

Yorke.

I will prooue it. And with that he brought forth a booke which he had noted out of the Doctours, and tur∣ned to his common places therin of the church, and recited one or two out of S. Austine, & specially out of his Epistle written agaynst the Donatistes, where S. Austine mani∣festly * 10.685 proueth, that the Donatistes were not the catholick church, because they had no successiō of bishops in their o∣pinion, neither vniuersality: & the same force hath S. Au∣stines argument agaynst you.

Phil.

My Lorde, I haue weighed the force of that Argu∣ment before now, & I perceiue it maketh nothing agaynst me, neither it commeth to your purpose. For I will stand to y^e triall of S. Austine for the approbatiō of the catholick Church, wherof I am. For S. Austin speaketh of vniuer∣sality ioyned with verity, & of faythfull successours of Pe∣ter, before corruption came into the Church. And so if you can deduce your argumēt for the sea of Rome now, as S. Austin might do in his time, I woulde say it might bee of some force: otherwise not.

Yorke.

S. Austine proueth the Catholicke church * 10.686 princi∣pally by succession of bishops, and therfore you vnderstād not S. Austen. For what, I pray you, was the opinion of the Donatistes, agaynst whom he wrote? Can you tell? What country were they of?

Phil.

They were a certayne sect of men, affirming among other heresies, that the dignity of the sacramentes depen∣ded vpon the worthines of the Minister: so that if the mi∣nister were good, the sacraments which he ministred were auayleable or els not.

Chichest.

That was theyr error, and they had none other but that.* 10.687 And he read another authority of S. Austen out of a booke, which he brought euen to the same purpose that the other was.

Phil.

I challenge saynt Austen to be with me throughly in this poynt, & wil stand to his iudgement, taking one place with an other.

Chich.

* 10.688If you will not haue the Church to be certeine: I pray you by whom will you be iudged in matters of con∣trouersy?

Phil.

I doe not deny the Churche to be certayne: but I de∣nye that it is necessarily tyed to any place, longer then it a∣bideth in the word, & for all controuersies the word ought to be iudge.

Chich.

But what if I take it one way, and you an other? how then?

Phil.

S. Austine sheweth a remedye for that, and willeth, quòd vnus locus per plura intelligi debeat:* 10.689 That one place of the Scripture ought to be vnderstand by the moe.

Yorke.

How aunswere you to this argument?

* 10.690Rome hath knowne succession of Bishoppes whiche your church hath not.

Ergo, that is the Catholick Church, and yours is not, because there is no suche succession can be proued for your Church.

Phil.

I denye (my Lorde) that succession of Bishoppes is an infallible point to know the church by: for there may be a succession of bishops knowne in a place,* 10.691 and yet there be no church, as at Antioche and at Hierusalem, and in other places, where y^e Apostles abode as well as at Rome. But if you put to the succession of bishops succession of doctrine withall (as S. Austen doth) I will graunt it to be a good proofe for the Catholick church:* 10.692 but a locall successiō onely is nothing vayleable.

Yorke.

You will haue no church then, I see well.

Phil.

Yes, my Lord, I acknowledge the catholicke church, as I am bound by my Creed: but I cannot acknowledge a false church for the true.

Chich.

Why, is there two catholicke churches then?

Phil.

No, I know there is but one catholicke Church, but there haue bene and be at this present, that take vpō them the name of Christ & of his church, which be not so in deed, as it is written: That there be that call themselues Apostles & be not so in deed, but the Synagogue of Sathan and lyers.* 10.693 And now it is with vs, as it was with the two women in Sa∣lomons time, whiche lay together,* 10.694 and the one suppressed her childe, and afterward went about to challenge the true mothers childe.

Chich.

What a babling is here with you nowe? I see you lacke humilitye. You will goe aboute to teache, and not to learne.

Phil.

My lords, I must desire you to beare with my hasty speech: it is my infirmity of nature. All that I speake is to learne by. I would you did vnderstād all my mind, that I might be satisfied by you through better authority.

Chich.

My Lord, and it please your grace, turne the argu∣ment vpon him, which you haue made, and let him shewe the succession of the Bishoppes of his Churche, as we can doe. How saye you, canne you shewe the succession of By∣shops in your Church from time to time? I tell you, this argument trubled Doctour * 10.695 Ridley so sore, that he coulde neuer answere it: yet he was a man well learned, I dare say you will say so.

Phil.

He was a man so learned, that I was not woorthye to cary his bookes for learning.

Chich.

I promise you he was neuer able to aunswere that. He was a man that I loued well, and he me: for he came vnto me diuers times being in prison, and conferred with me.

Phil.

I wonder, my Lord, you should make this argumēt which you would turne vpon me, for the trial of my chur∣che whereof I am, or that you would make bishop Ridley so ignoraunt that he was not able to aunswere it, since it is of no force. For behold, first I denyed you that local suc∣cession of Bishops in one place, is a necessary poynt alone to proue the Catholicke church by, and that which I haue denyed, you can not proue:* 10.696 and is it then reason that you should put me to the triall of that, which by you is vnpro∣ued, and of no force to conclude agaynst me.

Chich.

I see, my Lordes, we doe but loose our labours to reason with him: he taketh himselfe better learned then wee.

Phil.

I take vpon me the name of no learning? I boaste of no knowledge, but of fayth & of Christ, & that I am bound vndoubtedly to know, as I am sure I do.

Chich.

These hereticks take vpō thē to be sure of al things they stād in. You should say rather with humility, I trust I know Christ, then that you be sure therof.* 10.697

Phil.

Let hym doubte of his fayth that listeth: God geue me alwayes grace to beleue that I am sure of true fayth & fauour in Christ.

Bath.

How will you be able to answere heretickes, but by the determination of the knowne Catholicke church?

Phil.

I am able to answere all heretickes by the woord of God and conuince them by the same.

Chich.

Howe arrogantlye is that spoken? I dare not say so.

Phil.

My Lord, I pray you beare with me: for I am bolde on the truth side, & I speake somewhat by experience that I haue had with hereticks: and I know the Arians be the subtlelest that euer were, & yet I haue manifest scriptures to beat them downe withall.

Chichester.

I perceiue nowe you are the same manner of man I haue heard of, whiche will not be satisfied by lear∣ning.

Phil.

Alas, my Lord, why do you say so? I do desire moste humbly to be taught, if there be any better way y^t I should learne: and hitherto you haue shewed me no bett••r: there∣fore I praye your Lordshippe not to misiudge without a cause.

Bath.

If you be the true Catholicke church, then will you hold with the real presence of Christ in y^e sacrament, which the true church hath euer mainteined.

Phil.

And I my Lord, with the true Churche doe holde the same in the due ministration of the sacrament: but I desire you, my Lord, there may be made a better conclusiō in our first matter, before we enter into any other: for if y^e Church

be proued, we shall soone agree in the rest. In the meane while my Lorde of Yorke was turning his booke for moe places to helpe forth his cause.

Yorke.

* 10.698I haue found at length a very notable place, which I haue looked for all this while, of S. Austine De simplici∣tate credendi.

Chich.

It is but folly (my Lorde) that your Grace doe read him any moe places, for he esteemeth them not.

Phil.

I esteeme them, in as muche as they bee of force: as your Lordship doth heare me deny no doctors you bring, but onely require the true application of them, according to the writers meaning, & as by his owne wordes may be proued.

Yorke.

I will reade him the place, and so make an end. Af∣ter he had read the sentence▪ he sayde, that by foure speciall poynts here S. Austine proueth the catholick church. The first is, by the consent of all nations, the secōd, by the Apo∣stolick Sea, the third, by vniuersalitie, & the fourth, by this word Catholicke.

Chich.

That is a notable place in deede▪ and it please your Grace.

Phil.

I pray you, my Lord, of what church doth S. Austine write the same, of Rome, or not?

Yorke.

Yea, he writeth it of the Church of Rome.

Phil.

I will lay with your Lordshippe as much as I can make, it is not so▪ and let the booke be sene.

Bath.

What art thou able to lay, that hast nothing.

Yorke

Doth he not make mention here of the Apostolicke sea, whereby he meaneth Rome?

Phil.

That is very straitly interpreted my lord, as though the Apostolicke Sea had bene no where els but at Rome. But let it be Rome, and yet shall you neuer verify y^e same, vnlesse all the other conditions do go therewith as S. Au∣gustine doth proceed withal, wherof none except the Apo∣stolicke sea can now bee verified of the Churche of Rome. For the fayth which that Sea now maynteineth hath not the consent of al nations neither hath had. Besides that, it cannot haue the name of Catholick, because it differeth frō the Catholicke Churches which the Apostles planted, al∣most in all thinges.

Yorke.

Nay, he goeth about here to proue the Catholicke Church by vniuersality:* 10.699 & how can you shew your church to be vniuersall fifty, or an hundreth yeares ago?

Phil.

That is not materiall, neither any thing agaynst S. Augustine. For my church (wherof I am) were to be coū∣ted vniuersal, though it were but in x. persōs, because it a∣greeth w^t the same that the Apostles vniuersally did plant.

Yorke.

I perceiue you are an obstinate man in your opini∣on, & will not be taught: wherefore it is but lost labour to talke with you any lenger: you are a member to be cut of.

Chichester.

I haue heard of you before how you troubled the good Bishop of Winchester, and now I see in you that I haue heard.

Phil.

I trust you see no euill in me by this. I desire of you a sure ground to build my fayth on, & if you shew ne none, I pray you speake not ill of him that meaneth well.

Chichester.

Thou art as * 10.700 impudent a felow as I haue cō∣muned withall.

Phil.

That is spoken vncharitably my Lord, to blaspheme him whom you can not iustly reproue.

Chich.

Why, you are not God. Blasphemy is counted a re∣buke to Godward, and not to man.

Phil.

Yes, it may be as well verified of an infamy layde to man speaking in Gods cause, as you now do lay vnto me for speaking freely the truth afore GOD, to maynteyne your vayne Religion. You are voyd of all good ground. I perceiue you are blind guides and leaders of the blinde, & therfore (as I am bounde to tell you) very hipocrites, ty∣rannously persecuting the trueth, which otherwise by iust order you are able to conuince by no meanes. Your owne doctors and testimonies which you bring, be euidently a∣gaynst you, and yet you will not see the truth.

Chichest.

* 10.701Haue we this thanke for our good will comming to instruct thee?

Phil.

My Lordes, you must beare with me, since I speake in Christes cause:* 10.702 and because his glory is defaced, and his people cruelly and wrongfully slayne by you, because they will not consent to the dishonor of God, and to hypocrisie with you. If I told you not your fault it should be requi∣red at my hands in the day of iudgement. Therfore know you (ye hypocrites in deed) that it is the spirit of God that telleth you your sinne, & not I. I passe not (I thank God) of al your cruelty. God forgeue it you, & geue you grace to repent. And so they departed.

¶An other talke the same day.

THe same day at night before supper, the bishop sent for me into his chappell in the presence of y^e archdeacon Har∣pesfield, Doctor Chadsey, & other his Chapleines,* 10.703 and his seruauntes: at what time he sayd.

Lond.

Maister Philpot, I haue by sundry meanes gone a∣bout to do you good, and I maruell you do so litle consider it: by my trueth I can not tell what to say to you. Tell me directly, whether you will be a conformable man or no, & wherupon you chiefly stand.

Phil.

I haue tolde your Lordships oftentimes playne e∣nough, wheron I stand chiefly, requiring a sure probation of the Church wherunto you call me.

Harps.

S. Austen writing agaynst the Donatistes, decla∣reth foure speciall notes to know the Church by:* 10.704 the cōsent of many nations, the fayth of the Sacramentes confirmed by antiquity, succession of Bishops, and vniuersality.

Lond.

I pray you Mayster Archdeacon, fette the booke hi∣ther: it is a notable place, let him see it. And the booke was brought and the bishop read it, demaunding how I could aunswere the same.

Phil.

My Lorde, I like S. Austens foure poyntes for the triall of the catholicke churche, whereof I am: for it can a∣bide euery poynt therof together, which yours can not do.

Harps.

Haue not we succession of Bishops in the Sea and church of Rome? Wherfore then do you deny our Church to be the catholicke church?

Phil.

D. Austine doth not put succession of Bishops onely to be sufficient, but he addeth the vse of the Sacramentes according to antiquity and doctrine vniuersally taughte & receiued of most nations from the beginning of the prima∣tiue Church, the whiche your Churche is farre from. But my church can auouch all these better then yours: therfore by S. Austins iudgement which you here bring, mine is the catholicke church, and not yours.

Harps. Chad.

It is but folly (my Lord) for you to reason w^t him, for he is irrecuperable.* 10.705

Phil.

That is a good shift for you to runne vnto, when you be confounded in your owne sayinges, & haue nothing else to say: you are euidently deceiued, and yet will not see it when it is layd to your face.

THus haue I at large set forth, as many of y^e sayd Iohn Philpot his examinations & priuy conferences, as are yet come to light, being faythfully written with his owne hand. And although he was diuers other times, after this examined, both openly in the Consistory at Paules, & al∣so secretly in the bishops house: yet, what was there sayd, is not yet sufficiently knowne, either because M. Philpot was not himselfe suffered to write, or els for that his wri∣tings are by some kept close, and not brought forth other∣wise thē as the bishops Register hath noted, whose hand∣ling of such matters, because it is (either for feare or for fa∣uor of his Lord and maister) very slender, litle light of any true & right meaning can be gathered, especially in the be∣halfe of the answerer. Howbeit such as it is, such thought I good to put forth requiring the reader to iudge hereof ac∣cording to his aunsweres in his former examinations.

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

THe Bishop hauing sufficiently taken his pleasure with M. Philpot in his priuate talkes,* 10.706 and seeing his zea∣lous, learned, and immutable Constancy, thought it now high time to rid his handes of him, and therefore on the 13. and 14. dayes of December, sitting iudicially in the Con∣sistory at Paules, he caused him to be brought thither be∣fore him and others, as it seemeth, more for orders sake, thē for any good affection to iustice and right iudgement. The effect aswell of which two sundry their procedinges, as al∣so of one other had y^e 11. day of the same month in his chap∣pell, appeare in a maner to be all one. The Bishop there∣fore first speaking to Mayster Philpot, sayd:

Lond.

M. Philpot,* 10.707 amongest other thinges that were laid and obiected vnto you, these three thinges ye were especi∣ally charged and burdened withall.

The first is, that you beyng fallen from the vnitye of Christes Catholicke Church, do refuse and will not come and be reconciled thereunto.

The second is, that you haue blasphemously spoken a∣gaynst the sacrifice of the Masse, calling it idolatry.

And the third is, that you haue spoken agaynst the sa∣crament of the aultar, denying the reall presence of Chri∣stes body and bloud to be in the same.

And according to the will and pleasure of the Synode legatiue, ye haue bene oft & many times by me inuited and required to go from your sayd errors and heresies, and to returne to the vnity of the catholicke Church, which if you

wil now willingly do, ye shalbe mercifully▪ & gladly recei∣ued, charitably vsed, and haue al the fauor I can shew you. And now to tell you true, it is assigned and appoynted to geue sentence agaynst you, if you stande herein, & will not return. Wherfore if ye so refuse, I doe aske of you whether you haue any cause that you can shew, why I shoulde not now geue sentence agaynst you?

Phil.

Under protestatiō, not to go from my appeale that I haue made, and also not to consent to you as my cōpetent iudge, I say▪ touching your first obiection concerning the Catholick Church, I neither was nor am out of the same. And as touching the sacrifice of the Masse, and the Sacra∣ment of the * 10.708 aultar, I neuer spake agaynst the same. And as concerning the pleasure of the Sinode, I say: that these xx. yeares I haue bene brought vp in the fayth of the true catholick church, which is contrary to your church, wher∣vnto ye woulde haue me to come: and in that time I haue bene many times sworne (as wel in the reign of K. Henry the 8. as in the reigne of good King Edward his Sonne) agaynst the vsurped power of the Bishop of Rome, which othe I thinke that I am bounde in my conscience to keepe quia teneor reddere Domino iuramentum. But if you or any of the Synode can by Gods worde perswade me that my sayd othe was vnlawfull, and that I am bound by Gods law to come to your church, faith and religion, wherof you be now, I will gladly yeld, agree, and be conformable vn∣to you: otherwise not.

Boner then not able with all his learned Doctours to accomplish this his offered condition,* 10.709 fel to perswading of him, as well by his accustomed vayne promises, as also by blondye threatninges to returne to theyr Churche: to the which he answered.

Phil.

You and all other of your sorte are hypocrites, and I would al the world did know your hypocrisy, your tyran∣ny, ignoraunce and Idolatry.

Upon these wordes, the Bishop did for that tyme dis∣misse him, cōmaunding that on Monday the 16. day of the same moneth,* 10.710 betwene the hours of one & three in the after noone, he shoulde agayne be brought thither, there to haue the definitiue sentence of condēnation pronounced against him, if he remayned then in his former constancy.

¶The last examination of Mayster Iohn Philpot.

AT which day and time, Mayster Philpot being there presented before the bishops of London,* 10.711 Bath, Worce∣ster, and Liechfield, Boner Bishop of London began hys talke in this maner.

London.

My Lorde Stokesley, my predecessour, when he went about to geue sentence agaynst an hereticke, vsed to make this prayer.

Deus qui errantibus vt in viam possint redire iustitiae verita∣tis tuae lumen ostendis,* 10.712 da cunctis qui Christiana professione cē∣sentur, & illa respuere quae huic inimica sint nomini, & ea quae sint apta sectari per Christum dominum nostrum, Amen. Which I will folow. And so he read it with a loud voice in Latin. To the which Mayster Philpot sayd:

Philpot.

I would ye would speak in English, that all men might heare and vnderstand you: for Paul willeth that all things spoken in the congregation to edify, should be spo∣ken in a toung that all men might vnderstand.

Wherupon the Bishop did read it in English: & when he came to these wordes: to refuse those thinges which are foes to this name, Philpot said:

Phil.

* 10.713Then they all must turne away from you: for you are enemies to that name (meaning Christes name) and God saue vs from such hypocrites as would haue thinges in a toung that men cannot vnderstand.

London.

Whom do you meane?

Phil.

You and al other that be of your generation and sect. And I am sory to see you sit in the place that you now sitte in, pretending to execute iustice, & doe nothing lesse but de∣ceiue all men in this Realme.

And then turning himselfe vnto the people, he farther sayd: oh all you Gentlemē, beware of these men (meaning the Bishops) and al theyr doinges, which be contrary vn∣to the primatiue Church. And I would knowe of you my Lord by what authority you do proceed agaynst me?* 10.714

Lond.

Because I am Bishop of London.

Philpot.

Well, then ye are not my Bishop nor I haue not offended in your Diocesse: and moreouer I haue appealed from you, and therefore by your owne law you ought not to proceed agaynst me, especially being brought hither frō an other place by violence.

Lond.

Why? who sent you hither to me?

Philpot.

That did Doctor Story and Doctor Cooke, with other the king and Queenes Commissioners: & my Lord, is it not enough for you to werry your owne sheep, but ye must also meddle with other mens sheepe?

Then the Bishop deliuered vnto Philpot two books, one of the ciuill law, and the other of the Canon, out of the which, he would haue proued that he had authority to pro∣ceede agaynst him in such sorte as he did. M. Philpot then perusing the same, and seeing the small and slender proofe that was there alledged, sayd vnto the Bishop.

Philpot.

I perceiue your law and Diuinity is all one: for you haue knowledge in neither of them: and I woulde ye did know your owne ignoraunce: but ye daunce in a net, and thinke that no man doth see you. Hereupon they hadde much talke, but what it was, it is not yet knowne. At last Boner spake vnto him and sayd:

Lond.

Philpot, as concerning your abiections agaynste my iurisdiction, ye shall vnderstand that both the Ciuill & Canon lawes make against you: and as for your appeal, it is not allowed in this case. For it is written in the law: A iudice dispositionem iuris exequente, non est appellandum.

Phil.

My Lord it appeareth by your interpretation of the law, that ye haue no knowledge therin,* 10.715 nor that ye do vn∣derstand the lawe: for if ye did, ye would not bring in that Text.

Hereupon the Bishop recited a law of the Romaines that it was not lawful for a Iew to keepe a Christian man in captiuity, and to vse him as his slaue,* 10.716 laying then to the sayd Philpots charge. that he did not vnderstand the law, but did like a Iew. Wherunto Philpot aunswered:

Phil.

No, I am no Iewe: but you my Lord are a Iewe. For you professe Christ and mainteine Antichrist: you pro∣fesse the Gospell, & maynteine superstition, & ye bee able to charge me with nothing.

Lond. and other Bish.

With what can you charge vs?

Phil.

You are enemies to all truth, and all your doinges be noughte full of Idolatrye, sauing the Article of the Tri∣nity.

Whilest they were thus debating the matter, there came thither syr William Garret knight then Maior of Londō,* 10.717 Sir Martin Bowes knight, and Thomas Leigh, then Shiriffe of the same City, and sat downe with the sayd by∣shops in the sayd Consistory, where and what time bishop Boner spake these wordes in effect as foloweth.

Lond.

Philpot, before the comming of my Lord Maior, be¦cause I would not enter with you into the matter where∣with I haue heretofore & now intend to charge you with all, vntill his comming, I did rehearse vnto you a prayer both in English and in Latin, which bishop Stokesly my predecessor vsed when he entended to proceede to geue sen∣tence agaynst an hereticke.

And here they did agayne reade the sayd prayer both in English and also in Latin: which being ended, he spake a∣gayne vnto him and sayd:

Lond.

Philpot, amongest other I haue to charge you espe∣cially with three thinges.

1. First, where you haue fallen from the vnity of Christs catholicke church,* 10.718 you haue therupon bene inuited and re∣quired, not onely by me, but also by many & diuers others catholicke Bishops, and other learned men, to return and come agayne to the same: and also you haue bene offred by me: that if you would so returne and confesse your errors and heresyes, you should be mercifully receiued, and haue so much fauour as I could shew vnto you.

2. The second is, that you haue blasphemously spoken a∣gaynst the sacrifice of the Masse, calling it Idolatry and a∣bomination.

3. And thirdly that you haue spoken and holden agaynst the Sacrament of the aulter, denying the reall presence of Christes body and bloud to be in the same.

This being spoken, the Bishop recited vnto him a cer∣tayne exhortation in English, the tenour and forme wher∣of is this.

*Bishop Boners exhortation.

MAyster Philpot, this is to be told you, that if you, not being yet reconciled to the vnity of the catholicke churche,* 11.1 from whence ye did fall in the time of the late schisme here in this real∣me of England, agaynst the sea Apostolick of Rome, will now har∣tely & obediently be reconciled to the vnity of the same catho∣licke church, professing and promising to obserue & keep to the best of your power the faith and christian Religion obserued and kept of all faythfull people of the same: & moreouer if ye whiche heretofore, especially in the yere of our Lord. 1553. 1554. 1555. or in one of them, haue offended and trespassed grieuously agaynst the sacrifice of the masse, calling it idolatry and abominable, and likewise haue offended & trespassed agaynst the sacrament of the aulter, denying the real presence of Christes body & bloud to be

there in the sacramēt of the aulter, affirming also withal material bread and materiall wine to be in the sacrament of the aulter, & not the substaunce of the body and bloud of Christ: if yee, I say, wil be reconciled as is afore, and wil forsake your heresies and erroures before touched, being heretical and damnable, and will allowe also the sacrament of the Masse, yee shalbe mercifully re∣ceiued and charitable vsed, with as muche fauoure as may be: if not, ye shalbe reputed, taken and iudged for an hereticke (as yee be in deede:) Now do you chuse what ye wil doe: you are coun∣selled herein friendly and fauourable.

Ita est quod Ed. Boner. Epis. Lond.

The Bishoppes exhortation thus ended. M. Philpot turned himselfe vnto the Lord Maior and sayd:* 11.2

Phil.

To you my Lorde Mayor bearing the sworde, I am glad that it is my chance now to stand before that autho∣ritie that hath defended the Gospell, and the truth of gods word: but I am sory to see that that authoritie whiche re∣presenteth the king and Queenes persons, should now be chaunged, and be at the commaundement of Antichrist. And ye (speaking to the Bishoppes) pretend to be the fel∣lowes of the Apostles of Christ, & yet be very Antichristes and deceauers of the people: and I am glad that GOD hath geuen me power to stand here this daye, and to de∣clare and defend my faith, which is founded on Christ.

Therefore as touching your first obiection, I say that I am of the Cotholicke church,* 11.3 wherof I was neuer out, and that your church (whiche ye pretend to be the Catho∣licke churche) is the churche of Rome, and so the Babilo∣nicall and not the catholicke church: of that Church I am not.

As touching youre second obiection, whiche is, that I should speake agaynst the sacrifice of the Masse, I doe say, that I haue not spoken agaynst the true sacrifice, but I haue spoken agaynst your priuate Masses that you vse in corners, whiche is blasphemy to the true sacrifice, for your sacrifice dayly reitered, is a blasphemye agaynst Chrystes death, and it is a lye of your own inuention. And that ab∣hominable sacrifice which ye set vppon the aulter, and vse in your priuate Masses in steade of the liuing sacrifice, is Idolatry, and ye shal neuer proue it by Gods word: ther∣fore ye haue deceiued the people with that your sacrifice of the Masse, which ye make a masking.

Thirdly, where you lay to my charge that I deny the body and bloud of Christ to be in the sacrament of the aul∣tar I cannot tell what aultar yee meane, whether it be the aultar of the Crosse, or the aultar of stone. And if yee call it the Sacrament of the aultar in respect of the aultar of the stone, then I defie your Christ: for it is a rotten Christ.

And as touching your transubstantiatiō, I vtterly deny it: for it was brought vp first by a Pope. Now as concer∣ning your offer made from the Synode, whiche is gathe∣red together in Antichristes name: proue me that to be of the catholicke Church (which ye shall neuer do) & I will follow you, and do as you would haue me to do. But yee are Idolaters, and dayly do commit Idolatry. Ye be also traytors: for in your Pulpits you rayle vpon good kings as king Henry, and king Edward his sonne, which haue stand agaynst the vsurped power of the Bishop of Rome: agaynst whome also I haue taken an othe, which if ye can shew me by Gods law that I haue taken vniustly, I will then yeld vnto you. But I pray God turne the King and Queenes hartes from your Sinagogue and churche, for you do abuse that good Queene.

Here the Bishop of Couentry and Lichfield began to shew where the true church was, saying.

Couen.

The true catholicke church is set vpon an high hil.

Phil.

Yea, at Rome, which is the Babylonicall church.

Couen.

No: in our true Catholicke church are y^e Apostles, Euangelistes, and martyrs: but before Martine Luther, ther was no Apostle, Euāgelist, or martyr of your church.

Phil.

Will ye know the cause why? Christ did prophesie, y^t in the latter dayes there should come false Prophetes and hipocrites, as you be?

Couen.

Your Church of Geneua, which ye call the Catho∣licke Church, is that which Christ prophesied of.

Phil.

I allow the church of Geneua, and the doctrine of y^e same: for it is, vna Catholica, & Apostolica, and doth follow the doctrine that the Apostles did preach: and the doctrine taught and preached in king Edwardes dayes, was also according to the same. And are yee not ashamed to perse∣cute me and others for your Churches sake, which is Ba∣bilonicall and contrary to the true Catholicke Church?

And after this they had great conference togethers, as∣well out of the Scriptures, as also out of the Doctours. But whē Boner saw that by learning they were not able to conuince M. Phil. he thought then by his diffamations to bryng him out of credite: and therefore turning himselfe vnto the Lord Mayor of London, brought forth a knyfe, and a bladder full of pouder, and sayd.

London.

My Lorde, this man had a rosted pigge brought vnto him,* 11.4 and this knife was put secretly betweene the skin & the flesh therof, and so was it sent him, being in pri∣son. And also this pouder was sent vnto him, vnder pre∣tence that it was good and comfortable for him to eate or drinke: whiche pouder was onely to make inke to wryte withall. For when his keeper did perceaue it, he tooke it & brought it vnto me. Whiche when I did see, I thought it had bene gunpouder, and thereupon I put fire to it, but it would not burne. Then I tooke it for poyson, and so gaue it to a dogge, but it was not so. Thou I tooke a little wa∣ter, and it made as fayre inke, as euer I did write withall. Therefore my Lord, you may vnderstand what a naughty fellowe this is.* 11.5

Phil.

Ah my Lord, haue ye nothing els to charge me with∣all but these trifles, seeing I stande vppon lyfe and death? Doth the knife in the pigge proue the churche of Rome to be a catholicke church. &c.

Then the bishop brought forth a certayne instrument conteyning Articles and Questions, agreed vpon both in Oxford and Cambridge, whereof yee haue mention before pag. 1428. Also he did exhibite two Bookes in Print: the one was y^e Catechisme made in king Edwards dayes. An. 1552. the other concerning the true report of the disputation in the Conuocation house, mention wherof is aboue expressed.

Moreouer hee did bring foorth and layde to Mayster Philpots charge two letters: the one touching Barthelet Greene, the other contayning godly exhortations & com∣fortes: which both were written vnto him by some of his godly friendes: the tenour whereof wee thought here also to exhibite.

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

YOu shal vnderstand that M. Greene came vnto the Bishop of London on Sonday last, where he was curteously receaued:* 11.6 for what policie the sequele declareth. His entertaynment for one day or two, was to dyne at my Lordes owne table, or els to haue his meate from thence. During those dayes hee lay in Doc∣tor Chadseys chamber, and was examined. Albeit in very deede the Bishop earnestly and faythfully promised manye right wor∣shipful men (who were suters for him, but to him vnknown) that he in no case shoulde bee examined: before which M. Fecknam would haue had him in his frendly custody, if he would haue de∣sired to haue conferred with him, whiche he vtterly refused. And in that the bish. obiected agaynst him singularitie and obstinacie, his answere thereunto was thus: To auoyd al suspicion therof, al∣though I my self am yong & vtterly vnlearned in respect of the learned (and yet I vnderstand, I thanke my Lord) yet let me haue such books as I shal require: and if I, by Gods spirite, do not ther∣by answere all your books and obiections contrary therto, I wil assent to you. Wherunto the Bishop and his assented, permitting him at the first to haue suche bookes. Who at sondrye times haue reasoned with him,* 11.7 and haue found him so stronge and rise in the scriptures and godly fathers, that sithens they haue not onely taken from him such libertie of bookes, but all other bookes, not leauing him so much as the new Testament. Since they haue bay∣ted and vsed him most cruelly. This mayster Fecknam reported:* 11.8 saying farther, that he neuer heard the like young man, & so per∣fect. What shall become farther of him God knoweth, but death I thinke for he remayneth more and more willing to dye, as I vn∣derstand. Concerning your bill I shal conferre with others ther∣in, knowyng that the same Courte is able to redresse the same.* 11.9 And yet I thinke it will not be reformed, for that I know fewe or none that dare or wil speake therein, or preferre the same, because it concerneth spirituall thinges. Notwithstanding, I will assertain you therof: committing you to the holy Ghost, who keepe you & vs all as his.

Your owne. &c.

The copy of an other letter written by the fayth∣ful and Christen harted Lady▪ the Lady Vane, to Mayster Philpot, exhibited lyke∣wise by Byshop Boner.

HArty thankes rendered vnto you my welbeloued in Christ, for the booke ye sent me,* 12.1 wherein I finde great consolations, and according to the doctrine therof, do pre∣pare my cheekes to the strikers, and my womanish backe to theyr burthens of reproofe, and so in the strength of my

God I truste to leape ouer the wall: for his sweetenesse o∣uercommeth me dayly, & maketh al these poticary druggs of y^e world, euen medicinelike in my mouth. For the conti∣nuance wherof, I beseech thee (my deare fellow souldior) make thy faythful prayer for me, that I may with a strong and gladsome conscience finish my course, and obtayne the reward, though it be no whit due to my worke, I am not content y^t you so often gratifie me with thankes for that which is none worthy, but duty on my part & small reliefe to you. But if you would loue me so much, y^t I might sup∣ply your lackes, then would I think ye beleued my offers to be such, as agreed with my hart. And for the short char∣ges ye speake of, y^e meanes are not so pleasant, if god (who my trust is in) will otherwise prepare: but Salomō saith: Al things haue here their time: You to day, & I to morow, & so y^e ende of Adams line is soone ronne out: The mightye God geue vs his grace, that during this time his glory be not defaced through our weakenes. Because you desire to shew your selfe a worthy souldiour, if neede so require. I will supply your request for the Scarfe yee wrote of, that ye may present my handy worke before your Captayne, that I be not forgotten in the odours of incense which our beloued Christ offereth for his owne: to whom I bequeth both our bodies and soules.

Your owne in the Lord. F.E.

Ouer and besides these letters, the Bishops did also bring forth a supplication made by mayster Philpot vnto the high Court of Parliament, whereof mention is made in the first of the two letters last mentioned: y^e copy wher∣of doth here ensue, as followeth.

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

IN most humble wise complayneth vnto this honorable Courte of Parliament Iohn Philpot Clarke,* 12.2 that where there was by the Queenes highnesse a parliament called in the first yeare of her gracious raygne, and after the olde custome a Couocation of the Clergy, your suppliant then being one of the sayd Conuo∣cation house, and matters there rising vppon the vsing of the Sa∣cramentes, did dispute in the same, knowing that there all men had and hath had free speach, and ought not to be after troubled for any thinge there spoken, and yet, that notwithstanding, not long after the sayd Parliament, your sayd suppliant (without any acte or matter) was commaunded to prison to the kings Benche by the late Lord Chauncellour, where he hath remayned euer si∣thens, vntil now of late that my Lord the B. of London, hath sent for your sayd suppliant to examine him, (being none of his Dio∣ces) vpon certayn matters, wherein they would haue your Ora∣tour to declare his conscience▪ whiche the sayd bishop sayth hee hath authoritie to do, by reason of an Acte of Parliament made in the first and second yeares of the king and queeenes Maiesties raignes, for the reuiuing of three Satutes made agaynst thē that hold any opinion agaynst the Catholicke fayth: whereby he affir∣meth that euery Ordinary may Ex Officio examine euery mans conscience:* 12.3 and for that your sayde Oratour hath and doth re∣fuse, that the sayd Bish. of London hath any authoritie ouer your sayd Oratour, for that he is neyther Diocesane, nor hath publy∣shed, preached▪ nor held any opinion against the Catholicke faith (notwithstanding the said Bishop of London deteineth him in the Colehouse in the stockes, without eyther bed, or any other thing to lye vpon, but straw) and for that your sayde Oratour cannot appeale for his reliefe from the sayd Bishop, to anye other Iudge, but the same bishop may refuse the same by theyr law, and there∣fore hath no succour and helpe, but by this high Courte of Parlia∣ment, for the explanatiō of the sayd Acte: therefore it may please you, that it may be enacted by the kinge and Queenes Maiesties the Lordes spirituall and temporall, and the Commons of this present Parliament assembled, and by the authoritie of the same, that no Byshop nor Ordinary shall committe nor detayne in pri∣son, any suspect person or persones for the Catholicke fayth, ex∣cept he or they haue spoken, written, or done some manifest Act against the Catholicke fayth, and the same to be lawfully proued agaynst euery such person and persons, by the testimony of two lawfull witnesses, to be brought afore the sayd person or persons so accused before he or they shal eyther be committed to prison or conuict for any such offence or offences: the sayd former sta∣tute, made in the sayd first & second yeare of our said soueraigne Lord and Lady notwithstanding. Whereby your sayde Oratour shal not only bee set at libertie, & diuers other mo remayning in prison: but also the bloude of diuers of the Quueenes Maiesties true and faythfull subiectes preserued.

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

THese bookes, Letters, Supplications and other mat∣ters being thus read, the bishop demaunded of him, if the booke intituled The true report of the disputation. &c. were of his penning or not? Whereunto Philpot aunswered, that it was a good and true booke, and of hys owne pen∣ning and setting forth.

The bishops waxing now weary, and being not able by any sufficient ground, either of Gods worde, or of the true ancient Catholicke fathers,* 12.4 to conuince & ouercome him, fell by fayre and flattering speach, to perswade wyth him, promising that if he would reuoke his opinions, and come home agayne to their Romishe and Babilonicall Church, he should not onely be pardoned that which was past, but also they would with al fauour and chearefulnes of hart, receiue him agayne as a true member therof. Whi∣che words when Boner saw would take no place: hee de∣mandeth of M. Philpot (and y^t with a charitable affection, I warrant you) whether he had any iust cause to alledge, why he shoulde not condemne him as an hereticke.* 12.5 Well quoth M. Philpot: your idolatrous sacrament which you haue found out, ye would fayne defend, but ye cannot, nor neuer shall.

In the end, the Byshop seeing hys vnmoueable sted∣fastnes in the trueth, did pronounce openly the sentence of condemnation against him. In the reading wherof, when he came to these words: Teque etiam tanquam haereticum, ob∣stinatum, pertinacem. & impoenitentem. &c. M. Philpot said, I thanke God that I am an hereticke out of your cursed Church: I am no hereticke before God. But God blesse you and geue you once grace to repent youre wicked do∣inges: and let all men beware of your bloudy church.

Moreouer, whiles Boner was about the middest of the sentence, the bishop of Bath pulled him by the sleeue & sayd: My Lord, my Lord, knowe of him first whether hee will recant or no? Then Boner sayd (full like himselfe) oh let me alone: and so read forth the sentence.

And when he had done, hee deliuered him to the She∣riffes:* 12.6 and so two officers brought him thorough the By∣shops house into Pater noster rowe, & there his seruaunt met him, and when he saw him, he said: Ah deare mayster.

Then M. Philpot sayd to his man: content thy self, I shall do well enough: for thou shalt see me agayne.

And so the Officers thrust him away, & had his may∣ster to Newgate: And as hee went, he sayde to the people: Ah good people, blessed be God for this day: and so y^e Of∣ficers deliuered him to the keeper. Then his man thrust to go in after his mayster, and one of the Officers sayd vnto him: hence fellow what shouldest thou haue? And he sayd I would goe speake with my Mayster? M. Philpot then turned him about, and sayde to him, to morow you shall speake with me.

Then y^e vnder keeper said to Mayster Philpot: is this your man? And he sayd, yea. So he did licence his man to go in with him, and M. Philpot and his mā were turned into a litle chamber on the right hand, and there remained a litle time, vntil Alexander the chief keeper did come vn∣to hym: who at his entring, greeted him with these words Ah, sayd he, hast not thou done well to bringe thy selfe he∣ther? Well sayde M. Philpot, I must bee content, for it is Gods appointmēt: & I shal desire you to let me haue your gentle fauour:* 12.7 for you and I haue bene of olde acquayn∣taunce. Well sayd Alexander, I will shew thee gentlenes and fauour, so y^u wilt be ruled by me. Then sayd M. Phil∣pot: I pray you shew me what you would haue me to do.

He sayd, if you would recāt, I will shew you any plea∣sure I can. Nay, sayd M. Phil. I wil neuer recant whilest I haue my life, that which I haue spoken, for it is a most certayne truth, and in witnesse hereof, I will seale it wyth my bloud. Then Alexander sayd: This is the saying of all the whole packe of you heretickes. Whereupon hee com∣maunded him to be set vpon the block,* 12.8 and as many irons vpon his legges as he might beare, for that he would not follow hys wicked minde.

Then the Clarke tolde Alexāder in his eare that mai∣ster Philpot hadde geuen hys man money. And Alexan∣der sayd to his man: what money hath thy mayster geuen thee? His man said: my mayster hath geuen me none. No sayd Alexander? hath he geuē thee none? that will I know for I will search thee. Do with me what you list, & search me all that you can, quoth hys s••ruaunt. Hee hath geuen me a tokē or two, to send to hys frends, as to hys brother and sister. Ah sayd Alexander to M. Philpot: Thou art a mayntayner of heretickes. Thy man should haue gone to some of thyne affinitie: but he shal be known wel enough. Nay, sayd M. Philpot: I do send it to my frendes. There he is: let him make aunswere to it. But good mayster A∣lexander, be so much my frend, that these irons may be ta∣ken of. Well, sayd Alexander, geue me my fees, and I will take them off: if not, thou shalt weare them still.

Then sayd Mayster Philpot, sir, what is your fees? he sayd, foure pound was his fees, Ah sayd mayster Philpot I haue not so muche: I am but a poore man, and I haue bene long in prison. What wilt thou geue me then, said A∣lexander? Syr (sayd he) I will geue you twenty shillings, and that I will send my man for, or elles I will lay my gowne to gage: for the time is not long (I am sure) that I shal be with you: for the bishop sayd vnto me that I shuld be soone dispatched.

Then sayd Alexander vnto him, what is that to me? & with that he departed from him, and commaunded hym to be had into Limbo,* 12.9 and so his commaundement was ful∣filled: but before he could be taken from the blocke, y^e clark would haue a grote.

Then one Wittrence, Steward of the house, took hym on his backe,* 12.10 and caryed him downe, hys manne knewe not whether. Wherfore mayster Philpot sayd to his man: go to maister Sheriffe and shew hym how I am vsed, and desire maister Sheriffe to be good vnto me. And so hys seruaunte went strayghtway, and tooke an honest manne with him.

And when they came to mayster Sheriffe (whiche was Maister Macham) and shewed him howe mayster Phil. was handled in Newgate. The Sheriffe hearyng this, tooke his ring of from his finger, and deliuered it vnto y^e honest man whiche came with M. Philpots man, and bad him go vnto Alexander y^e keeper, & cōmanded him to take of his irons, and to handle him more gentlye, and to geue his man again y^t which he had taken from him. And when they came agayn to the sayd Alexāder, & told their message from the Sheriffe, Alexander tooke the ring, and said: Ah, I perceaue that mayster Sheriffe is a bearer with him,* 12.11 & all such heretickes as he is: therfore to morow I wil shew it to his betters: Yet at x. of the clocke he went into May∣ster Philpot where he lay, and tooke of his irons, & gaue him such things as he had taken before from hys seruant.

Upon Tuesday at supper, being y^e 17. day of December there came a messenger from the Sheriffes, and bad M. Philpot make him ready, for the next day he should suffer, and be burned at a stake with fire. M. Philpot aunswered and sayd, I am ready: God graunt me strength, and a ioy∣full resurrection. And so he went vnto his chamber, and poured out his spirit vnto y^e Lord God, geuing him most harty thankes that he of his mercy had made hym worthy to suffer for his truth.

In the morning the Sheriffes came according to the or∣der, about viii. of the clocke, and calleth for him, & he most ioyfully came downe vnto them. And there his man dyd meete him, and sayd: A deare maister, farewell. His may∣ster sayd vnto him, serue God and he will helpe thee.* 12.12 And so he went with the Sheriffes vnto the place of execution: and when he was entring into Smithfield, the way was foule, & two officers tooke him vp to beare him to y^e stake. Then he sayd merily, what? will you make me a Pope? I am content to goe to my iourneys end on foote.* 12.13 But first comming into Smithfield, he kneeled down there saying these wordes: I will pay my vowes in thee O Smithfield.

And whē he was come to the place of suffering, he kis∣sed the stake & saide:* 12.14 shall I disdayne to suffer at this stake seeing my redeemer did not refuse to suffer most vile death vpon the Crosse for me? And then with an obedient hart full meekely he sayd the Cvi.Cvii. and Cviii. Psalms: and when he had made an end of all hys prayers,* 12.15 he said to the officers: What haue you done for me? & euery one of thē de¦clared what they had don: & he gaue to euery of thē mony.

Then they bound hym vnto the stake, and set fire vnto that constant martyr: Who the xviii. day of December, in the middest of the fiery flames, yelded his soule into the handes of y^e almighty God, and full like a lambe gaue vp his breath his body being consumed into ashes.

Thus hast thou (gentle reader) the lyfe and doyngs of this learned and worthy souldiour of y^e Lord,* 12.16 Iohn Phil∣pot: w^t all his examinations that came to our handes: first penned and written with his owne hand, beyng meruay∣lously reserued from the sight and hands of hys enemies: who by all maner meanes sought not onely to stop hym from al writing, but also to spoyle and depriue him of that which he had written. For the which cause he was manye tymes stripped and searched in the prison of his keeper: but yet so happily these his writinges were conueyed and hid in places about him or els hys keepers eies so blinded that notwithstanding all this malicious purpose of the Bishops, they are yet remayning and come to light.

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

MErcifull God and father, to whome oure sauiour Christ ap∣proched in his feare and neede by reason of death,* 12.17 & found comfort: Gracious God and most bounteous Christe on whome Stephen called in his extreeme neede, and receiued strength: Most benigne holy spirite, whiche in the middest of all Crosses and death, diddest comfort the Apostle S. Paule, with more con∣solations in Christ, then he felt sorowes and terrors, haue mercy

[illustration]

❧The martirdome of maister Iohn Philpot Archdeacon, with the manner of his kneeling, and praying at the stake.

vpon me miserable, vile, and wretched sinner, which now drawe neare the gates of death, deserued both in soule and body eter∣nally, by reason of manifold, horrible, olde and new transgressi∣ons, which to thyne eyes (O Lorde) are open and knowne: Oh be mercifull vnto me, for the bitter death and bloudshedding of thine owne onely sonne Iesus Christ. And though thy iustice do require (in respecte of my sinnes) that nowe thou shouldest not heare me, measuring me with the same measure I haue measured thy Maiesty contemning thy dayly calles: yet let thy mercy whi∣che is aboue all thy works, and wherewith the earth is filled, let thy mercy (I say) preuaile towardes me, through and for the me∣diation of Christ our sauiour. And for whose sake in that it hathe pleased thee to bring me forth now as one of his witnesses, and a record bearer of thy veritye and trueth taught by him, to geue my life therefore (to which dignitie I do acknowledge dear God that ther was neuer any so vnworthy and so vnmeet, no not the theef that hāged with him on the Crosse): I most hūbly therfore pray thee that thou wouldest, accordingly, ayde, helpe, & assiste me with thy strength and heauenly grace, that with Christe thy sonne I may finde comfort, with Stephen I may see thy presence, and gracious power, with Paule and all others whiche for thy names sake haue suffered affliction and death, I may finde so pre∣sent with me thy gracious consolations, that I may by my deathe glorifie thy holy name, propagate, and ratifie thy veritie, comfort the hartes of the heauy, confirme thy Church in thy veritie, con∣uert some that are to be conuerted, and so depart foorth of thys miserable world, where I do nothing but daily heape sinne vpon sinne, and so enter into the fruition of thy blessed mercy: wherof now geue and encrease in me a liuely truste, sense, and feelinge, wherethrough the terrours of death, the tormentes of fire, the panges of sinne, the dartes of Sathan, and the dolours of hel may neuer depresse me, but may be driuen away thorough the wor∣king of that most gracious spirite: which now plenteously endue me withall, that through the same spirite I may offer (as I nowe desire to do in Christ by him) my selfe wholy soule and body, to be a liuely sacrifice, holy and acceptable in thy sight. Deare Fa∣ther, whose I am, and alwayes haue bene, euen from my mothers wombe, yea euen before the world was made, to whome I com∣mend my selfe, soule and body, family, and frendes, countrey and all the whole Churche, yea euen my very enemies, accordynge to thy good pleasure,* 12.18 beseeching thee intirely to geue once more to this Realme of England, the blessing of thy word agayn, with godly peace, to the teaching & setting forth of the same. Oh dear father, now geue me grace to come vnto thee. Purge and so pu∣rifie me by this fire in Christes death and Passion through thy spirite, that I may be a burnt offering of sweete smell in thy sight which liuest and raignest with the sonne and the holy God, nowe and euermore world without end. Amen.

¶Letters of Mayster Philpot.

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

IT is a lamentable thing to behold at this present in En∣gland,* 12.19 the faithles departing both of men & women frō y^e true knowledge & vse of Christes sincere religion, which so plētifully they haue bene taught & do know, their own consciences bearing witnes to the veritie thereof. If that earth be cursed of God,* 12.20 which eftsoones receiuing moisture & pleasant dewes from heauen, doth not bring forth fruite accordingly: how much more greuous iudgemēt shal such persons receiue, which hauing receiued from the father of heauē the perfect knowledge of his word by the ministery therof,* 12.21 do not shew forth Gods worship after the same? If the Lord wil require in the day of iudgemēt a godly vsury of all maner of talentes which he sendeth vnto men & wo∣men how muche more wil he require the same of his pure religion reuealed vnto vs (which is of al other talents the chiefest & most pertayning to our exercise in this life) if we hide the same in a napkin and set it not forth to y^e vsurye of Gods glory, and edifying of his church by true confessiō? God hath kindled the bright light of his Gospel, which in times past was suppressed & hid vnder y^e vile ashes of mās traditiōs, and hath caused the brightnes therof to shine in our harts,* 12.22 to y^e end y^t the same might shine before men to y^e honor of his name. It is not onely geuen vs to beleue, but also to confesse & declare what we beleue in our outwarde couersation.* 12.23 For as S. Paule writeth to the Romaynes: The beliefe of the hart iustifieth, and toe acknowledge wyth the mouth,* 12.24 maketh a man safe. It is al one before God, not to be∣leue at al, & not to shew forth y^e liuely works of our belief. For Christe sayth:* 12.25 Either make the tree good and his fruites good: or ells make the tree euill and the fruites euill, because a good tree bringeth forth good fruites: So that y^e person which knoweth his maysters will and doth it not,* 12.26 shalbe beaten with many stripes. And not all they which say Lord Lord shall enter into the kingdome of God, but he that doth the will of the father. And whosoeuer in the tyme of tryall is asha∣med of me (sayth Christ) and of my wordes, of him the sonne of man will be ashamed before his father. After that wee haue built our selues into the true church of God,* 12.27 it hath pleased him by geuing vs ouer into the hands of the wicked sina∣goges, to proue our building, & to haue it knowne as wel to y^e world as to our selues y^t we haue bene wise builders into y^e true church of God vpon y^e rock, & not on the sand,* 12.28 & therefore nowe the tempest is risen, and the stormes doe mightily blow agaynst vs, that wee might notwithstan∣ding stand vpright and be firme in the Lord, to his honor and glory, and to our eternall felicitie. There is no newe thing happened vnto vs, for w^t such tāpests & dangerous weathers the church of God hath continually bene exer∣cised. Nowe once agayne as the Prophet Aggeus telleth vs: The Lord shaketh the earth, that those might abide for euer,* 12.29 which be not ouerthrowne.

Therefore my dearely beloued, be stable and immoue∣ble in the word of God,* 12.30 and in the faythfull obseruation therof, and let no man deceiue you with vayn words: say∣ing, that you may keepe your faith to your selues, and dis∣semble with Antichrist, and so liue at rest and quietnes in the world, as most men doe, yelding to necessitie. Thys is the wisedome of the fleshe but the wisedome of the fleshe is death and enmitie to God,* 12.31 as our sauiour for ensāple apt∣ly did declare in Peter, who exhorted Christ not to goe to Ierusalem to celebrate the Passouer and there to be slayn, but counselled him to looke better to himselfe.

Likewise the worlde woulde not haue vs to forsake it, neither to associate our selues to the true churche which is the body of Christ, whereof we are liuely members, and to vse the sacramentes after Gods word with the danger of our liues. But we must learne to answere the world,* 12.32 as Christ did Peter, and say: Go behynd me Sathan, thou fauou∣rest not the thinges of God. Shall I not drinke of the cup whiche the father geueth me? For it is better to bee afflicted and to be slayne in the church of God, then to be counted y^e sonne of the king and the sinagogue of false religion.* 12.33 Death for righteousnes is not to be abhorred, but rather to bee desi∣red, which assuredly bringeth with it the crowne of euer∣lasting glory. These bloudy executioners do not persecute Christes martyrs, but crowne them with euerlasting feli∣citie, we were borne into this world to be witnesses vnto the truth, both learned and vnlearned.

Now since the time is come y^t we must shew our fayth and declare whether we will be Gods seruauntes in righ∣teousnes & holines, as we haue bene taught & are boūd to follow, or els with hipocrisie to serue vnrighteousnes: let vs take good heed that we be found faithfull in the Lords couenaunt and true members of hys Churche: in y^t which through knowledge we are engraffed, from the whiche if we fall by transgression with the common sort of people, it will more straightly be required of vs, then many yet doe make accompt therof. We cannot serue two maysters: we may not halt on both sides, and thinke to please God:* 12.34 we must bee feruent in Gods cause, or els hee will cast vs out from him. For by the first commaundement wee are com∣manded to loue God with all our hart, with all our mind with all our power and strength: but they are manifest transgressours of this commaundement, which with their heart, mynde or bodely power doe communicate with a straunge religion, contrary to the word of God, in the pa∣pisticall Sinagogue, which calleth it selfe the Church, and is not. As greatly do they offend God now which so doe, as the Israelites did in tymes past by forsaking Ierusalē the true churche of God and by going to Bethell to serue God in a congregation of theyr owne setting vp,* 12.35 and af∣ter theyr own imaginations and traditions: for the which doyng God vtterly destroyed all Israell, as all the Pro∣phetes almost doe testifie. This happened vnto them for our ensample, that we might beware to haue any fellow∣ship with any like congregation to our destruction.

God hath one Catholicke church dispersed throughout the world, and therfore we are taught in our Creed to be∣leue one Catholicke Churche, & to haue communion ther∣with: which catholicke churche is grounded vpon y^e foun∣dation of the Prophets and of the Apostles, and vpō none other, as S. Paule witnesseth to the Ephesians.* 12.36 Therfore whersoeuer we perceaue any people to worship God tru∣ly after the word, there we may be certayne the churche of Christe to bee: vnto the whiche we ought to associate oure selues, & to desire with the Prophet Dauid, to prayse God in y^e middest of this churche.* 12.37 But if we hehold through in∣iquitie of time, segregations to be made with counterfayt religion, otherwise then the word of God doth teach, wee ought then if we be required, to be companions therof, to say agayne with Dauid:* 12.38 I haue hated the Sinagogue of the

malignant, and will not sit with the wicked. In the Apocalips y^e church of Ephesus is highly commended, because she tri∣ed such as said they were Apostles, and were not in deede, & therfore would not abide the company of them. Further God commanded his people y^t they shuld not seek Bethel neither enter into Gilgal where idolatry was vsed by the mouth of his Prophet Amos.* 12.39 Also wee must consider that our bodyes be y^e tēple of God, & whosoeuer (as S. Paule teacheth) doth prophane the tēple of God, him the Lord wil de¦stroy.* 12.40 May we thē take y^e tēple of Christ & make it y^e mēber of an harlot. All strange religion and Idolatry is counted whoredome with the Prophetes, and that more detestable in the sight of God, then the aduoutrous abuse of y^e bodye.

* 12.41Therfore the Princes of the earthe in the reuelation of S. Iohn, be sayd to go a whoring, whē they are in loue w^t false religion, and follow the same. How then by any mea∣nes may a christian man thinke it tollerable to be present at the popish priuate Masse (which is the very prophana∣tion of the sacrament of the body and bloud of Christ) and at other idolatrous worshippings and rites, which be not after the word of God, but rather to the derogation therof, in setting mans traditions aboue Gods preceptes, since God by his word iudgeth all straunge religion, whiche is not according to his institutiō, for whoredom & aduoutry.

Some fondly think that the presence of the body is not materiall, so that the hart doe not consent to theyr wicked doings.* 12.42 But suche persons litle consider what S. Paule writeth to the Corinthians, commaunding them to glori∣fie God as well in body as in soule.

Moreouer, wee can doe no greater iniury to the true Church of Christ, then to seeme to haue forsaken her, and disalow her by cleauing to her aduersary: whereby it ap∣peareth to others which be weake, that we allow the same & so contrary to y^e word, do geue a great offence to y^e church of God, and do outwardly sclaunder (as much as menne may) the truth of Christ. But woe be vnto hym by whom any such offence commeth. Better it were for him to haue a milstone tyed about his necke, and to bee caste into the bottome of the sea. Such be traytors to the truth, like vn∣to Iudas, who w^t a kisse betrayed christ. Our god is a ge∣lous God, and cannot be content that we should be of a∣ny other then of y^t vnspotted church, whereof he is the hed onely, and wherin he hath planted vs by baptisme. Thys gelousy which God hath towards vs, will cry for venge∣ance in the day of vengeance, against al such as now haue so large consciences to do that which is contrary to Gods glory,* 12.43 and the sinceritie of hys worde, excepte they doe in time repent, and cleaue vnseperable to the Gospel of christ how much soeuer at this present both men and women o∣therwise in theyr owne corrupt iudgement,* 12.44 do flatter thē∣selues.* 12.45 God willeth vs to iudge vprightly, and to allow & follow that which is holy and acceptable in hys sight, and to abstayne from all maner of euill, and therfore Christ cō∣maundeth vs in the Gospell to beware of the leauen of the Phariseis, which is hipocrisie.

S. Paule to the Hebrues sayth: if any man withdraw hymselfe from the fayth, his soule shal haue no pleasure in hym: therefore he sayth also: That we are none suche as doe withdraw our selues into perdition, but wee belong vnto sayth, for the attaynment of life.* 12.46 S. Iohn in the Apocalips telleth vs playnly, that none of those, who are written in y^e book of lyfe, doe receaue the marke of the beast, which is of the Papisticall Sinagogue,* 12.47 eyther in theyr foreheades, or els in theyr hands, that is, aparantly or obediently.

* 12.48S. Paule to the Philippians affirmeth, that wee may not haue any fellowship with the works of darkenes, but in the middest of this wicked and froward generation we ought to shyne lyke lightes vpholding the word of truth. Further hee sayth, that wee may not touch anye vncleane thing:* 12.49 Which signifieth that our outward conuersation in forreigne thinges, ought to be pure and vndefiled as well as the inward, that with a cleane spirite and rectified body we might serue God iustly in holines and righteousnesse all the dayes of our life.

* 12.50Finally in the 18. of the Apocalips, God biddeth vs playnely to depart from this Babilonicall Synagogue, & not to be partakers of her trespasse. S. Paule to the Thes∣salonians commaundeth vs in the name of the Lorde Ie∣sus Chryst, to withdraw our selues from euery brother y^t walketh inordinately,* 12.51 and not according to the institution whych he had receaued of hym.

Ponder ye therfore well good brethren & sisters, these scriptures whiche be written for your crudition and re∣formation,* 12.52 wherof one iot is not written in vayne: which bee vtterlye agaynste all counterfait illusion to bee v∣sed of vs w^t the papysts in theyr phantastical religion, and be aduersaryes to all them that haue so light cōsciences in so doing: and if they do not agree wyth thys aduersary (I meane y^e word of God) which is contrary to theyr attēpts he will as it is signified in the Gospell) deliuer them to the Iudge, which is Chryst,* 12.53 and the Iudge will declare them to y^e executioner, y^t is the deuill, & the deuil shal commit thē to the horrible prison of hell fire (where is the portion of al hypocrites) with sulphure and brimstone,* 12.54 wyth waylyng & gnashyng of teech world wythout ende. But yet manye wyll say for theyr vayne excuse: God is mercifull, and hys mercy is ouer al. But the scripture teacheth vs, that cursed is he that sinneth vpon hope of forgeuenes. Truth it is, y^t the mercy of God is aboue all his workes, & yet but vpon such as feare him: for so is it written in the Psalmes: The mercy of God is on thē that feare him, and on such as put theyr trust in him.* 12.55 Wher we may learn y^t they only put theyr trust in God, that feare hym, & to feare God, is to turne from euil and to do that is good. So that such as do looke to be partakers of Gods mercy, may not abide in that which is known to be manifest euil and detestable in y^e sight of god.

An other sort of persons doe make them a cloke for the rayne vnder the pretence of obedience to the Magistrates whome we ought to obey although they bee wicked.* 12.56 But such must learne of Christ to geue to Caesar that is Cesars, and to God that is due to God, and with saint Peter to o∣bey the hyher powers in the Lord, albeit they bee euill,* 12.57 if they commaund nothing contrary to Gods word: other∣wise we ought not to obey theyr commaundementes, al∣though we shoulde suffer death therefore: as wee haue the Apostles for our example herein to follow, who aunswe∣red the magistrates as we ought to do in this case, not o∣beying their wicked preceptes, saying: Iudge you whether it be more righteous that we should obey man rather then God.* 12.58

Also, Daniell chose rather to be cast into the denne of Lions to be deuoured, thē to obey y^e kings wicked cōman∣dements. If y^e blind lead the blind, both fall into the ditch. There is no excuse for the transgression of Gods worde, whether a man do it voluntarily or at commaundement, although great damnation is to thē, by whom the offence commeth. Some other there be y^t for an extreme refuge in their euil doings, do rū to gods predestinatiō & electiō,* 12.59 say¦ing: y^t if I be elected of god to saluation, I shalbe saued, whatsoeuer I do. But such be great tempters of GOD and abhominable blasphemers of GODS holy elec∣tion, and cast them selues downe from the pinacle of the temple in presumption, that God may preser•••• them by his aungels through predestination. Suche verily may recken themselues to be none of Gods elect children, that will doe euill that good may ensue: whose damnation is iust, as S. Paule sayth. Gods predestination and election ought to be with a simple eye cōsidered, to make vs more warely to walke in good & godly cōuersation according to Gods word, & not to set cocke in the hoope, and put all on Gods backe to do wickedly at large: for the elect childrē of God must walk in righteousnes & holynes after y^t they be once called to true knowledge:* 12.60 For so sayth S. Paule to y^e Ephesiās: That God hath chosen vs before the foūdatiōs of the world were layd, that we should be holy & blameles in his sight.

Therfore S. Peter willeth vs through good workes to make our vocation & electiō certaine to our selues,* 12.61 which we know not but by the good workyng of Gods spirite in vs, accordyng to y^e rule of the Gospell: & he that cōformeth not him selfe to the same in godly conuersation, may iustly trēble & doubt that he is none of the elect children of God, but of the viperous generation, and a child of darkenesse. For the children of light will walke in the workes of light and not of darkenes: though they fall, they do not lye still.* 12.62

Let all vayne excusations be set a part,* 12.63 and whiles ye haue light, as Christ commaundeth, beleue the light and abide in the same, lest eternall darkenesse ouertake you vn∣wares. The light is come into the world,* 12.64 but (alas) men loue darkenesse more thē the light. God geue vs his pure eyesalue to heale our blindnes in this behalfe. O that men and women would be healed, and not seeke to be wilfully blinded. The Lord open their eyes,* 12.65 that they may see how daūgerous a thyng it is to decline from the knowledge of truth, contrary to their conscience.

But what sayd I conscience? many affirme their con∣science will beare them well enough to do all that they do,* 12.66 and to go to the Idolatrous Church to seruice: whose cō∣sciēce is very large to satisfie man more then God. And al∣though their conscience can beare them so to do, yet I am sure that a good conscience will not permit them so to doe: which cā not be good vnlesse it be directed after the know∣ledge of Gods word: and therfore in Latin this feelyng of mynde is called Conscientia, which soūdeth by interpreta∣tion, as much as with knowledge.

And therfore if our conscience be led of her selfe, & not after true knowledge, yet we are not so to be excused,* 12.67 as S. Paul beareth witnes, saying: Although my cōscience ac∣seth

me not, yet in this I am not iustified. And he ioineth a good cōscience with these 3. sisters, charitie, a pure heart, & vn∣fayned fayth. Charitie keepeth Gods commaundements, a pure hart loueth and feareth God aboue all, & vnfayned fayth is neuer ashamed of the profession of the Gospell, whatsoeuer damage he shal suffer in body therby:* 12.68 the lord which hath reuealed hys holy will vnto vs by hys word, graunt vs neuer to be ashamed of it, and geue vs grace so earnestly to cleaue to hys holy word and true church, that for no maner of worldly respecte we become partakers of the workes of hipocrisie, which God doth abhorre: so that we may be found faythfull in the Lords Testament to the end both in hart, word, and deede, to the glory of God and our euerlasting saluation. Amen.

Ioh. Philpot prisoner in the Kinges Benche for the testi∣mony of the truth. 1555.

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

MY dearely beloued brother Careles, I haue receaued youre louing letters full of loue and compassion,* 12.69 in somuch that they made my hard hart to weepe, to see you so carefull for one that hath bene so vnprofitable a member as I haue bene and am in Christes church God make me worthy of that I am called vn∣to, and I pray you, cease not to pray for me but cease to weep for him who hath not deserued such gentle teares: and prayse God with me, for that I now approch to the company of them, whose want you may worthily lament: God geue your pittiful hart, his inward consolation. In deede my deare Careles, I am in thys world in hell, and in the shadow of death: but he that hath brou∣ght me for my desertes downe vnto hell, shall shortly lift me vpp to heauen, where I shall looke continually for your commyng & others my faythfull brethren in the kinges Benche. And though I tell you that I am in hell in the iudgement of this world,* 12.70 yet as∣suredly I feele in the same the consolation of heauen, I prayse God: and thys lothsome and horrible prison is as pleasaunt to me, as the walke in the garden of the kinges Bench.

You know brother Careles, that the way to heauen out of this life,* 12.71 is very narrow, and wee must striue to enter in at a nar∣rowe gate. If God do mitigate the ouglenes of myne imprison∣ment, what will he do in the rage of the fire whereunto I am ap∣poynted? And this hath happened vnto me that I might be here∣after an ensample of comfort, if the like happen vnto you or to a∣ny other of my deare brethren with you in these cruell dayes, in the which the deuill so rageth at the faythfull flock of Chryst, but in vayne (I trust against any of vs, who be perswaded that neither lyfe neither death is able to seperate vs from the loue of Christs Gospell, which is Gods high treasure committed to your brit∣tle vessels to glorifie vs by the same. God of hys mercye make vs faythfull stewardes to the end, and geue vs grace to feare nothing what soeuer in hys good pleasure we shal suffer for the same. That I haue not written vnto you e••st, the cause is our strayt keepyng and the want of light by night, for the day serueth vs but a while in our darke closet. This is the first letter that I haue writtē since I came to prison, besides the report of mine examinations: and I am fayne to scribble it out in hast.

Commend me to al our faythfull brethren, and bid thē with a good courage looke for theyr redemption, & frame themselues to be harty souldiours in Christ. They haue taken his prest mo∣ney a great while, and now let them shew themselues readye to serue hym faythfully, and not to fly out of the Lordes campe into the world, as many do. Let them remēber that in the Apocalips the fearfull be excluded the kingdome.* 12.72 Let vs be of good cheare for our Lord ouercame the world, that wee shoulde doe the like. Blessed is the seruaunt whome when the Lord commeth, he fin∣deth watching. O let vs watch and pray earnestly one for an o∣ther, that we be not led into tēptation. Be ioyful vnder the crosse & prayse the Lord cōtinually, for this is the whole burnt sacri∣fice which the Lord delighteth in. Cōmēd me to my father Hunt and desire him to loue and continue in the vnitie of Christs true Church, which he hath begon, and then shal he make me more & more to ioy vnder my crosse with him. Tel my brother Clements that he hath cōforted me much by his louing token in significa∣tiō of an vnfayned vnitie with vs: let him encrease my ioy vnto the end perfectly. The Lord of peace be with you al. Salute al my louyng frends. M. Mering, M. Crooche, with the rest, and special∣ly. M. Marshal. & his wife, with great thāks for his kindnes shewed vnto me. Farewel my deare Careles. I haue dalied with the deuil a while, but now I am ouer the shoes: God sende me well out.

Out of the Colehouse

by your brother Iohn Philpot.

An other letter to Iohn Careles, profitable to be read of all them which mourne in repentaunce for theyr sinnes.* 12.73

THe God of all comfort, and the father of our Lord Ie∣sus Christ, send vnto thee my deare brother Carles, y^e in∣ward consolation of hys holy spirite, in all the malicious assaultes and troublous temptations of our common ad∣uersarye the deuill. Amen.

That God geueth you so contrite a hart for your sins I cannot but reioyce to beholde the liuely marke of y^e chil∣dren of God, whole propertie is to think more lowly and vily of themselues, then of any other,* 12.74 and oftentymes doe set theyr sinnes before them, that they might the more hee stirred to bring forth the fruites of repentance, & learne to mourne in this world, y^t in an other they might the more be stirred to bring forth the fruites of repentance, & learne to mourne in this worlde, that in an other they might bee glad and reioyce. Such a broken hart is a pleasaunt sacri∣fice vnto God: O that I had the like contrite hart. GOD mollifie my stony hart, which lamenteth not in suche wyse my former detestable iniquities. Praysed be God y^t he hath geuen you this sorrowful hart in respect of righteousnesse & I pray you let me be partaker of these godly sorrowes for sin, which be y^e testimony of the presence of y^e holy ghost Did not the sword of sorrow pearce the hart of the electe & blessed mother of our Lord? Did not Peter weepe bitterly for his sinnes, which was so beloued of christ? Did not Ma∣ry Magdalen wash the feet of our sauiour with her teares, & receaued therwithall remission of her seuenfold sinnes.

Be of good comfort therefore myne owne deare hart,* 12.75 in this thy sorrow, for it is the earnest peny of eternal con∣solation. In thy sorrow laugh, for y^e spirite of God is with thee. Blessed be they (sayth Chryst) that mourne: for they shall be comforted. They went forth and wept saythe y^e prophet such shall come agayne, hauing theyr gripes full of glad∣nes. And although a sorrowfull hart in consideratiō of his sinne, be an acceptable sacrifice before God, whereby wee are styrred vp to more thankfulnes vnto God, knowing y^t much is forgeuen vs that we might loue the more: yet the mā of God must keep a measure in y^e same,* 12.76 least he be swal¦lowed vp by too much sorow. S. Paul would not y^e Thes∣saloniās to be sory as other mē which haue no hope: suche a sorrow is not cōmēdable, but worketh dānation, & is far frō y^e childrē of God, who are cōtinually sorrowfull in god whē they look vpō their owne vnworthines, with hope of forgeuenes. For God to this end by his spirite setteth the sinnes of his elect still before them, y^t where they perceiue sinne to abound,* 12.77 there they might be assured y^t grace shall superabound: & bringeth them down vnto hell, y^t he might lift thē vp with greater ioy vnto heauen. Wherefore myne own bowels in Christ, as long as you are not voyd alto∣gether of hope: be not dismayd through your pens••••e hart for your sinnes, how huge so euer they haue bene, for God is able to forgeue more then you are able to sinne: yea, and he will forgeue hym which with hope is sory for his sins.

But know brother, that as oft as we doe go about, by the helpe of Gods spirite, to do that is good,* 12.78 the euill spi∣rite Sathan layeth hard wayt to turne the good vnto euil & goeth about to mixe the detestable darnell of desperation with the godly sorrow of a pure penitent hart. You be not ignoraunt of hys malicious subtletie, and howe that con∣tinually he assaulteth y^e good which the grace of God plan∣teth, I see the battel betwixt you and hym, but the victory is yours, yea and that dayly: For you haue layde hold vp∣pon the anker of saluation, whiche is hope in Christe, the which will not suffer you to be made ashamed.

Be not discomforted that you haue this conflict: but be glad that God hath geuen you the same to try your faith, & that you might appeare dayly worthy of the kingdome of God, for the whiche you striue. God beholdeth your stry∣uing faith against Sathan, & is pleased w^t your mighty re∣sistance. The spirite which is in you, is mightyer then al y^e aduersaries power. Tēpt he may, & lying awayt at youre heelees, geue you a fall vnwares: but ouercome hee shall not: yea he cannot,* 12.79 for you are sealed vp already w^t a liuely fayth to be y^e childe of God for euer: & whō God hath once sealed for hys owne, hym he neuer vtterly forsaketh. The iust falleth 7. times, but he ryseth agayne. It is mās frayl∣ty to fall, but it is y^e propertie of the deuils child to lye still.

This strife against sinne is a sufficient testimonye that you are the childe of God, for if you were not,* 12.80 you shoulde feele no such malice as he now troubleth you withal. Whē this strōg Goliah hath y^e hold, al things be in peace which he possesseth, & because he hath you not, hee will not suffer you vnassaulted. But stand fast,* 12.81 & hold out the Buckler of fayth, & with the sword of Gods promises smite hym on y^e scalpe, y^t he may receiue a deadly wound, and neuer be able to stand agaynst you any more. S. Iames telleth you that he is but a coward, saying: Resist the deuill and he will flye a∣way. It is the will of God that he should thus long tempt you and not go away as yet, or els he had done wyth you long ere this. He knoweth already that he shal receiue the

foyle at your hands, and encrease the crowne of your glo∣ry: for he that ouercommeth shall be crowned. Therefore glory in your temptations, since they shall turne to your felicity. Be not afraide of your continuall assaults: which be occasions of your daily victorie.* 12.82 The woorde of God a∣bideth for euer. In what houre soeuer a sinner repenteth him of his sinnes, they be forgeuen. Who cā lay any thing to the charge of Gods elect: Do you not perceiue the ma∣nifest tokens of your election? First your vocation to the Gospell, and after your vocation, the manifest gifts of the spirite of God geuen vnto you aboue many other of your condition, with godlinesse which beleueth and yeldeth to the authority of y^e scriptures, and is zealous for the same? Seeing you are Gods owne dearling, who can hurt you? Be not of a deiecte minde for these temptations, neyther make your vnfained frends to be more sorrowful for you, then neede doth require.

Since God hath willed you at your baptisme in Christ to be carelesse, why doe you make your selfe carefull: Cast all your care on him.* 12.83 Sette the Lorde before your eyes al∣waies, for he is on your right side, y^t you shall not be moo∣ued. Behold the goodnesse of God toward me. I am care∣les, being fast closed in a paire of stockes, which pinche me for very straitnes: and wil you be careful? I wil not haue that vnseemely addition to your name. Be as your name pretendeth, for doubtles you haue none other cause but so to be. Pray, I beseech you, that I may be stil careles in my careful estate, as you haue cause to be carelesse in your ea∣sier condition. Be thākful and put away all care, and then I shall be ioyfull in my straite present care. Commend me to all our brethren, and desire them to praye for me, that I may ouercome my tēptations: for the deuil rageth against me, I am putte in the stockes in a place alone, because I would not answer to such articles, as they would charge me w^tall in a corner at the bishops appoyntment, and be∣cause I did not come to Masse when the bish. sent for me, I will sic all the dayes of my life in the stockes (by Gods grace) rather then I wil consent to y^e wicked generation. Praise God & be ioyfull, that it hath pleased him to make vs worthy to suffer somwhat for his names sake. The de∣uil must rage for 10. daies. Commend me to maister F. and thanke him for his lawe bookes, but lawe, neither equitie wil take any place among these bloud thirsty. I would for your sake their vniust dealing were noted vnto the parla∣ment house, if it might auaile. God shortē these euil daies, I haue answered the bish. meetely plaine already, and I said to him, if he wil cal me in open iudgement, I wil an∣swer him as plainly as he will require: otherwise I haue refused, because I feare they will condemne me in hugger mugger. The peace of God be with you my dear brother. I canne wryte no more for lacke of light, and that I haue wrytten I can not reade my selfe, and God knoweth it is wrytten farre vneasily. I pray God you may picke out some vnderstanding of my minde towards you. Wrytten in a Colehouse of darkenesse, oute of a paire of paynefull stockes, by thine owne in Christ.

Iohn Philpot.

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

* 12.84THe spirite of truthe, reuealed vnto you my dearely beloued, by the Gospell of oure Sauiour Iesus Christe, be continually abiding with you, and augmented into a perfect building of you into the liuely temple of God, through the mighty operation of hys power. Amen.

I reade in the Euangelistes, of certaine Godly women, that ministred vnto Christ, folowing him in the daies of his Passion, and neuer forsoke him, but being dead in his graue, brought oyl to annoynt him, vntill that he had shewed himselfe vnto them af∣ter his resurrection, and bidden them shewe vnto his Disciples, which at his Passion were dispearsed, and tell them that he was ri••en, and that they shoulde see him in Galile. To whome I may iustly compare you (my louinge Sisters in Christe) who of late haue seene him suffer in his mēbers, and haue ministred to theyr necessity, annoynting them with the comfortable oyle of your charitable assistance, euen to the death: and now since yee haue seene Christ to liue in the ashes of them, whome the tyrans haue 〈◊〉〈◊〉, he willeth you to go away vpon iust occasion offred you, and to declare to our dispearsed brethren and sisters, that he is 〈◊〉〈◊〉 and liueth in his electe members in Englande, and by death doth ouercome infidelitye, and that they shall see him in Galile, which is by forsaking this world, and by a faithful desire to passe out of this world by those waies which he with his holy Martyrs hath gone on before.

God therfore (entire sisters) directe your way, as he did Abra∣ham & Tobias vnto a strange land: God geue you health both of body and soule, that ye may go from vertue to vertue,* 12.85 and grow from strength to strength, vntil yee may see face to face the God of Syon in his holy hil, with the innumerable companye of hys blessed Martyrs and Saintes. Let there be continuall ascensions vnto heauen in your hearts. Let there be no decrease of any ver∣tue, which is already planted in you. Be as the light of the iuste, such as Salomon saith, increaseth to the perfect day of the Lord. Let the strength of God be commended in your weake vessels, as it is. Be examples of faith and sobrietie, to al that ye shal come in company with all. Let your godly conuersation speake where your toung may not, in the congregation. Be swift to heare, and slow to speake, after the counsell of S. Iames. Be not curious a∣bout other mens doings, but be occupied in praier, and cōtinu∣al meditation, with reuerent talking of the word of God, wyth∣out contention amongst the Saintes. Lette your faith shine in a straunge countrey, as it hath done in youre owne, that your fa∣ther which is in heauen, may be glorified by you to the ende.

This farewel I send you, not as a thing nedefull, (which know already what your duety is, & be desirous to performe the same) but as one that would haue you vnderstand that he is mindeful of your godly conuersation, wherof he hath had good experiēce and therfore wryteth this to be as a perpetual memorial betwixt you and him, vntil our meeting together before God, where we shall ioy that we haue here louingly put one an other in memory of our duetie to performe it.

Farewell againe, mine owne bowels in Christ, and take me with you where soeuer you goe, and leaue your selues wyth me, that in spirite we may be present one with an other. Commende me to the whole congregation of Christe, willing them not to leaue their countrey without witnesse of the Gospell, after that we al be slaine, which already be stalled vp and appoynted to the slaughter, and in the meane season to praye earnestly for our cō∣stancie, that Christ may be glorified in vs, and in them bothe by life and death. Farewel in the Lord.

Yours for euer, Iohn Philpot.

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

GOd the eternall Father,* 12.86 who hath iustified you by the bloud of his sonne Iesus Christ, and called you to hal∣low his name through a good conuersation and profession of life, he sanctifie you with daily encrease of vertue & faith by his holy spirit, that you may appeare a vessell of sancti∣fication, in the middest of this wicked & peruerse genera∣tion, to the laud and praise of the Gospel, Amen.

I haue occasion (mine owne deare sister) to praise God in you for 2. causes: the one, that to your habilitie you are ready to shew your self a naturall louing sister to me your poore afflicted brother, as by your gētle tokens you haue eftsoones testified being absent, as also presently visiting me: which wel declareth that you be a very naturall sister in dede, and to be praised in this behalfe. But in the other, y^t you be also a sister to me in faith after Christes Gospell, I am occasioned to thanke God so muche the more,* 12.87 howe much the one excelleth the other, and the spiritual consan∣guinitie is more perdurable then that which is of flesh & bloud, & is a worker of that which is by nature: for com∣monly such as be vngodly, be vnnatural & only louers of themselues, as daily experience teacheth vs. The lyuing Lord, which through the incorruptible sede of his worde, hath begotten you to be my liege sister, geue you grace so to growe in y^t generation, that you may encrease to a per∣fect age in the Lord, to be my sister with Christ for euer.

Looke therfore that you continue a faythfull sister as you are called and are godly entered, not onely to me but to all the Church of Christ, yea to Christ himselfe, who voucheth you in this your vnfayned fayth, worthy to bee his sister. Consider this dignitie to surmount all y^e vayne dignities of the worlde, & let it accordingly preuayle more with you, then all earthly delightes: For therby you are called to an equall portion of the euerlasting inheritaunce of Christ, if now in no wise you do shew your selfe an vn∣naturall sister to him in forsaking him in trouble, which I trust you will neuer for no kinde of worldly respect doe. You are vnder daungerous temptations to be turned frō that naturall loue you owe vnto Christ, and you shalbe tryed with Gods people thorough a siue of great afflictiō:* 12.88 for so Sathan desireth vs to be sifted, that through feare of sharp troubles we might fall from the stablenes of our fayth, and so be depriued of that honour, ioy, and reward, which is prepared for such as continue faythfull brothers and sisters in the Lordes couenant to the ende. Therfore the wise man in the booke of Ecclesiasticus: biddeth them that come to the seruice of the Lorde,* 12.89 To prepare them selues to suffer temptations.

Since then y^t for the glory of God and our faith, we are called now to abide the brunt of them, and that when our

aduersary hath done all that he can, yet wee may be stable and stand: this Christ our first begotten brother loketh for at our handes, and all our brethren and sisters in heauen, desire to see our faith thorough afflictions to be perfecte, that we might fulfil their number:* 12.90 and y^e vniuersal church here militant, reioyceth at our constancie, whom al by the contrary we should make sorie, to the daunger of the losse both of body and soule. Feare not therfore, what soeuer be threatned of the wicked world: prepare your back, and see it be ready to carye Christes crosse. And if you see any vn∣towardnes in you (as the flesh is continually repugnant to the will of God) aske with faithfull praier that the good spirit of God may lead your sinful flesh whether it would not:* 12.91 for if we will dwell in the flesh and folow the counsell therof, we shall neuer doe the will of God, neither worke that tendeth to our saluation.

You are at this present in the confines and borders of Babylon, where you are in danger to drink of the whores cup, vnles you be vigilant in praier. Take hede the Ser∣pent seduce you not frō the simplicitye of your faith, as he did our first mother Eue.* 12.92 Let no worldly felowship make you partaker of iniquitie. He y^t toucheth tarre can not but be defiled therby. With such as be peruerse, a mā shall sone be peruerted: with the holy you shalbe holy. Therfore say continually with the Prophete Dauid:* 12.93 Vnto the Saints that be on the earth, al my wil is on them. You haue bene sanctified and made pure thorough the truth: take heede you be not vnholied and vndefiled, lest the last be worse then the first. I wryte not this because I stand in any doubt of your sin∣cere continuance (of the which I haue had so good experi∣ence): but because the daies be euil, and in the same it is the duety of euery one of vs to exhort an other.

I am bold to put you (my good sister) in remembrance of y^t which doth not a litle comfort me to remember, in my troubles & daily temptations. Wherfore I doubt not, you will take y^t in good part which commeth frō your brother both in spirit & body, who tendreth your saluation as ear∣nestly as his owne, that we might ioye together eternally with such ioy as the world shal neuer be able to take from vs. Thankes be vnto God, you haue begon to run a good & great time wel in the waies of the Lorde: run out of the trace, to y^e end which you haue begon, & then shall you re∣ceiue y^e crown of glory.* 12.94 None shalbe crouned but such as lawfully striueth. Be not ouercome of euill, but ouercome euil w^t good,* 12.95 & the Lorde shall make you one of those faith∣full virgines that shal follow the Lambe wheresoeuer he goeth: the which Christ graunt both you and me, Amen.

Commend me to all them that loue me in y^e Lord vn∣fainedly. God encrease our faith, and geue vs neuer to be ashamed of his Gospell. That same request which I haue made to my brother Thom. I make also to you, desiring you by all meanes you can to accōplish my request,* 12.96 y^t my sureties might be satisfied with that is mine owne, to the contentation of my minde, which can not be quiet vntill they be discharged: therefore I pray you help to purchase quietnes that I might depart out of this worlde in peace. My dissolution I looke for daily, but the Lorde knoweth howe vnworthy I am of so high an honour, as to die for the testimony of his truth. Pray that God would vouch∣safe to make me worthy, as he hath don of long imprison∣ment, for y^e which his name be praised for euer. Pray and looke for the comming of the Lorde, whose wrath is great ouer vs, and I wil pray for you as long as I liue. The 9. of Iuly in the kings Bench.

Your owne louing brother as well in faith as in body. Iohn Philpot.

An other Letter of Iohn Philpot to certaine Godly brethren.

THe grace of God the Father, and the peace of our sauiour Ie∣sus Christ his eternall sonne,* 12.97 and the consolation of the ho∣ly Ghost our comforter, strengthen your hearts and cōfort your mindes that you maye reioyce, and liue in the truthe of Christes Gospel to the ende. Amen.

I doe much reioyce, dearely beloued in the Lord, to heare of your cōstant faith in the word of God, which you haue so purely receiued: which doe not with the wordlings decline frō the pu∣rity therof,* 12.98 albeit ye suffer grief & trouble therby: for the which I praise God most hartely: and the Lord of all strength, who hath begon this good woorke in you, make it perfite to the ende, as I doubt not but he wil, for the faithful zeale ye haue to his truth & to his afflicted church. Therfore that ye may the better stand and beare the brunte of many temptations, which you are like to be assaulted withall in these wicked and stormie daies:* 12.99 I thought it good, as it is the duety of one christian man to exhort an other in the time of trouble, to put you in remembraunce therof, & to wil you with the wise man to prepare your selues to temptatiōs: & to beware that ye, which yet do stand by the goodnes of God, may not fall from your liuely knowledge and hope. It is an easie thing to begin to do wel, but to cōtinue out in well doing, is the onely property of the children of God, and such as assuredly shal be saued. For so sayth our Sauiour in his Gospel:* 12.100 Blessed are they that perseuere to the ende.

Let not therefore this certaintye of your saluation, which is cōtinuance in the sincerity of faith, slide frō you. Esteme it more then al the riches & pleasures of this world, for it is the most ac∣ceptable treasure of eternall life. This is that precious stone, for the which the wise marchant man, after the Gospell, doeth sell all that he hath, & bieth the same.* 12.101 God in the 3. of the Apocal. doth signifye to the church, that there shall come a time of temptation vpon the whole world, to trye the dwellers on the earth. Frō the danger of which temptation al such shalbe deliuered as obserue his worde: which worde there is called the worde of patience:* 12.102 to geue vs to vnderstande that we must be ready to suffer all kinde of iniuries and sclaunders for the profession thereof.

Therfore God cōmandeth vs there to hold it fast, that no man might berefte vs of our crowne of glorye,* 12.103 and S Peter telleth vs now we are afflicted with diuers assaies, as it is need it should so be. That the triall of our faith being much more precious then gold that perisheth, and yet is tried by fire, might redound to the laud, glory, and honour of Iesus Christ.* 12.104 S. Paule to the Hebrues sheweth vs, that Christe our Sauiour was in his humanitie made perfect by afflictions, that we being called to perfection in him, might more willingly susteine the troubles of the worlde, by the which God geueth all them that be exercised in the same for his sake, his holinesse. And in the 12. chap. of the said Epistle is wryt∣ten: My sonne refuse not the correction of the Lord, nor shrinke not, when thou art rebuked of him: for the Lord doth chastice e∣uery sonne whome he receiueth. &c. Christ in the Gospell of S. Iohn biddeth his disciples to looke after afflictions,* 12.105 saying in the worlde yee shall haue trouble, but in me yee shall haue ioy. And therefore in the middest of their trouble,* 12.106 in the 21. of S. Luke hee biddeth them, looke vp and lift vp their heads, for your redemp∣tion (sayeth he) is at hand.* 12.107 And in the 22 he sayth to all suche as be afflicted for him: You are those that haue abidden with me in my temptations, and therefore I appoynt vnto you a kingdom, as my father hath appoynted for me, to eate and drinke vpon my table in my kingdome.

O howe glorious be the crosses of Christe, which bring the bearers of them vnto so blessed an ende.* 12.108 Shall we not be glad to be partakers of such shame as may bring vs to so high a dignitie? God open their eyes to see al things, as they be, and to iudge vp∣rightly. Then doubtlesse we would thinke with Moises, that it is better to be afflicted with the people of God: then to be counted the king of Egypts sonne. Then should we ioyfully say with Da∣uid in all our aduersities and troubles: It is good (O Lord) thou hast brought me lowe, to the ende I might learne thy righteous∣nesse. Therefore S. Paule woulde not glory in any other thyng of the worlde, but in the crosse of Christ, & in other his infirmities. We haue the commaundement of Christe, daily to take vppe his crosse and follow him. We haue the godly ensamples of all his a∣postles and holy martyrs, which with great ioy and exultation, haue suffered the losse of landes, goods and life, for the hope of a better reward: which is laide vp for all those in heauen, that vn∣fainedly cleaue to the gospel, and neuer be ashamed therof.

Great is the felicitye of the world to the outwarde man, and very pleasant are the transitory delights therof: but the rewarde of the rightuous after the word of God,* 12.109 doth incomparably ex∣cell them all, in so much that S. Paul to the Rom. doth plainly af∣firme, that all the tribulations of this world can not deserue that glory which shall be shewed vpon vs.

Let vs therfore good brethren and sisterne, be mery & glad in these troublesome daies, the which be sent of God, to declare our faith, and to bring vs to the ende and fruition of that which we hope for. If we woulde enter into the Lordes Sanctuarie, and behold what is prepared for vs▪ we could not but desire the Lord to hast the day of our death, in the which we might set forth by true confession, his glory. Neither should we be afraide to meete our aduersaries, which so earnestly seeke our spoile and death, as Christ did Iudas and that wicked route,* 12.110 which came to apprehēd him, saying. I am he whom ye seeke. It is commaunded vs by the Gospel, not to feare them, that canne kill the bodye, but to feare God, who can cast both body and soule into hel fire. So muche wee are bounde to obserue this commaundement as anye other which God hath geuen vs. The Lorde encrease our faith, that we feare God more then man. The Lord geue vs such loue towards him & his truth, that we may be content to forsake all & followe him. Nowe wil it appeare what we loue best: for to that we loue, we will sticke. There is none to be counted woorthy a Christi∣an, except he can finde in his heart for Christes sake,* 12.111 if the con∣fession of his truth doth require it, to renounce al which he hath and followe him: and in so doing he gaineth an hundreth folde more in this life (as our Sauiour sayde to Peter) and heere after is assured of eternal life. Beholde I pray you, what he loseth, wh••ch in this life receiueth a 100. for one, with assurāce of eternall 〈◊〉〈◊〉.

O hapy exchaunge. Perchaunce your outward man will say: if I were sure of this great recompence here, I could be glad to for∣sake all. But where is this 100. folde in this life to be founde? Yes truely: for in stead of worldly richesse which thou doest forsake, which be but temporall,* 12.112 thou hast found the euerlasting richesse of heauen, which be glory, honour and praise, both before God, aungels and men: and for an earthly habitation, hast an eternall mansion with Christ in heauen, for euen now thou art of the ci∣tie and housholde of the Saints with God, as it is verified in the 4 to the Philippians. For worldly peace, which canne last but a while, thou doest possesse the peace of God, which passeth al vn∣derstanding: and for the losse of a few frends, thou art made a fe∣lowe of the innumerable companye of heauen, and a perpetuall frend of all those that haue died in the Lord, from the beginning of the world. Is not this more then an 100. fold▪ Is not the peace of God which we in this world haue through faithfull imitation of Christ (which the world can not take from vs) x.M. fold more, then those thinges that moste highly be esteemed in the worlde, without the peace of God? Al the peace of the world is no peace but mere anguish and a gnawing fury of hel. As of late God hath set example before our eyes, to teach vs how horrible an euill it is to forsake the peace of Christes truth, which breedeth a worm in conscience that neuer shall rest.

O that we would way this with indifferent ballances. Then shoulde we not be dismaied of this troublous time, neyther sor∣row after a worldly manner, for the losse which we are now lyke to sustaine, as the weake faithlesse persones do, which loue theyr goods, more then God and the things visible, aboue those which be inuisible: but rather would heartely reioyce and be thankful, that it pleaseth God to call vs to be souldiours in his cause, a∣gainst the woorkes of hypocrisie, and to make vs like vnto oure Sauiour Christ in suffering, whereby we maye assure our selues of his eternall glory: For blessed are they, sayth Christ, that suffer persecution for righteousnesse sake.* 12.113 And as S. Paule witnesseth to Timothe: If we die with Christ, we shall liue with Christ: and if we deny him, he will deny vs.

O that wee woulde enter into the veile of Gods promises. Then should we wyth S. Paule to the Phillippians,* 12.114 reiect all and count all things but for drosse, so that we may gaine Christ. God which is the lightener of all darkenesse, and putter awaye of all blindnesse, annoynte oure eyes with the true eyesalue, that wee might beholde his glory, and our eternall felicitie, which is hid∣den with Christ, and prepared for vs that doe abide in his Testa∣ment: for blessed is that seruaunte, that whome the maister when he commeth, as Christ sayde, doth finde faithfull. Let vs therefore watch,* 12.115 and pray one for an other, that we yelde not in any poynt of our Religion to the Antichristian Synagogue, and that we be not ouerthrowen of these temptations. Stande therefore, and be no cowardes in the cause of your saluation: for his spirite that is in vs, is stronger then he which in the worlde doth nowe rage a∣gainst vs. Let vs not put out the spirit of God from vs, by whose might we shall ouercome our ennemies, and then death shall be as greate a gaine to vs as it was to the blessed Apostle S. Paule. Why then doe ye mourne? why do ye weepe? why be ye so care∣full, as though God had forsaken you? hee is neuer more present with vs, then when we be in trouble, if we doe not forsake hym. We are in his handes, and no bodye can doe vs anye iniurie or wrong without his good will and pleasure. He hath commaun∣ded hys aungels to kepe vs, that we stomble not at a stone with∣out his diuine prouidence. The Deuill can not hurt anye of vs, and muche lesse any of his ministers, without the good will of our eternall father.

Therefore let vs be of good comfort, and continuallye geue thankes vnto God for our estate,* 12.116 what so euer it be: for if we murmure against the same, wee murmure against God, who sen∣deth the same. Which if we doe, we kicke but against the pricke, and prouoke more the wrath of God against vs: which by paci∣ent suffering, otherwise would sooner be turned into our fauor through faithfull prayer.

I beseeche you with S. Paule, to geue your bodies pure, and holy sacrifices vnto God. He hath geuen vs bodies to bestowe vnto his glory, and not after our owne concupiscence. If manye yeares God hathe suffered vs to vse oure bodies, which bee his temples, after the lust of the flesh, in vaine delightes, not accor∣ding to his glory: is it not our duetie in the latter end of our life, the more willingly to yeelde vnto Gods glory our bodies, with all that wee haue, in demonstration of true repentaunce of that we haue euill spent before? Cannot the ensample of the blessed man Iob horribly afflicted, cause vs to say? The Lord hathe geuen it,* 12.117 the Lorde hath taken it: blessed be the name of the Lord Euen as it hath pleased the Lord, so is it come to passe. If we cast oure whole care likewise vpon God, he will turne our misery into fe∣lity, as well as he did to Iob. God tempteth vs now, as he did our father Abraham,* 12.118 commaunding him to slaye his sonne Isaac in sacrifice to him: which Isaac by interpretation doth signifie mirth and ioy. Who by his obedience preserued Isaac vnto long lyfe, and offered in his stead a Ramme that was tied by the hornes in the brambles. Semblably we all are commanded, to sacrifice vn∣to God our Isaac, which is our ioy and consolation:* 12.119 the which if we be ready to do, as Abraham was, our ioy shall not pearish, but liue and be encreased, although our ramme be sacrificed for our Isaac: which doth signifie that the pride and cōcupiscence of our flesh entangled thoroughe sinne, with the cares of this stinginge world, must be mortified for the preseruation, and perfecte aug∣mētation of our mirth & ioy, which is sealed vp for vs in Christ.

And to withstande these present temptations,* 12.120 wherewithall we are nowe encombred, ye can not haue a better remedy then to set before our eyes, howe our Sauiour Christ ouercame them in the desert, and to follow his ensample: that if the deuill hym∣selfe, or any other by him, willeth you to make stones bread, that is, to take suche a worldly wise way, that yee may haue your faire houses, landes, and goodes to liue on still, yee must say, that man liueth not onely by bread, but by euery woorde that procedeth out of the mouth of God.

Againe, if the deuill counsailleth you, to cast youre selues downe to the earth, as to reuoke your sincere beliefe, and Godly conuersation,* 12.121 and to be conformable to the learned men of the world, pretending that God will be wel enough content there∣with: yee must aunsweare that it is wrytten, that a man shall not tempt his Lord God.

Further, if the deuill offer you large promises of honoure, dignitie and possessions, so that yee will worshippe Idols in hys Synagogue, ye must say: goe behinde me Sathan, for it is other∣wise wrytten, that a man must worship his Lorde God, and serue him onely.

Finally, if your mother, brother, sister, wife, childe, kinsman, or frend, do seeke of you, to do otherwaies then the word of God hath taught you, ye must say with Christ, that they are your mo∣thers, brothers, sisters, wiues, children and kinsmen, whiche doe the wil of God the father. To the which wil the Lord for his mer∣cy, conforme vs all vnfainedly to the end. Amen.

Your louing and faithful brother in Christ, in captiuitie, Iohn Philpot. An. 1555·

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

GEntle M. Harrington, I can not tell what condigne thanks I may geue vnto God for you,* 12.122 in respecte of y^e great gentlenesse and paine which you haue taken for the reliefe of me and of other our afflicted brethren in Christe. God be praised for his mercy, whose louing prouidēce we haue seene towardes vs by such faithful stewardes as you ben towards a great many. Blessed be you of God for the louing care whiche you haue taken for his poore flocke. God hath reserued your reward of thanks in heauen, and therfore I goe not about to render you any, least I might seeme to iudge, y^t you looked for that heere, which is reser∣ued to a better place. I thanke God for that I haue found by your faithfull and diligent industry, & God forgeue me my vnworthinesse for so great benefites. God geue mee grace to serue him faithfully, & to runne out my race with ioy. Glorious is the course of the martyrs of Christ at this day. Neuer had the electes of God a better time for theyr glory then this is. Nowe may they be assured vnder the crosse, that they are Christes disciples for euer.

Mee thinke I see you desiring to be vnder the same. The flesh draweth backe, but the spirite sayeth,* 12.123 it muste be brought whether it would not. Here is the victorie of the world: here is true faith and euerlasting glory. Who is he which desireth not to be foūd faithfull to his maister? And now is the time that euery faithfull seruant of Christ hath iust oportunitie to shew himselfe a glorious soldior in the Lordes sight. Nowe doe the Amalechites inuade the true Israelites, that the Israelites might with spede be glori∣fied. I neede not, for want of vnderstanding, to admonish you hereof, but as a willing souldiour in Christ, to exhort you so to runne as you may get the victory, and that spee∣dely with vs. A man y^t is bid to a glorious feast, wisheth his frend to go w^t him & to be partaker thereof. God doth cal me most vnworthy, amōg other, to drink of the bride∣cup of his sonne, wherby we shalbe made worthy (as ma∣ny of our brethrē haue ben before vs) to sit at y^e right hād & at the left hand of Christ. O what vnspeakable cōdition is that? May any worldly thing stay vs from the desire therof? Since we seeke the kingdome of God, why do we not apprehend it, being so neare offered vnto vs?

Let vs approch neare vnto God, and God will draw neare vnto vs. God drawe vs after him, that we may all runne after the sauour of his sweete oyntmentes. Christe annoynt vs, that we may be suppled in these euil daies to run lightly vnto the glory of the Lord. Shame, imprison∣ment, losse of goods, and shedding of our bloud, be the iust price which we must willingly bestow for the same. Wher¦fore (dearly beloued in the Lord) let not the great charges keepe you backe frō bying this glory:* 12.124 for the reward is x.

thousand fold greater then the price.

That you haue married a wife, whome God blesse, I can not excuse you from this Marte, but you must bryng your wife for a vsurie to the Lorde, whose pleasure is in godly yokefelows.* 12.125 I wish you to be as I am, except these horrible bandes, but yet most comfortable to the spirit, as∣suring you that we are made woorthy thorough Christ, of the kingdome for the which we suffer. Praised be y^e Lorde for the affliction which we suffer, and he geue vs strength to continue to the ende.

Commend me to M. Heath, & tel him that I woulde wish him w^t me, to prooue howe apt he is to cary the crosse of Christ. I praye for his continuāce in Christ, as for mine owne. Commend me to his wife and to mistres Hal, cer∣tifying them that I am brought to the gates of hel, that I might neuer enter into the same, but be raised vp from hel to heauen, through y^e word that sanctifieth vs. Commend me to M. Elsing & his wife, and thank them that they re∣mēbred to prouide me some ease in prison, & tell them that though my Lordes Colehouse be but very blacke, yet it is more to be desired of y^e faithfull, then the Queenes palace. God make her a ioyful mother, & preserue them both to y^e comfort of gods people. Thus for this time, farewel dear brother. Written in posthast because of strait keeping.

This daye I looke to be called before the Commissio∣ners againe. Pray (deare brother) for the spirite of wise∣dome to remaine with me. Commēd me to your wife, and I thanke you both for your tokens. Your token I haue sent to your wife, and my token vnto you, is my faithfull hart w^t this letter. Commend me to all my frends, and tell them, I thanke God, I am chereful in Christ, wishing thē to feare God more then man, and to learne to despise ear∣nestly the vanities of this worlde: desiring you all to pray for me, that I may end my iourney with fidelitie. Amen.

Iohn Philpot.

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

THe principall spirite of GOD the father, geuen vnto vs by Christ Iesus our mercifull Sauiour, confirme, strengthen, and stablish you in the true knowledge of the gospel, that your faith∣ful heart (worshipfull and deare sister in the Lord) may attaine & tast with all the Saincts, what is the height, the depth, the length, and the breadth of the sweete crosse of Christ. Amen. &c.

O, happy are you amōgst all other women, that haue found this precious stone which is hidden in the gospell: for the which we ought to sell all other thinges, and to purchase the same. O happy woman, whose heart God hathe mooued and enlarged to be in the profession thereof. Other seeke worldly goodes, ho∣hours, and delightes: but you seeke with a good vnderstanding, to serue God in spirite and veritie. This is the gate that leadeth to heauen: this is your portion for euer. By this you shall see God face to face (which sight is vnspeakeable ioy) & by this shal ye see a full sight of all the beautiful heauenly powers, and of all the celestiall Paradise. By this shal ye know them that you neuer knewe, and be ioyous and gladde wyth those whiche you haue knowen heere in God, world without end. &c.

Ah, I lament the infidelitie of Englande, that after so great light, is stept into so huge darkenesse againe. The seruaunt that knoweth his maisters will and doeth it not,* 12.126 shall be beaten wyth many stripes. Ah, great be the plagues that hang ouer England, yea though the Gospell shoulde be restored againe. Happye shall that personne be, whome the Lorde shal take out of this worlde, not to see them.* 12.127 Ah the great periurie which menne haue runne into so wilfully against God by receiuing Antichrist againe and his wicked lawes: which doe threaten a greate ruine vnto Eng∣lande. O that the Lorde woulde tourne his iust iudgements vp∣pon the authours of the truce breaking betweene God and vs, that they myghte be broughte lowe (as Nabuchodonosor was) that his people might be deliuered, and his glorye exalted, God graunte that that good lucke which you hope shortly to come vppon the house of God, be a true prophecie, and not a well wi∣shing onely. Ah Lorde, take away thy heauie hande from vs, and stretch it out vpon thine ennemies these hypocrites, as thou hast begon,* 12.128 that they may be confounded. O let not the weake pea∣rish for want of knowledge through our sinnes. Although thou kill vs, yet will we put our trust in thee.

Thus (deare heart) you teache me to pray with you in wry∣ting. God heare our praiers, and geue vs the spirite of effectuall prayer, to poure out our harts cōtinually together before God, that we may find mercy both for our selues, and for our afflicted brethren and sistern. I can not but praise God in you, for that pi∣tifull heart that taketh other folkes calamities to heart, as your owne. Blessed be they that mourne, for suche shall be comforted. God wipe away all teares from your pitifull eies, and sorrow frō your merciful heart, that you may (as doutles you shal do short∣ly) reioyce with his elects for euer. You haue so armed me to the Lordes battell both inwardly and outwardly, that except I be a very coward, I can not faint, but ouercome by death. You haue appointed me to so good and gracious a General of the field, to so victorious a Captaine, and to so fauorable a Marshall, that if I should not goe on lustely, there were no spectacle of heauenlye manhode in me. I wil present your coate armour before my Cap∣taine, and in the same I trust by him to ouercome.* 12.129 The Scarffe I desire as an outward signe to shew our enemies, who see not our glorious ende, neither what God worketh inwardly in vs, tho∣rough the blindnesse of their hearts, that they persecute Christes crosse in vs, whereby he hath sealed vp the truthe of his Gospell by his death vnto vs, that we by our death (if neede be) myghte confirme the same, and neuer be ashamed, whatsoeuer torment we doe suffer for his names sake: and our weake brethren seeing the same mighte be more encouraged to take vp Christes crosse, and to followe him. God geue vs grace to doe all thinges to his glory. Amen. &c.

The world wondreth how we can be mery in such extreeme misery, but our God is omnipotent,* 12.130 which tourneth misery into felicity. Beleue me deare sister, there is no such ioy in the worlde as the people of Christ haue vnder the crosse. I speake by expe∣rience: therfore beleue me, and feare nothing that the world can do vnto you. For when they imprison our bodies, they sette our soules at liberty with God. When they cast vs downe, they lift vs vp: yea when they kill vs, then doe they bring vs to euerlasting life. And what greater glorye can there be, then to be at confor∣mitie with Christ? which afflictions do worke in vs.

God open our eies to see more and more the glorye of God in the crosse of Iesus Christe, and make vs woorthy partakers of the same. Let vs reioyce in nothing with S. Paul, but in the crosse of Iesus Christ, by whom the world is crucified vnto vs, and wo to the worlde. The crosse of Christ be our standard to fight vnder for euer. Whiles I am thus talking with you of our common cō∣solation, I forget howe I trouble you with my rude and vnordi∣nate tediousnesse: but you must impute it to loue which can not quickely departe from them whome hee loueth, but desireth to poure himselfe into their bosomes.

Therefore though your flesh woulde be offended (as it might iustly be) at such rudenesse, yet your spirit will say nay, which ta∣keth all thing in good part that commeth of loue. And now I am departing: yet will I take my leaue ere I goe, and woulde faine speake somewhat that might declare my sincere loue to you for euer: farewell. O elect vessell of the Lorde, to the comfort of hys afflicted flocke, farewell on earth, whome in heauen, I am sure, I shall not forget. Farewell vnder the crosse most ioyfully: and vn∣til we meete, alwaies remember what Christe sayeth: Be of good cheare, for I haue ouercome the world. &c.

God poure his spirit abundantly vpon you mine owne deare bowels in Christ, vntil you may come to see the God of all Gods with his electes in the euerlasting Syon. I send to you the kisse of peace, with the which I do most entirely take my leaue of you at this present. It is necessary we depart hence, or els we could not be glorified. Your heart is heauy because I say I must depart from you. It is the calling of the mercifull father, wherewithal you are contēt, and so am I. Be of good comfort: holde out your buckler of faith: for by the strength therof we shal shortly mete in eternal glory: to the which Christ bring both vs, Amen. Amen. The 10. of December. 1555.

Death why should I feare thee, since thou canst not hurt me,

But rid me from miserie, vnto eternall glorie.

Dead to the world, and liuing to Christ, your owne brother, sea∣led vp in the veritie of the Gospel for euer.

Iohn Philpot.

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

I Can not but most hartily geue God thāks for these hys gifts in you,* 12.131 whose brightnes many beholding that are weake, are muche encouraged to seeke God likewise, & to cleaue to him, hauing the ensample of so faithful and con∣stant a gentlewoman before their eyes. If the Queene of the South shall rise with the men of Christes generation, and condemne them, for that she came from the end of the world to heare the wisedome of Salomon: then shal your sincere and godly conuersation, thus shining in this dan∣gerous time of the trial of christes people (being a womā of a right worshipfull estate and wealthy condition) con∣demne in the latter day a great many of these faint harted gospellers, which so soone be gone backe and turned from the truth, at y^e voyce of a handmaiden: seeing that neyther the feare of imprisonment, neither the possessions of the world (wherw^tal you are sufficiently indued aboue a great many) can separate you from the loue of the truthe,* 12.132 which God hath reueled vnto you. Wherby it appeareth that the seede of Gods word which was sown in you, fel not, nei∣their in y^e high way, neither amōg the thorns, neither vpō

y^e stones, but vpon a good ground, which is blessed of god, and bringeth forth fruit, with great affliction, an 100. fold, to the glory of God, and the encrease of his church. &c.

In consideration wherof, S. Iames biddeth vs highly to reioyce, when soeuer we fall into many temptations, knowing that it is but y^e triall of our faith, that we might bring foorth that excellēt vertue pacience, by the which we are made like to our redeemer Christ, w^t whome we heere being like in suffering, assuredly shall heereafter be perta∣kers of his eternall glory. Therefore s. Paul saith: God for∣bid that I should glory in any thing, but in the crosse of our lord Iesus Christ. I that am vnder the crosse with you (thankes be geuen to God therefore) haue felt in the same more true ioye and consolation, then euer I did by any benefite that God hath geuen mee in my life before. For the more the world doth hate vs, the nigher God is vnto vs, and there is no perfect ioy,* 12.133 but in God. Wherefore Christ sayd: In me you shall haue ioy, but in the worlde affliction. Blessed be God which sendeth vs this affliction, that we mighte perfectly ioy in hym. For this cause in the ripest time of iniquitie, and in the moste feruent season of persecution of the true church,* 12.134 which Christ in the 21. of Luke prophesied to come he willeth vs to be of good chere, and to lift vp our heads, for our redemption is at hand.

* 12.135O that the Lorde would come and deliuer vs from this worlde, which is a vale of miserie, vnto his owne king∣dome, where floweth perpetuall ioy and consolation. And verily that is the true and onely ioy which is conceiued, not of the creature, but of the Creator, the which when we doe possesse, no body canne take it away from vs. To the which ioy all other ioyes being compared,* 12.136 are but mour∣nings, all delights sorrow, al sweetenes sower, all beauty filth, and finally al other things that be counted pleasant, are tediousnes. Your owne selfe is better witnes of thys, then I: aske your selfe, w^t whom you are best acquainted. Doeth not the holy Ghost speake the same in your heart? Haue you not perswaded your selfe this to be true, before I wrote thereof? For howe should you, being a woman, and a yong Gentlewoman, beautifull, and at your owne liberty, haue ouercome this your fraile kinde and age, and despised your excellent beautie and estate, vnlesse all those things which be subiect to the senses, had bene counted of you vile, & l••tle to be estemed in cōparison of those things which inwardly do comfort you, to ouercome the flesh, the world, and the deuil. &c.

God encrease your ioy in all spirituall things, and esta∣blish your hope to y^e day of eternal rest. You haue forsaken darkenes, and are entred into light, God graunt the same may shine stil in you, vntil y^e perfect day come of the Lord, in the which is all our consolation.* 12.137 Here we must be dar∣kened, that there we may appeare as brighte as the sunne in the face of the whole world, & of all them that now con∣demne vs for our wel doing: whose iudges then we shall be, to their horrible griefe, though nowe wrongfully they iudge vs. Pray hartily, & that often, that God once again for his Christes sake, woulde be mercifull to his afflicted church in England. Faithfull prayer is the onely remedy that we haue against the fierie dartes of the Deuil, that be kindled against vs. By prayer the Amalechites shall be o∣uercome, and the roarings of the Lion, which seeketh still to deuoure vs, shalbe stopped & put to silence. The Lorde stoppe Leuiathans mouth, that he swalow not vp Gods seely people, according to his expectation.

Praise the Lord for the faithfull testimonie and sacrifice which 2. of our brethren of late, haue through fire rendred to the truth of the gospell, which nowe triumpheth by the death of godly Martyrs.* 12.138 The Lorde is at hande, therefore watche and pray. The last of May. 1555. Captiue in the kings Bench.

Yours with heart in Christ, Iohn Philpot.

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

* 12.139GOd the Father of our Lorde Iesus Christ encrease in your godly heart the faith of the gospell, which is your eternall inheritance, & the holy ghost comfort your spirite w^t all spirituall consolation, to the day of the Lord. Amen.

I can not but praise God moste highly & earnestly, my deare & faithful lady, for the great & vnfained loue whych you beare vnto me in Christ,* 12.140 declared oftentimes, as wel now as of late, by manifest and liberal tokens. Blessed be God that hath made you so worthy a mēber in his king∣dome. For it can not be but such shal reape with abūdance in time of reward, that here do sowe so plenteously in well doing. Albeit I am moste vnwoorthy to receiue any suche benefit at your hands, as in respect of a piller of Christes church, which am scarse a shadow thereof. But the zeale of Christes church in you wisheth me to be such a one as the time doth require. God fulfill your desire of me, y^t I may be foūd constant, & no wandring starre. I am not worthy of the name of a prophet, or of a minister of Gods woorde, for that I haue (being letted by the iniquitie of time) little or nothing labored therein. I am a friend of our common spouse Iesus, and do reioyce of the veritie of his woorde: for the which (praised be hys name) hee hath counted mee worthy to suffer:* 12.141 and in deede who that geueth a draughte of water in the name of a disciple (as Christ hath promised) shall not lose his reward. Therefore, that your gentlenes doth in the name of him, which I am not, the Lorde recompence vnto you in all hys blessings, which he is accustomed to powre on them which loue his flocke vnfainedly.

Good Lady, you haue to ioy that the kingdome of God is thus continually before your eies, and that you are not ashamed of the bands of Christ, which you with his peo∣ple in part do suffer. They may be assured of y^e glory euer∣lasting, which heere are not ashamed to take vp the crosse of Christ, & to folowe him. Heere we must weepe and la∣ment, whiles the worlde laugheth & triumpheth ouer vs: but our teares shall shortly be turned into vnspeakeable ioy, and we shall eternallye be merrye together, when the world shall lament their infidelitie without ende. &c.

I woulde I were able to doe any thing y^t myght shewe condigne thāks for that sincere loue you beare vnto me in Christ. You adiure me (as it were) by your gentle letters to be bolde on you in all my needes. I thanke God whych ceaseth not to prouide for his. I lacke nothing at this pre∣sent, but only hability to thank your faithful hart for your goodnesse towards me. I loue you and not yours, as it is meete christians to loue one an other in God: & your faith which I beholde in you, is more woorth vnto me then al your possessiōs. And I thinke I shal not neede long to be chargeable vnto you, for y^t this weeke I looke for commis∣sioners to sit on me, & my fellow prisoners in prison, least the spirit of our breath might blowe further abroade. The wil of God be don. We are not so good as Iohn the Bap∣tist which was beheaded in prison. Darknes cannot abide the light. Therefore their doings must declare what they are. We are as shepe appoynted for a sacrifice to the Lord. We must not feare the fire, for our Lord is a cōsuming fire which will put out the fiercenes of raging torments from vs. Be not afraid of them y^t can kil the body, but feare him y^t can cast both body and soul into hel fire. God forbid that we should reioyce otherwise then in the crosse of Christ, & pray that he would make vs worthy to suffer for his sake. God wil haue our faith tried & knowen,* 12.142 and therefore let vs willingly humble our selues vnder the mighty hād of God, that he may gloriously lifte vs vp in his good time. There is none perfectly faithfull in deede till he can say w^t S. Paule: I am perswaded that neither death, neither life,* 12.143 ney∣ther aungels, neither princes or powers, neither things present, neither things to come, neither highnes, neither lownes, neither any other creature is able to separate me from the loue of God which is in Christ Iesu our Lord. This faith God plant both in you and me vnmooueably. In this faith we haue to re∣ioyce, and in none other.

All the tribulations of the worlde are not worthy of the eternall weighte of glory which is prepared for them, that here do with pacience abide the crosse. Wherefore let vs be stronge with the strengthe in him, that is able to make vs strong, & lament the weakenes, I might say the infideli∣tie of our faint gospellers. Christ whome we woulde pre∣tend to haue put vpon vs, is the strēgth of God, and how then may they be weake where Christe is? We haue more to be glad, touching our selues, of this time, then we haue had of any time before, in y^e which we haue so ready a way to goe vnto God, and so good occasion to shew our duety in glorifying his holy name.* 12.144 For if we be imprisonned in this cause, we are blessed. If we loose all that we haue, we are blessed a 100. fold. If we die, we are blessed eternally: so that in suffering of persecutions, all is full of blessings. Be blessed therefore (O elect Lady) of God, with the blessed of God, and flee (as you do) the concupiscence of the worlde. Embrace that which is perfect, and ioyfully looke for the comming and crosse of our Lorde Iesus Christ. &c. Thus desiring God to preserue you to his true peace, & to geue you victorie of that temptation which now is come to try our faith. Christe be with you, and blesse you both in body and soule: and my praier shal folow you wheresoeuer you goe, as I desire that you may be with me. The last weeke I sent your beneficence to Oxforde: I coulde not before haue a conuenient messenger. As soone as I haue worde, you shall be satisfied of your request. Loue me as you doe, and the God of loue be with you. The 20. day of August.

By yours with all his power, in the Lord, Iohn Philpot.

An other Letter full of spiritual conso∣lation, to the sayd Ladie.

THe mercye of God the father, & the consolation of the holy ghost thorow Iesus Christ,* 12.145 be with you & strengthē you my deare mother and sister in the Lord, in these daungerous dayes, to the crowne of eternall glorye whiche is nowe offered to all faithfull souldiours in the Gospell. Amen.

As your good Ladiship doeth desire to heare from me, so am I desirous to wryte, as your gentlenesse and daily goodnes bine∣deth me. But Sathan of late hath letted me, who enuying al good exercises which I haue had and receiued by mine easie impri∣sonment in times past, hath brought me out of the kings Bench, into the bishop of Londons Colehouse, a darke and a vgly prison as any is about London (but my darke body of sinne hathe well deserued the same, and the Lord now hath brought me into out∣ward darkenes, that I might the more be lightened by him, as he is moste present with his children in the middest of darkenesse) where I can not be suffred to haue any candle light, neither inke nor paper, but by stealth. Wherefore I can not wryte to you as I would, neither as my duety is. As Christ my maister was sent frō Annas to Caiphas, so am I sent from Winchester Dioces to Lon∣don. I trust to make a speedye ende of my course: God geue mee grace and patience to be a faithfull follower of my master. I haue beene already this seuennight in his Colehouse, and haue of late bene foure times called to mine answere, but hitherto not cal∣led to iudgement, which I do daily looke for, but I feare they wil prolong me and trie me by straight imprisonmēt a whyle, in the which Gods will be done.

* 12.146Pray (deare Lady) that my faith faint not, which I praise God is presently more liuely wyth mee then it hathe beene in tymes past. I taste and feele the faithfulnesse of God in his promise, who hathe promised to be wyth hys in their trouble, and to delyuer them. I thanke the Lorde, I am not alone, but haue sixe other faithfull companions: who in our darknesse doe chearfully sing Hymnes and praises vnto God for his great goodnesse. Wee are so ioyful, that I wish you part of my ioy. For you that are so care∣full of my bodely reliefe, howe can I but wish you spirituall con∣solation, and that aboundantly? Let not, deare heart, my straite imprisonment any thing molest you: for it hath added and daily doth, vnto my ioy: but rather be glad and thankfull vnto GOD with me, that it hath pleased him to make me most wretched sin∣ner, woorthy to suffer any thing for his sake. Hitherto we haue not resisted vnto bloud God make vs neuer to count our bloud more precious in our eyes then his truth.

Ah my deare sister, I thanke you againe for your last letter you sent me: it is a singular comfort vnto me, as oft as I reade the same. I haue it in my bosome, and wil carie the same euen to the stake with me, in witnesse that Christ hath so constant and faith∣full a Ladie in Englande. God succoure and keepe that spirite in you, for it is the verye spirite of adoption of the childe of God. Suche chearefull and holy spirites vnder the crosse, bee accepta∣ble sacrifices in the sight of God: for Christ came to cast fire into the earth, and looketh that it shoulde be kindled. Be you feruent in spirite in our Christes cause, as you haue begonne, for that is the principall spirite wherewithall Dauid desired to be confir∣med. O howe I doe reioyce your Ladiship to goe arme in arme with me vnto Christe, or rather before me. I can not but ioye of suche a worshipfull fellowe. Me thinketh I see you to mourne, and desire to be loosed out of the earthly and fraile habitacle of this body. O how amiable and pleasant is it to dwel in the Lords tabernacle? Our Christe and his heauenly companye looke for vs: let vs haste and runne thereto, for beholde the Lord is ready to embrace vs. Mine owne bowels in the Lorde, be merry in the Lorde with your afflicted brother, who daily offereth your mer∣ciful almes: which most vnworthely I do receiue still of you, vn∣to the Lorde. But nowe deare mother, you neede not to burden so muche your selfe (as my last letters did signifie) for that my chargeable imprisonment is cut off, and a litle nowe serueth me: wherefore I praye you sende no more vntill I sende to you, for I haue sufficient and abounde. Gods peace be with you for euer. Out of my Lord of Londons Colehouse, the last of October.

Your owne, Iohn Philpot.

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

I Cannot but ioy with you, my hearty beloued in Christ, of the fall of Senacherib,* 12.147 since it is to the glory of God, and to the consolation of his church, to see the fall of theyr enemies before their face, according as it is wrytten: The iust shall reioyce when hee seeth the vengeaunce of the wicked.* 12.148 God make this your ioy perfite: for as cōcerning my self, I counte not to see those good dayes whereof you haue a glimmering in this life. For although the Cockatrice be dead, yet his pestilent chickens, w^t the whore of Babylon yet liueth. But a great hope there is of their shorte confu∣sion, because god doth not prosper their doings according to their expectation. Most happiest shal he be, whome the Lorde shall moste soonest take out of this life, that he may not see the plagues, which the manifest periurie, and the manifolde idolatrie and detestable dissimulation, and that of such as do know the truth, do threaten to come.

The Lord is iust, & all vnrighteousnes displeaseth him, & either heere or els in an other world he will punish this grosse infidelity of the worlde: but his elect, and such as he loueth, wil he punish here, that they should not be condē∣ned heereafter with the world eternally, we haue nothing so much to reioyce in, as in the crosse of Iesu Christ, and in that we are partakers of his afflictions, which be the ear∣nest penie of that eternall kingdome, which he vppon the crosse for vs hathe purchased. For as Paule hys faithfull witnes saith: If we suffer with him, we shall raigne with him. If we die with him, we shall liue with him.

Wherefore mine owne deare bowels, praise God w^t me moste intirely, that it hath pleased him now mercifully to visite the sinnes of my youth, & my huge vnthankfulnes, and by the same doth geue me such consolation, that he as∣sureth me of his great goodnesse & mercy, and turneth his fatherly castigation into my crown of glory. O good God, what am I on whome he should shew this great mercy? To him that is immortal, inuisible, and onely wise, be all honor, praise and glory therfore, Amen.

This is the day that the Lord hath made, let vs reioyce and be glad in y^e same. This is the way, though it be nar∣row, which is ful of the peace of God,* 12.149 & leadeth to eternal blisse, O how my heart leapeth for ioy, y^t I am so neare the apprehēsion therof. God forgiue me mine vnthākfulnes, and vnworthines of so great glory. The swordes whyche pearced Maries hart in y^e passion of our Sauiour, whych daily also go through your faithful hart, be more glorious and to be desired then the golden Scepters of this world, O blessed be they y^t mourne in this world to Godwarde, for they shall eternally be comforted. God make my stony heart to mourne more then it doth. I haue so muche ioy of the reward that is prepared for me most wretched sinner, y^t though I be in a place of darknes & mourning, yet I cā not lament, but both night & day am so ioyfull, as though I were vnder no Crosse at all: yea in all the dayes of my life I was neuer so merry,* 12.150 the name of the Lorde be prai∣sed therfore for euer & euer, and he pardon mine vnthank∣fulnes. Our enemies do freat, fume, and gnash their teeth to see and heare that we, vnder this grieuous affliction in the world, can be so mery. We are of them counted as des∣perate persones, for the certaine hope & feeling which we haue of our euerlasting saluation: and it is no maruell, for the worldly man can not perceiue the things of God, it is meere foolishnesse and abhomination to them.

Be thankefull vnto our God mine owne deare helper, for his wonderous working in his chosen people. Praye instantly y^t this ioy be neuer taken from vs, for it passeth all the delightes of this worlde. This is the peace of God which surmounteth all vnderstanding: this peace y^e more his chosen be afflicted, y^e more they feele, & therfore can not faint, neither for fire, neither for water. Lette vs pray for our weake brethren & sisters sake, that it may please God to alleuiate the greeuous and intollerable burden of these cruel daies. But touching our selues, let vs hartily besech our sauiour to vouchsafe to geue vs this glorious gifte to suffer for hys Gospels sake, and that we may thincke the shame of the world to be our glory, as it is in deede. God increase our faith, and open our eyes to beholde what is prepared for vs. I lack nothing, praise be to God. I trust my marriage garment is ready. I will send you my exa∣minations as soone as I can get them wrytten, if you be desirous of them.

God of his mercy fill your mercifull heart with all ioy and consolation of the hope to come. Out of the colehouse the 19. of Nouember.

Your owne louer, Iohn Philpot.

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

THe God of all lighte and vnderstanding, lighten your heart wyth all true knowledge of his word,* 13.1 and make you perfect to the day of our Lorde Iesus Christ, where∣vnto you are nowe called, through the mighty operation of his holy spirite. Amen.

I receiued yesternight from you deare brother S. and felow prisoner for the truth of Christes Gospell, a Letter, wherein you gently require my iudgement cōcerning the Baptisme of infantes, which is the effect thereof. And be∣fore I doe shewe you what I haue learned out of Gods

word & of his true & infallible church touchyng the same, I thinke it not out of the matter first to declare what visi∣on I had the same night whiles musing on your letter I fell a sleepe, knowing that God doth not without cause reueale to his people who haue their mynds fixed on him speciall and spirituall reuelations to their comfort, as a tast of their ioy and kingdome to come, which fleshe and bloud can not comprehend.

* 13.2Being in the middest of my sweete rest, it seemed me to see a great beautifull Citie all of the colour of Azure, and white, foure square in a marueilous beautifull compositi∣on in the middest of the skie, the sight whereof so inwardly comforted me, that I am not able to expresse the consolati∣on I had thereof, yea the remembrance thereof causeth as yet my hart to leape for ioy, and as charitie is no churle, but would others to bee pertakers of his delight, so mee thought I called to others (I cannot tel whom) & whiles they came, and we together beheld the same, by and by to my great griefe it vaded away.

This dreame I thinke not to haue come of the illusion of the senses, because it brought with it so much spirituall ioy, and I take it to be of the workyng of Gods spirite for the contentation of your request, as he wrought in Peter to satisfy Cornelius. Therfore I interprete this beautifull Citie to be the glorious Church of Christ,* 13.3 and the appea∣rance of it in the skie, signifieth the heauenly state thereof, whose conuersation is in heauē, and that according to the Primitiue Church which is now in heauen, men ought to measure and iudge the church of Christ now in earth▪ for, as the Prophet Dauid sayth: The foundations thereof be in the holy hils,* 13.4 and glorious thyngs be spoken of the city of God. And the maruelous quadrature of the same, I take to sig∣nifie the vniuersal agreement in the same, and that all the Church here militant ought to consent to the Primitiue Church throughout the foure parts of the worlde, as the Prophete affirmeth,* 13.5 saying: God maketh vs to dwell after one maner in one house. And that I conceyued so wonder∣full ioy at the contemplation therof, I vnderstand the vn∣speakeable ioy which they haue that bee at vnitie wyth Christes Primitiue Church: For there is ioy in the holye Ghost, and peace, which passeth all vnderstanding, as it is written in the Psalmes: As of ioyful persons is the dwelling of all them that be in thee. And that I called others to the fruition of this vision, and to behold this wonderfull city, I conster it by the will of God this vision to haue come vppon me, musing on your letter, to the ende, that vnder this figure I might haue occasion to mooue you with ma∣ny others, to behold the Primatiue church in all your opi∣nions concernyng fayth, and to conforme your selfe in all poynts to the same, which is the piller and stablishment of truth, and teacheth the true vse of the sacraments, and ha∣uyng with a greater fulnesse then we haue, now the first fruits of the holy Ghost, did declare the true interpretatiō of the scriptures accordyng to all veritie, euen as our Sa∣uiour promised to send them an other comforter, whiche should teach them all truth.

And since all truth was taught & reuealed to the Pri∣mitiue church which is our mother, let vs all that be obe∣dient children of God submit our selues to the iudgement of the Church for the better vnderstanding of the Articles of our faith, and of the doubtful sentences of the scripture. Let vs not go about to shew in vs by followyng any pri∣uate mans interpretation vpon the word, an other spirite then they of the Primitiue Church had, least we deceyue ourselues. For there is but one fayth and one spirit, which is not contrary to hymselfe, neyther otherwyse now tea∣cheth vs then he did then. Therefore let vs beleue as they haue taught vs of the Scriptures, and be at peace w^t them, accordyng as the true Catholicke Church is at this day: and the God of peace assuredly will be with vs, & deliuer vs out of all our worldly troubles and miseries, & make vs partakers of their ioy and blisse, through our obedience to sayth with them.

* 13.6Therefore God commaundeth vs in Iob, to aske of the elder generation, and to search diligently the memory of the Fathers. For we are but yesterdayes children, and be ignorant, and our dayes are like a shadowe, and they shall teach thee (sayth the Lorde) and speake to thee, and shall vtter wordes from their hartes. And by Salomon w•• are commaunded,* 13.7 not to reiecte the direction of our mother. The Lorde graunt you to direct your steppes in all thinges after her, and to abhorre all contention with her. For as S. Paule writeth: If any man be contentious, neither we,* 13.8 neither the Church of God hath any such custome.

Hitherto I haue shewed you good brother S. my iudge¦ment generally of that you stande in doubt and dissent frō others, to the which I wishe you as myne owne harte to be conformable, and then doubtles you can not erre, but boldly may be glad in your troubles and triumph at the houre of your death, that you shall dye in the Church of God a faythfull Martyr, and receiue the crowne of eter∣nall glory. And thus much haue I written vpon the oc∣casion of a vision before God vnfayned. But that you may not thinke that I goe about to satisfie you with vncertain visions onely, and not after Gods word,* 13.9 I will take the ground of your letter and specially answere to the same by the scriptures and by vnfallible reasons reduced out of the same, & proue the Baptisme of Infantes to be lawfull, commendable, and necessary, whereof you seeme to stand in doubt.

In deed if you looke vppon the papisticall Synagogue onely, which hath corrupted gods word by false interpre∣tations, and hath peruerted the true vse of Christes sacra∣ments,* 13.10 you might seeme to haue good handfast of your opi∣nion agaynst the Baptisme of Infants. But forasmuch as it is of more antiquitie and hath his beginning from gods worde, and from the vse of the Primatiue Church, it must not in respect of the abuse in the popish Church be neglec∣ted, or thought not expedient to be vsed in Christs church. Auxentius, one of the Arrians sect, with hys adherentes, was one of the first that denied the Baptisme of children, and next after hym, Pelagius the heretike, and some other there were in S. Bernardes tyme, as it doth appeare by hys writyngs, and in our dayes the Anabaptists,* 13.11 an inor∣dinate kynd of men stirred vp by the deuill, to the destruc∣tion of the Gospel. But the Catholike truth deliuered vn∣to vs by the Scriptures▪ playnly determineth, that al such are to be baptised, as whom God acknowledgeth for hys people, and voucheth them worthy of sanctification or re∣mission of theyr sinnes. Therefore since that Infants be in the number or scroll of Gods people, and be partakers of the promise by theyr purification in Christ, it must needes follow thereby, that they ought to be baptised as well as those that can professe their fayth. For we iudge the people of God as well by the free and liberall promise of GOD, as by the confession of fayth.* 13.12 For to whome so euer God promiseth hymselfe to be theyr God, & whom he acknow∣ledgeth for his, those no man without great impietie may exclude from the number of the faythful. But God promi∣seth, that he will not onely be the God of such as doe pro∣fesse hym, but also of Infants: promising them hys grace and remission of sinnes, as it appereth by the words of the couenaunt made vnto Abraham:* 13.13 I will set my couenant be∣tweene thee and me (sayth the Lord) and betweene thy seede after thee in their generations, with an euerlasting couenaunt, to be thy God, and the God of thy seede after thee. To the which couenaunt Circumcision was added to be a signe of satis∣faction as well in children as in men, & no man may think that this promise is abrogated with Circumcision & other ceremoniall lawes.* 13.14 For Christ came to fulfill the promises and not to dissolue them. Therfore in the Gospell he sayth of Infants, that is, of such as yet beleeued not:* 13.15 Let thy lit∣tle ones come vnto me, and forbid them not, for of such is the kingdome of heauen. Agayne,* 13.16 It is not the will of your father which is in heauen, that any of these little ones do perish. Also, He that receyueth one such little chyld in my name, receyueth me. Take heede therefore that ye despise not one of these babes, for I tell you, their Angels do continually see in heauen my fa∣thers face. And what may be sayd more playner then this: It is not the wyll of the heauenly father, that the Infants should perish? whereby we may gather that he receyueth them freely vnto this grace, although as yet they confesse not their fayth. Since then that the worde of the promise which is conteyned in Baptisme, pertayneth as well to children as to men, why shoulde the signe of the promise which is Baptisme in water, be withdrawen from childrē when Christ hymselfe commandeth them to be receiued of vs, and promiseth the reward of a Prophet to those that receiue such a little Infant:* 13.17 as he for an example dyd put before hys disciples.

Now will I prooue with manifest argumentes,* 13.18 that children ought to be baptised, & that the Apostles of Christ did baptise children. The Lord commanded his Apostles to baptise all nations: therfore also children ought to bee baptised, for they are comprehended vnder this worde, All nations.

Further, whom God doth account among the faith∣full, they are faythfull, for it was sayd to Peter,* 13.19 That thyng which God hath purified, thou shalt not say to bee common or vncleane: But God doth repute children among the faith∣full: Ergo, they be faithfull,* 13.20 except wee had leaue to resiste God, and seeme stronger and wiser then he.

And without all doubte the Apostles baptised those which Christ commanded:* 13.21 but he commanded the fayth∣full to be baptised, among the which infants be reckoned: The Apostles then baptised Infants.

The Gospell is more then Baptisme, for Paule sayd: The Lord sent me to preach the Gospell, and not to baptise: not that he denied absolutely that he was sent to baptise, but that he preferred doctrine before Baptisme, for the Lorde commaunded both to the Apostles:* 13.22 but children be recey∣ued by the doctrine of the gospel of God, & not refused: ther¦fore what person being of reason, may deny thē baptisme, which is a thing lesser then the Gospell? for in the Sacra∣ments be two things to be considered,* 13.23 the thing signified, and the signe, & the thing signified is greater thē the signe, and from the thing signified in Baptisme, children are not excluded: who therfore may deny them the sign, which is, Baptisme in water?

* 13.24S. Peter could not deny them to be baptised in water, to whom he sawe the holy Ghost geuen, which is the cer∣tayne signe of Gods people: For he sayeth in the Actes: May any body forbid them to be baptised in water,* 13.25 who haue re∣ceyued the holy Ghost as well as we? Therefore S. Peter de∣nied not Baptisme to Infantes, for hee knew certaynely both by the doctrine of Christ, and by the couenant which is euerlasting, that the kingdome of heauen pertayned to Infants.

None be receyued into the kyngdome of heauen, but such as God loueth,* 13.26 and which are endued with his spirit, for who so hath not the spirite of God, he is none of hys. But Infantes be beloued of God, and therefore want not the spirit of God: wherefore if they haue the spirit of God as well as men, if they bee numbred among the people of God as well as we that be of age, who (I pray you) may well withstand children to be baptised with water, in the name of the Lord?

The Apostles in tymes past beyng yet not sufficiently instructed,* 13.27 did murmure against those which broght their children vnto the Lord, but the Lord rebuked them, & said: Let the Babes come vnto me.* 13.28 Why then doe not these rebelli∣ons Anabaptists obey the cōmandement of the Lord? For what do they now adayes els that bring their children to baptisme, then that they did in tymes past, which brought their children to the Lord, and our lord receiued them, and puttyng his hands on them, blessed them, & both by words and by gentle behauiour towardes them, declared mani∣festly that children be the people of God, and entirely belo∣ued of God.* 13.29 But some will say, why then did not Christ baptise them? Because it is written: Iesus hymselfe bap∣tised not, but hys disciples.

Moreouer, Circumcision in the old law was ministred to infants:* 13.30 therfore baptisme ought to be ministred in the new law vnto children. For baptisme is come in the stead of Circumcision,* 13.31 as S. Paule witnesseth, saying to y^e Col∣lossians: By Christ yee are circumcised with a Circumcision which is without hands,* 13.32 when ye put of the body of sinne of the flesh, by the Circumcision of Christ, beyng buried together with hym through Baptisme. Behold, Paule calleth Baptisme the Circumcision of a Christian man, which is done without hands, not that water may be ministred without handes, but that with hands no man any longer ought to bee cir∣cumcised, albeit the mysterie of Circumcisiō do stil remain in faythfull people.

* 13.33To this I may adde, that the seruaunts of God were alwayes redy to minister the sacraments to them, for whō they were instituted. As for an example, we may beholde Iosue,* 13.34 who most diligently procured the people of Israell to be circumcised, before they entred into the lande of pro∣mise: but since the Apostles were the preachers of y^e word, and the very faithful seruants of Iesus Christ, who maye hereafter doubt that they baptised infants sithen baptisme is in place of Circumcision?

Item, the Apostles dyd attemperate all their doyngs to the shadowes and figures of the olde Testament: ther∣fore it is certayne that they did attemperate Baptisme ac∣cordingly to Circumcision,* 13.35 and baptised children because they were vnder the figure of Baptisme: for the people of Israell passed through the red sea, and the bottome of the water of Iordane, with their children. And although the children be not alwayes expressed, neither the women in the holy Scriptures, yet they are comprehended and vn∣derstood in the same.

Also the Scripture euidently telleth vs, that the Apo∣stles baptised whole families or households: But the chil∣dren bee comprehended in a familie or householde,* 13.36 as the chiefest and dearest part thereof: Therefore we may con∣clude, that the Apostles dyd baptise Infantes or children, and not onely men of lawfull age. And that the house or houshold is taken for man, woman, and chyld, it is mani∣fest in the 17. of Genesis, and also in that Ioseph doth call Iacob with all hys house, to come out of the land of Cha∣naan, into Egypt.

Finally, I can declare out of auncient writers, that the Baptisme of Infantes hath continued from the Apostles tyme, vnto oures,* 13.37 neyther that it was instituted by anye Councels, neyther of the Pope, or of other men, but com∣mended from the Scripture by the Apostles themselues. Origene vpon the declaration of S. Paules Epistles to the Romaines, expoundyng the vj. chapter, sayeth:* 13.38 That the Church of Christ receyued the Baptisme of Infants from the very Apostles. S. Hierome maketh mention of the Bap∣tisme of Infantes, in the third booke agaynst the Pelagi∣ans, and in hys Epistle vnto Leta. Saint Augustine re∣citeth for this purpose, a place out of Iohn Bishop of Cō∣stantinople, in hys first booke agaynst Iulian, chap. 2. and he agayne writyng to S. Hierome Epist. 28. sayth: That Saint Cyprian not makyng any newe decree, but firmely obser∣uyng the fayth of the Church iudged with hys fellowe Bishops, that as soone as one was borne, he might bee lawfully baptised. The place of Cypriā is to be seene in his Epistle to Fidus.

Also S. Augustine writyng agaynst the Donatists in the 4. booke, chap. 23. and 24. sayth, That the Baptisme of Infantes was not deriued from the authoritie of man, neyther of Councels, but from the tradition or doctrine of the Apostles.

Cyrill vpon Leuiticus, chap. 8. approoueth the Bap∣tisme of children, and condemneth the iteration of Bap∣tisme. These authorities of men I do alledge, not to tie the Baptisme of children vnto the testimonies of men, but to shew how mens testimonies do agree with Gods word, and that the veritie of antiquity is on our side, & that the Anabaptists haue nothyng but lyes for them, & new ima∣ginations which fayne the Baptisme of children to be the Popes commandement.

After this will I aunswer to the summe of your argu∣mentes for the contrary. The first which includeth all the rest, is, It is written: Goe ye into all the worlde, and preach the gladde tidynges to all creatures. He that beleeueth and is baptised, shall bee saued: but hee that beleeueth not, shall bee damned. &c.

To this I aunswer, that nothyng is added to Gods word by the baptisme of children, as you pretend, but that is done which the same word doth require, for that chil∣dren are accounted of Christ in the gospell, among the nū∣ber of such as beleeue, as it appeareth by these words: He that offendeth one of these little babes which beleeue in mee,* 13.39 it were better for hym to haue a myllstone tyed about hys necke, & to be cast into the bottome of the sea. Where plainly Christ calleth such as be not able to confesse their fayth, beleuers: because of his meere grace he reputeth them for beleeuers. And this is no wonder so to be taken,* 13.40 sithen God impu∣teth fayth for righteousnes vnto mē that be of a riper age: for both in men and children righteousnes, acceptation, or sanctification is of meere grace and by imputation, that the glory of Gods grace might be praysed.

And that the children of faythfull parents are sanctifi∣ed, and among such as doe beleeue, is apparant in the 1. Cor. 7. And where as you doe gather by the order of the wordes in the sayd commaundement of Christ, that chil∣drē ought to be taught before they be baptised, and to this ende you alledge many places out of the Actes, proouyng that such as confessed their fayth first, were baptised after: I aunswer, that if the order of wordes might weigh anye thyng ••o this cause, we haue the Scripture that maketh as well for vs. For in * 13.41 S. Marke we read, that Iohn dyd baptise in the desert, preachyng Baptisme of repentaunce. In the which place we see baptising go before, & preaching to follow.

And also I wyll declare this place of Mathew exactly considered, to make for the vse of baptisme in children, for S. Mathew hath it written in this wyse: All power is ge∣uen me (sayth the Lord) in heauen and in earth, therefore go∣ing forth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is,* 13.42 Disciple ye (as I may expres the signification of the word:) that is, make or gather to me Disciples of all nations. And followyng, he declareth the way how they should gather to hym Disciples out of all nations, baptising them and teachyng: by baptising and teachyng ye shall procure a Church to me. And both these aptly and briefly seuerally he setteth foorth, saying:* 13.43 Bapti∣sing them in the name of the Father and of the Sonne and the ho∣ly Ghost, teachyng them to obserue all thyngs whatsoeuer I haue commaunded you. Now then Baptisme goeth before do∣ctrine.

But hereby I do not gather, that the Gentiles which neuer heard any thyng before of God, and of the sonne of God, and of the holy Ghost, ought to be baptised, neyther they would permit themselues to bee baptised before they knew to what end. But this I haue declared to shew you vpon how feeble foundation the Anabaptistes bee groun∣ded. And playnly it is not true which they imagine of this text, that the Lord dyd onely commaund such to bee bapti∣sed

whome the Apostles had first of all taught. Neyther here verily is signified who onely be to be baptised, but he speaketh of such as bee not of perfect age, and of the first foundations of fayth, and of the Church to bee planted a∣mong the Gentiles which were as yet rude and ignorant of religion.

Such as be of age may heare, beleue and confesse that is preached and taught, but so cannot infants: therfore we may iustly collect, that he speaketh here nothing of infants or children. But for al this they be not to be excluded from Baptisme.

It is a generall rule: He that doth not labour, must not eate. But who is so barbarous that might thinke hereby, that children should be famished?

* 13.44The Lord sent hys Apostles at the beginnyng of the settyng vp his true religion vnto al nations, vnto such as were both ignorant of God, and were out of the couenant of God, and truly such persons it behooued not first to bee baptised and afterward taught, but first to be taught and after baptised. If at this day we should go to the Turkes to conuert them to the faith of Christ, verily first we ought to teach them, and afterward baptise such as would yeeld to be the seruants of Christ. Likewyse the Lorde hymselfe in tymes past dyd, when first he renewed the couenāt with Abraham, and ordeyned Circumcision to be a seale of the couenaunt after that Abraham was circumcised. But hee when he perceiued the infantes also to pertaine to the co∣uenant, and that Circumcision was the sealyng vp of the couenant, did not only circumcise Ismael his sonne y^t was 13. yeres of age, but all other infantes that were borne in his house, among whom we recken Isaac.

Euen so faythfull people which were conuerted from Heathen Idolatry by the preaching of the gospel, and cō∣fessing the faith, were baptised, when they vnderstood their children to be counted among the people of God, and that Baptisme was the token of the people of God,* 13.45 they pro∣cured also their children to be baptised. Therefore as it is written: Abraham circumcised all the male children of hys house Semblably we read in the Actes and writyngs of the Apostles, that after the Maister of the house was tur∣ned to the fayth, all the whole house was baptised. And as concernyng those which of olde tyme were compelled to confesse their fayth before they receyued baptisme, whiche were called Cathecumeni,* 13.46 they were such as with our fore∣fathers came from the Gentiles to the Church, who be∣yng yet rude of fayth, they did instruct in the principles of their beliefe, and afterward they did baptise them: but the same auncient Fathers notwithstandyng, dyd bap∣tise the children of faythfull men, as I haue already partly declared.

And because you doe require a hasty aunswer of your letter of one that is but a dull writer, I am here enforced to cease particularly, to go through your letter in aunswe∣ring thereto, knowyng that I haue fully answered euery part thereof, in that I haue already written, although not in such order as it had bene meet, and as I purposed. But forasmuch as I vnderstand that you will be no contenti∣ous man, neither in this matter, neither in any other, con∣trary to the iudgement of Christes Primatiue Churche, which is the body and fulnesse of Christ. I desire you in the entire loue of hym, or rather Christ desireth you by me (that your ioy may be perfect, whereto you are now cal∣led) to submit your iudgement to that Church, and to bee at peace and vnitie with the same, that the coate of Christ which ought to be without seame, but now alas most mi∣serably is torne in pieces by many daungerous sectes and damnable opinions, may appeare by you in no part to haue bene rented, neither that any giddy head in these dog dayes myght take an example by you to dissent frō Chri∣stes true Church: I beseech thee deare brother in the Go∣spell, follow the steps of the faith of the glorious Martirs in the Primatiue Church, and of such as at this day folow the same: decline not from them neither to the right hand nor to the left. Then shall death be it neuer so bitter, bee more sweeter then this lyfe: then shall Christ with al the heauenly Hierusalem triumphantly embrace your spirite with vnspeakeable gladnes and exaltation, who in this earth was content to ioyne your spirit with their spirites, accordyng as it is commaunded by the word, that the spi∣rite of Prophets should be subiect to the Prophetes. One thyng aske with Dauid ere you depart, and require the same that you may dwell with a full accorde in hys house,* 13.47 for there is glory and worship: and so with Simeon in y^e temple embracing Christ, depart in peace: to the whiche peace Christ bryng both you and me, and all our louyng brethren that loue God in the vnity of fayth, by such wais as shall please hym to his glory. Let the bitter passion of Christ which he suffred for your sake, and the horrible tor∣ments which the godly Martyrs of Christ haue endured before vs,* 13.48 and also the inestimable reward of your lyfe to come, which is hidden yet a little whyle from you wyth Christ, strengthen, comfort, and encourage you to the end of that glorious race which you are in, Amen.

Your yoke fellow in captiuitie for the veri••ie of Christes Gospell, to lyue and dye with you in the vnitie of fayth, Iohn Philpot.

❧ Diuers other letters were written by M. Philpot to diuers, but these as most principall I haue excerpted, and inserted. Amongest which I thought here not much im∣pertinent to the place, to adioyne an other certayne letter of a godly & zealous Gospeller (whose name in her wri∣tyng doth not appeare) who in defendyng and commen∣dyng the quarell of this M. Iohn Philpot, Christes most famous and worthy Martyr, was therefore troubled and brought before B. Boner. And therefore beyng appoyn∣ted by the sayd bishop, to appeare vpon a certayne day to aunswer for her selfe, In deede kept not her day with the Bishop, but in stead of her appearance, sent hym this let∣ter, here followyng.

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

FOr as much my Lord as my busines is such that I can not come vnto your Lordshippe accordyng to my pro∣mise, I haue bene so bold to write these few wordes vnto you, partly to excuse myne absence, and partly to answere your Lordships demaunds at my last most happy depar∣ture from you. As touchyng the breache of my promise w^t you in not commyng agayne at the hower appoynted, your Lordship shall vnderstand that I take the counsaile of the Angell, which warned the wyse men not to come a∣gayne to Herode accordyng to their promise, but to turne home agayne another way. Now my Lord I perceiuyng your Lordship to be a more cruell tyraunt then euer was Herode, and more desirous to destroy Christ in hys poore members then euer was he, which to destroy Christ killed hys owne sonne, I thought good to take the Angels coun∣saile, and to come no more at you, for I see that you are set all in a rage lyke a rauenyng wolfe agaynst y^e poore lambs of Christ appoynted to the slaughter for the testimonye of the truth. In deed you are called the common cut throte & generall slaughter slaue to all the Bishops of Englande, and therefore it is wisedome for me and all other simple sheepe of the Lord, to keepe vs out of your butchers stalle as long as we can: especially seyng that you haue suche store alredy, that you are not able to drinke al their bloud, least you should breake your belly: and therefore let them lye still and dye for hunger. Therefore my L. I thought it good to tary a tyme vntill your Lordships stomacke were come to you a little better, for I do perceyue by your great fat cheekes that you lacke no lambes fleshe yet, and belike you are almost glutted with suppyng so much bloud, and therefore you wyll let some of the leanest dye in prysonne, which wyll then bee meate good enough for your barkyng beagles Harpsfield and hys fellowes, but yet my Lord it were a great deale more for your Lordshippes honour, if your chaplaines myght haue the meat roasted in Smith∣field at the fire of the stake, yea, and when it is somethyng fat and fayre likyng, for now they haue nothyng but skin and bones, and if the dogges come hastily to it, they maye chance shortly to be choked, and then your huntyng wyll be hindered greatly if it be not altogether marred. I heare say my Lord y^t some of the butcherly curres came of late to my house to seeke their pray, & that they go round about y^e citie (as Dauid sayeth) grinnyng and grudgyng that they haue not meat enough, therefore belyke they haue kylled my poore brethren and sistern that haue lyen so long vpon the butcherly stall, and eaten them vp: for I heare say their friends could not be suffred to see them this three dayes & more, therefore I perceyue now that if I had come againe accordyng to my promise, that your Lordship lyke a raue∣nyng Wolf, or els some of your helhounds would quickly haue weried me: but I see wel my appoynted time is not yet come, therefore I wyll yet lyue and thanke him for my deliueraunce, with continuall songs of laude and prayse.

Thus haue I ben bold to trouble your lordship w^t telling you the truth, and the very cause that I came not vnto you again accordyng to my vnpurposed promise, I trust your Lordship wil take this in good part, and accept it as a law¦full excuse, not doubtyng but your Lordship would haue done the lyke, if you had bene in my case.

Now as concernyng the second part that caused me to write vnto your Lordship, which is to answer vnto your subtile or rather cruell demaund of my iudgement of the death of that blessed Martyr of Christ Iesus, good maister Iohn Philpot, I will not aunswer your Lordship simply and plainly, what perill so euer shall come thereof. Truly my Lord I do not onely thinke, but I am also most cer∣tayne and sure, that he as a very man of God, dyed a true Martyr and constant confesser of hys deare Lord and Sa∣uiour Iesus Christ, to whō he did most faithfully commit his sweete soule, who will surely kepe the same with hym in ioy and felicitie for euermore. Also my Lord I do veri∣ly beleeue and know that your Lordship hath committed an horrible and most cruell murder in the vniustly con∣demnyng and killyng of hym, and that you shall make as heauy an account for hys bloud, which shortly shall be re∣quired at your handes, as euer your great graundfather cruell Caine did or shall do for his innocent brother Abell. Moreouer,* 13.49 because I am crediblye informed that your Lordship doth beleeue, and haue in secrete sayd, that there is no hell, I certifie you that your Lordship did neuer any thyng in all your lyfe that so much did redounde to your Lordships dishonor, and perpetual shame and infamy, as your killyng the body of this blessed Prophet doth, especi∣ally seeyng that he was none of your Dioces, nor had not offended any of your Lordships diuelish and cruel lawes. Uerily I heare almost euery body say in all places where I come, that your Lordship is made the common slaugh∣ter slaue to all your fellows, bitesheep Bishops I would say: yea the very papists themselues beginne now to ab∣horre your bloudthirstines, and speake shame of your ti∣ranny. Lyke tiranny beleeue me my Lord, euery chylde that can any whit speake, can call you by your name & say, bloudy Boner is bishop of London, and euery man hath it as perfect vppon hys fingers endes, as his Pater noster, how many you for your part haue burned with fire, and famished in prison, they say the whole summe surmoun∣teth to forty personnes within this three quarters of this yeare. Therefore my Lord, though your Lordship belee∣ueth that there is neither heauen, nor hell, nor God, nor deuill: yet if your Lordship loue your own honesty which was lost long agone, you were best to surcese frō this cruel burnyng of true christian men, and also from murderyng of some in prison, for that in deed offendeth mens myndes most, yea euen your olde friendes the rankest papists that be. For say they Felix the Heathen ruler did not forbidde Paules friends to visite hym in prison, and to bring hym necessary reliefe, and therfore it is a very great shame and sinne, to see a Bishop that beareth the name of a christian, to be more cruell vpon his poore brethren, then an Hea∣then, Turke, or Infidell.

This is mens saying in euery place, not onely of this Realme, but also of the most part of the world, & the com∣mon talke they haue of your Lordship, therfore I thought to be so bold with your Lordship as to tell you of it, thogh perchance you wil geue me but small thanks for my labor. Well, as for that I put it to your Lordships choise, for I haue as much alredy as I looke for. Finally, my L. I will geue you to vnderstande, that the death of this constant Martyr and valiaunt souldiour of Iesus Christ, hath ge∣uen a greater shake towards the ouerthrowyng of your papisticall kyngdome, then you shall euer be able to reco∣uer agayne this 7. yeres, do the best ye can, and set as ma∣ny crafty dawbers to patch it vp with vntempered clay as you wyll, yea, though pratyng Pendleton that wycked Apostata, apply all hys wily wits to helpe them. Uerilye my Lord, by all mens reports, his blessed lyfe could neuer ha••e done the lyke sorrow to Satans Synagoge, where∣of some say your Lordship is a mightye member, as hys happy death hath done. You haue broken a pot in deede, but the precious worde conteined therein, is so notably therewithall shed abroad, that the sweete sauour thereof hath woonderfully well refreshed all the true household or congregation of Christ, that they cannot abyde any more the stinkyng sauour of your filthy ware that came from the dunghill of Rome, though your Lordships Iudasses do set them a sayle euery where to fill your bagges, I put your Lordship out of doubt, that if you do breake mo such pots, you will marre your owne market altogether: for I promise you most men beginne to mislike your diuelish doyngs, and wonderfully to lothe your popishe pedlary wares.

Thus haue I accordyng to your Lordships comman∣dements, shewed you simply what I thinke of that good mans death, whose bloud cryeth for vengeaunce agaynst your Lordships butcherly bloudy proceedings in y^e eares of the Lord of hostes, who will shortly reuenge the same, vpon your pilled pate, and vpon the rest of all your poll∣shorne brethren, the very marked cattell of the great Anti∣christ of Rome. The measure of your iniquitie is filled vp to the brimme, therefore will God shortly poure in double vnto your deserued destruction. And then I weene your new made Prosolites will be glad to couer their crowns with a Cowe turd (sauyng your Lordships reuerence I should haue sayd first. Well, I rather desire the conuersi∣on then confusion, the Lord send the one of them shortly as may be most to his glory. Amen.

I signifye also vnto your Lordshyp, that the raylyng words which your lying preacher shewed forth of hys fil∣thy fountayne vpon Sonday, agaynst the deare seruaunt of God good M. Philpot, doth greatly redounde to your Lordships dishonesty, and much deface your spiritual ho∣nour. Uerily I see that the great wrath of GOD hath so blynded your eyes, that you see not what is with you, nor what is against you, but still you vomite out your owne shame, and make all the world wonder vpon you. Was it not enough for you to condemne hym most vniustly, ye contrary to your own lawes, and to kill his innocent bo∣dy most tirannously, but you must also set a lying limme of the Deuill, to blaspheme, slaunder, and belye him now he is dead. Oh viperous generation▪ seed of the serpent, & right children of the deuill, full well doe you counterfaite the fathers steps, whom Christ calleth a murderer, and a lyer from the beginnyng, which two thinges be the onely weapons of your war, wherwith you maintaine all your mischiefe, that is to say, lying and murder: for those whom ye cannot ouercome w^t your lying perswasions, them you kill most cruelly, and then blaspheme & belye them with railyng sentenses when they are deade. But all this will not blynd the people of God, nor yet make them any whit the lesse beleeue the truth, nor abate their loue from y^e true preachers thereof, yea it is a true signe and token that they are the very disciples of Christ: for he hath sayd, Blessed are ye when men reuile you and say all maner of euill say∣ings agaynst you for my names sake. Reioyce & be glad, for great is your reward in heauen. And doubtlesse great is that good mans reward in heauen by this time, as your Lordships damnation shall be great in hel, except you re∣pent and surcease from sheddyng innocent bloud. But it is to be feared your hart is hardned as Pharaoes was, se∣yng that with Iudas ye haue sold and betraied your mai∣ster. Take heed my Lord lest you come to the same ende or a worse then he did. For verily I cānot perceiue how you should escape it long: Therfore say not but a womā gaue you warning if you list to take it. And as for the obteining of your popish purpose in suppressing the truth. I put you out of doubt, you shall not obtaine it so long as ye go this way to worke as you doe: for verily I beleeue that you haue lost the harts of 20000. that were ranke papists with in this 12. months.

It is found very true that one holy doctor sayeth, the bloud of the Martyrs, is the seed of the Gospel, when one is put to death, a thousand doth rise for hym. And that this is true, you may well perceiue by the harty loue that the people shewed vnto good M· Philpot at his goyng to his death. They went not about to make an Idoll of hym as your adders brood would beare mē in hand, but they wor∣shipped God which gaue such strength to his deare child, to die so constantly for the testimony of his truth, to y^e vt∣ter destruction of that detestable idolatry which your lord∣ship doth most diuelishly maintaine with the force of fire fagots, and sword: yea, & rather then faile, to famish men in prison agayne as ye haue done already. It is reported of your owne tormenters, that the 6. prisoners that you haue in your prison, be put into 6. seueral places al the day and euery night brought together and set in the stockes. Forsooth my L. this doth get you a foule name all abroad the countrey, and yet all will not helpe your lordships pe∣stilent purpose, but euery way hinder the fame. For Zo∣robabell will bee founde no lyer, which sayd, The truth should haue victory, you do but striue agaynst the streame and kicke against the pricke, the Lord doth laugh your do∣yngs to scorne, and will bring all your counsailes and de∣uises to naugh (as knoweth the Lord God) who of hys great mercy shortly conuert your Lordship, or vtterly cō∣found you, and get his name a glory ouer you. Amen.

Your Lordships Oratour, who praieth daily to God that he may rewarde you according to your deeds.

* 13.50*Anno. 1556. ¶The Story of seuen Martyrs suffryng together at London for the lyke testimony of Chri∣stes Gospell.

THe Catholike prelates of the Popes band be∣yng as yet not satisfied with this their one ••eres bloudy murderyng of the reuerend, ler∣ned, & principal members of Christes church, (whereof there were now very few, which ei∣ther were not consumed by most cruel fire, or els for the a∣uoidyng of their pop••sh rage, compelled to flee their natu∣ral country) continued still this next yere also, which was an. 1556. in no lesse crueltie towards the more simple & in∣ferior sort of people (I meane in degree, though, God be praysed, not in stedfastnes) hauing yet sometimes amōgst them such as were both learned and of good estimation, as in continuance of this history shall appeare.

Wherfore (as the first fruites thereof) to beginne this yeare withall, about the 27. day of Ianuary were burned in Smithfield at London, these seuen personnes hereafter followyng, to witte:

• ...Thomas Whittle, Priest.
• ...Barthelet Greene, Gentleman.
• ...Iohn Tudson, Artificer.
• ...Iohn Went, Artificer.
• ...Thomas Browne.
• ...Isabel Foster, wyfe.
• ...Ioane Warren, alias Lashford, Mayd.

All whith seuen as they were burned together in one fire, so were they likewyse all vppon one sort and forme of Articles condemned in one day. Howbeit, forasmuch as the gyfts of God in them were diuers (some more aboun∣ding in knowledge then others) their dealyngs wythall were also diuers, as shall be more plainly perceiued in the discoursing of their seuerall processes hereafter folowing. And therefore for the better vnderstandyng hereof, I will first (by the leaue of the Lord) passing ouer their priuate articles and examinations had at sundry tymes in the bi∣shops house, set foorth their generall examinations in the publike Consistorie, vpon the Bishops articles there mi∣nistred vnto them, with their aunswers also vnto y^e same, accordyng as they all agreed after one maner and sort to∣gether, as here by the words both of the articles and theyr aunswers vnder written, may appeare.

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

ANd first to behold the maner of speach in these bishops sittyng in their maiesty to terrifie the eares of the sim∣ple withall, let vs heare the pontificall phrase of this Bi∣shops, beginnyng in this sort.

¶The within written articles, and euery of them, and euery part and parcell of them, we Edmund by the permission of God Bishop of London, do obiect and minister to thee Thomas Whittle, &c of our meere office▪ for thy soule health, & for reformation of thyne offences and misdemeanours, nouri∣shyng thee in the vertue of obedience, and vnder the paynes of both censures of the Churche, and also of other paynes of the lawe, to aunswere fully, playnely, and truely to all the same.

1 FIrst, that thou N. hast firmly, stedfastly, and constāt∣ly beleeued in tymes past, and so doest now beleue at this present, that there is here in earth a catholike Church, in the which Catholike Church, the fayth and religion of Christ, is truely professed, allowed, receyued, kept and re∣teined of all faithfull and true christian people.

* 13.512. Item, that thou the sayd N. in tymes past, hast also beleeued, and so doest beleeue at this present, that there are in the Catholique Church seuen Sacramentes, instituted & ordeined by God, and by the consent of the holy churche allowed, approoued, receiued, kept, and reteyned.

3. Item, that thou the sayd N. wast in tymes past bap∣tised in the fayth of the sayd catholike church,* 13.52 professyng by thy godfather and godmothers, the fayth and Religion of Christ and the obseruation thereof, renouncing there the deuil & all hys pomps and works, and wast by the said sa∣crament of baptisme incorporate to the catholike church, & made a faythfull member thereof.

4. Item, that thou the sayd N. commyng to the age of 14. yeares, and so to the age of discretion, didst not depart from the sayd profession and fayth, nor diddest mislike any part of the same fayth or doyngs, but diddest like a fayth∣full Christian person abide and continue in all the same, by the space of certayne yeares, ratifieng and confirmyng all the same.

5. Item, that thou the said N. notwithstanding the pre∣misses, hast of late, that is to say, within these two yeares last past, within the City & dioces of London, swarued at the lest way from some part of the sayd catholike faith and religion: and among other thyngs thou hast misliked and earnestly spoken agaynst the sacrifice of the Masse,* 13.53 the sa∣crament of the altar, and the vnity of the church, raisyng & malignyng on the authoritie of the See of Rome, and the fayth obserued in the same.

6 Item, that thou the sayd N. hast heretofore refused, & doest refuse at this present to be reconciled againe to the v∣nitie of the church,* 13.54 knowledging and confessing the auto∣ritie of the sayd See of Rome to be lawfull.

7 Item, that thou the sayd N. mislikyng the sacrifice of the Masse, and the sacrament of the aultar, hast refused to come to thy parish Church to heare Masse,* 13.55 and to receyue the sayd Sacrament, and hast also expresly sayd, that in the sayd Sacrament of the aultar, there is not the very bodye and bloud of our Sauiour Christ, really, substantially, & truly, but hast affirmed expresly that the Masse is idolatry and abhomination, and that in the Sacrament of the aul∣tar there is none other substance, but only material bread, and materiall wyne, which are tokens of Christes body & bloud onely, and that the substance of Christes bodye and bloud is in no wyse in the sayd Sacrament of the aultar.

8 Item, that thou the sayd N. beyng conuented before certaine Iudges or Commissioners, for thy disorder here∣in, and beyng found obstinate, wilfull, and heady, wast by their commaundement sent vnto me and my prison, to be examined by me, & Processe to be made against thee for thy offence herein.

9. Item, that all and singuler the premisses haue bene, and be true and manifest, and thy selfe not onely infamed and suspected therof, but also culpable therin: and by rea∣son of the same, thou wast and art, of the iurisdiction of me Edmund B. of London, and before me accordingly, to the order of the Ecclesiasticall lawes, art to be conuented, and also by me to be punished and reformed.

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

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

TO the first Article they altogether agreeyng,* 13.56 affirmed the same to bee true: Iohn Tudson, and Thomas Browne, further addyng, that the Church of England as it was at that present vsed, was no part of the true catho∣like Church.

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

To the second Article they aunswered,* 13.57 that they ac∣knowledged but onely two Sacraments in Christes ca∣tholike Church, that is to say, Baptisme and the Supper of the Lord: Iohn Went and Tudson affirmyng that the sacrament of the aultar as it is vsed, is an Idoll, and no sacrament at all.

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

To the third article they agreed and confessed all to be true,* 13.58 that they were baptised in the fayth of Christ and of the church then taught: and afterward duryng the time of K. Edward the vj. they hearyng the Gospel preached, and the truth opened, followed the order of religion & doctrine then vsed and set foorth in the raigne of the sayd kyng Ed∣ward.

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

To this fourth Article they graunted also and agreed: Iohn Went addyng moreouer,* 13.59 that about seuen yeares past, he then beyng about twenty yeares of age, began to mislyke certayne thyngs vsed in the Church of England, as the ministration of the Sacrament of the aultare: like∣wyse all the ceremonies of the sayd Church, and dyd lyke∣wyse at that present tyme mislike the same as they were v∣sed, although hys godfathers and godmothers promised for hym the contrary.

Iohn Tudson added also in much like sort, and sayde, that when he came to the yeres of discretion, that is, about nine yeares past, beyng about eighteene yeares of age, he

did mislike the doctrine and religion then taught and set forth in the church of England, sauyng in king Edwards tyme, in whose tyme the Gospell was truly set forth: and further sayde, that the doctrine set forth in the Queenes raigne,* 13.60 was not agreeable to Gods word, nor yet to the true catholike church that Christ speaketh of, &c.

Isabell Foster with other graunted, adding likewyse, and saying to the sayde foure Articles, that she continued in the same faith and Religion which she was baptised in, after she came to the yeres of discretion as other common people did: howbeit, blindly and without knowledge, till the raigne of King Edward the sixt: at which tyme shee hearing the Gospel truly preached and opened to the peo∣ple, receyued thereupon the fayth and religion then taught and set forth. &c.

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

To the fift article, they aunswered the same to be true, accordyng to the contents thereof: Tho. Whittle addyng moreouer, that he had swarued & gone away, not in whole but in part, not from the whole Catholike Church, but frō the church of Rome, in speakyng agaynst the masse the sa∣crifice thereof, and the Sea of Rome.

* 13.61Ioane Lashford (aliâs Ioane Warne) grauntyng with the other the sayd Article, addeth moreouer, that she neuer hitherto swarued or went awaye, nor yet doth, from any part of Christs catholike faith and religion: but saith, that from the tyme she was xj. yeres of age, shee hath misliked the sacrifice of the masse, the sacrament of the altar, and the authoritie of the See of Rome, with the doctrine thereof, because they be agaynst Christes catholike church, and the right fayth of the same.

Bartlet Greene answering with the other to this Ar∣ticle, addeth, & saith, that he swarued not from the Catho∣like fayth, but only from the church of Rome, &c.

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

To the 6. article they aunswer and confesse the same to be true, rendering the cause thereof, because (say they) the same church and doctrine therein set forth and taught, dis∣agreeth from the vnitie of Christes word, and the true ca∣tholike fayth, &c.

Whereunto Bartlet Greene answered▪ that he is con∣tented to be reconciled to the vnitie of Christes Catholike church, but not of the church of Rome.

In lyke maner added also Iohn Went.

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

To the seuenth Article, they aunswer and confesse the contents thereof to be true, geuyng withall the reason and cause of this their so doyng, for that the masse with the sa∣crament thereof, as it was then vsed and set foorth in the Church of England, is dissonant to the word & teachyng of the Gospell. &c.

Iohn Went furthermore said, as concerning the masse, that he beleueth no lesse, but the masse which he calleth the supper of the Lord,* 13.64 as it is now vsed in the realm of Eng∣land, is naught, full of Idolatry, and against gods worde so farre as he seeth it: howbeit, he sayd y^t since the Queens coronation, by chance he hath bene present where y^e Masse hath bene sayd, whereof he is sory.

Isabel Foster also answering to the sayd articles with the other before, confessed moreouer, that since Queene Maries raigne she hath not heard Masse, nor receiued the sacrament, but hath refused to come in place where it was ministred: for she knoweth no such sacrament to bee. And beyng demanded of her beliefe in the same, she sayth, that there is but onely materiall bread, and material wine, and not the substance reall of the body of Christ in the same sa∣crament: for so she hath bene taught to beleue by the prea∣chers in the tyme of K. Edward, whom she beleeueth to haue preached the truth in that behalfe.

¶Concerning the 8. Article, that they were sent by the Commis∣sioners to the B. to be examined and imprisoned.* 13.65

To the 8. Article they grant the same, and the contents thereof to be so.

Thom. Whittle, addyng and affirmyng that the Lord Chancellor that then was, sent hym vp to the Bish. there present.

Bartlet Greene added, that he was sent vp to the sayd B. but for no offence herein articulate.

Iohn Went sayd that D. Story, Quene Maries com∣missioner examined hym vpon the Sacrament, & because he denied the reall presence, he presented this Examinate to the bishop.

Iohn Tudson likewise examined by M. Cholmly and D. Story, vpon the same matters, and for not commyng to the Church, and accused by the same, because he would not agree to them, was sent to the B.

Tho. Browne also sayde, that he, for not commyng to the church of S. Brides, was brought by the Constable to the B. &c.

Ioane Warne confessed that she was sent by Doctour Story to the Bishoppe of London,* 13.66 about twelue weekes agoe, since which tyme shee hath continued with the sayd Bishop.

¶Concernyng the 9. Article.

To the 9. Article they confesse and say, that as they be∣leeue the premisses before by them confessed to be true: so they deny not the same to be manifest, and that they bee of the iurisdiction of London.

And thus hauyng expressed their Articles, with their answers iointly made vnto the same, yet remayneth fur∣ther more fully now to discourse the stories & handlyng of all the 7. aforesayd Martyrs seuerally and particularly by themselues, first beginning with Tho. Whittle.

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

IN the story of M. Philpot, mention was made before, of a maried Priest,* 13.67 whom he found in the Colehouse at hys first commyng thither, in heauines of mynd and great so∣row, for recantyng the doctrine which hee had taught in K. Edwards dayes, whose name was Thom. Whittle of Essex: and thus lyeth his story. This Tho. Whittle after he had bene expulsed from the place in Essex where he ser∣ued, went abroad where he might, now here and there as occasion was ministred, preachyng and sowyng the Go∣spel of Christ. At length beyng apprehended by one Ed∣mund Alabaster, in hope of reward & promotion,* 13.68 whiche he miserably gaped after, he was brought first as prisoner before the B. of Winchester, who then was fallen lately sicke of his disease, whereof not long after hee dyed most straungely. But the apprehender for his profered seruice, was highly checked & rated of the B. askyng if there were no man vnto whome he might bring such Rascals, but to him? Hence (quoth he) out of my sight thou varlet, what doest thou trouble me with such matters? The gredy cor∣morant beyng thus defeated of his desired pray, yet thin∣king to seek and to hunt further, caried his prisoner to the B. of London, with whom what an euill messe of hādling this Whittle had, and how he was by the B. all to beaten & buffeted about the face, by this his owne narration in a letter sent vnto his friend, manifestly may appeare.

Upon Thursday which was the x. of Ianuary, the B. of London sent for me Thom. Whittle minister out of the porters lodge,* 13.69 where I had bene all night lying vpon the earth, vpō a pallet where I had as painful a night of sick∣nes as euer I had, God be thanked. And when I came before hym, he talked with me many thyngs of the sacra∣ment so grossely, as is not worthy to be rehearsed. And a∣mongst other thynges he asked me if I would haue come to masse that mornyng if he had sent for me. Whereunto I answered, that I would haue come to hym at hys cōman∣dement, but to your Masse (sayd I) I haue small affectiō. At which aunswer he was displeased sore,* 13.70 & sayd I should be fedde with bread and water. And as I followed hym through the great hall, he turned backe and beat me with his fist, first on the one cheeke, and then on the other, as the signe of my beatyng did many dayes appeare. And then he led me into a little salthouse, where I had no straw nor bed, but lay two nightes on a table, and slept soundly, I thanke God.

Then vpon the Friday next after,* 13.71 I was brought to my L. and he then gaue me many fayre words, and said he would be good to me. And so he goyng to Fulham, com∣mitted me to Doct. Harpsfield, that he and I in that after noone should common together, and drewe out certayne Articles, whereunto if I would subscribe, I shoulde bee dismissed. But D. Harpsfield sent not for me til night, and then perswaded me very sore to forsake my opinions. I answered I held nothing but the truth,* 13.72 & therfore I could not so lightly turne therefrom. So I thought I should at y^• time haue had no more ado: but he had made a certaine bill, whiche the Register pulled out of his bosom, & red it.

The bill in deed was very easily made, and therefore more daungerous: for the effect therof was to detest all errours and heresies against the sacrament of the aultar, and other sacramentes, & to beleue the fayth of the catholicke church, and liue accordingly.

¶The copy of this bill here mentioned, if it please the gētle reader to peruse, so as it came to our hands we haue hereunto adioyned, written and conteined in theyr owne wordes, as foloweth to be sene.

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

I Thomas Whittell Prieste, of the Dioces of London, knowledge and confesse with my mouth agreeing wyth my hart before you reuerend father in God Edm. bishop of London my Ordinary,* 14.1 that I do detest and abhorre all maner of heresies and errours agaynst the Sacrament of the aulter, or any of the Sacramentes of the Church, whi∣che heresies and errours haue heretofore bene condemned in any wise by the catholicke church: and I do protest and declare by these presents that I do both now hold, and al∣so entēd by gods grace alwayes hereafter to hold, obserue and keepe in all poyntes the Catholicke fayth and beliefe of Christes Church, according as this church of England being a member of the sayd Catholicke Church doth now professe and keepe, and in no wise to swerue, decline or go from the sayd faith during my naturall life, submitting my selfe fully and wholly to you reuerend father my sayd Or∣dinarye in all thinges concerninge my reformation and a∣mendement at all times. In witnesse whereof I the sayde Thomas Whittell Prieste haue hereunto subscribed my name, written. &c.

* 14.2To this Bill I did in deed set to my hand, being much desired and counselled so to do, and the flesh being alwaies desirous to haue libertye. I considered not throughly the inconuenience that might come thereupon: and respite I desired to haue had, but earnestlye they desired me to sub∣scribe. Now when I had so done, I had litle ioy thereof. For by and by my mind and conscience tolde me by Gods worde that I had done euill by such a sleighty meanes to shake of the sweete Crosse of Christ, and yet it was not my seking, as God he knoweth, but altogether came of them. O the crafty subtlety of Sathan in his members. Let eue∣ry man that God shall deliuer into theyr hands, take good heede, and cleaue fast to Christ: for they will leaue no cor∣ner of his conscience vnsought, but will attempt all guile∣full and subtle meanes to corrupt him, to fall both frō God and his trueth. But yet let no man dispayre of Gods help: for Peter did fall and rise agayne. And Dauid sayeth: A righteous man though he fall, he shall not bee cast away: for the Lorde vpholdeth him with his hande. For I for my part haue felt my infirmities, and yet haue I found Gods present helpe and comfort in time of neede, I thanke hym therfore.

The night after I had subscribed, I was sore greeued, and for sorrowe of conscience coulde not sleepe. For in the deliueraunce of my body out of bondes, whiche I mighte haue had, I could finde no ioy nor comfort, but still was in my conscience tormented more and more, being assured by Gods spirit and his word, that I through euill councell & aduisement had done amisse. And both with disquietnesse of minde and with my other cruell handeling, I was sick∣ly, lying vpon the ground when the keeper came: and so I desired him to pray Doctour Harpsfield to come to me, and so he did.

* 14.3And when he came, and the Register with him, I told him that I was not well at ease, but especially I told him I was greued very much in my conscience and minde be∣cause I had subscribed. And I sayd that my conscience had so accused me, through the iust iudgement of God and hys word, that I had felt hell in my conscience, and Sathan ready to deuoure me: and therefore I pray you M. Har∣psfield (sayd I) let me haue the bill agayne, for I wyll not stande to it. So he gentlye commaunded it to be fetched, and gaue it mee, and suffered mee to pull out my name, whereof I was right glad when I had so done, although death should folow,* 14.4 And hereby I had experience of gods prouidence and mercy towardes me, who trieth his peo∣ple, and suffereth them to fall, but not to be lost: for in the middest of this temptation and trouble he gaue me war∣ning of my deed, and also deliuered me, his name be pray∣sed for euermore Amen.

Neither deuill nor cruell tyrant can plucke any of Chri∣stes sheepe out of his hand. Of the which flock of Christes sheepe I trust vndoubtedly I am one by meanes of hys death and bloudshedding,* 14.5 which shall at the last day stand at his right hand, and receiue with other his blessed bene∣diction. And now being condemned to dye, my conscience and minde, I prayse God is, quiet in Christ, and I by hys grace am very well willing and content to geue ouer this body to the death for the testimony of his truth & pure re∣ligion, agaynst Antichrist and all his false Religion & doc∣trine. They that report otherwise of me, speake not truely. And as for Fountayne, I saw not him all that while.

By me Thomas Whittell Minister.

¶Concerning the troubled mind of this Godly man, and tearing of his name out of the bill, here followeth the report of the same, written in the letters both of the sayde Harpsfield, and also of Iohnson the Register, beyng then present thereat, and reporters of the same vnto the bishop, as in theyr letters hereto annexed is to be sene.

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

PLeaseth your good Lordship to vnderstand, that yesterday I di∣ned with my Lord of Exceter,* 14.6 who soon after my first cōming vnto him, asked me what newes. I answered none but good, that I had heard. No sayth he? Why, it is a rumour in the City, that to¦morowe the Queenes Grace will take her iourney towardes the king. I aunswered, that I thought it not to bee any whit true, but an inuention of Heretickes: yea and further sayeth he, there is re∣port made abroad of my Lorde our Mayster, that he is in discom∣fort, and therefore will suffer no man to come vnto him. When I heard thus much, I began to laugh, and declare how vntrue this report was, so that my Lord (who before was very sad) afterward knowing the truth, reioyced much to heare that all was wel with your lordship, and desired me to do his harty commendations to your Lordship.

One of my Lord of Penbrokes retinue a very handsome mā, and as farre as I can yet learne Catholicke, is a suter to your lord∣ship to haue licence to erect a schoole: and the order which he in∣tēdeth to vse, is cōteined in this printed paper, which I send here in inclosed to your Lordship. I would be gladde for my Lorde of Penbrokes sake that he vnderstood, that vppon my motion your Lordship were content he should teach as he intendeth. Mayster Iohnson and I haue trauelled with the Prieste, and he hath sub∣scribed his name to this draughte whiche is herein inclosed, and hath promised he will stand to the same before your Lordship.

When I had written thus much, sodenly came tydinges to me that Iordanis conuersus est retrorsum.* 14.7 Cluney comming to the Priest, found him lying prostrate, & groning as though he should haue dyed forthwith. Then Cluney tooke him vppe, and set hym vpon a stoole, and came to me and told me of this reuell. It chaū∣ced that M. Iohnson was with me, and we went to this fond he∣reticke & foūd him lying all a long, holding his hands vp, & loo∣king hypocritically towardes heauen. I caused Thomas More & Cluney to set him on the stoole, and with much adoe at length he tolde me that Sathan had bene with him in the night, and tolde him that he was damned, and weeping he prayed M. Iohnson and me to see the bill whereunto he subscribed, and when he sawe it, he tare out his name è libro scilicet viuentium. Me thinketh by him he will needes burne a Fagot, neither is there any other like∣lihood of the young woman. I haue enquired of the two persons which sue to haue a licence to eat flesh.* 14.8 And the woman of Christ Church is in deed very much diseased, and hath bene long disea∣sed, and she and her husband both Catholicke. Of the other yet I canne learne nothing. Thus Iesus euermore preserue your good Lordship, and my Mistres your Lordshippes sister, with all yours. This present Saterday.

Your Lordships most boun∣den seruaunt Iohn Harpsfield.

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

MY bounden duety premised, pleaseth your Lordshyp to vn∣derstande that this laste Fridaye in the after noone,* 14.9 Mayster Archdeacon of London did diligently trauell with Syr Thomas Whittell I being present, and perceiuing his conformity, as out∣wardlye appeared, deuised a submission, and hee being content therewith did subscribe the same. But now this saterday morning Mayster Archdeacon and I, vpon Cluneys report, declaring that he fayned himselfe to be extracted of his senses, went vnto hym, to whom he declared that Sathan in the night time appeared vn∣to him, and said that he was damned, for that he had done against his conscience in subscribing the said submission, with other like wordes. &c. And thē Mayster Archdeacon at his earnest request, deliuered vnto him the submissiō. And thereupon the sayd Whit∣tell did teare out his subscription, made in the foot of the same, as

your Lordshippe shall perceiue by the submission sent now vnto your Lordship by Mayster Archdeacō: wherewith the sayd Whit∣tell was somewhat quieted.

And as touching Ioane Lashford, Mayster Archdeacon didde likewise trauell with her, and shewing her Syr Thomas submissi∣on,* 14.10 which I readde vnto her two times, demaunded if she could bee content to make the like submission, and she desired respite vntill this morning. And beyng nowe eftsoones demaunded, in likewise, sayth, that she will not make any thing in writing, nor put any signe thereunto. Mayster Archdeacon and I entend thy•• after noone to examine the sayd Syr Thomas vpon Articles: for as yet there doeth appeare nothing in writing agaynste hym, as knoweth almighty GOD, who preserue your good Lordshyp in prosperity long with honour to endure. From London thys Saterday.

By your Lordships dayly bedesman, and bounden seruaunt, Robert Iohnson.

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

COncerning the woordes and aunsweres of the sayde Thomas Whittell at his laste examination before the Bishop,* 14.11 vpon the xiiij. day of Ianuary, the yere aboue ex∣pressed, Boner with his other felow Bonerlinge•• sittyng in his Consistory at after noone, first called forth Thomas Whittell, with who he began in effect as foloweth: because ye be a Priest (sayth he) as I and other Bishops here bee, and did receiue the order of Priesthoode after the ri••e and fourme of the Catholicke Churche, ye shall not thinke but I will minister iustice as well vnto you, as to other. And then the sayd Boner in further communication did charge hym: that when in tymes past he had sayde Mas••e accor∣ding to the order then vsed, the same Whittell nowe of late had rayled and spoken agaynste the same, saying that it was Idolatry and abhomination. Whereunto Thomas Whittell aunswering agayne sayd,* 14.12 that at such times as he so sayde Masse, he was then ignoraunt. &c. adding moreo∣uer that the eleuation of the Sacramente at the Masse ge∣ueth occasion of Idolatry to them that be ignoraunt & vn∣learned.

After this the bishop making hast to the Articles (whi∣che in all his examinations euer he harped vpon) came to this Article:* 14.13 That thou wast in times past baptised in the fayth of the catholicke church.

To this the sayd Whittell inferred agayne: I was ba∣ptised in the fayth of the catholicke church, although I did forsake the Church of Rome. And ye my Lord do call these heresies that be no heresies, and do charge me therwith as heresies, and ye ground your selfe vpon that religion whi∣che is not agreable to Gods word. &c.

Then the sayd victorious souldiour and seruant of our Sauior, constant in the verity receiued and professed, was agayne admonished, and with perswasions entreated by the bishop: who because he would not agree vnto y^e same, the bishop forthwith proceeded, first to his actuall degra∣dation, that is, to vnpriest him of all his priestly trinkets, and clarkly habite. The order and maner of whiche theyr popish and most vayne degradation, before in the storye of Bishop Hooper pag. 1435. is to be sene. Then Whittell in the middest of the ceremonies,* 14.14 whē he saw them so busy in disgrading him after theyr father the Popes Pontifical fa∣shion, sayd vnto them: Paule and Titus had not so much ado with theyr priestes and bishops. And farther speaking to the bishop,* 14.15 he sayd vnto him: My Lord, your Religion standeth most with the church of Rome, and not with the catholicke church of Christ.

The Bishop after this, according to his accustomed & formall procedinges, assayed him yet agayne with words, rather then with substantiall arguments, to conforme him to his Religion. Who then denying so to doe, sayd: As for your religion. I cannot be perswaded that it is accordyng to Gods worde.

The Bishop then asked what fault he found in the ad∣ministration of the Sacrament of the Aultar.

* 14.16Whittell aunswered and sayde, it is not vsed accor∣ding to Christes institution, in that it is priuately and not openlye done: And also for that it is ministred but in one kinde to the lay people, which is agaynst Christes or∣dinaunce. Farther, Christ commaunded it not to be eleua∣ted nor adored: For the adoration and eleuation cannot be approued by Scripture.

Well, quoth Boner, my Lords here and other learned men haue shewed great learning for thy cōuersion, wher∣fore if thou wilt yet returne to the fayth and religion of the catholicke Church, I will receiue thee thereunto, and not cōmit thee to the secular power. &c. To make short, Whit∣tell strengthened with the grace of the Lord, stood strong & vnmoueable in that he had affirmed. Wherfore the sentēce being readde, the next day folowing he was committed to the secular power, and so in few dayes after brought to the fire with the other sixe aforenamed, sealing vp the testimo∣ny of his doctrine with his bloud, which he willingly and chearefully gaue for witnes of the truth.

¶Letters of Thomas Whittell.

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

THe peace of God in Christ bee with you continuallye dearely beloued bother in Christ,* 14.17 with the assistaunce of Gods grace and holy spirit, to the working and perfour∣ming of those thinges which may comfort and edefye hys Churche (as ye dayly doe) to the glory of his name, and the encrease of your ioye and solace of Soule in this lyfe, and also your reward in heauen with Christ our Captain, whose faythfull Souldiours ye are in the life to come. A∣men.

I haue greatly reioyced (my deare hart) with thankes to God for you, since I haue hearde of your fayth and loue which you bare towardes God and his Sayntes, wyth a most godly ardent zeale to the verity of Christs doctrine and religion which I haue heard by the report of manye, but specially by the declaring of that valiaunt captayne in Christes church, that stout Champion in Gods cause, that Spectacle to the worlde, I meane our good brother Phil∣pot, who now lyeth vnder the Aultar and sweetly enioy∣eth the promised reward. And specially I and my cōdem∣ned fellowes gene thankes to God for your louyng and comfortable Letter in the deepenesse of our trouble (after the flesh) sent vnto vs to the consolation of vs al but most specially to me most sinnefull miser on mine own behalfe, but happye, I hope, through Gods louing kindnesse in Christ shewed vnto me: who suffered me to faynt & fayle through humaine infirmity, by the working of the Arche∣nemy in his sworne Souldiours the Bishops and Prie∣stes:* 14.18 In whom so liuely appereth the very visage & shape of Sathan, that a man (if it were not preiudice to Gods word) might well affirme them to be Deuils incarnate, as I by experience do speake. Wherefore, who so shall for cō∣science matters come in theyr handes, had need of the wy∣lynesse of the Serpent to saue his head, though it be wyth the wounding of his body, and to take diligent heede how he consenteth to theyr wicked writings, or setteth his hād to theyr conueyances.

Sore did they assault me and craftely tempt me to their wicked wayes, or at least to a denegation of my fayth and true opinions, though it were but by colour and dissimu∣lation. And (alas) something they did preuaile. Not that I did any thing at all like theyr opinions and false papisti∣call religion, or els doubted of the truth wherein I stand, but onely the infirmity of the fleshe beguiled me, desiring liberty by an vnlawfull meanes: GOD lay it not to my charge at that daye, and so I hartely desire you to praye. Howbeit vncertayne I am whether more profite came therby: profite to me, in that God suffered Sathan to buf∣fet me by his foresayd minister of mischiefe, shewinge me myne infirmity, that I should not boast nor reioyce in my selfe but onely in the Lord, who whē he had led me to hell in my conscience through the respect of his feareful iudge∣mentes agaynst me for my fearefulnes, mistrust and craf∣ty cloking in such spirituall and weighty matters (in the which mine agonye and distresse, I founde this olde verse true, Non patitur ludum fama, fides oculus) yet he brought me from thence agayne to the magnifiyng of his name, suspe∣cting of flesh and bloude, and consolation of mine owne soule, or els that I might feele disprofite in offending the congregation of God, which peraduenture wil rather ad∣iudge my fall to come of doubtfulnesse in my doctrine and religion, then of humaine imbecility.

Well, of the importune burden of a troubled conscience for denying or dissembling the knowne verity,* 14.19 I by expe∣riēce could say very much more, which perhaps I will de∣clare by writing, to the warding of other, if God graunte time: For now am I and my felowes ready to go hence e∣uen for Christs cause: Gods name be praysed who hath hi∣therto called vs. Pray, I pray you that we maye ende our course with ioy, & at your appoynted time you shall come after. But as the Lorde hath kept you, so will he preserue your life still, to the intent you should labour (as you do) to appease and conuince these vngodlye contentions and controuersies which now do too much raygn, brawling a∣bout termes to no edificatiō. God is dishonored, y^e church disquieted, & occasiō to speake euill of the gospel ministred

to our aduersaries. But such is the subtlety of sathan that whom he cannot winne with grosse Idolatry in open re∣ligion, thē he seeketh to corrupt and deceiue in opinions, in a priuate profession. But here I will abruptly leaue, lest with my rude & simple veyne I should be tedious to you, desiring you (my louing brother) if it shall not seeme grie∣uous vnto you, to write vnto me & my fellowes yet once agayne, if you haue leysure, and we tune to the same.

* 14.20Prouide me M. Philpots 9. examinations for a friend of mine, and I shall pay you therefore, by the leaue of al∣mighty God our heauenly Father, who correcteth all hys deare children in this world, that they should not be dam∣ned with the world, and tryeth the fayth of his Saynctes through many tribulations, that being founde constant to the end, he may crowne his owne giftes in them, & in hea∣uen highly reward thē: Whether I trust to goe before, loo∣king for you to followe (my faythfull frend) that we maye sing perpetuall praise to our louing Lord God for victory ouer Sathan and sinne, won for vs by Iesus Christ God and man, our onely and sufficient Sauiour and Aduocate, Amen. Farewell and pray in fayth.

Yours Thomas Whittell Minister, and nowe condemned to dye for the Gospels sake. 1556. Ianuary. 21.

¶All my felowes salute you. Salute all our faythful brethren with you.

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

HE that preserued Ioseph prisoner in Egypt, fed Daniel in the Lions denne,* 14.21 and deliuered Paul, Peter and the Apostles out of prison, vouchsafe of his goodnes to keep, feed, and deliuer you my good brother Went, with the other our felow souldiors your prison felowes, as may be most to his glory, to your consolatiō, and the edification of his Church.

I cannot but praise God most earnestly, when I heare of your constancy in the fayth and ioye in the crosse of Christ which you now beare and suffer together,* 14.22 with many other good members of Christ: which is a token that by Christ you are counted wor∣thy the kingdome of God, as Paule sayth. And though the world counteth the yoake and crosse of Christ as a most pernicious and hurtfull thing, yet we which haue tasted how frendly the Lord is, cannot but reioice in this persecution as touching our selues, in as much as the cause for the which we suffer is the Lordes cause, and not ours:* 14.23 at whose hand if we endure to the end, we shall re∣ceiue through his liberall promise in Christ, not onely a greate reward in heauen but also the kingdome of heauen it selfe, & al∣so in the meane season be sure to bee defended and cared for, so that we shall lacke no necessarye thinges, neither a heare of our heades shall perishe without his knowledge. Oh what is he that would mistrust, or not gladly serue so louing a father? O how vn∣happy are they that forsake him and put theyr trust in man?* 14.24 But how blessed are they that for his loue and for his holy woordes sake, in these troublesome dayes doe committe theyr soules and bodyes into his handes with wel doing, counting it greater hap∣pines and riches to suffer rebuke with Christ and his Church,* 14.25 thē to enioy the pleasures of this life for a litle short seasō? This crosse that we nowe beare hath bene common to all the faythfull from Abell hitherto,* 14.26 and shalbe to the end, because the Deuill hauyng great wrath agaynst God and his Christ,* 14.27 can not abide that hee should for his manifolde mercies bee lauded and magnified, and Christ to be taken and beleued vpon for our onely and sufficient redemer,* 14.28 Sauiour, and aduocate: and therefore, because we will not deny Christ, nor dissemble with out fayth, but openly protest and professe the same before the world, he seeketh by all meanes to styrre vp his wicked members, to persecute and kill the bodies of the true Christians: as S. Iohn sayth, the Deuill shall cast some of you into prison, And Dauid sayth, I beleued, and therfore haue I spoken, but I was sore troubled. This notwithstanding, goe for∣ward deare brethren, as ye haue begon, to fight the Lords battel, considering Christe the Captayne of your warre, who will both fight for you, geue you victorye, and also highlye rewarde your paynes. Consider to your comfort, the notable and chiefe shep∣heardes and souldiours of Christe, whiche are gone before vs in these dayes, I meane those learned and godly Bishops, Doctours, & other ministers of Gods word: whose fayth and examples we that be inferiours ought to folowe, as S. Paule sayth: Remember them that haue declared vnto you the worde of God,* 14.29 the ende of whose conuersation see that ye look vpon, and folow theyr faith. The grace & blessing of God, with the ministery of his holy An∣gels, be with you for euer, Amen. All my prison felowes greete you.

From the Colehouse this 4. of December,

By your poore brother Thomas Whittell, an vnwor∣thy Minister of Christ, nowe his prisoner for the Gospels sake. Amen.

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

THe same faith for the whiche Abraham was counted righteous, and Mary blessed,* 14.30 the Lorde GOD en∣crease and make stable in your hartes, my deare and faith∣full brethren & sisters of London, for euer and euer, Amen.

Dearely beloued, be not troubled in this heat which is now come amongest you to try you, as though some straunge thing had happened vnto you, but reioyce in as much as ye are partakers of Christes passions, that when his glory appeareth, ye may be mery and glad. &c. Out of these wordes of S. Peter I gather most specially these 4. notes. First,* 14.31 y^e persecution happeneth to Christes Church for their triall, that is, for the probation and proofe of their fayth. Which fayth, like as it is knowne with God in the depth of our hartes, so will he haue it made manifest to y^e whole worlde through persecution, that so it may euident¦ly appeare that hee hath such a Churche and people vpon earth, which so trusteth in hym and feareth his holy name that no kinde of persecution, paynes, nor death,* 14.32 shalbe a∣ble to seperate them from the loue of hym. And thus was Abraham tried, and Iob tempted, that their fayth whiche before laye hid almost in their hartes, might bee made knowne to the whole world to be so stedfast and stronge, that the deuill, naturall loue, nor no other enemie, coulde bee able to bereaue them thereof. Whereby also GOD was to be magnefied, who both tryeth his people by ma∣ny tribulations, and also standeth by them in the middest of their troubles to deliuer them by lyfe or death, as he se∣eth best: like as he assisted Loth, and deliuered hym out of his enemies handes, Ioseph out of the handes of his Bre∣thren and out of Prison,* 14.33 Paule from his enemies in Da∣masco, and the Apostles out of the Stockes and Prison. These with many mo he deliuered to lyfe: And also he de∣liuered Abell, Eleazar, Steuen, and Iohn Baptist, with other manye by deathe, and hathe also by the tryall of their fayth made them good presidentes and examples to vs and all that come after, to suffer affliction in the like cause as Saynt Iames sayeth: Take, my brethren (sayth he) the prophets for an ensample of suffering aduersity and of long pacience, which spake vnto you in the name of the Lord: beholde we count them happy which endure. Y•• haue heard of the pacience of Iob, and haue knowne what end the Lord made with him, for the Lord is very pitifull and mercifull. Also the Lorde tryeth vs, to let vs see our owne hartes and thoughtes, that no Hypocrisy or Am∣bitiō deceiue vs, & that the strong in Christ may pray that he fall not but endure to the ende, and that those that fall through fearefull infirmity, might speedely repent and rise agayne with Peter, and also that the weake ones mighte bewayle theyr weakenes, and crye with Dauid: haue mer∣cy vpon me O Lord, for I am weak: O Lord heale me for all my bones are vexed.* 14.34

Of this opening of the heart by persecution, spake ho∣ly Simion to Mary Christes mother when he sayde:* 14.35 the Sworde, that is, the Crosse of persecution shall pearse thy Soule, that the thoughtes of many hartes may be o∣pened. For like as a king that should go to battell, is cō∣pelled to looke in his cofers what treasure he hath, and also what number and puisaunce of menne and weapons hee hath, so that if he himselfe be vnready and vnarmed to bic∣ker with hys enemye, he surceaseth and taketh truice for a time: euen so wee by persecutions haue our heartes o∣pened that wee maye looke therein to see what fayth in Christ we haue, and what strength to withstand the ene∣mies, and to beare the Crosse, that if we be riche in these treasures, we might reioyce and valiauntly go to Battell: or if we want these thinges, with all speede to call and crye vppon him which geueth all good giftes to those that aske them. Item, the crosse trieth the good people from the bad, the faythfull from the worldlinges and hipocrites,* 14.36 and al∣so cleanseth and scoureth the faythfull hartes from all cor∣ruption and filthinesse both of the flesh and the spirit. And euen as yron, except it be often scoured, will soone waxe ru∣sty: so except our sinnefull hartes and flesh be often scoured with the whetstone of the Crosse, they will soone corrupt & ouergrowe with the ruste of all filthinesse and sinne. And therefore it is meete and good for vs (as the wise man say∣eth) that as gold & siluer are tryed in the fire, so should the hartes of acceptable men be tried in the fornace of aduersi∣ty. Abide the triall (deare frendes) that yee may obteyne the Crowne of life. Fighte manfully in this the Lordes cause, that ye may obteyne a glorious victorye here,* 14.37 and receiue a greate rewarde in heauen hereafter. As yee are called Christians, and woulde be angry to be called Ie∣wes or Turkes, so declare your Christianity by folowing the steps of Christ, whose name ye beare: suffer with hym

and for his Gospelles sake, rather then to denye him or to defile your fayth and conscience with false worshipping of Romish religion.

Take vp your Crosse (my deare hartes) now when it is offered you, and go vp with Christ to Ierusalem amō∣gest the Bishoppes, Priestes, and Rulers if God call you thereto, and they will anone sende you to Caluery: from whence (dying in the cause of the Gospell, wherein our good Preachers and Brethren haue geuen theyr liues) your soules (I warrant you) through Christ Iesu, shall ascend to God that gaue them,* 14.38 and the body shall come af∣ter at the last day, and so shal ye dwell with the Lord for e∣uer in vnspeakeable ioy and blisse. O blessed are they that suffer persecution for righteousnesse sake, as Christes peo∣ple in this Iewish Englande nowe doth, for theyrs is the kingdome of heauen. O my beloued, set your mindes on this kingdome where Christ our head and king is, consi∣dering that as the brute beast tooketh downewardes with the face towardes the earth, so man is made contrariwise with his face looking vpward towardes, the heauens, be∣cause his conuersation should be in heauen and heauenlye thinges, and not vpon the earth and earthly thinges, and S. Paule sayth: set your mindes on thinges whiche are a∣boue,* 14.39 where Christ is. And agayne he sayth: our conuersa∣tion is in heauen, from whence we looke for our Sauiour, who will chaunge our vile bodyes, and make them like to his glorious body. Oh y^e glorious estate that we be called vnto.* 14.40 The Lord preserue vs harmeles to his eternal king¦dome through Christ Iesus our Lord. Amen.

The second thing that I note in the foresayde wordes of Peter,* 14.41 is that he calleth persecution no straunge thinge. And trueth it is: for which of the Prophetes were not per∣secuted with Christ and his Apostles, and some of them in the end cruelly killed for the truthes sake? Cain killed A∣bell,* 14.42 Isaac was persecuted of Ismaell, Iacob was hated of Esau, Ioseph was prisoned and set in the Stockes, the Prophet Esay was cut in two with a Saw, Ieremy was stoned, Micheas was buffeted and fed with bread and wa∣ter, Helias was sore persecuted, Eleazar, and the woman with her 7. sonnes were cruelly killed. What Christ and the Apostles suffered it is well knowne. So that by many tribulations as (Paul sayth) we must enter into the king∣dome of Heauen. All the holy Prophetes, Christ and hys Apostles suffered such afflictions not for euill doing, but for preaching Gods word, for rebuking the world of sinne, and for theyr fayth in Iesus Christ. This is the ordinance of GOD (my Frendes) this is the high way to heauen, by corporall death to eternall life: as Christ sayth, he that heareth my woordes and beleeueth in him that sent mee,* 14.43 hath eternall life, and shall not come into iudgement, but is escaped from death to life. Let vs neuer feare death, which is killed by Christ, but beleue in him and liue for e∣uer, as Paule sayth: There is no damnation to them that are in Christ Iesu, which walke not after the fleshe, but after the Spirit. And agayne Paule sayth: Death where is thy styng?* 14.44 Hell where is thy victory? Thankes be to God which hath geuen vs victory through Iesu Christe. Besides this, ye haue seene and dayly doe see the bloud of your good Preachers and Brethren which hath bene shed in the Gospelles cause in this sinnefull Sodome, this bloudy Ierusalem, this vnhappy City of London. Lette not theyr bloud be forgotten,* 14.45 nor the bloud of your good Bishop Ridley, who like a Shepheard, to your comforte & exāple, hath geuen his life for his sheepe, good S. Paule sath: remember them that haue spoken to you the word of God, and looke vpon the end of theyr conuersation, and fo∣low theyr fayth.* 14.46

The Deuill euer stirreth vp false teachers, as he hath done now ouer all Englande, as Peter, Paule and Iude prophesied it should be, to poyson and kill our soules with the false doctrine. And where he fayleth of his purpose that way, then mooueth he his members to persecute the seely carcases of the Saynctes, because they will not denye nor dissemble theyr pure fayth in our liuing Christ, and con∣fesse a dead breadye Christ, and honour the same as Christ God and man, contrary to Gods commaūdement. This is the working of Sathan,* 14.47 who knowing hys owne iust damnation, woulde all mankinde to be partakers wyth him of the same:* 14.48 such a mortall hatred beareth he agaynst GOD and his people. And therefore when this wicked Tempter coulde not kill Christe with subtle tentation to fall downe and worship him,* 14.49 then he styrred vp his ser∣uauntes the Bishops and Pharises to kill his body, wher¦by notwithstanding the Deuill loste his title and interest whiche hee had to mans soule, and man by his precious passion and death was raunsomed from the Deuil, death and Hell, to immortality & life euerlasting: and so when Sathan thought to haue wonne all in killing of Christ, he lost all: and so shall he doe in vs if wee abide constaunt•• and strong in the fayth of our Lorde and Sauiour Iesus Christe vnto the ende. God graunte it for his mercyes sake in Christ. Blessed are all they that put theyr trust in him, Amen.

Wherefore my hartely beloued brethren and sisters (be of good comfort through Iesus Christ: for he that is in vs, is stronger then he that is in the world. Therfore draw ye neare to God, and he will drawe neare to you. Resist the Deuill and he will (as Iames sayth) flee frō you. Beware of the leuen of the Phariseis. Touch not pitch,* 14.50 least ye be defiled therewith. Eate no Swines flesh, for it is agaynst the law: I meane, defile not your selues neither inwardly nor outwardly with this false and wicked religion of An∣tichrist: for it is nothing els but pitche and Swines fleshe. Beware of the beastes marke least ye drinke of the cup of Gods wrath. If God haue geuen you knowledge & faith,* 14.51 dissemble not therewith. Denye not the knowne veritye before men, least Christ deny you before his Father.* 14.52 Come away from Babilon, as Iohn biddeth you,* 14.53 and touche no vncleane thinge, but separate your selues from the company of the vngodly, as Paule commaundeth you.* 14.54 Whatsoeuer ye haue done amisse heretofore, now repent & amend, for with the Lorde there is mercy and plenteous redemption.

The thirde thing and note which I gather out of the forsayd wordes of Peter, is this, that he sayth:* 14.55 Reioyce because ye are pertakers of Christes Passion. Our suffe∣ringes (my welbeloued) are Christes sufferinges: and that iniury that is done to vs for his sake, he reckoneth it to be done to himselfe, as he sayd to Paule: Saul, Saul,* 14.56why persecutest thou me? Therefore we ought to reioyce in our sufferinges, as Paule writeth: whiche we suffer with Christ and one with another, as Peter sayeth, and so to fulfill that whiche is behinde of the Passions of Christ in our flesh: whiche Christ hath by his Passion,* 14.57 fully re∣deemed and saued vs in his owne person: how be it hys electe must suffer with hym and for him vnto the worldes ende, that he may be glorified in them, and they thereby corrected and cleansed from sinne in this worlde, and bee made more meete Temples for the holy Ghoste,* 14.58 and also obteyne a greate rewarde in heauen for theyr suffering for righteousnesse sake, according to his promise. And ther∣fore I saye (my Brethren) reioyce in the Lorde alwayes, and agayne I say reioyce.* 14.59 Let vs reioyce in the Crosse of our Lord Iesus Christ, whereby the world is crucified to vs, and we to it.

And why shoulde wee so greatly reioyce in the Crosse of Christ, which we now suffer?* 14.60 Because (sayth Peter) when his glory appeareth, we may be mery and glad. And this is the fourth note that I gather out of his wordes a∣boue written: Wherein is set out the reward of suffering, not to be had in this worlde: but at his comming to iud∣gement when we shalbe raysed agayne: and then shal they that haue sowne in teares, reape in ioy, as Christ sayth: Blessed are they that weepe here, for they shall laughe.* 14.61 Blessed are ye when men hate you, and thrust you out of theyr companye, raylinge on you, and abhorring your name as an euill thing for the sonne of mans sake, reioyce ye in that day and be gladde, for your reward is greate in Heauen.

Wherefore (my dearely beloued) through the hope of this heauenly ioy and rewarde, which he that can not lye hath promised (whiche ioye is so greate that no eare hath heard, no eye hath sene, nor the hart can thinke, where we shall dwell for euer in the heauenly City, the celestiall Ie∣rusalem, in the presence of God the Father, & Iesus Christ our Mediatour, as Paul sayth, and in the company of in∣numerable Angels, and with the spirites and soules of all faythfull and iust men) reioyce and be glad: and seing ye be called to so great glory,* 14.62 see that ye make your election and vocation sure by good workes,* 14.63 and specially by sufferinge aduersitye for the Gospelles sake: for it is geuen vs of GOD (sayth Paule) not onely to beleue in Christ, but also to suffer for his sake. Continue in prayer, and praye for me that I may ende my course with ioy. Haue Bro∣therly loue amongest your selues, whiche is a token that ye be Christes Disciples.* 14.64 Edify and comfort one an other in the word of the Lord, and the God of peace and loue be with you alwayes. Amen. For your liberality and kind∣nesse shewed vppon the Prisoners and afflicted people of GOD in thys time of persecution, the Lorde wyll re∣ward you when he commeth to reward euery man accor∣ding to theyr deedes, and will not leaue a cuppe of colde water bestowed vpon his faythfull people, vnrewarded.* 14.65 God make you riche in all grace, that ye alwayes hauyng sufficient maye be riche vnto all manner of good woorkes. The Grace of our Lord Iesus Christ, the loue of GOD,

and the felowship of the holy ghost be with you alwayes. Amen.

Your brother now in bondes for the Gospell, Thomas Whittell.

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

* 14.66THe same fayth for the which Abraham was accounted iust & Mary blessed, whereby also all iust men liue the Lord GOD our louing father encrease and stablish in you and me, to the ob∣teining of eternal life in our alone and sweet Sauior Iesus Christ. Amen.

I can not worthely and sufficiently prayse GOD (my har∣tely beloued brother) for the consolation and ioy that I receiued by reason of your louing letters, repenting me much that I being so long so neare you, did not enterprise to styrre vppe familiarity and communication betweene vs by writing, to mutuall conso∣lation in Christe. For what is there vpon earth wherein to re∣ioyce (where all thinges are transitory and vayne, yea manne himselfe, respecting this life) but, as Dauid sayeth, the Saynctes that dwell vpon the earth,* 14.67 and such as excell in vertue? But here now I consider, that if the felowshippe, loue, and ioye of faythfull men and children of God being as wee nowe be in double bon∣dage, the body within clay walles, and the soule within these frail earthly bodies, be so greate and comfortable: how vnspeakea∣ble will these ioyes be, when we shall be deliuered from all cor∣ruption into the glorious liberty of the sonnes of God? Where we shalbe present together continuallye in our glorified bodies,* 14.68 beholding the face of our father presently (whō now we see but in the glasse of fayth) with his deare sonne Christ our redemer & brother, and the blessed company of Aungels and all faithfull sa∣ued soules.

Of the incomparable good thinges and heauenlye treasures layd vp for vs in heauen by Christ Iesu. For the obteining wher∣of, we ought to set light by all temporall griefes and transitorye afflictions so much the more, in that our good God is faythfull & will not suffer vs to be tempted aboue our strength, & that name¦ly in the end of our life, when the tree where it falleth, lieth styll, as the preacher sayth: when euery one, causa sua dormit, & causa sua resurget: for els before the ende he suffereth his sometime to fall,* 14.69 but not finally to peryshe: as Peter sinked vpon the Sea, but yet was not drowned, and sinned grieuouslye vpon the land tho∣row infirmity denying his Mayster, but yet found mercy: for the righteous falleth oftentimes. And Christes holye Apostles are taught to ••ay, remitte nobis debita nostra. Yea though the righ∣teous fall, sayth Dauid, he shall not be cast away, for the Lord vp∣holdeth him with his hand. Oh the bottomlesse mercy of God to¦wardes vs miserable sinners. He vouchsafe to plant in my heart, true repentaunce and fayth, to the obteining of remission of all my sinnes in the mercies of God and merites of Christ his sonne, and therto I pray you say, Amen.

Oh my hartely beloued, it grieueth me to see the spoyle & ha∣uocke that Saule maketh with the congregation of Christe: but what remedy? This is Gods will and ordinaunce, that his people shall here both be punished in the fleshe, and tryed in theyr fayth, as it is written: Many are the troubles of the righteous, but the Lord deliuereth them out of all: for by a strayt path and narrowe doore must we enter. Whether? Into the ioyfull kyngdome of heauen: therefore blessed are you, and other that suffer persecuti∣on for Christes sake, for the professing of the same. Pray for me & my felowes (good brother) that we may fight a good fight, that we may keepe the fayth, and ende our course with ioyfull glad∣nesse, for now the time of our deliueraunce is at hand. The Lord guide, defend and keep vs and you, and al his people in our iour∣ney, that we may safely through a shorte death passe, to that long lasting life.

Farewell my deare and louing brother and felowe souldiour in Christ: farewell (I say) in him: who receiue our soules in peace when they shall depart from these tabernacles, and he graunte vs a ioyfull resurrection, and a mery meeting at the last day, & con∣tinuall dwelling together in his eternall heauenlye kingdome, through Iesus Christ our Lord, Amen.

Yours with my poore prayer, other plea∣sure can I do you none, Thomas Whit∣tell, Minister.

*To my deare brethren M. Filles and Cutbert.

MY deare and welbeloued brethren in Christ, Mayster Filles and Cutbert,* 14.70 I wish you all welfare of soule & body. Welfare to the soule, is repentance of sinne, faythfull affiaunce in Christ Iesus, & a godly life. Welfare to the bo∣dy, is the health of the same, with all necessary thinges for this bodely life. The soule of man is immortall, and there∣fore ought to be well kept, least immortality to ioy, should turne to immortality of sorow. As for the body, be it neuer so well kept and much made of, yet shortly by nature will it perish and decay: But those that are engraffed & incor∣porated into Christe by true fayth, feeling the motion of Gods holy spirite, as a pledge of theyr election and inhe∣ritaunce, exciting and styrring them, not onely to seek hea∣uenly thinges, but also to hate vice, and embrace vertue, will not onely doe these thinges, but also if need requyre, will gladly take vp theyr Crosse and folow their capteine, their king,* 14.71 & theyr Sauior Iesus Christ (as his poore affli∣cted church of England now doth) agaynst that false and Antichristian doctrine and religion now vsed, & specially that blasphemous Masse,* 14.72 wherin Christs supper and holy ordinaunce is altogether peruerted & abused contrarye to his institutiō, & to Paules procedinges: so that, that which they haue in theyr Masse, is neither Sacrament of Christ,* 14.73 nor yet sacrifice for sinne, as the Priestes falsely pretend. It is a sacrament, that is, as S. Augustine saith,* 14.74 a visible sign of inuisible grace, when it is ministred to y^e communicants according to Christes example, and as it was of late yeres in this realm. And as for sacrifice, there is none to be made now for sinne: for Christ with one sacrifice hath perfited for euer those that are sanctified.

Beware of false Religion, and mens vayne traditiōs, and serue God with reuerence and godlye feare according to the doctrine of his Gospell, whereto cleaue ye that yee may be blessed,* 14.75 though of wicked men ye bee hated and ac∣cursed. Rather drink of the cup of Christ with his church, then of the cuppe of that rosecoloured whore of Babilon, which is full of abhominations. Rather striue ye to go to heauen by the path which is strait to flesh and bloud, with the litle flock, then to goe in the wide waye, folowing the enticementes of the world and the flesh, which leadeth to damnation. Like as Christ suffered in the flesh, sayeth S. Peter, so arme ye your selues with the same minde:* 14.76 for Christ suffred for vs, leauing vs example to folow his foot∣steps. Blessed are they that suffer for his sake, great is their reward in heauen.* 14.77 He that ouercommeth (sayth S. Iohn) shall eat of the tree of life: he shall haue a crowne of life, & not be hurt of the second death: he shall be clothed w^t white araye, & not be put out of the booke of life: Yea I will con∣fesse his name sayth Christ, before my father, and before his Aungels, & he shalbe a piller in the house of God, and sitte with me on my seat. And thus I bidde you farewell, myne owne Brethren and deare felowes in Christ. Whose grace and peace be alway with you. Amen.

This world I do forsake: To Christ I me betake, And for his Gospell sake. Paciently death I take. My body to the dust, Now to returne it must: My soule I know full well, With my God it shal dwel.

Thomas Whittell.

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

OH my deare and louing sister in Christe, be not dismayde in this storme of persecution,* 14.78 for Paule calleth the Gospell the word of the Crosse, because it is neuer truely taught, but the crosse and cruell persecution immediately and necessarily doeth folow the same, and therfore it is a manifest token of Gods truth, and hath bene here and is still abroade, and that is a cause of the rage and crueltye of Sathan agaynste Christe and his members, which must bee corrected for theyr sinnes in this worlde: theyr fayth must be tried, that after triall and pacient suffering the fayth∣full may receiue the crowne of glorye. Feare not therefore my welbeloued, but proceede in the knowledge and feare of God,* 14.79 and he will keepe you from all euill. Call vpon his holy name, & he will strengthen you and assiste you in all your wayes: and if it please him to lay his crosse vpon you for his Gospelles sake, re∣fuse it not, neither shake it off by vnlawefull meanes, leaste you should (as God forbidde) finde a more grieuous crosse, and tor∣ment of conscience, if you shoulde dissemble and denye the kno∣wen verity, then is any persecution or death of body.* 14.80 Oh howe happye are they that suffer persecution for righteousnesse sake? their rewarde is great in heauen. The momentanie afflictions of this life are not worthy of the glory that shal be shewed vpon vs. Oh remember the Godly weman of the old testament and new, which liued in Gods seruice and feare, and therefore are now in blisse and commended for euer: as namely Iudith, Hester, Abi∣gael, the mother of the 7. sonnes, Mary, Elizabeth, Susanna, Lidia, and Phebe, and others. Set theyr examples before your eyes, and feare nothing: for Sathan is conquered by our Sauiour Christe: sinne is put to flight, and the gate of immortality and eternall life is set wide open: God graunt we may enter therein through the doore Iesus Christ, Amen.

Thomas Whittell.

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

* 14.81AFter the Martyrdome of Thomas Whittell, nexte followeth in order to speake of Bartlet Greene, who the nexte day after the foresayde Whittell, was likewise condemned. Thys Greene was of a good house, and hauinge such Parentes, as both fauoured learning, and were al∣so willing to bring vp this theyr childe in the same. Who after some enteraunce in other inferiour Schooles, was by them sent vnto the Uniuersity of Oxforde:* 14.82 where tho∣row exercise and diligent study, he so profited, that with∣in short time he atteined, aswell to the knowledge of sun∣dery prophane Sciences, and also now in his last yeares, vnto the godly vnderstanding of Diuinitye. Whereunto through ignorance (in which he was trayned vp from his youth) he was at the first an vtter enemy, vntill such tyme as God of his mercy had opened his eyes, by his often re∣payring vnto the commō Lectures of Peter Martyr, rea∣der of the Diuinity Lecture in the same Uniuersity:* 14.83 so that therby (as by Gods instrument) he saw the true lighte of Christes Gospell.

Whereof when he had once tasted, it became vnto hym as the fountayne of liuely water, that our Sauiour Christ spake of vnto the woman of Samaria,* 14.84 so as he neuer thir∣sted any more, but had a well springing vnto euerlastyng life. In so much as when he was called by his frendes frō the vniuersity, and was placed in the Temple at London, there to attayne to the knowledge of the common Lawes of the Realme,* 14.85 he yet continued still in his former study, & earnest profession of the Gospell: wherein also he did not a litle profite. Howbeit (suche is the fraylety of our corrupte nature, without the speciall assistaunce of Gods holy spi∣rit) through the continuall accompanying, and felowshyp of such worldly (I will not say to much youthfull) young gentlemen, as are commonly in that and the like houses, he became by litle and litle, a compartner of theyr fond fol∣lies, and youthfull vanities, aswell in his apparell, as also in banquettinges, and other superfluous excesses, whiche he afterward (being agayne called by Gods mercifull cor∣rection) did sore lament and bewayle: as appeareth by his one testimonye, notified and lefte in a booke of a certayne frend of his, a litle before his death, written with his owne hand, in maner as foloweth.

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

* 15.1TWo thinges haue very muche troubled me whilest I was in the Temple, Pride, and Glottonye, whiche vnder the cou∣lour of glorye and good felowshippe, drewe me almoste from GOD. Agaynst both there is one remedye, by prayer earnest, and without ceasing. And for as much as vayne glory is so sub∣tle an Aduersarye, that almoste it woundeth deadly, ere euer a manne can perceiue himselfe to be smitten, therefore we ought so muche the rather by continuall prayer, to labour for humble∣nesse of minde. Truely Glottony beginneth vnder a charitable pretence, of mutuall loue and society, and hath in it most vncha∣ritablenesse.* 15.2 When we seeke to refresh our bodies, that they may be the more apte to serue GOD, and performe our duetyes to∣wardes our Neyghbours, then stealeth it in as a priuye theefe, and murthereth both body and soule, that nowe it is not apte to to pray, or serue GOD, nor apte to studye, or labour for our neighbours. Let vs therefore watch and be sober: For our aduer∣sary the Deuill walketh about like a roaring Lyon seeking whom he may deuour. And remember what Salomon sayth: Melior est patiens viro forti, & qui dominatur animo expugnatore vrbium. 1. A pacient man is better then a strong warrior, and he that con∣quereth his owne stomacke, is better then hee that conquereth Townes and Cityes.

* 15.3Bartlet Greene.

Animorum in fide vnio, per charitatem acta, firma est amici∣tia. Vale (mi Bartrame) & mei memineris, vt semper simillimi ef∣ficiamur. Vale. Apud nouam Portam 20. Ianuarij. 1556.

Set sober loue agaynst hasty wrath.

Bartlet Greene.

Thus we see the fatherly kindenesse of our moste gra∣cious and mercifull God, who neuer suffereth his electe children so to fall, that they lye still in security of sinne, but oftentymes quickeneth them vp by some such meanes, as perhaps they thinke least of, as he did here this his strayed sheepe. And now therfore to returne to our history:* 15.4 for the better maynteinaunce of himselfe in these his studyes, and other his affayres he had a large exhibition of his grand∣father Mayster Doctour Bartlet, who during the tyme of Greenes inprisonment made vnto him large offers of great liuinges, if he would recant, and (forsake the truth, and Gospell of Christ) come home agayne to the Church and Sinagogue of Rome. But these his perswasions (the Lord be therefore praysed) tooke small effect in this fayth∣full hart, as the sequell did declare. He was a man beloued of all men except of the Papistes, who loue none that loue the truth) and so he well deserued: for he was of a meeke, humble, discreete, and most gentle behauiour to all. Iniu∣rious he was to none, beneficiall to many, especiallye to those that were of the householde of fayth: as appeared (a∣mongest other) by his frendly dealing with maister Chri∣stopher Goodman, beeing at that present a poore exile be∣yond the Seas.* 15.5 With whom this Bartlet Greene (aswell for his toward learning, as also for his sober and Godly behauiour) had often society in Oxforde, in the dayes of good king Edwarde: which now, notwithstanding hys frendes misery and banishment, he did not lightly forget, and that turned as it chaunced (not without the proui∣dence of almightye GOD) to the greate griefe of both, the one of heart for the losse of his Frende, and the other of body in suffering the cruell and murthering rage of Pa∣pistes.

The cause hereof was a Letter which Grene did write vnto the sayde Goodman, conteining aswell the reporte of certayne demaundes or questions, which were cast abroad in London (as appeareth hereafter in a letter of hys owne penning, whiche he meant to haue sent vnto M. Philpot, wherein hee declareth his full vsage before the Bishop of London and others) as also an aunswere to a question made by the sayd Christopher Goodman, in a letter writtē vnto him, in which he required to haue the certaynetye of the report, which was spread amongest them on the other side of the Seas, that the Queene was deade. Whereunto mayster Greene aunswered simply, and as the truth then was, that she was not dead.

These letters with manye other, written to diuers of the godly exiles, by theyr frendes here in Englande,* 15.6 beyng deliuered to a messenger to carry ouer, came by the appre∣hension of the said bearer, vnto the handes of the king and Queenes Councel. Who at theyr conuenient leasure (whi∣che in those daies by some of them was quickely found out for suche matters) perused the whole number of the sayde letters, and amongest them espyed this letter of Mayster Greenes, written vnto his frend Christopher Goodman, in the contentes whereof (amongest other newes and pri∣uate matters) they found these woordes: The Queene is not yet dead. Which wordes were onely written as an an∣swere, to certifye Mayster Goodman of the trueth of hys former demaunde. Howbeit (to some of the Councell) they seemed verye haynous woordes, yea, treason they would haue made them, if the Law would haue suffered. Whiche when they coulde not doe (and being yet verye lothe to let any such depart freely,* 15.7 whom they suspected to be a fauourer of the Gospell) they then examined him vp∣on his fayth in religion, but vpon what poyntes, it is not certaynely knowne.

Neuerthelesse (as it semeth) his aunsweres were such, as litle pleased them (especially the annoynted sorte) and therefore after they had longe detayned him in prison, as well in the Tower of London, as elsewhere, they sente him at last vnto Boner Bishop of London, to be ordered according to his Ecclesiasticall law: as appeareth by theyr Letters sent vnto the Byshop, with the sayd prisoner also: wherein it may appeare that Syr Iohn Bourne (then Secretary to the Queene) was a chiefe stirrer in such ca∣ses, yea, and an entiser of others of the counsell:* 15.8 who other∣wise (if for feare they durst) woulde haue bene content to haue let such matters alone. The Lord forgeue them theyr weakenesse (if it be his good pleasure) and geue them true repentaunce. Amen.

¶A Letter sent vnto Boner Bishop of London, by the Queenes Counsell, dated the 11. daye of No∣uember. 1555. but not deliuered vntill the 17. of the same moneth.

AFter our right harty commendations to your good Lordship, we send to the same herewith, the body of one Bartlet Grene,* 15.9 who hath of good time remayned in the Tower for his obstinate standing in matters agaynst the Catholicke Religion, whome the king and Queenes Maiesties pleasures are (because he is of your Lordshippes Dioces) ye shall cause to bee ordered accordinge to the Lawes in suche cases prouided. And thus wee bydde your

Lordship hartily farewell. From Sainct Iames the xi. of Nouem∣ber. 1555.

Your good Lordships louing friendes, Winchester.

Penbroke.

Thomas Ely.

William Haward.

Iohn Bourne.

Thomas Wharton.

*I Sir Iohn Bourne will wayt vppon your Lordship, and signifie further of the king and Queenes Maiesties pleasures herein.* 15.10

Now that ye may the better vnderstand, the certaynty of his handling, after this hys comming vnto Boners custody, I haue thought it good to put forth hys own let∣ter, contayning at large the discourse of the same. Whiche letter he wrote, and did meane to haue sent vnto mayster Philpot, but was preuented, belike eyther by Phil. death, or els (& rather) by the wily watching of hys keeper: for it came (by what means I know not certaynly) vnto y^e by∣shops hands, and being deliuered vnto his register, was found in one of his bookes of recorde. The copye where of here followeth.

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

THat whiche was lacking in talke (through my defaulte) at your being here, I haue supplyed by writing in your absence now at the length getting some opportunitie and leysure.* 15.11 The 17. day of Nouember, beyng brought hither by two of the clocke at after noone, I was presented before my Lord of London and other two byshops, Mayster Deane, M. Roper, M. Welche, Doct. Harpsfield Archdeacon of London, and other two or three, all sitting at one table. There were also present Doct. Dale. Maister George Mordant, M. Dee. Then, after the byshop of London had read vnto himselfe the letter that came from the Counsell, hee spake with mo wordes, but (as I remember) to this effect: that the cause of theyr assembly was,* 15.12 to heare mine examination, where∣vnto hee had authoritie by the Counsell, and had prouided May∣ster Welch and an other, whose name I knowe not (but wel I re∣member, though he obtayned it not, yet desired hee my Lorde, that I might heare the Councels letters) to be there if anye mat∣ters of the common lawe shoulde arise, to discusse them, he in∣treated my Lorde to determine all controuersies of Scrip∣tures: and as for the Ciuill law, he and Doctor Dale should take it on them.

Wherfore he demaunded of me the cause of mine imprison∣ment I sayd that the occasion of myne apprehension was a letter which I wrote to one Christofer Gooodman, wherein (certifiyng hym of such newes as happened here) amonge the reste,* 15.13 I wrote that there were certayne printed papers of questions scattered abroad. Whereupon, beyng suspected to be priuye vnto the de∣uising or publishing of the same, I was committed to the Fleete: but sithens heard I nothing therof, after the Commissioners had receaued my submission. The summe wherof was: that as I was sure there neyther coulde be true witnesses, nor probable conie∣cture agaynst me in that behalfe: so refused I no punishment, if they of theyr consciences would iudge me priuy to the deuising, printing, or publishing of those questions. But my Lord affirming that there was an other cause of mine imprisonment sithens, de∣maunded if I had not after, sith I was committed vnto the Fleete spoken or written somewhat agaynst the naturall presence of Christ in the sacrament of the aultar.

Then desired I his Lordship to bee good vnto me, trusting that he would put me to aunswere to no new matters, excepte I were first discharged of the old. And when I stoode long in that, M. Welch aunswered that it was procured that I shoulde so doe, right well. For albeit I were imprisoned for treason, if during the tyme of enduraunce, I had mayntayned heresie, that were no sufficient allegation agaynst the Ordinarye: neyther, whether I were before him acquitted or condemned, shoulde it take awaye the former fault. Then my Lord affirming that I was not brought before him but for heresie, and the other Gentleman saying that doubtles I was discharged of my former matter, my desire was, that I might bee charged according to the order of the lawe, to heare my accusers.

Then Doctour Chadsey was sent for, who reported that in the presence of Mayster Mosley & the Lieuetenant of the Tower,* 15.14 I spake agaynst the reall presence and the sacrifice of the Masse, and that I affirmed that theyr Church was the Churche of An∣tichrist.

Is not this true, quoth my Lord▪ I sayde yea. Will you conti∣nue therein, quoth he? Yea sayde I. Wilt thou then mayntayne it by learning, sayd he? Therein quoth I, I should shewe my selfe to haue little witte, knowing myne owne youth and ignoraunce,* 15.15 if I would take on me to mayntayne any controuersie agaynste so many graue and learned men. But my conscience was satisfied in the truth which was sufficient to my saluation.

Roper.

Conscience? (quoth M. Roper) so shall euerye Iewe and Turke be saued.

We had hereafter much talke to no purpose, and especiallye on my part, who felt in my selfe, through colde and open ayre muche dullnesse of witte and memorye. At the length I was asked what conscience was: and I sayde, the certifying of the trueth.

M. Welch.

With that M Welch rose vp, desiring leaue to talke with me alone. So he taking me aside into an other chamber,* 15.16 said that he was sory for my trouble, and woulde gladly see me at li∣bertie, he maruayled, that I being a young man, would stande a∣gaynst all the learned men of the realme, yea, and contrary to the whole determination of the Catholicke Churche from Chrystes time, in a matter wherin I could haue no great learning▪ I ought not to thinke mine owne wit better then all mennes, but shoulde beleue them that were learned. I promise you (quoth hee) I haue read all Peter Martyrs booke, and Cranmers, and all the rest of them, and haue conferred them with the contrary, as Rof∣fensis, and the Byshop of Winchester. &c. and could not perceiue but that there was one continuall truth, whiche from the begyn∣ning had bene mayntayned: and those that at anye time seuered from this vnitie, were aunswered and aunswered agayn. This was the summe of hys tale, whiche lacked neyther witte nor e∣loquence.

M. Greene.

Then spake I. For asmuche as it pleaseth youre Maystership to vse me so familiarly (for hee so behaued hymselfe towardes me,* 15.17 as though I had bene hys equall) I shall open my mind freely vnto you desiring you for to take it in good worth. I consider my youth, lack of wit and learning, which would god it were but a little vnder the opinion that some men haue of me.* 15.18 But God is not bounde to time, witte, or knowledge, but rather choseth infirma mundi. vt confunderet fortia. Neyther can men appoynt bondes to Gods mercy: For, I will haue compassion (sayth he) on whome I will shew mercy. There is no respecte of persons with God, whether it be olde or young, riche, or poore, wise, or foolish, Fisher, or Basket maker. God geueth knowledge of hys truth, through hys free grace, to whome he liste. Iames. i. Neither doe I thinke my selfe onely to haue the trueth,* 15.19 but stead∣fastly beleue that Christ hath hys spouse the Catholicke and vni∣uersall Church, dispersed in many realmes where it pleaseth him spiritus vbi vult spirat: no more is hee addicted to any one place then to the person and qualitie of one man. Of this Church I no∣thing doubt my selfe to be a member, trusting to be saued by the fayth that is taught in the same.* 15.20 But how this Church is knowne is in a maner the end of all controuersie. And the true markes of Christes Church is the true preaching of his worde and ministe∣ring of his sacramentes. These markes were sealed by the Apo∣stles, and confirmed by the auncient fathers, till at the length they were through the wickednes of men and the deuill,* 15.21 sore worne, and almost vtterly taken away. But God bee praysed that he hath renewed the print, that hys truth may be knowne in ma∣ny places. For my selfe, I call God to witnesse, I haue no hope in mine owne wit and learning, whiche is very small: but I was per∣swaded thereto by hym, as by an * 15.22 instrument, that is excellent in al good learning and liuing. And God is my record, that chie∣fly I sought it of hym, by continuall prayer with teares.

Furthermore, what I haue done herein, it is not needefull for me to speake: but one thing (I say) I wish of God with all my hart that all men which are of contrary iudgement,* 15.23 woulde seeke the truth in like maner. Now I am ••rought hether before a great ma∣ny of Byshops, and learned men, to be made a foole and laugh∣ing stocke: but I waygh it not a rushe: For God knoweth that my whole study is to please hym: Besides that, care I not for mannes pleasure, or displeasure.

M. Welch.

No M. Greene (quoth he) thinke not so vncharita∣bly of any man, but iudge rather that men labour for your soules health, as for theyr owne. And alas,* 15.24 how will you condemne all our forefathers? Or how can you thinke your selfe to bee of the catholicke Church, without anye continuaunce, and contrary to the iudgement of all learned men?

Greene.

Then sayde I, Syr, I haue no authoritie to iudge anye manne: neuerthelesse, I doubte not but that I am of the true catholicke Church, howe soeuer our learned men here iudge of me.

Welche▪

Why, then (sayd he) do you suppose your own wyt and learning, better then all theirs? if you doe not geue credite onely to them, other learned men shall resort vnto you, that shal perswade you by the Scriptures and Doctours.

Greene.

Sir ({quod} I) God knoweth that I refuse not to learn of any childe, but I would embrace the trueth from the mouth of a naturall foole, in any thing wherein I am ignoraūt, and that in all thinges, sauing my faith: But concerning the truth, wherein I

am throughly perswaded, I cannot submit my selfe to learne, vn∣lesse it be, as youre maistership sayd, that I perused the bookes on both sides: For so might I make my selfe an indifferent iudge: otherwise I may be seduced.

And here we fell out agayne in a long talke of the Churche, wherein his learning and wit, was much aboue myne: but in the ende I told hym I was perswaded, and that hee did but lose his labour.

Welch.

Why then ({quod} he) what shall I report to my Lord?

Greene.

Euen as pleaseth you ({quod} I) or els you may say that I would be glad to learne, if I had bookes on both sides. So he go∣ing in, the Bishoppes (euen then risen, and ready to depart) as∣ked how he liked me? He aunswered: in fayth my Lord, he will be glad to learne, whiche wordes when they were taken least they should mistake his meaning and mine, I sayde yea my Lorde, so that I maye haue bookes on both sides, as Caluin, and my Lord of Caunterburies bookes, and such other. Well ({quod} my lordt I will satisfie thy minde therein also: and they all were in grea hope, that shortly I shoulde become a good Catholicke as they call it.

Then was I brought into my Lordes inner chamber (* 15.25 where you were) and there was put in a chamber with mayster Dee, who entreated me very frendly. That night I supped at my Lords table, and lay with mayster Dee in the chamber you did see On the morrow I was serued at dinner from my Lordes table, and at night did eate in the hall with his gentlemē: where I haue bene placed euer sithence, and fared wonderfull well. Yea, to say the truth,* 15.26 for my liberty within the bondes of his Lordships house: for my lodging and fare, scarce haue I bene at any time abroade, in better case so long together, and haue found so much gentle∣nesse of my Lorde, and his Chaplaynes, and other seruauntes that I should easily haue forgotten that I was in prison, were it not that this great cheare was often pouthered with vnsaue∣ry sauses of examinations, exhortations, posinges, and disputa∣tions.* 15.27

For shortly after supper the first monday at night, I was hadde into my Lordes bedde chamber, and there he woulde know of me howe I came first into these heresies I sayde I was perswaded thereto by the scriptures, and authorities of the Doctours, al∣ledged by Peter Martyr in hys Lectures vppon the xi. Chapiter of the first Epistle to the Corinthians, whiles hee intreated there on that place De coena domini, by the space of a moneth toge∣ther.* 15.28 But then my Lord enforced the playnnesse of Chrystes woordes, and his almightye power demaundinge of mee, what reason shuld moue me from the litterall sense of the words: but I hauing no lust to those matters, woulde haue alledged that there were bookes sufficient of that matter, as Peter Martyr, Cranmer, and Oecolampadius: neuerthelesse when this shifte would not serue,* 15.29 but I was constrayned to say somewhat, I sayd I was moued from the litterall sense, by the manner of speakyng by the circumstaunce, and by conference of other places of the scriptures. It is euident that Christ tooke breade, and that hee shewed them (they seeing it) bread, whiche hee affirmed to be his body.

* 15.30Christ affirmed that bread was his body.

But that affirmation taken literally, can by no meanes be true.

* 15.31Ergo, the wordes, if they bee taken according to the letter, cannot be true.

For this predication, Panis est corpus Christi, or corpus Christi est panis, is neither identica nor accidentalis, nor aessenti∣alis praedicatio, Wherfore of necessitie, I must say it was spoken in the like sense, as Christ was a dore, a vyne, and a waye. Neyther can it serue to say: that it was not of bread that he affirmed to bee his body,* 15.32 and that for two causes.

For what soeuer he shewed, that was bread: for nought els was seene.

But that which he shewed, he affirmed to be hys body:

Ergo he affirmed of bread, that it was his body.

The second reason is: for that it was not chaunged before, seeyng benedixit, is gratias egit, or ells Christe affirmed no true proposition, and you are without authoritie.

In the end of this letter, there were noted these senten∣ces following, collected for confirmation of his former as∣sertions, videlicet.

Eadem locutio poculi. i. The same phrase is vsed and spo∣ken vpon the cup.

Dicitur postea panis. It is called bread in the same place af∣terward.

Eadem ratione reiecero corpus, qua tu panem. i. By the rea∣son,* 15.33 as it may be denyed to be bread, it may be denyed to be the body.

Ascendit in coelum. i. His body ascended into heauen.

Corpore nobis factus est similis in omnibus post natiuita∣tem. At nostrum corpus non potest esse in duobus locis: Er∣go &c.

In body hee was lyke to vs in all thinges after his natiuitie (sinne excepted.) Seeyng then our body cannot be in two pla∣ces at once: Ergo, neyther his.

Discipuli non stupebant. &c. His Disciples tooke it as no miracle nor wonder.

The last examination and condemnati∣on of Mayster Greene.

THus (as it seemeth) for this tyme they lefte off.* 15.34 But not long after the Byshop perceauyng Greenes lear∣ning, and constancy to be suche, as neyther hee, nor any of his Doctours and Chaplaynes, coulde by the scriptures refell, beganne then to obiecte and put in practise hys chiefe, and strongest argument agaynst him: whiche was the rigour of the Lawe, and crueltye of execution: an ar∣gument I ensure you, which without the speciall grace of our God, to flesh is importable. And therefore vsynge lawe as a cloke of hys tyrannye, the xxviii. daye of No∣uember, the sayde Byshoppe examined him vppon cer∣tayne poyntes of Christian Religion. Whereunto when hee had aunswered the, Byshop appointed the register (as their most common manner is) to draw there out an order of confession. Whiche beyng afterwardes redd vnto Greene, was also subscribed by him, as a confirmation of hys former assertions: The tenour whereof here en∣sueth.

¶The confession and saying of Bart∣let Greene.* 15.35

BArtlet Greene borne in the Cittye of London, in the Parish of Bassingshall of the Dioces of London, and of the age of xxv. yeares, being examined in the Byshops palace, the xxvii, daye of Nouember, anno. 1555. vppon certayne articles aunswered as followeth. Videlicet, that neither in y^e tyme of K. Edw., after y^t the Masse by hym was put down, neither in y^e time of Q. Mary after y^t the masse was restored agayn, he hath heard any masse at al: but he sayth y^t in the raygne of the sayd Queenes Maiesty he the sayde Bartlet two tymes, to witte, at two Easter tides or dayes, in the chamber of Iohn Polline, one of the Preachers in king Edwardes tyme, within the paryshe of Saincte Michaels in Cornhill, of the Dioces of Lon∣don, did receiue the Communion wyth the sayde Pulline and Christopher Goodman, sometyme reader of the Dy∣uinitie Lecture in Oxford, now gone beyond the sea, and the second tyme with the sayd Pulline with one Runne∣ger,* 16.1 Mayster of Arte of Magdalen Colledge in Oxford and this Examinate also sayth, that at both the sayd Com¦munions he, and the other before named did take, and re∣ceiue bread and wyne, whiche Bread and wyne hee cal∣led Sacramentall bread, and sacramentall wyne, whiche he sayth were vsed there by them,* 16.2 Pulline onely readyng the wordes of the institution, expressed in the boooke of Communion.

In which receiuyng and vsing, this Examinate sayth, that the other aforenamed, dyd receaue the Sacramente of the Lordes Supper, and that they receyued materyall bread, and materiall wyne,* 16.3 no substaunce therof changed and so no reall presence of the body and bloude of Chryste there beyng, but onely grace added thereto. And further this Examinate sayth, that he had heretofore, duryng the raygne of the Queenes Maiestie aforesayd, refused, and so now doth refuse to come and heare Masse, and to receiue the sacramente of the Aultar, as they are now vsed and ministred in thys Churche, of Englande, because he saith that concerning the Masse, he cannot bee perswaded, in hys conscience, that the sacrifice pretended to bee in the same, is agreeable to Gods word, or mayntaynable by y^e same: or that wythout deadly offence, he cannot worshyp the body and bloud of Chryst, that is pretēded to be there. And as concerning the sacrament of the Aultar, this Ex∣aminate sayth, that he heretofore duryng the sayd raygne hath refused, and nowe doth refuse to receiue the same, as is nowe vsed in thys Churche of Englande, because it is not vsed,* 16.4 accordynge to the institution of Chryste but bothe in a straunge tongue, and also not ministred in bothe kyndes, and besides that, contrary to Gods worde it is there taughte, that the thynge there miny∣stred is to bee adored, as the reall and true bodye of Chryste. And furthermore this Examinate saythe, that duryng the sayd raygne, he hath not bene confessed to the Prieste, nor receaued absolution at hys handes, because hee is not bound by Gods word, to make auricular con∣fession.

Bartlet Greene.

Many other sondrye conferences, and publicke exa∣minations

they brought hym vnto. But in the end (see∣yng hys steadfastnesse of faythe to bee suche, as agaynst the whiche, neither the threatninges, nor yet their flatte∣ring promises could preuayle, the xv. day of Ianuary, the Bishop caused him w^t the rest aboue named,* 16.5 to be brought into the Consistory in Paules: where, being set in hys Iudgement seate, accompanied with Fecknā, then Deane of the same church, and other his Chaplaines, after he had condemned y^e other sixe he then called for Bartlet Grene began with these or the like wordes.

Honourable audience, I thinke it best to open vnto you, the conuersation of this man, called Bartlet Greene. And because you shall not charge me, that I go aboute to seeke any mans bloud,* 16.6 here you shal heare the Councelles letters, which they sēt with him vnto me. The effect wher∣of is: that where hee had bene of long time in the Tower of London for heresie, they haue now sent him vnto me to be ordered, according to the lawes therefore prouided. And now to thee Bartlet Greene I propose these ix. arti∣cles.* 16.7 Then he read the Articles aboue mentioned, whiche were generally obiected to all these seuen prisoners, to wit Thomas Whittell, Iohn Tudson, Iohn Went, Thomas Browne, Isabell Foster, Ioane Lashforde, Bartlet Greene.

But when M. Greene woulde haue aunswered them particularly,* 16.8 he was putte to silence, with promise that he should haue time to aunswere sufficiently, and therfore the Byshoppe proceeding, sayd that when Greene came first to his house, he desired to haue thee bookes of the an∣cient Doctors of the Churche to read, whiche hee sayd hee graunted him.

Whereunto Greene aunswered and sayde, that if the Doctours were with indifferēt iudgement weighed, they made more a greate deale wyth hym, then they did with them.

Feck.

Upon which wordes Fecknam Deane of Pau∣les stoode vp, and marueiling why hee sayd so, asked hym if he would be content, to stand to the iudgemente of the Doctours.

Greene.

Greene then sayd, that he was content, to stād to theyr Doctours iudgement.

Feck.

* 16.9I will then propound vnto you (quoth Feck.) the Doctours, and interprete them your selfe. So hee al∣ledged a place of Chrisostome, ad popul. Antioch. whiche was this * 16.10 Elias ascendens melotem suum post se reliquit: Chri∣stus verò ascendens carnem suam assumpsit, & eandem post se reliquit: and he demaunded Greene, how he vnderstoode the place.

Greene.

Then Greene prayed him that he would con∣fer the Doctours saying together, and therefore alledged y^e same Doctour agayne, writing vpon the 1. Cor. 10. An non est panis, quem nos benedicimus, communicatio corporis Do∣mini? Non ne est Calix &c. Whereby hee prooued that this Doctour called this sacrament but a signe of the Lordes body. Many other wordes of brobation and denyal were betwixe them.

Feck.

At last Fecknam demaunded of hym, how longe he had bene of his opinion? For M. Greene (said hee) you confessed once to me, that when you were at Oxforde at schoole, you were called the rankest papist in that house, & being compelled to go to the lecture of Peter Martyr, you were conuerted from your old doctrine.

Greene.

And Greene confessed the same.

Feck.

Then agayne he sayd, that Greene told him that the sayd Peter Martyr was a Papist in his first comming to Oxford. Whereupon he made an exclamation, and prai∣ed the people to consider, howe vayne his doctrine that he professed was, whiche was grounded vppon one man and that vpon so vnconstāt a man is Peter Martyr, whi∣che perceiuing the wicked intent of the Counsel, was con∣tent to please them, and forsake the true and Catholicke fayth.

Greene.

Greene sayd that hee grounded not his fayth vpō Martir,* 16.11 nor any other, nor did beleue so because mar∣tyr beleued the same, but because that he hadde heard the Scriptures, and the Doctours of the Church truely and wholesomely expounded by him: neyther had he anye re∣gard of the man, but of the word which he spake. And fur∣ther he sayd, that he heard the sayde. M. Peter saye often, that he had not as yet, while he was a papiste, read Chry∣sostome vpon the x. to the Corinthes, nor many other pla∣ces of the Doctours: but when he had read them, and wel considered them, he was content to yelde to the Doctours hauing first humbled himselfe in prayer, desiring God to illuminate hym, and bring him to the true vnderstandyng of the scripture. Whiche thinge (sayde Greene) if you my Lorde would doe, I doe not doubt, but God woulde o∣pen your eyes, and shewe you his truthe, no more then I doe doubt hys wordes be true: that sayth: Aske, and it shall be geuen to you, knocke, and it shall be opened vnto you &c.

Feck.

Then Fecknam asked him, what he thoughte of this article: Sanctam ecclesiam catholicam.* 16.12

Greene.

And Greene aunswered that hee dyd beleeue one holye and vniuersall Churche throughoute all the worlde.

Feck.

Then Fecknam sayd, that he woulde sayne haue a sure marke and token, whereby hee might knowe thys Churche, and therefore he prayed Greene, to define vnto him this church.

Greene.

Greene answered,* 16.13 that his Church dyd agree in veritie of the true doctrine of Christ, and was knowne by the true administration of hys sacramentes.

Feck.

Whereupon Fecknam sayd that he would proue the Church wherof he was,* 16.14 to be neuer agreeyng in doc∣trine, but alwayes to haue bene in controuersie in theyr religion. For (sayd he) Luther and Zwinglius, coulde ne∣uer agree in theyr writinges or sayinges, nor Oecolam∣padius with Carolostadius, nor Caralostadius wyth ey∣ther Zwinglius or Luther. &c. for Luther writing vppon the sacrament of the aultar, said: that in hoc pane vel sub hoc pane corpus domini accipimus: Zwinglius controlling hym sayd: sub signo panis corpus domini accipimus: and the other controlled him in like case.

Greene.

Then M. Greene proued theyr opinions of the sacrament to be one in effect, being rightly weighed:* 16.15 and though theyr words dyd not sound al one, yet they meant one thing: and theyr opinions were all one, as he proued by diuers other examples.

Feck.

Then Fecknam desired hym that he woulde not so wilfully caste himselfe away, but to be rather conforma∣ble to reason, and that my Lord Byshoppe there present, would be good vnto hym, and would graunt him respite (if hee woulde demaund it) for a fortnight, or three weeks and that hee shoulde choose anye learned man whome he would, and shoulde goe with hym home to his house and that hee whome he would choose, woulde willingly take the paynes to reade and conferre the Doctoures wyth him, and open the Doctours myndes & meaninges vnto hym.

Boner.

Then Boner sayd, that hee was proud and an obstinate boy,* 16.16 and therfore hee bad Fecknam to holde hys peace, and to call him no more M. Greene: for (sayd hee) you ought not to call an hereticke maister.

Pendle.

After this, Doctor Pendleton alledged to hym this text out of the xxii. of Luke: Ex hoc non manducabo il∣lud▪ donec impleatur in regno Dei.* 16.17 Here (sayd he) you muste confesse your opinion to be false, ells you must saye that Christ was a lyer: for Christ sayde: I will eate no more of this, while it bee fulfilled in my fathers kingdome. If Christ did eate no more the bread whē he spake these wor∣des, then must you say that he was a lyer, for hee dyd eate bread after with hys Disciples before he ascended. But if you say he dyd eate hys body then, and after but breade, it will not agree with the Scriptures, nor with go••d rea∣son.

Greene.

Then Greene aunswered and sayd, that thys was spoken by anticipation, as one of theyr owne By∣shops (which is now dead) did say.

Pendle.

Then Doctour Pendleton sayd, that that was no sufficient discharge,* 16.18 nor no sufficient aunswere for him in this case: for (sayd he) it is well knowne that that bishop was of a contrary opinion to you, and that he dyed a good christian man.

Greene.

To whiche wordes Greene sayd: I do not cal hym to witnesse in this case, as though he were a sufficient man, to proue my saying to bee true in this matter: but I doe alledge hym agaynst you, as Paule did the scripture, whiche he found grauen in the aultar of the Atheniens a∣gaynst themselues, ignoto Deo.

These with many other wordes, were betweene them which I doe ouerpasse, because it were to longe to stande vpon recitall of euery thing. Last of all the Byshop asked him if he would recant. He sayd nay, he would not. But my Lord (sayd he) in old tyme there were no men put to death for theyr conscience,* 16.19 vntill such time as Byshoppes found the meanes to make it death, to beleue contrarye to them: but excommunication (my Lorde) was the greatest penaltie, which men hadde for theyr conscience: yea, in so muche that S. Augustine wrote, and commaunded that no man should be put to death for his opinion.

Boner.

Then Boner sayd that when saincte Augustine sawe, what inconueniences followed of that commaun∣dement, he wrote agayne to the Temporall rulers, com∣maundyng

them to punishe their bodyes also.

Greene.

But, sayde Greene, hee bad not put them to death.

Boner.

He bad punish them quoth Boner.

Greene.

Yea, sayd Greene, but not put them to death.

Bo.

That they should be punished, quoth Boner again.

This talke ended, he asked Greene if he woulde recant and returne to theyr Romishe mother.* 16.20 Whiche when hee denyed, the Bishoppe pronounced the sentence difinitiue agaynst hym, and so committed him to the Sheriffes of London, who caused him to be carried to Newgate.

And as he was goyng thether, ther met with him two gentlemen, being both his speciall frendes, minding be∣like to comfort this theyr persecuted brother? but at theyr meeting, theyr louing and friendly hartes (not able anye longer to hide themselues) were manifested by the aboun∣daunce of theyr pittifull teares. To whom, when Greene sawe them, he sayd in these or like wordes: Ah my friends is this your comfort you are come to geue me, in this my occasion of heauinesse?* 16.21 Must I, who needed to haue com∣fort ministred to me, become now a comforter of you? And thus declaring his moste quiet and peaceable minde and conscience, he chearefully spake to them and others, vntil he came to the prison doore, into the which he ioyfully en∣tred, and there remayned alwayes either in praier (wher∣vnto he much gaue himselfe) or els in some other godlye meditations and exercises, vnto the xxviii. day of Ianua∣ry, when hee with hys other aboue mentioned brethren went most chearefully vnto the place of their tormentes often repeating, as well by the waye, as also at the stake these Latine verses following.

Christe Deus, sine te spes est mihi nulla salutis. Te duce vera sequor, te duce falsa nego.

In English thus.

* 16.22O Christ my God, sure hope of health, besides thee haue I none: The truth I loue, and falsehoode hate, by thee my guyde alone.

During the tyme of hys imprisonment in Newgate, diuers of hys frendes had accesse vnto him, to whome he gaue sundry godly exhortations: wherewith they were not only well contented, but for better remēbrance, aswel of the same his instructions, as also of hys own good and godly person, they desired him to write somewhat in their bookes, which request he willingly graunted, as in maner here ensueth.

These verses were written in a booke of mayster Hussey of the Temple. Behold thy selfe by me, such one was I, as thou: And thou in tyme shalt be, euen dust as I am now. Bartlet Greene.

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

My resting roode is founde, vayne hope & hap a dew. Loue whome you list w^t chāge, death shall me rid frō you. Bartlet Greene.

Amonges others diuers and singular good vertues of this good manne, especially in him was to bee noted such a modest nature, so humbly thinking of himselfe, as in few men is to be found, euer de••ecting hymselfe vnder that was in him, and euer seeming to be lesse then he was so that nothing lesse hee coulde abide▪ then to heare of hys prayse or commendation: as well declareth not onely his letter written to M. Philpot,* 16.23 wherin he doth earnest∣ly expostulate with hym, for slaundring hym with prayse of his witte and learning, and other manifold vertues of great excellency, but also by his owne speache and aun∣sweres in his examination wherein he casteth from hym all knowledge of learning and cunning, when notwith∣standing he had more in hym, then to anye mennes eyes dyd appeare.

So great and admirable was this gift of modesty graf∣ted in the nature of him, so farre abhorring from a•• pryde and arrogancie, that as he could not abide any thinge that was spoken to his aduauncement or prayse: so neither did there appeare in hym any shewe or bragge in those things wherein he might iustly glorye, whiche were his punish∣mentes and sufferinges for the cause and quarrel of christ. For when hee was beaten and scourged with roddes by Byshoppe Boner (which scarse any man would beleue, nor I neither, but that I heard it of him, whiche hearde it of his mouth) and he greatly reioyced in the same, yet his shamefast modestie was suche, that neuer hee woulde ex∣presse any mention therof, least he shoulde seeme to glorye to muche in hymselfe, saue that onely he opened the same to one M. Cotten of the Temple a friend of hys, a little before his death.

Moreouer,* 16.24 to this rare and maydenly modestie in him was also adioyned the like nature of mercye and pittifull compassion: whiche affection though it seemed to be little regarded of some, yet in my minde is there no other thing wrought in nature, wherein man resembleth more truely the image of the high maiestie of almightye GOD then thys. And as in thys respecte of mercifull tendernesse, manne onely excelleth all other beastes: so almost no lesse may thys manne seeme to passe many other men, whose customable propertie and exercise was to visite the poore prysoners wyth hym in prison, both with bodily reliefe, and also wyth spirituall comforte: and finding manye of them (I meane suche as were there for thefte, and other naughty factes) verye penitent and sorye for theyr euill demeanours, in hope of theyr amendment, dyd not onely by mouthe, but also by hys letters require, yea, as it were of duetye in loue, dyd charge his friendes, to tra∣uayle for theyr deliueraunces: such was the pittye and charritable mercye of thys godlye and most true member of Christes Churche: as appeareth by this letter here fol∣lowing.

To my very louing frendes and maysters. M Goringe, M. Ferneham, M. Fleetwood, M. Rusewll. M. Bel, M Hus∣sey, M. Calthrop, M. Boyer, and other my mai∣sters of the Temple, Bartlet Greene wi∣sheth health of bodye and soule.

VEry friendes are they, whiche are knitte together wyth the knotte of Charitie. Charitie doth not decaye,* 16.25 but increase in them that dye faythfully: whereof it followeth, that thoughe we be absent in body, yet are we present in the spirite, coupled together with the vnity of fayth in the bonde of peace, whyche is loue. How hee is worthy the name of a friend, that measureth hys frendship with the distaunce of place, or parting of persons? If thy frend be out of sight, is thy friendshyp ended? If he be gone into the Countrey, wilt thou cease to loue hym? If hee be passed the seas, will you so for sake hym? If hee be caryed into heauen, is Charitie hindred thereby? On the one side we haue the vse of the fathers from the primatiue Church, that gaue thankes for theyr frendes that dyed in the fayth, to proue that Charitie dyed not with death. On the other side (sayth Horace) Coelum non ani∣mum mutant, qui trans mare currunt.

What speake I of Horrace?* 16.26 Sayth not saincte Paule the same thynge: For we are members of hys bodye, of his flesh, and of his bloud, yea, we are members one of an other. Is the hand or arme foote or legge a member, when it is disseuered from the bodye? How can we be members, excepte we be ioyned together? What is the line that coupleth vs, but loue? When all thinges shal fayle loue fayleth neuer. Hope hath hys ende,* 16.27 when wee get that wee hoped for. Fayth is finished in heauen, loue endureth for euer: Loue (I say) that proceedeth of charitie, for carnall loue, when that which he loued is lost, doth pearish wyth the fleshe. Neyther was that euer but fleshly loue, which by distaunce of place, or se∣uering of bodyes, is parted asunder. If loue be the ende or sūme of the lawe, if heauen and yearth shall pearishe, it one iote of Gods wordes shall not decaye, why shouldee we thinke that loue lasteth not euer.

I neede not to write much to you my frendes, neyther can I haue laysure nowe that the keepers are risen: but thys I saye: if we keepe Chrystes commaundemente in louynge eache other, as he loued vs, then should our loue be euerlasting. This frend∣ship Paule felt when it moued him to saye,* 16.28 that neyther lengthe nor bredth (meanyng no distaunce of place) neyther height nor depth shoulde seuere hym from the loue of Christe. Waighe well thys place, and meate it wyth Paules measures: so shall we find that if our loue be vnfayned, it can neuer bee ended. Nowe may you saye, why wrytest thou this? Certes to the ende that if oure frendshippe bee stable, you may accomplishe thys the laste re∣quest of your friende, and performe after my death the friend∣shippe wee beganne in oure lyfe, that amitie maye encrease vntill GOD make it perfecte at oure next meetynge toge∣ther.* 16.29

Mayster Feetewood, I beseeche you remember Wittrance and Cooke, two singular men amongest common prisoners, M Fernham and mayster Bell, with M. Hussey (as I hope) wyll dispatch Palmer and Richardson with his companions. I praye

you M. Calthrop thinke on Iohn Groue, an honest poore man, Traiford, and Rice Aprice his accomplices. My cosin Tho∣mas Witton (a Scriuener in Lombardstreete) hath promised to further their deliuerie: at the least hee can instruct you whiche waye to worke. I doubt not but that Maister Boyer will labour for the good wife Cooper (for she is worthy to bee holpen) and Berard the Frenchman. There bee also diuers other well dispo∣sed men, whose deliueraunce if ye will not labour for: yet I humbly beseeche you to seeke their reliefe, as you shall see cause, namely of Henry Aprice, Lancelot, Hobbes, Lother, Homes, C••rre, and Bockyngham, a young man of goodly giftes in witte and learnyng, and (sauyng that he is somewhat wilde) likely to doe well hereafter. There bee also two women, Conyngham and Alice Alexander that may proue honest. For these and all other poore prisoners, here I make this my humble sute, and prayer to you all my Maisters, and especiall good frendes, be∣seechyng you of all bondes of amitie, for the precious bloud of Iesus Christ, in the bowelles of mercie: to tender the causes of miserable captiues: helpe to clothe Christ, visite the afflicted, comfort the sorrowfull, and releue the needy. The very God of peace guide your hartes to haue mercy on the poore, and loue faythfully together, Amen. This present Monday, when I looke to dye, and liue for euer.

Yours as euer Bartlet Greene.

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

* 16.30WOuld GOD (if it were his pleasure) that with this Letter I might send you may harte and mynde, and whatsoeuer there is in me elles, that pertayneth vn∣to GOD: So should I thinke it the beste message, and happyest Letter that euer I could write. But though I ob∣taine not my desire, yet shall I not cease with continuall pray∣er to labour for you, desiryng almighty GOD to encrease that, which he hath long sith begonne in you, of sober lyfe, and earnest zeale towardes his Religion. In fayth (as sayth Sainct Paule) she that is a true widowe and frendlesse,* 16.31 putteth her trust in GOD, continuyng day and night in Supplication and prayer: but she that liueth in pleasure is dead, euen yet aliue. And verely a true widowe is she that hath maryed Christ, forsakyng the vanities of the worlde, and luste of the fleshe. For as the maryed wo∣man careth howe to loue,* 16.32 please, and serue her husband: so ought the widowe to geue all her hart and soule, thoughtes and wordes, studies and labours: faythfully to loue GOD, vertu∣ously to bryng vp her children and houshold, and diligently to prouide for the poore and oppressed.

* 16.33Therefore Sainct Paule first instructeth a widow how to be∣haue her selfe, that is: Not to liue in pleasure, then to watche vnto prayer,* 16.34 as the onely meanes to obtayne all our desires, sted∣fastly laying vppe all our trust in GOD, as Dauid right well sayeth: First eschew euill, then doe good. Of Anna the prayse was written, that shee neuer went out of the Temple, but ser∣ued GOD with fastyng and prayer night and day:* 16.35 so well had she espoused Christ. Iudith ware a smocke of heare, continuyng in fastyng,* 16.36 and had good report of all men.

The next care that belongeth to a widowe, is that she bryng vppe her children and houshold godly,* 16.37 in the nourture and in∣formation of the Lorde. Whereof Saincte Paule sayeth: If any haue Children or Nephewes,* 16.38 lette them learne firste to rule their owne house Godly, and to recompence their elders. The incontinencie and coueteousnesse of Phinees and Ophny,* 16.39 not corrected by Ely their Father, prouoked GODS vengeaunce vppon him, and all his kynred. The ouer tender loue of Ab∣solon, expelled Dauid from his kyngdome. The vnrebuked sinnes of Ammon encouraged Absolon to flea his brother:* 16.40 most manifest examples agaynste the parentes, for the offences of their Children.

Contrarywise, how greatly might Hannah reioyce ouer Sa∣muell her Sonne,* 16.41 whome she had brought vppe in the house of the Lorde: What thankes might Tobias wife giue for her Sonne Toby? How happy was Salomō to be taught by the prophet Na∣than? But aboue all widowes, thrise blessed was the happy mo∣ther of the vij. Sonnes,* 16.42 that so had instructed them by the feare of GOD, that by no tormentes they would shrincke from the loue of his truth?* 16.43

Of the last parte Saincte Paule sheweth that a widowe shoulde bee chosen,* 16.44 If shee haue nourished her Children, if shee haue been liberall to straungers, if shee haue washed the Sainctes feete, and if shee haue ministred to them in aduer∣sitie. Herein it is euident howe earnestly Saincte Paule would haue widowes bent towardes the poore,* 16.45 for that (as though they onely had been therefore meete) hee appointed onely wi∣dowes to minister to the Sainctes, and to gather for the poore. Whiche vse also continued, almost throughout the primitiue Churche, that widowes had the charge, and gatheryng for the poore men and straungers.

Of your neighboures I neede not to put you in remem∣braunce, seeynge you dayly feede them with good Ho∣spitalitie, by whiche meanes also many foreners are of you relieued: but of the poore Almes houses, and misera∣ble prisoners here in London many lacking their libertie wyth∣out cause, some vnder the colour of Religion, some onely kept for fees, and some on priuate mennes displeasure. Alas that Christe so hungereth, and no man will feede hym: is so sore op∣prest with thyrst, and no man will geue him to drinke: destitute of all lodgyng, and not relieued: naked, and not cloathed: sicke, and not visited: imprisoned, and not seene. In tyme past menne could bestowe large summes of money on copes, vestimentes, and ornamentes of the Churche. Why rather follow we not * 16.46 S. Ambroses example, whiche solde the same to the reliefe of the poore, or Chrysostomes commaundement, which willeth first to decke and garnish the liuing temple of God? But alas, suche is the wickednesse of these our last dayes, that nothing moueth vs: neyther the pure doctrine, the godlines of life, nor good exam∣ples of the auncient Fathers. If in any thing they erred, if they haue written anye thynge that serueth for sectes and dissension, that will their charitable children embrace, publishe and mayn∣tayne with sworde, Fagot and fire. But all in vayne: they stryue agaynst the streame. For though in despite of the truth, by force of the oers of crafty perswasion, they maye bringe themselues into the hauen of hell: yet can they not make all menne be∣beleue, that the bankes moue whilest the shippe sayleth, nor euer shall be able to turne the directe course of the streame of Gods truth. Our Lord Iesus Christ strengthen you in al pure doctrine and vpright liuing, and geue you grace, vertuously to bring vp your children and family, and carefully to prouide for the poore and oppressed, Amen. At Newgate the 20. of Ianuary, Ann. 1556.

Your assured, Bartlet Greene.

An other certayne writing of M. Bartlet Greene.

BEtter is the day of death (sayth Salomon) then the daye of birth. Man that is borne of woman, liueth but a shorte tyme,* 17.1 and is replenished with many miseries: but happye are the dead that dye in the Lord. Man of woman is borne in trauell, to liue in misery: manne thorough Christe dothe dye in ioye, and lyue in felicitie. He is borne to dye, and dyeth to liue. Straight as he cō∣meth into the world, with cryes he vttereth his miserable estate: straight as he departeth, with songes hee prayseth God for euer. Scarse yet in his cradle 3. deadly enemies assault him: after death no aduersary may annoy him. Whilest hee is here, he displeaseth God: when he is dead he fulfilleth his will. In this lyfe here he dy∣eth through sinne: in the life to come he liueth in righteousnesse. Through many tribulations in earth he is still purged: with ioye vnspeakeable in heauen is he made pure for euer. Here he dyeth euery houre: there hee liueth continuallye: Here is sinne: there is righteousnes Here is tyme: there is eternitie. Here is hatred: there is loue. Here is payne: there is pleasure. Here is miserye: there is felicity. Here is corruption: there is immortalitie. Here we see vanitie: there shall we behold the maiestie of god, with tri∣umphant and vnspeakeable ioy in glory euerlasting. Seeke there∣fore the thinges that are aboue, where Christ sitteth on the right hand of God the father: vnto whom with the sonne and the ho∣ly Ghost, be all honour and glory, world without end. Amen.

Yours in Christ, Bartlet Grene.

Diuers other letters and matters there were beside which this seruaunt of God did write, as namely certayn notes & extractes in Latine out of the Doct. & other au∣thours for his memory, wherby is declared how studious he was in y^e searching and knowledge of the law of God, although his profession was the temporall lawe. Where I would 〈◊〉〈◊〉 God, he were not among the lawyers such a phenix that he had very few or no fellowes to f••ye w^t hym or to follow•• hys steppes. But God is to be praysed, that although we read of few or none among that sort that dy∣ed as he did,* 17.2 yet good witnesse doe spring vpp dayly of the same profession, to such towardnes and Godly zeale, that some hope already appeareth, shortly to come to passe, that this godly Phenix shall not flye alone. These foresayde notes and gatheringes of his out of the Doctoures, were taken from him by Boner, being found about hym, which was to him no little griefe. Hee among the rest was first apprehended, but last of them condemned, which was the xv. day of Ianuary, and afterward burned with the other Martyrs, the 27. of the same moneth.

3. Thomas Browne, Martyr.

THomas Browne, borne in the Paryshe of Hyston, wythin the Dyoces of Elye,* 17.3 came afterwarde to London, where hee dwelled in the Parysh of Sainct Brides in Fleetestreete, a maryed manne, of the age of 37. yeares: who because he came not to hys parish church

was presented by the Constable of the Parishe to Boner. As touching whose articles, wherupon he was examined by the sayd Boner, with his aunsweres also annexed to y^e same, mention goeth before, as in the generall processe of him and of the rest,* 17.4 may appeare. This Tomas Browne being had to Fulhā, w^t the other thereto be examined, was required vpon Thursday, being y^e xxvi. day of Septem∣ber, to come into the Chappell to heare Masse, whiche he refusing to doe, went into the warren, and there kneled a∣mong the trees.* 17.5 For this hee was greatly charged of the Bishop, as for an haynous matter, because he sayd it was done in despite and contempt of theyr masse: which seemed to the Byshop and his Chaplaynes no small offence. At length being producted to his last examination before the sayd Bishop, xv. day of Ianuarye, there to heare the sen∣tence diffinitiue agaynst him, first hee was required wyth many fayre wordes and glosing promises to reuoke hys doctrine, to whome the foresayd Byshoppe speaking these woordes,* 17.6 sayde: Browne, ye haue bene before me ma∣ny tymes and ofte, and I haue trauailed with thee, to wynne thee from thyne erroures: yet thou and suche like haue and doe reporte that I goe about to seeke thy bloud. &c.

* 17.7To whome the sayd Thomas Browne aunswered a∣gayne: yea my Lord (sayd he) in deede ye be a bloudsucker & I would I had as much bloud, as is water in the Sea, for you to sucke.

Boner then proceeding to the articles, when he hadde red them vnto him agayne, as he had done diuers tymes before, asked him whether he was content and willing to relinquishe those hys heresies and erroneous opinions (as he called them) and returne agayne vnto the vnitie of the catholicke fayth.* 17.8 Whereunto he made aunswere again saying, if they were heresies, he would forsake them. They be heresies (quoth the Byshoppe.) Howe will ye proue it, sayd Browne? for I will not goe frō mine aunsweres, ex∣cept you cā proue them to be heresies, which ye shal neuer do. For that whiche you call heresie, is no heresie. Wyth that Boner not able, or els not disposed to supply the part of a sufficient teacher, in prouing that which the other had denyed by good authoritie and doctrine of the scripture went about with wordes and promise of pardon, to al∣lure him to renounce those his heresies, as he called them and to returne vnto the vnitie of his mother the Catho∣licke Churche. &c.

To whom the sayd Thomas inferred agayne, as fol∣loweth: Proue it (sayd he) to be heresie, that I do hold and mayntayne, and I will turne to you. But you condemne me, because I wil not confesse and beleue the bread and in the sacrament of the aultar (as you call it to be the body of Christ, and therfore ye spill myne and such like innocents bloud,* 17.9 being the Queenes true subiectes, for whiche you shall aunswere, and that shortly.

After this being spoken, Boner as hee had done to the other before, read in writing the sentence diffinitiue a∣gaynst him. The copie and forme of which sentence wher∣with the Papistes were wont to condemne all the inno∣cent saynts of Christes, is aboue expressed, pag. 1417. And so this done he was committed to the Sheriffes to be had away, and burned the xxvii. day of the sayd moneth of Ia∣nuary, constantly abiding with the other, the Popes tor∣mentes for the true confession of his Christian fayth.

4. Iohn Tudson Martyr.

THe same daye and tyme, when the foresayde Iohn Browne, with his fellowes was condemned (as is a∣boue rehearsed) being the xv. day of Ianuarye was also producted Iohn Tudson with the rest of the sayde compa∣ny,* 17.10 vnto the like condemnation. This Iohn Tudson was borne in Ipswich in the Countye of Suffolke,* 17.11 after that apprentise in London, dwelling with one George Good∣yeare of the parishe of saynct Mary Botulphe, within the dioces of London, who being complayned of to Sir Ri∣chard Cholmley and Doct. Story, was by them sent vnto Boner bishop of London, and was diuers tymes before him in examination.

The Articles and interrogatories ministred vnto hym, as vnto the rest, before are specified, with hys aun∣sweres also to the same annexed. &c. After this hee was brought vnto the open Consistory: where the sayd blessed and true seruaunt of the Lord Iohn Tudson, appearyng before the sayde byshoppe and his complices,* 17.12 was moued with sundry perswasions (as theyr maner is) to goe from his opinion (which they named heresie) and to persiste in the vnitie of the Churche which they were of, but hee con∣stātly persisting in that which he had receiued by the prea∣chers in king Edwardes tyme, refused so to doe, saying there was no heresie in his answeres. For I (sayd he) defy all heresie. The Byshop yet still vsed his olde accustomed perswasions to remoue him, promising moreouer all hys offences and erroures (as he called them) to bee forgeuen hym, if he would returne. &c. Then sayde Tudson: Tell me wherein I haue offended, and I will returne. Then sayd the Byshop: In your aunsweres. No, sayd Tudson agayne, I haue not therein offended: and ye, my Lord pre∣tend Charitie, but nothing therof appeareth in your wor∣kes. Thus after a few wordes y^e bishop did likewise pro∣mulgate agaynst hym sentence of condemnation,* 17.13 whiche being red, the godly and constant martyr was committed to the secular power, and so wyth much pacience finished this life with the other aboue named, the xxvii. daye of Ianuary.

5. Iohn Went Martyr.

IOhn Went borne in Langham in Essex, within the Dy∣oces of London,* 17.14 of the age of 27. & a Shereman by occu∣pation, first was examined (as partly is touched before) by Doctor Story vpon the sacrament of his popishe Aultar and because the poore man did not accord w^t him through∣ly in the reall presence of the body and bloud of Chryst, the sayd Story did send hym vp to Boner Byshop of Lon∣don. Who likewise after diuers examinations vppon the articles aforesayde in the Consistory, attempted the lyke maner of perswasions with hym, as he did to the other to recant and returne. To whome in fewe wordes the sayde Went aunswered agayne, he woulde not, but that by the leaue of God, he would stand firme and constant in that he had sayd. And when the Bishop yet notwithstanding did still vrge and call vpon him with words and fayre gloses,* 17.15 to geue ouer himselfe to theyr opinion, he could haue no o∣ther answer of hym but this: No, I say as I haue sayd &c. Whereuupon being condemned by the Bishops sentence, he was committed vnto the Sheriffes (whom that shame∣les shaueling at y^• time abused for hys seruile Butchers) and so brought to hys martyrdome, which he with no lesse constancie suffered to the ende with the rest of that blessed societie of Martyrs aboue named.

6. Isabell Foster Martyr.

WIth these fiue persons aboue recited and condem∣ned, were also two women in the foresayd compa∣ny condemned the same tyme,* 17.16 and likewise burned for the same cause, the one a wife called Isabell Foster, the o∣ther a mayde named Ioane Warne, or otherwise Lash∣ford.

This foresayd Isabell was borne in Grafestocke in the Dioces of Carlill, and afterward maried to one Iohn Foster Cutler, of the Parish of S. Brides in Fleetstreete, beyng of the age of Lv. yeares.* 17.17 She likewise for not com∣myng vnto the Churche, beyng sent vnto Boner, and so imprisoned, was sundry tymes examined by the sayd By∣shop, but neuer ouercome, nor remoued from the con∣stant confession of Christes Gospell.

At length commyng vnto her finall examination be∣fore the Byshop in the Consistory the xv. day of the sayd moneth of Ianuary, she was moued agayne, whether she would yet goe from her former aunsweres. Where∣unto she gaue a resolute aunswere in few wordes: I will not (sayth she) goe from them by Gods grace: and there∣unto did adhere, neither beyng cast downe by the mana∣cyng threates of the Byshop, nor yet yeldyng thorough his alluryng enticementes,* 17.18 promising both lyfe and liber∣tie if she would associate her selfe in the vnitie of the Ca∣tholicke Churche. Whereunto she sayd agayne in this wise, that she trusted she was neuer out of the Catholicke Church. &c. and so persisting in the same, continued con∣staunt, till the sentence diffinitiue was pronounced, and thē she was committed by commaundemēt of the Byshop to the secular power, and so brought a fewe dayes after to the stake, the 27. day of the foresayd moneth:* 17.19 where she like a faythfull witnesse of the Lordes truth (with the o∣ther fiue aforesayd) ended her troubles here, to finde a bet∣ter rest in the kyngdome of Christ our Sauiour.

7. Ioane Lashford, alias Ioane Warne, Martyr.

IN a certaine place of these Actes and Monumentes heretofore, mētion was made of one Elizabeth Warne,* 17.20 pag. 1608. col. 2. who with her husband Iohn Warne (as is aforesayd) in the begynnyng of Queene Maries Reigne was apprehended in Bowe Churchyard for be∣yng there at a Cōmunion: and both suffered for the same, first the man in the moneth of May, then the wife in Iu∣ly after: and now the daughter in the moneth of Ianuary

followed her parents in the same martyrdome. Further∣more in the same place and page mention was made also of D. Storie: who there (we sayde) was somewhat neare vnto the sayd parties, eyther in kindred or alliance, albeit as I vnderstande since of some, there was no kindred be∣tweene them, but only that she was his seruant. Yet not∣wythstanding the said D. Storie (as it is aboue specified) before he was Commissioner,* 17.21 made intercession for y^e par∣ties to D. Martine then Commissioner: but afterwarde being placed in Commission hymselfe, so farre forgat him sel••e and hys olde seruaunt, that hee became no small pro∣curer of theyr deathes. I will not heere expostulate wyth the hard heart of that man, nor with hys incōstancie: Who ••et notwythstanding, after he had brought them to death, was rested him selfe for lx. pounde, charged wyth dette in theyr behalfe: which if it be true, it may thereby appeare that he was in some peece of kindred ioyned or allied vn∣to them. But leauing that persone vnto the good pleasure of the Lord, let vs returne vnto that we haue in hand.

* 17.22Thys Ioane Lashforde, borne in the parishe of little Hallowes in Thames streete, was the daughter of one Robert Lashford Cutler, and of the foresayde Elizabeth, who afterward was married to Iohn Warne vpholster, who (as is sayde) was persecuted for the Gospell of God, to the burning fire: and after him his wife, and after her thys Ioane Lashford theyr daughter. Who about the age of xx. yeares, ministring to her father and mother in pri∣sone,* 17.23 suspected and knowen to bee of the same doctrine and religion, was sent vp to Boner bishop of London by D. Storie (as is aboue in her answeres to the articles de∣clared) and so committed to the Counter in the Poultrie, where shee remained the space of 5. wekes, and frō thence had to Newgate, where shee continued the space of cer∣taine moneths.

After that, remaining prisonner in the custodie of the sayd Boner, her confession was, being examined, that the whole xij. moneth before and more,* 17.24 she came vnto no po∣pish masse seruice in the church, neither would doe, eyther to receiue the Sacrament of the aultare, or to be confessed, because her conscience would not suffer her so to doe, con∣fessing and protesting, that in the sacrament of the aultar, there is not the reall presence of Christes body and bloud, nor that auricular cōfession or absolution after the popish sort, was necessary, nor the Masse to be good, or according vnto the scripture, but sayd that both the sayd sacrament,* 17.25 confession, absolution, and the Masse, with all other theyr superfluous sacramēts, ceremonies and diuine seruice as then vsed in thys Realme of Englande, were moste vile, and contrary to Christes woordes and institution, so that neyther they were at the beginning, nor shal be at the lat∣ter ende. Thys godly damosell, feeble and tender of age,* 17.26 yet strong by grace in this her Confession and faith, stoode so firme, that neyther the flattering promises, nor the vio∣lent threates of the Byshops could ••ourne her, but being mooued and exhorted by the Byshoppe to retourne to the catholicke vnitie of the church, sayth boldly to him againe:* 17.27 If yee wil leaue off your abhomination, so I wil returne, and otherwyse I will not.

Whereupon the Bishop yet againe promised her par∣don of all her errours (as he called them) if shee would be conformed. To thys shee answeared againe, saying vnto the Bishop: Doe as it pleaseth you, and I pray God that you may doe that whych may please God.

And thus shee constantly perseueryng in the Lordes holy truthe, was by the sentence definitiue cōdemned and committed vnto the Sheriffes,* 17.28 by whom the foresayd 27. day of Ianuarie shee with the rest being brought vnto the stake, there washed her clothes in the bloud of the lambe, dying most constantly for hys woord and truth, to whom most louingly shee espoused her selfe.

And thus muche concerning the life, storie, & condem∣nation of these vij. Martyrs afore specified.

[illustration]

❧ Seuen godly and constant Martyrs, suffering at one fire together in Smithfield.

* 17.29

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

AFter these seuen aboue rehearsed, Martyred together in Smithfielde,* 17.30 shortly after in the same moneth, the ••••••••. day of Ianuarie, followed an other like fellowship of godly Martyrs at Caunterburie, four women and one man, whose names be these.

• ...Iohn Lomas, a yong man.
• ...Anne Albright.* 17.31
• ...Ioane Catmer.
• ...Annes Snoth, widowe,
• ...Ioane Sole, wife.

1 Iohn Lomas Martyr.

IOhn Lomas of the parish of Tenterden, detected and presented of that religion which the papists call heresie, and cited vpon the same to appeare at Canterburie, exa∣mined there of the first article,* 17.32 whether he beleued the ca∣tholicke church or no, answeared thus: that he beleeued so much as is contained in Gods booke and no more.

Then being assigned to appeare againe vnder the pain of lawe the next Wednesday seuennight after,* 17.33 which was the xvij. day of Ianuarie, the said Lomas examined whe∣ther he would be confessed of a priest or no, answeared and sayde, that he founde it not wrytten that he should be con∣fessed to any Priest in Gods booke, neither would be con∣fessed, vnlesse hee were accused by some man of sinne. A∣gaine, examined whether he beleeued the body of Christe to be in the Sacrament of the Altare really vnder the for∣mes of bread and wine after the consecration or no,* 17.34 he an∣sweared that he beleeued no realtie of Christes body to be in the Sacrament, neither founde hee wrytten, that hee is there vnder forme or tressell,* 17.35 but he beleeued so muche as is wrytten. Being then demaunded whether he beleeued that there is a catholicke churche or no, and whether hee would be content to be a member of the same, he answea∣red thereunto that he beleeued so muche as was wrytten in Gods booke,* 17.36 and other aunsweare then this hee refused to geue. &c. Whereuppon the sentence was geuen and red against hym the xviij. day of Ianuarie, and so committed to the seculare power, hee constantly suffered for the con∣science of a true Faith, wyth the other fower women here following.

2 Agnes Snoth, Martyr.

AGnes Snoth widowe, of the Parishe of Smarden, likewise accused & cited for the true profession of Chri∣stes religion,* 17.37 was diuers times examined before the Pha∣risaicall fathers. Who there compelled to answere to suche Articles and Interrogatories as should be ministred vn∣to her,* 17.38 firste denied to be confessed to a Priest: notwith∣standing, shee denied not to confesse her offences as one to an other, but not auricularlye to anye Priest. And as tou∣ching the Sacrament of the aultare, shee protested that if shee or any other,* 17.39 did receiue the Sacrament so as Christe and as his Apostles after him did deliuer it, then shee and they did receiue it to their comfort: but as it is nowe vsed in the church, shee sayd that no man coulde otherwise re∣ceiue it than to his damnation, as she thought. Afterward being examined againe concerning penaunce, whether it were a Sacrament or no,* 17.40 she plainly denied the same, and that the Popish manner of their absolution, was not con∣sonant to the woorde, nor necessary to be taken: with suche other like, agreeing with the aunsweres and confession of Iohn Lomas before mentioned. Whereupon the sentence likewise being red,* 17.41 she was committed to the sheriffes of Canterbury, and so suffering Martyrdome with the rest, declared her selfe a perfect and constant witnesse of Christ and of his truth, the xxxj. day of Ianuarie.

3 Anne Albright, aliàs Champnes, Martyr.

* 17.42AGainst Anne Albright, likewise appearing before the Iudge and his Colleagues, it was also obiected con∣cerning the same matter of Confession. Whereunto shee answeared in these woordes, saying: that shee woulde not be confessed of a priest,* 17.43 and added moreouer, speaking vn∣to the Priests: You Priests (sayde shee) are the children of perdition, and can doe no good by your Confession. And likewise speaking vnto the Iudge and his assistants, shee tolde them that they were subuerters of Christes truth.

And as touching the Sacrament of the aultar, she said it was a noughty and abhominable idoll, and so vtterlye denied the same sacrament. Thus persisting and perseue∣ring in her former sayings & answers, shee was condem∣ned the sayd 18. day of the sayde moneth, with the other a∣boue mentioned: with whom also she suffered quietly and with great comfort for the right of Christes religion.

Ioane Sole.

IN like maner Ioane Sole, of y^e parish of Horton, was condemned of the same Phariseis and Priestes,* 17.44 for not allowing confession ariculare, and for denyinge the reall presence and substaunce of Christ to be in the sacrament of the aultare. Who after their Pharisaicall sentence beynge promulgate, was brought by the Sheriffes to the stake w^t the other fower, and sustained the like Martyrdome with them,* 17.45 through the assistaunce of Gods holy grace and spi∣rite mightely woorking in her, to the glorye of his name, and confirmation of his truth.

Ioane Catmer.

THe fift and last of this heauenly company of Martyrs, was Ioane Catmer of the parish of Hith, wife (as it should seeme) of George Catmer burned before.* 17.46 Who be∣ing asked what shee sayde to Confession made to a Priest, denyed to be confessed to any suche priest. And moreouer, the Iudge speaking of the sacrament of the altar,* 17.47 she sayd and affirmed that shee beleeued not in that sacrament, as it was then vsed, for that it was made (sayd shee) a very i∣doll. In this her confession she remaining and persisting, was by the like sentence cruelly of them condemned, and so suffered with the foresayd Thomas Lomas, and the o∣ther three fellow Martyrs, ratifying and confessing wyth their bloud the true knowledge and doctrine o•• the glori∣ous Gospel of Christ Iesus our Sauiour.

[illustration]

The burning of the foresayd man and foure women.

* 17.48

These 5. persones were burnt at 2. stakes and one fire together at Canterbury, as is before sayd. Who, when the fire was flaming aboute their eares, did singe Psalmes. Whereat the good Knight Syr Iohn Norton being there present, wept bitterly at the sight thereof.

The Iudges and the other assistantes which sate vp∣pon her, and the other foure aboue mentioned, were Ri∣chard Faucet, Iohn Warren, Iohn Milles, Robert Col∣lins, and Iohn Baker the Notarie.* 17.49

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

AS concerning the life and estate of that moste reuerend father in God, and woorthy Prelate of godlye memorie,* 17.50 Thomas Cranmer late Archbishop of Canterburie, and of the origi∣nall cause and occasion of his preferment vn∣to hys Archiepiscopall dignitie, who of many hath bene thought to haue procured the same by friendshippe one∣lye, and of some other esteemed vnwoorthy of so high a vocation: It is first therefore to be noted and considered, that the same Thomas Cranmer comming of an ancient Parentage, from the conquest to be deducted, and conti∣nuing sithens in the name and familie of a Gentleman,* 17.51 was borne in a Uillage called Arselacton in Notingham shire. Of whose saide name and family there remaineth at these daies one Manour and mansion house in Lincolne shire, called Cranmer Hall. &c. Some times of heritage of the saide stocke and familie. Who being from his infan∣cie kept at schoole, and brought vp not without much good

ciuilitie,* 17.52 came in processe of time vnto the Uniuersitye of Cambridge, & there prospering in right good knowledge amongst the better sort of students, was chosen fellow of Iesus Colledge in Cambridge. And so being maister of Arte,* 17.53 and fellow of the same Colledge, it chaunced him to marrye a Gentlemans daughter: by meanes whereof he lost and gaue ouer his fellowship there, and became the reader in Buckingham Colledge: and for that hee woulde with more diligence apply that his office of reading, pla∣ced his sayd w••te in an Inne, called the Dolphin in Cam∣bridge, the wife of the house being of affinitie vnto her. By reason wherof, and for that his often resorte vnto his wife, in that Inne he was muche marked of some Popish marchaunts: whereupon rose the slaunderous noyse and report against him, after he was preferred to the Archby∣shopricke of Canterb. raised vp by the malicious disdaine of certaine malignant aduersaries to Christ and his truth, bruting abroad euery where, that he was but an Hostler, and therfore without all good learning. Of whose malici∣ous reportes, one of their practises in that behalfe shall heereafter be declared, as place and time shall serue.

But in the meane time to retourne to the matter pre∣sent. Whilest this saide M. Cranmer continued as reader in Buckingham Colledge, his wife died in childebed. Af∣ter whose death, the maisters and fellowes of Iesus Col∣ledge desirous againe of their old companion, namely for his towardnes in learning, chose him againe fellow of the same Colledge. Where he remaining at his studie, became in fewe yeares after, the reader of Diuinitie lecture in the same Colledge, and in such special estimation and reputa∣tion with the whole vniuersit••e, that being Doctor of di∣uinitie, hee was commonly appoynted one of the heades (which are two or three of the chiefest learned men) to ex∣amine suche as yearely professe in commencement, eyther Bachelers, or Doctors of Diuinitie, by whose approbati∣on the whole vniuersitie licenceth them to proceede vnto their degree: and againe by whose disallowance the Uni∣uersitie also reiecteth them for a time to proceede, vntill they be better furnished with more knowledge.

* 17.54Nowe, Doctour Cranmer euer muche fauouringe the knowledge of the Scripture, would neuer admitte any to proceede in Diuinitie, vnlesse they were substantially sene in the storie of the Bible: by meanes where of certayne friers and other religious persons, who were principal∣ly brought vp in the studie of schoole autho••s wythout re∣gard had to the aucthoritie of scriptures, were commonly reiected by him, so that hee was greatly for that his seuere examination of the religious sort, much hated, and had in great indignation: and yet it came to passe in the end, that diuers of them being thus compelled to study the Scrip∣tures, became afterwardes very wel learned and wel 〈◊〉〈◊〉, in so much, that when they proceeded Doctours of diuinitie, could not ouermuch extol and commend master Doc. Cranmers goodnesse towardes them, who had for a time put them backe, to aspire vnto better knowledge and perfection. Among whom D. Barret a white Frier, who afterwardes dwelt at Norwich, was after that sort hād∣led, geuing him no lesse commendation for his happye re∣iecting of him for a better amendement. Thus muche I repeat that our ••pish and popish sort of ignorant priestes may well vnderstande that this his exercise, kinde of life, and vocation was not altogether Hostlerlike.

Well, to goe forwardes: Like as hee was neyther in fame vnknowen, nor in knowledge obscure, so was hee greatly solicited by Doct. Capon, to haue beene one of the felowes in the foundation of Cardinal Wolseis Colledge in Oxforde (which he vtterly refused, not without danger of indignation. Notwithstanding foreseeing that whyche after chaunced, to the vtter confusion of many wel affected learned men there without consideration (because mans glory was there more sought for, then Gods) hee stoode to the danger of the sayd indignation, whych chaunced more prosperously vnto him within fewe yeares after, then hee looked for. For whiles hee thus continued in Cambridge. The great and weighty cause of king Henry the viij. hys diuorce with the Lady Katherine Dowager of Spayne, came into question, which being many waies by the space of ij. or iij. yeares amongst the Canonists, Ciuilians, and other learned men diuersly disputed and debated, it came to passe that this sayde Doct. Cranmer, by reason that the plague was in Cambridge, resorted to Waltham Abbey, to one M. Cresses house there, whose wife was of kinne to the sayde M. Cranmer. And for that he had ij. sonnes of the said Cressey with him at Cambridge as his pupulles, he rested at Waltham crosse, at the house of the sayd master Cressey, with the sayde ij. children, during that somer time whiles the plague reigned.

In this somer time Cardinall Campeius and Cardi∣nall Wolsey, being in commission from the Pope,* 17.55 to here and determine that greate cause in controuersie betweene the K. & the Queene his pretended wife, dalyed and delai∣ed all the sommer time vntill the moneth of Aug. came in, hearing the said cause in controuersie debated. When Au∣gust was come, the sayd Cardinals little minding to pro∣cede to sentence geuing, tooke occasion to finish their com∣mission, and not further to determine therein, pretending not to be permitted by the lawes to kepe courts of Eccle∣siasticall matters in haruest time, which sodeine stay & ge∣uing ouer of the said commissiō by both the cardinals, be∣ing vnknowen to the king, it so much mooued him that he taking it as a mocke at the cardinals hands, commanded the dukes of Northfolke and Suffolke to dispatch forthw^t cardinal Campeius home againe to Rome, and so in hast remooued him selfe from London to Waltham, for a night or twaine whiles his houshold remooued to Grenewich: by meanes wherof it chanced that the harbengers lodged D. Stephens Secretarie, and D. Foxe Almosiner (who were the chief furtherers,* 17.56 preferrers and defendors on the kings behalfe of the said cause) in the house of the sayd M. Cressey, where the sayd doctor Cranmer was also lodged and resident. When supper time came, they all iij. Doctors met together, Doctor Stephens and Doctor Foxe, muche marueiling of Doctor Cranmers being there.* 17.57 Who decla∣red to them the cause of his there being, namely, for that the plague was in Cambridge. And as they were of olde acquaintance, so the Secretarie and the Almosiner right wel entertained Doctor Cranmer, minding to vnderstād part of his opinion touching their great busines they had in hād. And so as good occasion serued, whiles they were at supper, they conferred wyth Doctor Cranmer concer∣ning the kings cause, requesting him of his opinion what he thought therein.

Whereto D. Cranmer answered, that he could say lit∣tle to the matter, for y^t he had not studied nor looked for it. Notw^tstanding he sayde to them, that in hys opinion they made more ado in prosecuting the law Ecclesiastical, then needed. It were better as I suppose (quod D. Cranmer) that the question,* 17.58 whether a mā may marry his brothers wife or no, were decided and discussed by the diuines, and by the authority of the woord of God, whereby the consci∣ence of the Prince might be better satisfied & quieted, then thus from yeare to yere by frustratorie delaies to prolong the time, leauing the very truthe of the matter vnboulted out by the woorde of God. There is but one trueth in it, which the Scripture will soone declare, make open & ma∣nifest, being by learned men wel handled, and that may be aswell done in Englande in the Uniuersities heere, as at Rome or els where in any forraine nation, the aucthority whereof will compell any Iudge soone to come to a defi∣nitiue sentence: and therfore as I take it, you might thys way haue made an end of this matter long sithens.* 17.59 When D. Cranmer had thus ended hys tale, the other two well liked of his deuise, and wished that they had so proceeded afore time, and thereupon conceiued some matter of that deuise to instruct the king withall, who then was minded to send to Rome againe for a new Commission.

Now, the next day when y^e king remooued to Grene∣wich, like as he tooke himselfe not wel handled by the car∣dinals in thus deferring his cause, so his mind being vn∣quieted,* 17.60 and desirous of an end of his long & tedious sute he called to him these his two principall doers of his saide cause, namely the saide D. Stephens and D. Foxe, saying vnto them: What now my maisters (quoth the king) shall we do in this infinite cause of mine? I see by it there must be a new commission procured from Rome, and when we shall haue an ende, God knoweth and not I. When the king had said somewhat his minde heerein, the Almosiner D. Foxe said vnto the king again: We trust that there shal be better wayes deuised for your Maiestie, then to make trauaile so farre as to Rome anye more in your highnesse cause, which by chance was put into our heads this other night being at Waltham. The King being very desirous to vnderstand his meaning, said: Who hath ••aken in hand to instruct you by any better or shorter way to proceede in our sayd cause? Then sayd Doctor Foxe: It chaunced vs to be lodged at Waltham in M. Cresseis house this other night, your highnesse being there, where we mette wyth an olde acquaintaunce of ours, named Doctor Cranmer, with whom hauing conference concerning your highnes cause, he thought that the next way were, first to instructe and quiet your maiesties conscience by trying your high∣nesse question out by the authoritye of the woorde of God, & therupon to procede to a final sentence. With this report the Secretary was not content w^t the Almosiner,* 17.61 for y^t hee did not vtter this deuise as of their owne inuention. And when the Secretarie woulde haue seemed by colourable

woordes to make it appeare to the king, that they of them selues had deuised that meanes: the king then said, where is that Doctour Cranmer? is he still at Waltham? They aunsweared that they left him there. Mary, said the king, I will surely speake with hym,* 17.62 and therefore lette hym bee sent for out of hande. I perceyue quoth the Kynge, that that man hathe the sowe by the righte eare. And if I had knowen this deuise but two yeare agoe, it had beene in my way a great peece of money, and had also ridde mee out of much disquietnesse.

* 17.63Whereupon Doctor Cranmer was sent for, and being remooued from Waltham to Cambridge, and so towards his friendes in Notingham shire, a Poste went for hym. But when he came to London, he began to quarell wyth these two his acquaintaunces,* 17.64 that hee by theyr meanes was thus troubled and brought thither to be combred in a matter wherein hee had nothing at all trauailed in stu∣die, and therefore most instantly intreated them, that they would make his excuse in such sorte, that he might be dis∣patched away from comming in the kings presence. They promised and tooke the matter vppon them so to doe, if by any meanes they might compasse it. But al was in vaine, for the more they began to excuse Doctour Cranmers ab∣sence, the more the King chid with them, for y^t they brou∣ght him not out of hande to his presence, so that no excuse seruing, hee was faine vndelaiedly to come to the Courte vnto the king,* 17.65 whome the gentle Prince benignely accep∣ting, demaunded his name, and sayd vnto him: Were you not at Waltham suche a time, in the companye of my Se∣cretarie and my Almosiner? Doctour Cranmer affirming the same, the king sayd againe: had you not cōference with them concerning our matter of diuorce nowe in question after this sorte, repeating the manner and order thereof? That is right true, if it please your highnesse quod Doctor Cranmer. Well sayde the king, I well perceiue that you haue the right scope of this matter. You must vnderstand (quoth the King,* 17.66 that I haue bene long troubled in con∣science, and now I perceiue that by this meanes I might haue beene long agoe relieued one way or other from the same, if we had this way proceeded. And therefore maister Doctour I pray you, and neuerthelesse because you are a subiecte, I charge and commaund you (al your other bu∣sinesse and affaires sette aparte) to take some paines to see this my cause to be furthered according to your deuise, as∣muche as it may lie in you,* 17.67 so that I may shortly vnder∣stand whereunto I may trust. For this I protest before God and the world, that I seeke not to be deuorced from the Queene, if by any meanes I were iustly perswaded that our matrimonie were inuiolable, and not against the lawes of God: for otherwise there was neuer cause to mooue me to seeke any such extremitie. Neither there was euer Prince had a more gentler, a more obedient and lo∣uing companion and wife then the Queene is, nor I ne∣uer fansied woman in all respectes better, if thys doubte had not risen: assuring you that for the singulare vertues wherewith she is indued, besides the consideration of her noble stocke, I could be right wel contented stil to remain with her, if so it would stand with the will and pleasure of almighty God. And thus greatly commending her many and singular qualities, the King sayde: I therefore praye you with an indifferent eye, and with asmuch dexterity as lieth in you, that you for your part doe handle the matter for the discharging of both our consciences.

Doctour Cranmer much disabling himselfe to meddle in so weighty a matter,* 17.68 besoughte the kings highnesse to commit the trial and examining of this matter by y^e word of God, vnto the best learned men of bothe his Uniuersi∣ties, Cambridge and Oxforde. You say wel, said the king, and I am content therewith. But yet neuerthelesse, I wil haue you specially to wryte your minde therein. And so calling the Earle of Wiltshiere to him, sayde: I praye you my Lorde, let Doctour Cranmer haue intertainement in your house at Durham place for a time,* 17.69 to the intent hee may be there quiet to accomplish my request, and let him lacke neither bookes, ne any thing requisite for his studie. And thus after the kinges departure, Doctour Cranmer went with my Lorde of Wiltshiere vnto his house, where hee incontinent wrote hys minde concerning the kinges question: adding to the same besides the authorities of the Scriptures: of generall Councels, and of auncient wry∣ters: also his opinion which was this: that the Bishop of Rome had no suche authoritie,* 17.70 as whereby hee myghte dispence wyth the woorde of God and y^e Scripture. When Doctour Cranmer had made this Booke, and committed it to the king, the king sayd to him: wil you abide by this, that you haue heere wrytten before the Bishop of Rome: That will I do, by Gods grace, quoth Doctor Cranmer, if your Maiestie doe sende me thether. Marye quoth the king, I will send you euen to him in a sure Ambassage.* 17.71

And thus by meanes of doctour Cranmers handling of this matter with the King, not onely certaine learned men were sent abroad to the most part of the vniuersities in Christendome, to dispute the question, but also the same being by Commission disputed by the diuines in both the Uniuersities of Cambridge and Oxforde, it was there concluded that no suche matrimonie was by the woorde of God lawfull.* 17.72 Whereuppon a solemne ambassage was then prepared and sent to the Bishop of Rome, then be∣ing at Bononie, wherein went the Earle of Wiltshire, D. Cranmer, D. Stokesley, D. Carne, D. Benet, and di∣uers other learned men and Gentlemen. And when the time came that they shoulde come before the Byshoppe of Rome to declare the cause of their ambassage,* 17.73 the Bishop sitting on high in his cloth of estate, and in his rich appa∣rell, with his sandales on his feete, offring as it were, hys foote to be kissed of the Ambassadours, the Earle of Wilt∣shiere disdaining thereat, stoode still, and made no counte∣naunce thereunto, so that al the rest kept themselues from that Idolatrie.

How be it, one thing is not heere to be omitted,* 17.74 as a prognosticate of our separation from the Sea of Rome, which then chaunced by a Spaniell of the Earle of Wilt∣shiere. For he hauing there a great Spaniel whiche came out of Englande with him, stoode directly betweene the Earle and the Bishoppe of Rome. When the sayd bishop had aduaunced foorth his foote to be kissed, nowe whether the Spaniell perceiued the Bishops foote of an other na∣ture then it ought to be, and so taking it to be some kinde of repast, or whether it was the will of God to shew some token by the dogge vnto the Bishoppe of hys inordinate pride, that his feete were more meete to be bitten of dogs,* 17.75 then kissed of Christian men: the Spaniell (I say) when the Bishoppe extended his foote to be kist, no man regar∣ding the same, straight way (as thoughe hee had beene of purpose appoynted thereunto) went directly to the popes feet, & not onely kissed the same vnmanerlye, but as some plainly reported & affirmed, tooke fast with his mouth the great Toe of the Pope, so that in haste hee pulled in hys glorious feete from the Spaniell. Whereat our men smi∣ling in their sleeues, what they thought, God knoweth. But in fine, the Pontificall bishoppe after that sought no more at that present for kissing his feete, but without any further ceremonie gaue eare to the Ambassadoures what they had to say.

Who entring there before the Byshoppe, offred on the kings behalfe to bee defended, that no manne Iure diuino,* 17.76 coulde or ought to marrie his brothers wife, and that the Bishoppe of Rome by no meanes oughte to dispence to the contrary. Diuers promises were made, and sundrye dayes appoynted, wherein the question should haue bene disputed, and when our parte was readye to aunsweare, no manne there appeared to dispute in that behalfe. So in the ende the Bishoppe making to our Ambassadoures good countenaunce, and gratifying D. Cranmer with the office of the Penitenciarshippe, dismissed them vndisputed withall.

Whereuppon the Earle of Wiltshire and other Com∣missioners, sauing Doctour Cranmer, retourned home againe into England. And foorthwith Doctour Cranmer went to the Emperour being in hys iourney towardes Uienna, in expedition againste the Turke, there to aun∣swere suche learned men of the Emperours counsaile, as woulde or coulde say anye thinge to the contrarye parte.* 17.77 Where amongest the rest, at the same time was Corneli∣us Agrippa, an highe Officer in the Emperours Courte, who hauing priuate conference with Doctoure Cranmer in the question, was so fully resolued and satisfied in the matter, that afterwardes there was neuer disputation o∣penly offered to Doctoure Cranmer in that behalfe. For thorowe the perswasion of Agrippa, al other learned men there were muche discouraged: In so much that after D. Cranmer was retourned into Englande, Agrippa fel in∣to suche displeasure wyth the Emperour, as some men thoughte, that because of the hindering and discouraging so muche the contrary part, he was committed to prisone, where hee for sorrowe ended his life, as it was reported. In the meane space while the Emperour returned home from Uienna throughe Germanie, Doctour Cranmer in that voyage had conference with diuers learned menne of Germanie concerning the sayde question, who very am∣biguously heeretofore conceiuing the cause, were fully re∣solued and satisfied by him.

This matter thus prospering on Doctor Cranmers behalfe, aswell touchinge the kinges question, as concer∣ning the inualiditie of the Bishop of Romes authoritye, Bishop Warrham then Archbishop of Canterburie, de∣parted

this transitory life, wherby that dignity then bring in the kings gift and disposition, was immediately geuen to D. Cranmer as worthy for his trauail, of such a promotion. Thus much touching the preferment of D. Cranmer vn∣to his dignity,* 17.78 and by what meanes he atchieued vnto the same: not by flattery, not by bribes, nor by none other vn∣lawfull meanes: which thing I haue more at large dis∣coursed, to stoppe the railing mouthes of such, who being themselues obscure & vnlearned, shame not so to detracte a learned man moste ignominiously with the surname of an Hos••ler, whome for his godly zeale vnto sincere reli∣gion, they ought with muche humilitye to haue had in re∣garde and reputation.

Nowe, as concerning his behauiour and trade of life towardes God and the world, being now entred into his sayd dignity, and for so much as the Apostle s. Paul wry∣ting to two Bishops,* 17.79 Timothie and Titus, setteth oute vnto vs a perfecte description of a true Bishop, wyth all the properties and conditions belonging to the same, vn∣to the which exemplare it shall be harde in these straunge daies to finde the image of any Bishop correspondent: yet for example sake let vs take thys Archbishop of Canter∣burie, and trie him by the rule thereof, to see either howe neere hee commeth to the description of S. Paule, or els howe farre off he swarueth from the common course of o∣ther in his time,* 17.80 of his calling. The rule of S. Paule is to be found, first, 1. Timothie 3. also in his Epistle to Titus, chap. 1. in these woordes.

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

Unto this rule and touchstone, to lay now the life and conuersation of this Archb. we will first begin wyth that which is thus wrytten:* 17.81 A Bishop must be faultlesse, as becom∣meth the Minister of God. Like as no man is without sinne, and euery man carieth with him his especiall vice & fault: so yet neuerthelesse, the Apostle meaneth, that the Bishop and minister must be fautlesse, in comparison of the com∣mon conuersation of men of the world, which seeme more licentiously to liue at their owne liberties and pleasures, then the bishop or minister ought to doe, hauing small re∣gard vnto good example geuing: which a bishop and mi∣nister most carefully ought to consider, least by hys disso∣lute life, the woord of God be sclandered & euill spoken of. Which thing to auoide, and the better to accomplish thys precept of the Apostle, this woorthy man euermore gaue him selfe to continuall studie, not breaking that order that he in the Uniuersitie commonly vsed:* 17.82 that is, by 5. of the clocke in the morning at his booke, and so consuming that time in studie and praier, vntill 9. of the clocke, he then ap∣plied himselfe (if the Princes affaires did not call hym a∣way) vntill dinner time, to heare suters, and to dispatche suche matters as appertained vnto his speciall cure and charge, cōmitting his temporall affaires both of his hou∣sholde and other forraine businesse, vnto his officers. So that such things were neuer impediments neither to hys studie, nor to his pastoral charge, which principally consi∣sted in reformation of corrupt religion, & in setting foorth of true and sincere doctrine. For y^e most parte alwaies be∣ing in Commission, he associated himselfe w^t learned men for sifting and boulting out of one matter or other, for the commoditie and profite of the Church of Englande. By meanes wherof, & what for his priuate studie, he was ne∣uer idle: besides that, he accounted it no idle poynte to be∣stow one houre or twaine of the day in ouer reading such woorkes and bookes as daily came from beyond the seas.

After dinner, if any suters were attendant, he woulde very diligently heare them, and dispatch them in such sort as euery man commended hys lenitie and gentlenesse, al∣thoughe y^e case required that some whiles diuers of them were committed by him to prisone. And hauing no suters after dinner, for an houre or thereabout, he would play at the Chests, or behold such as could play. That done, then againe to his ordinarye study, at the which commonly, he for the most part stoode, and seldome sate: and there conti∣nuing vntill 5. of the clocke, bestowed that houre in hea∣ring the common prayer, and walking or vsing some ho∣nest pastime vntill supper time.* 17.83 At supper, if he had appe∣tite (as many times he would not suppe) yet would he sit downe at the table, hauing his ordinarie prouision of hys m••sse furnished with expedient companye, he wearing on his hāds his gloues, because he would (as it were) therby weane himself frō eating of meat, but yet keping the com¦pany with such fruitful talke as did repast, & much delight the hearers: so that by this meanes hospitalitie was well furnished, and the almes chest well maintained for reliefe of the poore. After supper he would consume one houre at the least, in walking, or some other honest pastime: and then againe vntill 9. of the clocke, at one kinde of study or other. So that no houre of the day was spent in vaine, but the same was so bestowed, as tended to the glory of God, the seruice of the Prince, or to the commoditie of the Church. Which his well bestowing of his time, procured to him most happely a good report of all men, to be in res∣pecte of other mennes conuersation fautlesse, as it became the Minister of God.

That a Bishop ought not to be stubberne.

Secondly it is required: That a Bishop ought not to bee stubberne. With which kinde of vice,* 17.84 without great wrong thys Archbyshop in no wise oughte to be charged: whose nature was such, as none more gentle, or sooner wonne to any honest sute or purpose, specially in such things, wher∣in by hys woord, wryting, counsell or deede, he might gra∣tifie either any gentle or noble manne, or doe good to anye meane person, or els relieue the needy and poore. Onely in causes pertaining to God or his Prince, no man more stoute, more constant, or more harde to be wonne: as in that part hys earnest defence in the Parliament house a∣boue three dayes together,* 17.85 in disputing against the six ar∣ticles of Gardiners deuice, can testifie. And thoughe the King would needes haue them vpon some politicke con∣sideration to goe forwarde, yet hee so handled himselfe as∣well in the Parliament house, as afterwardes by wry∣ting, so obediently and with suche humble behauioure in woordes towardes hys Prince, protesting the cause not to be his, but almighty Gods, who was the authoure of all truthe, that the King did not onely well like hys defence, willing hym to departe out of the Parliament house, into the Counsaile chamber, whilest the Acte should passe and be graunted, for safegard of hys conscience, which he wyth humble protestation refused, hoping that his Maiestie in processe of time woulde reuoke them againe:* 17.86 but also af∣ter the Parliament was finished, the King perceiuing the zealous affection that the Archbishop bare towardes the defence of hys cause, whiche many wayes by Scriptures and manifolde authorities and reasons he had substanti∣ally confirmed and defended, sent the Lorde Cromwell, then Uicegerent, with the two dukes of Northfolke and Suffolke, and all the Lordes of the Parliament, to dine wyth hym at Lambeth: Where it was declared by the Uicegerent, and the two Dukes, that it was the Kinges pleasure, that they all shoulde in hys highnesse behalfe,* 17.87 chearish, comfort and animate him, as one that for his tra∣uaile in that Parliament, had shewed hymself both great∣ly learned, and also discrete and wise, and therefore they willed hym not to be discouraged for any thyng that was passed contrary to hys allegations. Hee moste humblye thancked the Kings maiestie of hys greate goodnesse to∣wardes hym and them for all their paines, saying: I hope in God, that heereafter my allegations and authorityes shall take place to the glorye of God and the commoditie of the Realme, in the meane time I will satisfie my selfe wyth the honourable consent of your honoures, and the whole Parliament.

Heere is to be noted, that this mans stoute and godly defence of the truthe heerein, so bounde the Princes con∣science, that he woulde not permitte the truth in that man to be cleane ouerthrown wyth authoritie and power, and therefore this way God woorking in the Princes minde, a playne token was declared heereby, that all thynges were not so sincerely handled in the confirmation of the sayde sixe Articles, as it oughte to haue beene, for else the Prince mighte haue hadde a iust cause to haue borne hys great indignation towardes the Archbishop. Let vs pray that both the like stoutnesse maye be perceiued in all Ec∣clesiasticall and learned men where the truthe ought to be defended,* 17.88 and also the like relenting and flexibilitie maye take place in Princes and Noble menne, when they shall haue occasion offered them to maintaine the same, so that they vtterly ouerwhelme not the truth by selfe wil, power and authority. Now in the end this Archb. cōstancie was such towardes Gods cause, that he confirmed al hys do∣inges by bitter death in the fire, without respecte of anye worldly treasure or pleasure. And as touching hys stout∣nesse in his Princes cause, the contrary resistaunce of the Duke of Northumberland against him prooued right wel his good minde that waye:* 17.89 which chaunced by reason that hee woulde not consent to the dissoluinge of Chaunte∣ries, vntill the Kynge came of age, to the intent that they myghte then better serue to furnishe hys royall estate, then to haue so greate treasure consumed in hys nonage.

Which his stonenesse ioyned with suche simplicitie, surely was thought to diuers of the Counsaile, a thing incredi∣ble, specially in such sorte to contende with him, who was so accounted in this realm, as few or none would or durst gainstande him.

So deare was to him the cause of God, and of hys Prince, that for the one he would not keepe his conscience clogged, nor for the other lurke or hide his heade. Other∣wise (as it is sayde) his very enemies might easily intreat him in any cause reasonable: and such things as he graū∣ted, hee did without any suspition of rebroiding or meede therefore: So that hee was altogether voide of the vice of stubbernnesse, and rather culpable of ouer muche facilitie and gentlenesse.

Not angrie.

* 17.90Then foloweth: Not angrie. Surely if ouermuch paci∣ence may be a vice, this man maye seeme peraduenture to offend rather on this part then on the contrary. Albeit for all his doings I cannot say: for the most parte, suche was his mortification y^t way, that few we shal finde in whom the saying of our Sauiour Christ so much preuailed as w^t him, who would not onely haue a man to forgiue his en∣nemies, but also to pray for them: that lesson neuer went out of his memory. For it was knowen that he had many cruel ennemies, not for his owne deserts, but only for his religion sake: and yet what soeuer he was y^t either sought his hinderance, either in goods, estimation, or life, and vp∣on conference woulde seeme neuer so slenderly any thing to relent or excuse himself, he would both forget the offence committed, and also euermore afterwards frendly enter∣taine him, & shew such pleasure to him, as by any meanes possible he might performe or declare: In so muche that it came into a common prouerb: Do vnto my Lord of Can∣terb. displeasure or a shrewed turne, and then you may be sure to haue him your frende whiles he liueth. Of which his gentle disposition in abstaining from reuengement, amongst many examples thereof, I wil repeat heere one.

* 17.91It chaunced an ignoraunte Priest and parsone in the North parties, the Towne is not now in remembrance, but he was a kinsman of one Chersey a grocer, dwelling within London (being one of those priestes that vse more to studie at the alehouse, then in his chamber or in his stu∣die) to sit on a time with his honest neighbours at the ale∣house within his owne Parish, where was communica∣tion ministred in commendation of my Lorde Cranmer Archbishop of Cant. This said parson enuying his name only for Religion sake, sayd to his neighbors: what make you of him (quod he) he was but an Hostler,* 17.92 and hathe no more learning then the Goslings that goeth yonder on the greene, with suche like sclaunderous and vncomelye woordes. These honest neighbours of his, not well bea∣ring those his vnseemely woordes, articled against hym, and sent their complaint vnto the Lorde Cromwell, then Uicegerent in causes Ecclesiasticall, who sent for y^e priest, and cōmitted hym to the Fleete, minding to haue had him recant those his sclaunderous woordes at Paules Crosse. Howbeit, the Lord Cromwell hauing great affairs of the Prince then in hand, forgate his prisoner in the Flete: So that this Chersey y^e Grocer, vnderstanding that his kins∣manne was in duraunce in the Fleete, onely for speaking woordes against my Lord of Canterb. consulted wyth the Priest, and betwene them deuised to make sute rather vn∣to the Archbishoppe for his deliuerance, then to the Lord Cromwel, before whome he was accused: vnderstanding right well that there was greate diuersitie of natures be∣tweene those two estates, the one gentle and full of cle∣mencie, and the other seuere and somewhat intractable, namely against a Papist: So that Chersey tooke vppon him firste to trie my Lorde of Caunterburies benignitie, namely,* 17.93 for that his cousins accusation touched onely the offence against him and none other. Whereupon the sayde Chersey came to one of the Archbish. Gentlemen (whose father bought yearely all his spices and fruite of the sayde Chersey, and so thereby of familiar acquaintance with the Gentleman) who openinge to him the trouble wherein his kinsman was, requested that hee woulde be a meanes to my Lorde his maister, to heare his sute in the behalfe of his kinsman.

The matter was mooued. The Archbishop, like as he was of nature gentle, and of much clemencie, so woulde he neuer shewe him selfe straunge vnto suters, but incon∣tinently sent for the saide Chersey. When hee came before him, Chersey declared, that there was a kinsman of his in the Fleete, a Priest of the North countrey, and as I maye tell your grace the truth (quod Chersey) a man of small ci∣uilitie and of lesse learning. And yet he hath a personnage there, which now (by reason that my lord Cromwel hath laid him in prisone being in his cure) is vnserued, and hee hath continued in durance aboue 2. monethes, and is cal∣led to no answer, and knoweth not when he shall come to any ende, so that this his imprisonment cōsumeth his sub∣staunce, and will vtterly vndoe him, vnlesse your grace be his good Lord. I know not the mā (sayd the Archbishop) nor what he hath done, why he should be thus in trouble.

Said Chersey againe, hee onely hath offended against your grace, and against no man els, as maye well be per∣ceiued by y^e Articles obiected against him, the copie wher∣of the sayd Chersey then exhibited vnto the sayd Archb. of Canterbury. Who well perusing the sayd Articles, sayde: This is the common talke of all the ignorant Papisticall Priests in England against me. Surely, sayde he, I was neuer made priuie vnto this accusation, nor of his indu∣rance I neuer heard before this time. Notwithstanding,* 17.94 if there be nothing els to charge him withall against the Prince or any of the Counsail, I will at your request take order with him, and send him home againe to his cure to doe his duetie: and so therupon sent his ring to the War∣den of the Fleete, willing him to sende the prisonner vnto him, with his keeper at after noone.

When the keeper had brought the prisoner at the hour appoynted, and Chersey had well instructed his cousin in any wise to submit himselfe vnto the Archbishop, confes∣sing his fault, where by that way hee shoulde moste easely haue an ende and winne his fauour: thus the persone be∣ing brought into the garden at Lambeth, and there sitting vnder the vine, the Archbishop demaunded of the parsone what was the cause of his induraunce, and who commit∣ted him to the Fleete? The parsone answeared and sayde: that the Lord Cromwel sent him thether, for that certaine malicious parishioners of his parish, had wrongfully ac∣cused him of woordes which hee neuer spake nor meante. Chersey hearing his foolish cousin so farre out of the way from his former instruction, sayde: Thou dasterdly dolte and varlet, is this thy promise that thou madest to me? Is there not a great number of thy honest neighbors handes against thee, to prooue thee a lier? Surely my Lorde (quod Chersey) it is pitie to do him good. I am sorie that I haue troubled your grace thus farre with him.

Well, said the Archb. vnto the parsone,* 17.95 if you haue not offended me, I can doe you no good, for I am intreated to helpe one out of trouble that hath offended against me. If my Lord Cromwel hath committed you ••o prison wrōg∣fully, that lieth in himselfe to amende, and not in mee. If your offence onely toucheth me, I will be bold to do some what for your friendes sake heere. If you haue not offen∣ded against me, then haue I nothing to doe with you, but that you maye goe and remaine from whence you came. Lorde what adoe his kinsman Chersey made wyth him, calling him all kinde of opprobrious names. In the end my Lorde of Caunterburie seeming to rise and goe hys waies, the fond priest fell downe on his knees, and sayde: I beseeche your grace to forgeue me this offence: assuring your grace that I spake those woordes being druncke and not well aduised. Ah, said my Lord, this is somewhat,* 17.96 and yet it is no good excuse, for drunkennes euermore vttereth that which lieth hid in the heart of man when he is sober, alleadging a text or twaine out of the Scriptures concer∣ning the vice of drunckennesse, which commeth not nowe to remembraunce.

Now therfore (said the Archbishop) that you acknow∣ledge somewhat your fault, I am cōtent to common with you, hoping that you are at this present of an indifferent sobrietie. Tell me then, quod hee, did you euer see me, or were you euer acquainted with me before this day?* 17.97 The Priest answered and sayd, that neuer in his life he saw his grace. Why than (saide the Archbishop) what occasion had you to call me an Hostler: and y^t I had not so muche lear∣ning as the Goslings which then went on the greene be∣fore your face? If I haue no learning, you may nowe trye it, and be out of doubt thereof: therfore I pray you appose me, either in Grammer or in other liberall sciences, for I haue at one time or other tasted partly of them. Or els if you are a Diuine, say somewhat that way.

The priest being amased at my Lords familiar talke,* 17.98 made answere and sayd: I beseeche your grace to pardon me. I am altogether vnlearned, and vnderstand not the Latin toung but very simply. My onely studie hath bene to say my seruice and Masse, faire and deliberate, which I can do aswel as any priest in the countrey where I dwel, I thanke God. Well, said the other, if you will not appose me, I wil be so bolde to appose you, and yet as easely as I can deuise, and that only in the storie of the Bible nowe in English, in which I suppose y^t you are daily exercised. Tel me therfore who was king Dauids father, sayd my Lord?

The Priest stoode still pausing a while and sayd: In good fayth my Lord, I haue forgotten his name. Then said the other agayne to him: if you cannot tel that, I pray you tel me then who was Salomons father? The fonde foolishe priest without all consideration what was demaunded of hym before,* 17.99 made answer. Good my L. beare with me, I am not further seene in the Bible, then is daily read in our seruice in the Church.

* 17.100The Archb. then aunswering, sayd: this my question may be found well answered in your seruice. But I now well perceiue, howsoeuer ye haue iudged heretofore of my learnyng, sure I am that you haue none at all. But this is the common practise of all you which are ignorant and su∣perstitious Priestes, to slaunder, backbite, and hate all suche as are learned and well affected towardes Gods word and sincere religion. Common reason myght haue taught you what an vnlikely thyng it was, and contrary to all maner of reason, that a Prince hauyng two Uniuer∣sities within his realme of well learned men, & desirous to be resolued of as doubtfull a question as in these many yeares was not mooued the lyke within Christendome, should bee driuen to that necessitie for the defence of hys cause, to send out of his Realme an Hostler, beyng a man of no better knowledge then is a gosling, in an ambassade to answer all learned men, both in the court of Rome, and in the Emperours court, in so difficult a question as tou∣cheth the kings matrimony, and the diuorce thereof. I say if you were men of any reasonable consideration,* 17.101 you might thinke it both vnseemly and vncomely for a Prince so to doe. But looke where malice raigneth in man, there reason can take no place: and therefore I see by it, that you all are at a poynt with me, that no reason or authori∣tie can perswade you co fauor my name, who neuer ment euill to you, but your both commoditie and profite. How be it, God amend you all, forgeue you, and send you better myndes.

With these words the Priest seemed to weepe, and de∣sired his grace to pardon his fault and frailetie, so that by hys meanes he myght returne to hys cure agayne, and he would sure recant those hys foolish wordes before hys pa∣rishioners so soone as he came home,* 17.102 and would become a new man. Well, sayd the Archbishoppe, so had you need. And geuyng hym a godly admonition to refuse the haun∣tyng of the Alehouse, and to bestowe his tyme better in the continuall reading of the scriptures, he dimissed hym from the Fleete.

The L. Cromwell perceiuyng within a fortnight af∣te,* 17.103 that his prisoner was sent home without any open pu∣nishment, came to Lambheth vnto the Archb. & in a great heate sayd to hym: My Lord I vnderstand that you haue dispatched the Northren Priest that I of late sente to the Fleete, home agayne, who vnhonestly railed of you, and called you an hostler.

In deed I haue so done (said he againe) for that in his absence the people of his cure wanted their diuine seruice. It is very deuout diuine seruice that he sayeth, quoth the L. Cromwell: It were more meete for hym to be an host∣ler then a Curate, who sticked not to call you an Hostler. But I thought so much what you would do, and therfore I would not tell you of his knauery when I sent hym to prison. Howbeit henceforth they shall cut your throte be∣fore that I say any thyng more to them on your behalfe.* 17.104 Why? what would you haue done with hym, quoth the Archbishop? there was nothing layd to hys charge, other then words spoken agaynst me, and now the man is re∣pentant and well reconciled, and hath bene at great char∣ges in prison: it is tyme therefore that he were rid of hys trouble. Well, sayd my L. Cromwel, I ment that he shold haue preached at Paules crosse a recantation before he had gone home. That had bene well done, quoth the other, for then you would haue had all the world as well to wonder at me as at hym. Well, well, sayd the L. Cromwell: wee shall so long beare with these popish knaues, y^t at length they will bring vs in deed to be wondered at of the whole world.

This example among other, serueth to declare y^t there remayned small desire of reuengyng in the sayd Archbish. But what should I say more?* 17.105 His quietnes and mortifi∣cation this way, was such, that it is reported of all y^t knew hym, that he neuer raged so far with any of his household seruauntes, as once to call the meanest of them, varlet, or knaue in anger, much lesse to reprooue a stranger with a∣ny reprochfull words. Much vnlike in this part to y^e pro∣pertie (as it seemeth) to some other inferiour Bishops of this realme, which haue not spared to flie in the faces, to plucke of the beards, to burne the hands, to beat & scourge with rods the bodies both of Gentlemen, maried mē and other, hauyng almost nothyng elles in theyr mouthe, but fooles and knaues, &c. and yet after all this, thinke them∣selues good perfect bishops, after the rule which followeth and sayth.

No striker, nor fighter.

No striker, nor fighter: From whiche kynde of vice, the nature of this Archbishop was so farre of, as was his do∣ctrine which hee professed, and death which hee suffered, farre of from all condition and example of blynde Pope∣ry. After the prohibition of these foresayde vices, succee∣deth the mother of all good vertues necessarily required of all true Christians, but chieflye of a spirituall Prelate, which is.

Not geuen to filthy luker, but harberous.

Not geuen to filthy luker, but harberous. &c.* 17.106 The contra∣ry whereof, was so odious vnto S. Paul, that he estemed the same no lesse then a kynd of Idolatry, in that it maketh men to forget their dutie to God so far, and in stead of him to worship their treasure. How litle this prelate we speak of, was infected with this vice, and how he was no nig∣gard, all kynd of people that know hym,* 17.107 as well learned beyond the seas, and on this side, to whom yerely he gaue in exhibition no small summes of money, as other, both Gentlemen, meane men, and poore men, who had in their necessitie that which he could conueniently spare, lende, or make, can well testifie. And albeit such was his liberalitie to all sortes of men, that no man did lacke whom he could do for, either in geuyng or lendyng: yet neuerthelesse such was agayne hys circumspection, that when he was ap∣prehended and committed by Quene Mary to the tower, he ought no man liuyng a peny that could or woulde de∣maund any dutie of him, but satisfied euery man to the vt∣termost: where els no small summes of money were ow∣yng to hym of diuers persones, which by breakyng theyr bils and obligations,* 17.108 he freely forgaue and suppressed be∣fore his attainder. In so much that when he perceiued the fatall end of kyng Edward should worke to hym no good successe touching his body and goods, he incontinently cal∣led for his officers, his Steward and other, commandyng them in any wyse to paye where any penye was owyng, which was out of hand dispatched. And thē he said: Now I thanke God I am myne owne man, and in conscience with Gods helpe able els to aunswer all the worlde and worldly aduersities, which some men supposeth he myght also haue auoyded, if hee would haue bene counsailed by some of his friends. It followeth moreouer.

Harberous.

And as touching this word Harberous, wherby is ment the good maintenance of hospitalitie, so litle was this pro∣pertie lacking in hym, that some men mislikyng the same, thought it rather a house of ouermuch lauishing and vn∣profitable expence. But as nothyng can be so well done,* 17.109 which by some or other shall not be maligned & detracted, so neither did this man lacke his cauillers, some findyng fault with his ouermuch prodigalitie, some on the cōtrary part repinyng & complayning of his spare house & straite order much vnder y^e state of hys reuenues and callyng. Of which two, the first sorte must consider the causes whiche mooued hym to that liberall and large kynde of expenses. Wherein here commeth to be considered, the tyme where∣in he serued: which was when reformation of religion first began to bee aduaunced. In which tyme the whole weight and care of the same, most chiefly depended vppon hys hand. Duryng which season, almost for the space of xvi. yeares together, hys house was neuer lightly vnfur∣nished of a number both of learned men and Commissio∣ners from tyme to tyme appoynted for decidyng of eccle∣siasticall affaires.

And thus as hee seemed to some ouer large and laui∣shyng more then neded in hospitalitie: so on the other side there wanted not some, of whom he was much noted and accused agayne, yea & also complained of to K. Henry the 8. for too slender and niggardly housekeping, as not wor∣thy to be accounted the hospitalitie of a meane gentleman, as here followyng shall appeare.

After that the ample and great possessions, reuenues, iuels, rich ornamentes and other treasures of the Abbeys were dissolued and brought into the kyngs handes, in the dissoluyng whereof many cormorantes were fed and sa∣tisfied, and yet not so fully satisfied, but that within a fewe yeares they began to waxe hungry agayne: & for so much as no more could be scraped now out of the Abbeys: they

began to seeke how by some other pray to satisfie their ap∣petites, which was to tickle the kings eares with the rich reuenue of the bishops lands. And to bring this deuise to passe, they procured sir Thomas Seimour knight, of the priuy chāber,* 17.110 to be a promooter of the matter, who not in all pointes much fauouryng the Archbishop, hauing time and a conuenient occasion, declared to the king that my Lord of Caunterbury did nothyng els but sell his woods,* 17.111 and let hys Leases by great and many fines, makyng ha∣uocke of all the Roialties of the Archbishoprike, and that not onely to the intent to gather vp treasure for his wyfe and hys children, keepyng no maner of hospitalitie, in re∣spect of so great a reuenew: aduertising the Kyng fur∣ther, that it was the opinion of many wyse men, that it were more meete for the bishops to haue a sufficient yere∣ly stipend in money out of the Exchequer, then to be com∣hered with those temporall affaires of their Roialties, be∣yng impedimentes vnto their studie, and pastoral charge, and hys hyghnesse to haue their Landes and Royalties conuerted to hys proper vse, whiche besides their honest stipends, would be vnto his maiestie no small commodi∣tie and profite.

When the kyng had heard hys faire tale, he sayd little thereunto,* 17.112 other then this: Well (quoth he) we wil talke more of this matter an other tyme. Nowe, within a fort∣night after or thereabout whether by chance, or of set pur∣pose, it is not knowen) it came to passe that one day hys highnes going to diner had washed, sir Thomas Seimor then holdyng the Ewer, he sayd to the sayd sir Tho. Goe you out of hand to Lambeth vnto my L. of Caunterbury, & bid hym to be with me at two of the clocke at after noone and faile not. Sir Tho. straightwayes went to Lambeth, and as he came to the gate the Porter beyng in the lodge, came out and conueighed hym to the Hall, whiche was throughly furnished and set, both with the housholde ser∣uants & strāgers, with 4. principal hed messes of officers, as daily it was accustomed to be. When sir Thomas Sei∣mor sawe that stately large Hall so well set and furnished, beyng therewith abashed, and somewhat guiltie of an vn∣truth told to the Kyng before, he retired backe, and would needes haue gone to the Archbishop of Caunterbury by the Chappell, and not through the Hall. Richard Neuell Gentleman, then Steward of the household, perceiuyng hys retire, came by and by vnto hym, and after gentle in∣tertaynment, demanded of hym whether he would speake with my Lord or no. Sir Tho. sayd, that he must needes do so from the Kyngs highnesse, saying to hym: and this way I am goyng to my Lords grace. Sir, said the Stew∣ard you cannot go that way,* 17.113 for the dore is fast shut, in the diner tyme: and so by gentle meanes brought hym vp to my Lordes chamber through the Hall, who then was at diner: with whom he dined after he had done his message whose ordinarie fare might alwayes well beseeme a right honorable personage. When dinner was scarce done, Sir Thomas tooke hys leaue of my Lorde, and went againe to the Court.

So soone as the Kyngs highnesse sawe hym, he sayde to hym: Haue you bene with my Lord of Caunterbury? Sir Thomas aunswered: That I haue if it please your Maiestie,* 17.114 and he wyll be with your Highnesse strayght∣wayes. Dined you not with hym sayd the Kyng? Yes sir (sayd he) that haue I done. And wyth that worde, whe∣ther hee espied by the Kinges countenaunce, or by hys wordes any thing tendyng to displeasure, he straightway without delay, kneeled downe vppon hys knee, and sayd: I beseech your Maiestie to pardon me: I doe now well remember and vnderstand, that of late I tolde your high∣nesse a great vntruth concernyng my Lord of Canterbu∣ries house keepyng: but from hencefoorth I entend neuer to beleeue that person which dyd put that vayne tale into my head: For I assure your hyghnesse that I neuer sawe so honourable a Halle set in this Realme, (besides your Maiesties Hall) in all my lyfe, with better order, and so well furnished in eche degree, If I had not seene it my selfe, I could neuer haue beleeued it, and hymselfe also so honourably serued.

Ah sir, quoth the Kyngs highnesse? Haue you now e∣spied the truth?* 17.115 I thought you would tell me another tale when you had bene there. Hee was a very varlet (quoth the kyng) that told you that tale: for he spendeth (ah good man sayd the kyng) all that he hath in housekepyng. But now I perceyue which way the wynde bloweth. There are a sorte of you to whome I haue liberally geuen of the possessions and reuenewes of the suppressed monasteries, which lyke as you haue lightly gotten, so haue you more vnthriftily spent, some at dice, other some in gay apparell, & other ways worse I feare me: & now as al is gone you would fain haue me make another cheuance with the Bi∣shops lands, to accomplish your gredy appetites. But let no other bishops bestow their reuenewes worse then my L. of Cant. doth, then shall you haue no cause to complain of their kepyng of house.

And thus the tale beyng shutte vp, and ended by the kings highnes, neither sir Tho. Seimor, nor none els on hys behalfe euer after durst renue, or reuine that sute any more in K. Henries dayes: so that it may be euident to all indifferēt men, the liberality of the Archb. in housekeping what it was, which beyng defended, and commended by the prince himselfe, rather may geue a good example to his posterity to follow, then was then to be depraued of any priuate subiect, such as knew hym not.

In which Archb. this moreouer is to be noted,* 17.116 with a memorandum touchyng the reliefe of the poore, impotent, sicke, and such as then came from the warres at Bullen, & other partes beyond the seas, lame, wounded, & destitute: for whom he prouided, besides hys mansion house at Bec∣kjsborne in Kent, the Personage barne well furnished w^t certayne lodgyngs for the sicke and maymed souldiours. To whom were also appoynted the Almosiner, a phisitiō, and a surgeon to attend vppon them, and to dresse & cure such as were not able to resort to their countries, hauyng dayly from the bishops kitchin who••e broth and meate, for otherwyse the common almes of the housholde was be∣stowed vpon the poore neighbours of the shiere. And whē any of the impotent dyd recouer and were able to trauail, they had conuenient money deliuered to beare their char∣ges, accordyng to the number of myles from that place distant. And this good example of mercy and liberal beni∣gnity, I thought here good not in silence to be suppressed, wherby other may be mooued accordyng to their vocatiō, to walke in the steps of no lesse liberality, then in hym in this behalfe appeared.

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

Now followeth together these vertues, One that lo∣ueth goodnesse, sober mynded, righteous, holye, and temperate. As concernyng these qualities, the trade of hys lyfe before ioyned, with hys benigne and gentle disposition, do testify that he could not be voyde of these good vertues raignyng in hym, which was so aboundantly adorned wyth the o∣ther, which aboue we haue declared.

¶To cleaue fast vnto the true worde of doctrine, that he may be able to exhort with wholesome learnyng,* 17.117 and to improoue that say agaynst it.

Then concludeth S. Paule with the most excellent vertue of all other to be wished in a Prelate of the church. For if this constancy be not in hym to this ende, that is: To cleaue fast vnto the true worde of doctrine, that he may bee able to exhort with wholesome learning, and to improoue that say agaynst it: If he be voyde (I say) of these gyfts & gra∣ces, he is worthy of no commendation, but shall seeme an Idoll, and a deceyuer of the world. Neyther shall he de∣serue the name of a Byshop, if eyther for dread or meed, af∣fection or fauor, he do at any tyme or in any point swarue from the truth. As in this behalfe the worthy constancy of this sayd Archbishop neuer, for the most part, shronke for no maner of storme: but was so many wayes tried, that neyther fauour of hys Prince, nor feare of the indignation of the same,* 17.118 nor any other worldly respect coulde alienate or change hys purpose, grounded vpon that infallible do∣ctrine of the Gospell. Notwithstandyng hys constant de∣fence of Gods truth, was euer ioyned with such meeke∣nes toward the kyng, that he neuer tooke occasion of of∣fence agaynst hym.

At the tyme of settyng forth the sixe Articles, mention was made before in the story of kyng Henry the viij. how aduenturously this Archbishop Tho. Cranmer did op∣pose hymselfe, standyng as it were, post alone, agaynst the whole Parliament, disputyng and replying three dayes together agaynst the sayd Articles. In so much, that the kyng, when neyther he could mislike his reasons, and yet would needes haue these Articles to passe, required hym to absent hymselfe for the tyme out of the chamber, whyle the Acte should passe, & so he did, & how the K. afterward sent all the Lordes of the Parliament, vnto the Archb. to Lambeth to cheare his mynd agayne, that he might not be discouraged, all whiche appeareth aboue expressed. And this was done during yet the state & time of the L. Crom∣wels authority. And now y^t it may appeare likewise, y^t af∣ter the decay of the L. Cromwel, yet his constācy in Chri∣stes cause did not decay, you shal hear what folowed after.

For after the apprehension of the L. Cromwell, when

the aduersaries of the Gospell thought all thynges sure now on their side, it was so appointed amongest thē, that x. or xij. bishops, and other learned men ioyned together in commission, came to the said Archb. of Cant. for the esta∣blishing of certaine Articles of our Religion, which the Papists then thought to win to their purpose agaynst the sayd Archb. For hauyng now the L. Cromwell fast and sure, they thought all had bene safe, and sure for euer: as in deed to all mens reasonable consideration, that tyme ap∣peared so dangerous, that there was no maner hope that religion reformed, should any one weeke longer stande, such account was then made of the kyngs vntowardnesse thereunto.* 17.119 In so much, that of all those Commissioners, there was not one lefte to stay on the Archbishops part, but he alone agaynst them all, stood in defence of the truth, and those that he most trusted to, namely, B. Heath, and B. Skip left hym in the playne field, who then so turned against hym, that they tooke vpon them to perswade hym to their purpose: and hauyng hym downe from the rest of the Commissioners, into his garden at Lambheth, there by all maner of effectuall perswasions, entreated hym to leaue of his ouermuch constancie, and to encline vnto the kings entent, who was fully set to haue it otherwise then he then had penned, or ment to haue set abroad. Whē those two his familiars, with one or two others his friendes, had vsed all their eloquence, and pollicie, he little regar∣dyng their inconstancy and remisnesse in Gods cause or quarell, sayd vnto them right notably.

You make much adoe to haue me come to your pur∣pose,* 17.120 alledgyng that it is the Kinges pleasure to haue the Articles in that sort you haue deuised them to proceed, and now that you do perceiue his highnes by sinister informa∣tion, to be bent that way, you thinke it a conuenient thing to apply vnto his highnes mynd. You be my friends both especially the one of you I did put to his Maiestie as of trust. Beware I say, what you do. There is but one truth in our Articles to be concluded vpon, which if you do hide from his highnes by consenting vnto a contrary doctrine, and then after in processe of tyme, when the truth cannot be hidden from hym, his highnes shall perceiue how that you haue delt colourably with hym, I know hys graces nature so well (quoth the Archbishop) that he will neuer after trust and credite you, or put any good confidence in you. And as you are both my friends, so therefore I wyll you to beware thereof in time, and discharge your consci∣ences in maintenaunce of the truth. But all this woulde not serue, for they still swarued: and in the end by dischar∣gyng of his conscience, and declaryng the truth vnto the king, God so wrought with the king, that his highnesse ioyned with hym agaynst the rest, so that the booke of arti∣cles passing on his side, he wan the Gole from them all, contrary to all their expectations, when many wagers would haue bene laid in London, that he should haue ben layd vp with Cromwell at that tyme in the tower for his stiffe standyng to his tackle. After that day there could nei∣ther Counsellor, bishop, or papist win hym out of y^e kings fauour.

* 17.121Notwithstanding, not long after that, certayne of the Counsaile, whose names neede not to be repeated, by the entisement and prouocation of his auncient enemye the Byshoppe of Winchester, and other of the same secte, at∣tempted the Kyng agaynst him, declaring plainely, that the Realme was so enfected with heresies and heretickes, that it was daungerous for his highnesse, farther to per∣mit it vnreformed, least peraduenture by long suffering, such contention should arise, & ensue in the realme among his subiectes, that thereby might spring horrible commo∣tions,* 17.122 and vprores, like as in some partes of Germanie, it did not long agoe: The enormitie whereof they coulde not impute to any so much, as to the Archbishop of Can∣terbury, who by his owne preaching, and his Chapleins had defiled the whole realme full of diuers pernicious he∣resies. The Kyng woulde needes knowe his accusers, They aunswered that forasmuch as he was a Counceller no man durst take vpon him to accuse him: but if it would please his highnesse, to committe him to the Tower for a tyme, there would be accusations, and proofes enough a∣gainst him, for otherwise iust testimonie, and witnesse a∣gainst him would not appeare, and therefore your high∣nesse (sayde they) must needes giue vs the Counsell liber∣tie, and leaue to commit him to duraunce.

* 17.123The King perceiuing their importunate sute against the Archbishop (but yet meaning not to haue him wrong∣ed, and vtterly geuen ouer vnto their handes) graunted vnto them that they should the next day, committe him to the Tower for his triall. When night came, y^e King sent Sir Anthonie Denie about midnight, to Lambeth to the Archbishop, willing him forthwith to resorte vnto him at the Court. The message done, the Archbishop spedely ad∣dressed himselfe to the Court, and comming into the Ga∣lerie where the king walked, and taried for him, his high∣nesse sayd: Ah my Lord of Caunterburie, I can tell you newes.* 17.124 For diuers waightie considerations it is deter∣mined by me, and the Counsaile, that you to morrowe at nine of the clocke shalbe committed to the Tower, for that you and your Chaplains (as information is geuen vs) haue taught and preached, and thereby sowen within the realme such a number of execrable heresies, that it is fea∣red, the whole realme being infected with them no smale contention, and commotions will rise thereby amongest my subiectes, as of late dayes y^e like was in diuers partes of Germanie, and therefore the Counsaile haue requested me, for the triall of the matter, to suffer them to commit you to the Tower, or els no man dare come forth, as wit∣nesse in these matters, you being a Counsellour.

When the king had sayde his minde, the Archbishop kneeled downe and sayd:* 17.125 I am content if it please your grace, with all my heart, to goe thither at your highnesse commandement, and I most humbly thanke your Maie∣sty that I may come to my trial, for there be that haue ma∣ny wayes slandered me, and now this way I hope to try my selfe not worthy of such report.

The king perceiuyng the mans vprightnesse, ioyned with such simplicitie, sayd: Oh Lorde, what maner a man be you? What simplicitie is in you? I had thought y^t you would rather haue sued to vs to haue taken the paynes to haue heard you, and your accusers together for your trial, without any such indurāce. Do not you know, what state you be in with the whole world, and how many great e∣nemies you haue? Do you not consider what an easy thing it is, to procure three or foure false knaues to witnesse a∣gaynst you? Thinke you to haue better lucke that way, thē your maister Christ had? I see by it,* 17.126 you will run hedlong to your vndoyng, if I would suffer you. Your enemies shall not so preuayle against you, for I haue otherwyse de∣uised with my selfe to keepe you out of their handes. Yet notwithstandyng to morrow when the Counsaile shal sit, and send for you, resort vnto them, and if in chargyng you with this matter, they do commit you to the Tower, re∣quire of them, because you are one of them, a Counsailor, that you may haue your accusers brought before thē with∣out any further indurance, and vse for your selfe as good perswasions that way as you may deuise, and if no intre∣tie or reasonable request wil serue, then deliuer vnto them this my ring,* 17.127 (which when the king deliuered vnto the Archbishop) and say vnto them, if there be no remedy my Lordes, but that I must needes go to the Tower, then I reuoke my cause from you, and appeale to the kings own person by this his token vnto you all, for (sayd the Kyng then vnto the Archbishop) so soone as they shall see this my ryng, they know it so well that they shall vnderstande that I haue resumed the whole cause into myne owne handes and determination, and that I haue discharged them thereof.

The Archbishop perceiuyng the Kinges benignitie so muche to hym wardes, had much adoe to forbeare teares. Well, sayde the Kyng, goe your wayes my Lorde, and doe as I haue bidden you. My Lord humblyng himselfe with thankes, tooke hys leaue of the Kynges highnesse for that nyght.

On the morrow about 9. of the clocke before noone,* 17.128 the Counsaile sent a gentleman Usher for the Archbish. who when he came to the Counsaile chamber dore, could not be let in, but of purpose (as it seemed) was compelled there to waite amonge the Pages, Lackies, and seruyng men all a∣lone. D. Buts the Kings phisition resortyng that way, & espying how my Lord of Cant. was handled, went to the Kings highnesse and sayd: My Lord of Cant. if it please your grace is well promooted:* 17.129 for nowe hee is become a Lackey or a seruyng man, for yonder he standeth this halfe hower at the Counsaile chamber dore amongest them. It is not so (quoth the Kyng) I trowe, nor the counsail hath not so little discretion as to vse the Metropolitane of the Realme in that sort, specially beyng one of their own nū∣ber. But let them alone (said the King) and we shal heare more soone.

Anone the Arcchbishop was called into the Counsaile chamber, to whome was alledged, as before is rehearsed.* 17.130 The Archb. aunswered in lyke sort, as the kyng had adui∣sed hym: and in the ende when he perceiued that no man∣ner of perswasion or intreatie could serue, he deliuered thē the Kings ring, reuoking his cause into the kings hands.* 17.131 The whole Counsaile beyng thereat somewhat amased, the Erle of Bedford with a loude voyce confirmyng hys wordes with a solemne othe, sayde: when you first began the matter my Lordes, I told you what would come of it.

Do you thinke that the king will suffer this mans finger to ake? Much more (I warrant you) will hee defend hys ly••e agaynst brabling varlets. You doe but comber your selues to heare tales & fables agaynst hym. And so inconti∣nently vpon the receipt of the kyngs token, they all rose, and caried to the king his ryng, surrenderyng that matter as the order and vse was, into hys owne hands.

When they were all come to the kynges presence, hys highnes with a seuere countenaunce,* 17.132 sayd vnto them: Ah my Lordes, I thought I had had wiser men of my coun∣saile then now I finde you. What discretion was this in you, thus to make the Primate of the realme, & one of you in office, to waite at the counsaile chamber dore amongest seruyng men? You might haue considered that hee was a counsellor as well as you, and you had no such commissi∣on of me so to handle hym. I was content that you should try hym as a Counseller, and not as a meane subiect. But now I well perceiue that thynges bee done agaynst him maliciously, & if some of you might haue had your minds, you would haue tried him to the vttermost. But I do you all to wit, and protest, that if a Prince may bee beholdyng vnto hys subiect (and so solemnly laying his hand vppon his brest) sayde: by the fayth I owe to God. I take this man here my L. of Canterbury, to bee of all other a most faythfull subiect vnto vs, and one to whom we are much beholding, geuyng him great commendations otherwise. And with that one or two of the chiefest of the Counsaile, makyng their excuse, declared, that in requesting his in∣duraunce, it was rather ment for hys triall, and his pur∣gation agaynst the common fame, and slaunder of the world, then for any malice conceyued agaynst hym. Well, well my Lordes,* 17.133 quoth the kyng, take hym and well vse hym, as he is worthy to be, and make no more adoe. And with that euery man caught hym by the hand, and made fayre weather of altogethers, which might easily bee done with that man.

And it was much to be meruailed, that they would go so far with hym, thus to seeke his vndoyng, this well vn∣derstandyng before,* 17.134 that the kyng most entirely loued him and always would stand in hys defence whosoeuer spake against hym: as many other tymes the Kynges pacience was by sinister informations agaynst hym tried. In so much that the Lorde Cromwell was euermore woont to say vnto hym:* 17.135 My Lord of Caunterbury, you are most happy of all men: for you may doe and speake what you list, and say what all men can agaynst you, the kyng wyll neuer beleeue one worde to your detriment or hinderance. I am sure I take more paynes then all the counsaile doth, and spend more largely in the Kings affayres, as well be∣yond the seas as on this side: yea I assure you, euen very spies in other forreine Realmes, and at Rome else where, costeth me aboue one 1000. markes a yeare: and doe what I can to bryng matters to knowledge, for the commodi∣tie of the King and the Realme, I am euery day chidden, and many false tales now and then beleeued agaynst me: and therefore you are most happy, for in no poynt can you be discredited with the kyng. To this the Archbishop a∣gayne aunsweryng, If the kyngs Maiestie were not good to me that way, I were not able to stande and endure one whole weeke, but your wisedome and pollicy is such, that you are able to shift well enough for your selfe.

Now when the kyngs highnes had thus benignly & mercifully dispatched the sayd Archbishop from this sore accusation by the Counsaile layd agaynst hym, all wise mē would haue thought that it had bene meere follye after∣wards to haue attēpted any matter agaynst hym: but yet looke where malice raigneth, there neither reason nor ho∣nesty can take place. Such therfore as had conceiued deep rancor and displeasure agaynst hym, ceased not to perse∣cute hym by all possible meanes. Then brought they a∣gainst him a new kynde of accusation,* 17.136 and caused sir Iohn Gostwike knight, a man of a contrary religion, to accuse the Archb. openly in the Parliament house, laying to hys charge his sermons preched at Sandwich, & his Lectures red at Canterbury, wherein should be conteined manifest heresies agaynst the Sacrament of the aultar, &c. Whiche accusation came to the kyngs eare. Why (quoth the kyng) where dwelleth Gostwike? As I take it, eyther in Bed∣fordshire or Buckinghamshire, and hath he so opē an eare that he can heare my L. of Cant. preachyng out of Kent? This is very like sayde the kyng. If hee had bene a Ken∣tishman, there had bene some thyng worthy of considera∣tion: but as for Gostwike, I know him well enough, and what good religion he is of.* 17.137 Go to hym and tell hym, sayd the king to one of his priuy chamber, if he go not to my L. of Cant. and so reconcile hymselfe to hym that he may be∣come hys good Lord, I will pull the Goslings fethers so, that hereafter he shall haue little lust to slaunder the Me∣tropolitane, or any other learned man.* 17.138 When sir I. Gost∣wike heard these words, it was no neede to bid hym hast hymselfe to Lambheth vnto the Metropolitane makyng to hym as many friends as possible he myght. When hee came to the Archb. he was fayne to disclose vnto hym, by what meanes he was procured to doe that he did, reque∣styng hys clemency to be his good lord, or els he tooke him selfe vtterly vndone, beyng so in the kyngs indignation, as he vnderstood he was by that afore declared, which sute was soone wonne at hys hand: and so the Archb. castyng into the satchell behynd him all those sir Iohn Gostwikes ingratitudes, went to the king, and wan to sir Iohn hys princes fauour agayne. And thus the kyng made a short end of this accusation.

Well, here you may perceyue that malicious inuenti∣on, went not the wisest way to worke, to procure a stran∣ger dwellyng a farre of,* 17.139 to accuse the Archbishoppe of hys doctrine preached in his Diocesse: and therfore hath blind malice learned some more wisedome nowe, to accuse the Archbishop in such sort as he shall neuer be able to auoyd it. And therfore it was procured by hys ancient enemies, that not onely the Prebendaries of his Cathedral Church in Caunterbury, but also the moste famous Iustices of Peace in the Shire should accuse hym, and Article against hym: which in very deed was most substantially brought to passe, and the Articles both well written and subscri∣bed, were deliuered to the kyngs highnesse, as a thyng of such effect, that there must needes follow to the said Arch∣bishop both indignation of the prince, and condigne pu∣nishment for hys grieuous offence committed by him and his chaplaines, in preachyng such erroneous doctrine, as they did within his Diocesse of Cant. whereof they beyng such witnesse of credite, no man had cause to doubt of their circumspect doyngs. This accusation articularly sent out, was deliuered to the Kyng by some of the Counsailes meanes. When the kyng had perused the booke,* 17.140 he wrapt it vp, and put it into hys sleeue: and findyng occasion to solace hymselfe vpon the Thames, came with hys Barge furnished with hys Musitions, a long by Lambeth bridge towards Chelsey. The noyse of the Musitions prouoked the Archb. to resort to the bridge to do his duety, and to sa∣lute hys prince. Whome when the kyng had perceyued to stand at the bridge, eftsoones he commaunded the Water∣men to draw towards the shore, and so came straite to the Bridge.

Ah my Chaplaine, sayd the kyng to the Archb. Come into the barge to me. The Archb. declared to his highnes,* 17.141 that he would take his owne barge and waite vppon hys maiestie. No sayd the kyng, you must come into my barge for I haue to talke with you. When the kyng & the Arch∣bishop all alone in the barge were set together, sayde the kyng to the Archb. I haue newes out of Kent for you my Lord. The Archb. answered, Good I hope if it please your highnes. Marry sayd the king they be so good, that I now know the greatest heretike in Kent, and with that pulled out of hys sleeue the booke of Articles agaynst both the said Archb. and his preachers, and gaue the booke to hym, wil∣lyng hym to peruse the same. When the Archb. had red the Articles, and saw hymselfe so vncurteously handled of his owne church, whereof he was head, I meane of the Pre∣bendaries of his Cathedral Church, and of such his neigh∣bours as he had many wayes gratified,* 17.142 I meane the Iu∣stices of the Peace, it much grieued hym. Notwithstāding he kneeled downe to the kyng, and besought hys Maiesty to graunt out a Commission to whomsoeuer it plesed his highnesse, for them to try out the truth of this accusation. In very deede (sayde the kyng) I doe so meane, and you yourselfe shall be chiefe Commissioner, to adioyne to you such two or three more as you shall thinke good your self. Then it will bee thought (quoth the Archb. to the kyng) that it is not indifferent if it please your grace) y^t I should be myne owne iudge, and my Chaplains also. Well,* 17.143 sayde the kyng, I will haue none other but your selfe, & suche as you will appoynt. For I am sure that you will not halt w^t me in any thyng, although you bee driuen to accuse your selfe, and I know partly how this geare proceedeth, and if you handle the matter wisely, you shall find a prety con∣spiracy deuised agaynst you. Whome will you haue wyth you sayde the kyng? Whome it shall please your grace to name (quoth the Archb.) I will appoynt Doc. Belhouse for one, name you the other, said the kyng, meete for that purpose. My Chancellor D. Coxe, and Hussey my Regi∣ster sayd the Archb. are men expert to examine such trou∣blesome matters. Well, sayd the kyng, let there be a Com∣mission made forth, and out of hand get you into Kent, & aduertise me of your doyngs.

They came into Kent, and there they sate aboue three weekes to bult out who was the first occasion of this ac∣cusation,

for thereof the kyng would chiefly be aduertised. Now the Inquisition beyng begunne by the Commissio∣ners, euery man shronke in his hornes, and no mā would confesse any thyng to the purpose. For D. Coxe and Hus∣sey,* 17.144 being friendly vnto the Papistes, handled the matter so, that they would permit nothyng materiall to come to sight. This thyng beyng well perceyued by one of the Archbishops seruants his Secretary, he wrote inconti∣nently vnto Doct. Buttes and Master Deny, declaring that if the Kynges Maiestie did not send some other to as∣sist my Lord, then those that then were there with him, it were not possible that any thing should come to light: and therefore wished that Doct. Lee or some other stoute man that had beene exercised in the Kings Ecclesiasticall affaires in his visitations, might be sent to the Archbi∣shop.* 17.145 Upon these letters Doct. Lee was sent for to yorke by the King, and hauing the kings farther mind declared vnto him, when he came to the Court, he resorted incon∣tinently into Kent, so that on Alhallow euen, he deliuered to the Archbishop the kings Ring, with a declaration of his highnes farther pleasure: and by and by vpon his message done, he appointed the Archbishop aforesaid to name him a dosen or xvi. of his Officers and gentlemen, such as had both discretion, wit, and audacitie: to whom he gaue in Commission from the King, to search both the purses, Chestes, and chambers, of all those that were dee∣med or suspected to be of this confederacie both within the Cathedrall church and without, and such letters or writinges as they could find about them, to bring them to the Archbishop and him.

These men thus appointed, went in one houre and instant,* 17.146 to the persons, houses, and places, that they were appointed vnto: and within foure houres afterwardes the whole conspiracie was disclosed by finding of letters, some from the Bishop of Winchester, some from D. Lon∣don at Oxford, and from Iustices of the Shiere, with o∣ther: so that the first beginning, the proceeding, and what should haue beene the ende of their conspiracie, was now made manifest. Certaine chambers and Chests of Gen∣tlemen of the shiere were also searched, where also were found letters seruing to this purpose. Amongst all other, came to my Lords hands two letters, one of the Suffra∣gan of Douer, and an other of Doct. Barbar a Ciuilian, whom continually the Archbishop reteined with him in housholde for expedition of matters in sute before him, as a counsellour in the Law when need required. These two men being well promoted by the Archbishop, he vsed euer in such familiarity, that when the Suffragan being a pre∣bend of Caunterbury, came to him, he alwaies set him at his owne messe,* 17.147 and the other neuer from his table, as men in whom he had much delight and comfort, when time of care and pensiuenes chaunced. But that which they did, was altogither counterfait, and the Deuill was turned into the Aungell of light, for they both were of this confederacy.

When my Lord had gotten these their letters into his hands, he on a day, when it chanced the Suffragan to come to him to his house at Bekisburne, called to him in∣to his studie the said Suffragan of Douer and D. Bar∣bar, saieng: come your waies with me, for I must haue your aduise in a matter. When they were with him in his study all togethers, he said to them, you twaine be men in whom I haue had much confidence and trust: you must now giue me some good counsaile, for I am shamfully a∣bused with one or twaine to whom I haue shewed all my secretes from time to time,* 17.148 and did trust them as my selfe. The matter is so nowe fallen out that they not onelie haue disclosed my secretes, but also haue taken vpon them to accuse me of heresie and are become witnes against me. I require you therfore of your good aduice how I shall be∣haue my selfe towards them. You are both my frends, and such as I alwaies haue vsed when I needed counsell. What say you to the matter, quoth the Archbishop?

Mary, quoth Doct. Barbar, such vilens and knaues, (sauing your honour) were worthy to be hanged out of hand without any other law.* 17.149 Hanging were to good, quoth the Suffragan, and if there lacked one to do execu∣tion. I would be hangman my selfe.

* 17.150At these words, the Archbishop cast vp hys handes to heauen, and sayd: Oh Lord most mercifull God, whome may a man trust now adayes? It is most true whiche is sayde: Maledictus qui confidit in homine, & ponit carnem brachium suum. There was neuer man handled as I am: but oh Lord thou hast euermore defended me, and lent me one great friend and maister (meanyng the kyng) wyth∣out whose protection I wer not able to stand vpright one day vnouerthrowen, I prayse thy holy name therfore: and with that he pulled out of his bosome their two letters, & sayd: Know ye these letters my maisters? With that they fell downe vpon their knees, and desired forgiuenesse,* 17.151 de∣claring how they a yeare before were attempted to do the same, and so verye lamentably weeping and bewailyng their doynges, besought hys grace to pardon and forgeue them. Well, sayde the gentle Archbishop, God make you both good men. I neuer deserued this at your hands: but aske God forgeuenesse, agaynst whom you haue highly of∣fended. If suche men as you are not to be trusted, what should I doe alyue? I perceyue now that there is no fi∣delitie or truth amongest men. I am brought to this point now, that I feare my left hand will accuse my right hand. I neede not much meruaile hereat, for our Sauior Christ truly prophesied of such a world to come in the latter dais. I beseech him of his great mercy to finish that time short∣ly, and so departyng, he dismissed them both with gentle and comfortable wordes, in such sort that neuer after ap∣peared in hys countenaunce or wordes any remembrance thereof.

Nowe, when all those letters and accusations were found, they were put into a chest, the kings Maiesty min∣ding to haue perused some of them, and to haue partly pu∣nished the principals of it. The chest and writynges were brought to Lambeth. At what tyme began the Parliamēt, Lord what ado there was to procure the kyng a subsidie,* 17.152 to the intent that thereupon might ensue a pardon, which in deed followed, and so nothyng was done, other then their falsshood known. This was the last push of the pike that was inferred agaynst the sayd Archb. in king Henry the 8. his dayes: for neuer after durst any man moue mat∣ter agaynst hym in hys tyme.

And thus haue ye both the working and disclosing of this popish conspiracy against this worthy Archbishop & Martyr of Christ Thomas Cranmer. In the which con∣spiracie, for so much as complaint was also made vnto the kyng of his chaplaines and good preachers in Kent, it shal not be out of the story somethyng likewyse to touch there∣of,* 17.153 especially of Richard Turner then preacher the same time in this Archbishops Diocesse, and Curate to maister Morice the Archbishops Secretary, in the towne of Chart¦ham, by whose diligent preaching a great part of this hartburning of the Papists toke his first kindling against the Archbishop. Touching the description of which storie, because by me nothing shalbe said either more or lesse, then is the truth, ye shall heare the very certeinty thereof truely compiled in a letter sent the same time to Doct. Buttes and Sir Anth. Deny, to be shewed vnto the kyng, and so it was, written by the foresaid M. Moryce Secretary then to the Archbishop farmour of the same benefice of Char∣tham, and patrone to M. Turner there minister and Preacher aforesaid.

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

THe letter first beginnyng in these wordes: I am certain right worshipfull, that it is not vnknown to your discrete wisdoms, &c. And after a few lynes, commyng to the matter, thus the said letter proceedeth.

As your worships wel know,* 18.1 It was my chance to be broght vp vnder my L. of Caunterbury my maister, in writyng of the ec∣clesiasticall affaires of this Realme, as well touchyng reformati∣on of corrupt religion, as concernyng the aduauncement of that pure and sincere religion receyued by the doctrine of the Gospel which I take to be so substantially handled and builded vpon the doctrine of the Prophets and Apostles, that hell gates shal neuer preuaile agaynst it. The consideration whereof compelled me, being a Farmer of the personage of Chartham in Kent, to retaine with me one named M Richard Turner, a man not onely learned in the scriptures of God, but also in conuersation of lyfe towards the world, irreprehensible, whome for discharging of my consci∣ence I placed at Chartham aforesayd to be Curate there This mā because he was a stranger in the countrey there, and so thereby voyd of grudge or displeasure of any old rancor in the country,* 18.2 I thought it had bene a meane to haue gotten hym the better cre∣dite in his doctrine: but where malice once taketh fire agaynst truth, no pollicie I see is able to quench it. Well, this man as hee knew what appertained vnto his office, so he spared not weekely both Sundayes and holydayes to open the Gospell and Epistle vnto his audience after such a sort (when occasion serued) that as well by his vehement inueying against the bishop of Romes vsurped power and authoritie,* 18.3 as in the earnest settyng forth and aduauncing of the kyngs Maiesties supremacie, innumerable of the people of the countrey resortyng vnto his sermons, changed their opinions, and fauoured effectually the religion receyued. The confluence of the people so daily encreased, that the church

beyng a faire, ample, and large church, was not now and then a∣ble to receyue the number. The fame of this new instruction of the people was so blasted abroade, that the popishe priestes were wonderfully amased and displeased, to see their Pope so to bee defaced, & their prince so highly aduanced.

Now thought they it is high tyme for vs to worke, or els all will here be vtterly lost by this mans preaching. Some thē went with capons,* 18.4 some with hennes, some with chickens, some with one thyng, some with another, vnto the Iustices, such as then fa∣uoured their cause and faction, and such as are no small fooles, as sir Iohn Baker, sir Christofer Hales, sir Tho. Moyle Knightes, with other Iustices. The Prebendaries of Christes Church in Cā∣terbury were made priuy hereof, geuyng their succour and ayd thereunto: So that in conclusion poore Turner and other prea∣chers were grieuously complained of vnto the Kynges maiestie. Whereupon my Lord of Caunterbury and certaine other com∣missioners were appoynted at Lambheth to sit vppon the exami∣nation of these seditious preachers. Howbeit, before Turner went vp to hys examination, I obtayned of sir Thomas Moyle that he in Easter weeke was content to heare Turner preache a rehearsall Sermon in hys parish Church at Westwell, of all the doctrine of hys Sermons preached at hys Cure in Charteham,* 18.5 whiche hee moste gently grauntyng, heard Turner both before noone and after noone on the Wednesday in Easter weeke laste past, and (as it seemed) tooke all thynges in good part, remit∣tyng Turner home to his sayd Cure with gentle and fauourable wordes. I supposed by this meanes to haue stayed Maister Tur∣ner at home from further examination, hopyng that sir Thomas Moyle would haue aunswered for hym at Lambheth before the Commissioners.* 18.6 Notwithstandyng, after Maister Moyles com∣myng to London, suche information was layed in agaynst Tur∣ner, that he was sent for to make aunswere hymselfe before the sayd Commissioners, and there appearyng before them, he made such an honest, perfect, and learned aunswere vnto the Articles obiected, that he was with a good exhortation discharged home agayne, without anye manner of recantation or other Iniun∣ction.

Now when the Pope catholicke Clergy of Kent vnderstoode of his commyng home without controllement, so that hee prea∣ched as freely as he did before,* 18.7 agaynst their blynde and dumme ceremonies, straightway by the helpe of the B. of Winchester Steuen Gardiner, they found a new meanes to put hym to an vt∣ter confusion, deuising that he came home from examination in such glorious pompe by the hyewayes side in the woods adjoy∣nyng,* 18.8 that 500. persones met hym then with bankettyng dishes to welcome hym home, stirryng the people rather to an vprore and a commotion, then to keepe them in any quiet obedience: when in very deed contrary to this surmise (as God would) on this side Rochester a myle or two▪ for auoyding all such lyght & glorious talke with any of hys familiars or acquaintaunce, he of purpose left the hye way, and came through the woods all alone aboue 18. myles together on foote, so weried and megered for want of sustenance, that when he came into my house at Chart∣ham, he was not well able to stand or speake for fayntnesse and thurst.

* 18.9This malicious tale beyng reported vnto the Kinges hygh∣nesse, his Maiestie was so sore agrieued therewith, that hee sente for the Archb. of Caunterbury, willyng hym to cause Turner to be whipt out of the countrey. By meanes whereof, the Archbi∣shop of Caunterbury sent agayne for Turner. I hearyng there∣of, made incontinently report by my letters, with suche vehe∣mencie proouyng it meere malice, that the Archb. vnderstāding the truth, pacified agayne the kings maiesties wrath. Home com∣meth Turner once agayne to his Cure without blotte. Which so wroong the Papistes, in that they could not preuayle, that they thought it all in vayne any further to attempt against hym con∣cernyng any accusation for matters in Kent, the Archb. of Can∣terbury beyng his Ordinarie.* 18.10 Well, yet woulde they not thus leaue him vndiscredited. Then was there other new matter de∣uised, howe that he had preached erroneous doctrine in other countries before he came into Kent, laying to his charge, that he had both translated the Masse into English, and said, or ministred the same, and that he had preached agaynst Purgatory, Pilgrima∣ges, and praying for the dead, &c. By meanes whereof, he was now conuented before the whole counsaile by the B. of Wint. Who sent Siriacke Petite Gentleman for hym, whiche brought hym vp to London bound (as I heard say) and beyng examined before the sayd Bish. of Winchester and other, was committed to warde for a season.

In the which meane tyme the Archbishop of Caunterbury, beyng in Kent about the triall of conspiracie purposed agaynst hymselfe by the Iustices of the Shiere,* 18.11 and the Prebendaries of Christes church. Turner is now sent downe to the Archbishop, to the entent he should recant that doctrine which long agoe he in other places out of Kent had preached, to the vtter subuersi∣on and defacyng of all that he had most godly and earnestly here in Kent taught, both to the glory of God, and the furtheraunce and settyng foorth of the Kinges highnesse proceedynges. If hys Maiestie wyll thus permit learned honest men thus dayly to bee ouercrowed and troden vnder foote with a sort of tyrannous or rather trayterous Papists (who cannot abide to heare his Maie∣sties supremacy aduaunced, nor the sincere worde of God prea∣ched) it were better for men to dwell amongest the Infidels and miscreaunts, then in England.

What reason is this that Turner should recant here in Kent the doctrine which in other Countreys he hath taught, to the woundyng and ouerthrowyng most desperately of fiue hundred mens consciences and aboue, (I dare say) who lately by hys sin∣cere preachyng haue embraced a right good opinion both of the Kyngs supremacy, and also of the reformed religion recey∣ued. All good subiectes may well lament the kynges Maiesties estate in this behalfe, that no man may dare to be so bold to ad∣uaunce hys highnesse title, but that euery ignoraunt and malici∣ous Papist shall spurne against hym, seekyng his vtter vndoyng, and that by the ayde of papisticall Iustices set in authoritie, I be∣seech your worships to pardon me of my rude & homely termes. They herein deserue worse, if worse may bee deuised. For what honest man can beare with this, that so noble a Princes eares, shall be thus impudently abused with manifest lyes and fables, as this one is of Turners commyng home in such a triumph as they craftily and falsely had deuised? It is easilye to bee espied what they meane and goe about, that the Prince beyng alyue, dare take in hand so vncurteously to abuse both the gentle nature of the Prince, and his godly preacher, the aduancer and extoller of hys iust authoritie.

What thinke your worships they would attempt if hys Ma∣iestie were at Gods mercy (as God forefend that euer any of vs should see that day, without better reformation) that can thus dally with hys highnesse, blindyng hys eyes with mistes, whylest he lyueth and raigneth amongest vs in most prosperitie? As for my Lord of Cant. dare nothyng doe for the poore mans deliue∣rie, he hath done so much for hym already. And hys grace hath told me playnely, that it is put into the Kyngs head, that he is the mainteiner and supporter of all the heretikes within the realme, nor will not permit me nor my neighboures to resort vnto the Counsaile for his purgation whilest he was at Chartham, sauyng onely I haue obtained this at his hand, that I may become a suter in writyng to my friends and good Maisters in the court for hys deliuerie.

And therefore it is (right worshipfull) that I haue nowe ta∣ken penne in hand, thus to discourse and open our miserie vnto you concernyng the extreme handling of this honest poore man Maister Turner, that if it may possibly be broght to passe by your godly wisedome, that the poore man may bee released and dis∣charged of hys recantation, you cannot doe to God and your prince a more acceptable seruice in my poore opinion. For o∣therwyse if he should be driuen to recant (as I am sure he wyll sooner dye) both Gods cause and the kyngs shall suffer no small detriment amongst hys poore louyng subiects here. For if there be no better stay for the maintenaunce of these godly preachers, the Kyngs authoritie concernyng his supremacy, shall lye poste alone hidden in the Acte of Parliament, and not in the hartes of his subiectes.

If they can bryng to passe that Turner may recant to the de∣facyng of his good doctrine preached here, then haue they that for which they haue thus long trauailed. And yet in effect shall not Turner recant, but king Henry the 8. in Turners person shal most odiously recant, to the woundyng of all mens consciences here. If the kynges Maiestie do not esteeme his authoritie geuen to his highnesse by Gods word and his Parliament, it were wel done, that the preachers had good warnyng to talke no more to the people thereof, then thus to be tossed and turmoiled for do∣yng their duties by the members of Antichrist.

And now to the entent that they might effectually for euer slander Turners doctrine here, they haue indited hym for offen∣ding agaynst the vj. Articles, this last Sessions,* 18.12 by the witnesse of two Papists of the parish of Chartham his vtter enemies, Sander and Browne by name, for a Sermon preached at Chartham or Passion Sunday, which chanced on S. Gregories euen, they both beyng absent that day at Wye faire, as it is well prooued, name∣ly, for that he preached against the Masse, saying, that our Saui∣our Christ was the onely soule Priest which song Masse on the aultar of the Crosse, there sacrifising for the sinnes of the worlde once for euer, and that all other Masses were but remembraun∣ces and thankesgeuing for that one sacrifice, or such wordes in effect.

Wherefore, to conclude (right worshipfull) knowyng your godly zeales, as well towardes the preferment of sincere Reli∣gion, as your no lesse affection towardes the Kyng hys Maiesties persone and his godly proceedinges, I most humbly beseeche you in the bowels of our Sauiour Christ, so to ponder the weigh¦tye consideration of the premisses, as by your trauailes vnto the Kinges Maiestie, or to the honourable Counsaile, we here in Kent that haue now of late our heartes bent towardes the obseruati∣on of the lawe of God and the Prince, thorough Turners godlye perswasions, may receyue from your worships some comforta∣ble

worde of his deliueraunce, or els certaynely many an honest and simple man lately embracing the trueth, may perhaps fall a∣way desperately from the same, not without danger of their sou∣les In accomplishing whereof your worships shall not onely do vnto almighty God and the Prince most true and acceptable ser∣uice, but also binde the sayd M. Turner, with all other to whom this cause doth apperteine, both dayly to pray for your prosperi∣ties, and also to bee at your commaundementes during theyr ly∣ues. From Caunterbury the second day of Nouember.

Your worships euer∣more at commaun∣dement. R. M.

And thus much conteineth the letter sent (as is sayd) by M. Morice to Doctor Buttes and Syr Anthony Denye. Now, what successe and speede this letter had, it foloweth to be declared. For Doctour Buttes the kinges Phisition aforesayd, after the receipte of these letters, considering the weighty contentes of the same, as he was euer a forwarde friend in the Gospels cause, so he thought not to fors••acke this matter to the vttermost of his diligence, and so spying his time, whē the king was in trimming and in washing (as his maner was at certayne times to call for his Bar∣bar) Doctour Buttes (whose manner was at such times euer to be present,* 18.13 and with some pleasaunt conceites to re∣fresh and solace the kinges minde) brought with hym in his hand this Letter. The king asking what newes, Do∣ctour Buttes pleasantly and merely beginneth to insinu∣ate vnto the king the effect of the matter, and so at the kin∣ges commaundement read out the letter: which when the king had heard, and paused a little with himselfe vpon the same, commaunded agayne the letter to be read vnto him. The hearing and consideration wherof so altered the kin∣ges minde, that wheras before he commaunded the sayde Turner to be whipped out of the countrey, he now com∣maunded him to be reteined as a faythfull Subiect. And here of that matter an end. Let vs now returne to the Ar∣chbishop agayne.

Who although he was compassed about (as is sayde) with mighty enemies, and by many crafty traynes impu∣gned, yet through Gods more mighty prouidēce, working in the kinges hart so to fauor him, he rubbed out all Kyng Henryes time without blemishe or foyle by meanes of the kinges supportation, who not onely defended the sayd ar∣chbishop agaynst all his conspired aduersaryes,* 18.14 but also extended such speciall fauour vnto him in such sort, that he being not ignorant of hys wife, whō he had maryed before at Noremberge (being Niece to the wife of Osiander) ke∣ping her also all the sixe Articles time contrary to the law, notwithstanding he both permitted the same, and kept his counsell.

Then after the death of Kyng Henry, immediatelye succeeded his sonne K. Edwarde, vnder whose gouerne∣ment and protection the state of this Archbishoppe, beyng his Godfather, was nothing appayred, but rather more aduaunced.

During all this meane time of king Henry aforesayd, vntill the entring of king Edward, it seemeth that Cran∣mer was scarsly yet throughly persuaded in y^e right know∣ledge of the Sacrament, or at least, was not yet fully rype∣ned in the same: wherin shortly after he being more groūd¦ly confirmed by conferēce with Bishop Ridley, in processe of time did so profite in more ryper knowledge, that at last he tooke vpon him the defence of that whole doctrine, that is, to refute and throw downe first the corporall presence: secondly the phantasticall Transubstantiation:* 18.15 Thirdly the Idolatrous adoration: Fourthlye the false errour of the Papistes, that wicked menne doe eate the naturall body of Christ: and lastly the blasphemous sacrifice of the Masse. Whereupon in conclusion he wrote fiue bookes for the publicke instruction of the Church of England, which instruction yet to this day standeth and is receiued in this Church of England.

Agaynste these fiue bookes of the Archbishop, Steuen Gardiner, the archenemy to Christ and his Gospell, being then in the Tower, slubbereth vp a certayne answere such as it was, which he in open Court exhibited vp at Lam∣beth being there examined by the Archbishop aforesayd & other the kinges Cōmissioners in king Edwardes dayes,* 18.16 which booke was intituled: An Explication and assertion of the true Catholick fayth, touching the blessed Sacramēt of the aultar, with a confutation of a booke written against the same.

Agaynste this Explication, or rather a cauilling So∣phistication of Steuen Gardiner Doctour of law, y^e Arch∣bishop of Caunterbury learnedlye and copiously replying againe, maketh aunswere, which also he published abroad to the eies and iudgementes of all men in print. All which writinges and bookes,* 18.17 as well of the one part as of the o∣ther, our present story woulde require here to be inferred: but because to prosecute the whole matter at length wyll not be comprehended in a small roome, and maye make to long taryaunce in our story, it shall therfore be best to put of the same vnto the place of the Apendix folowing, wher∣in (the Lord willing) we intend to close vp both these, and other diuers treatises of these learned Martyrs, as to this our story shall apperteine.

The vnquiet spirite of Stephen Gardiner beyng not yet contented, after all this thrusteth out an other booke in Latine of the like Popishe Argument,* 18.18 but after an o∣ther title, named Marcus Anthonius Constantius. Whereun∣to first the Archbishoppe agayne intending a full confuta∣tion, had already absolued three partes of his aunsweare lying in prison. Of the which partes,* 18.19 two perished in Ox∣forde: the other yet remayneth in my handes ready to bee seene and set forth, as the Lord shall see good. Also Bishop Ridley lying likewise the same time in prison, hauing ther the sayd booke of Marcus Antonius, for lack of penne and pa∣per, with a lead of a window in the margent of the booke wrote annotations,* 18.20 as strayghtnesse of time would serue him, in refutation of the same booke. And finally because those worthy Martyrs had neither libertye nor leysure to go through with that trauaile, that which lacked in them, for accomplishment of that behalfe, was supplied shortlye after by Peter Martyr,* 18.21 who aboundantly and substantially hath ouerthrowne that booke in his learned Desension of the trueth, agaynst the false Sophistication of Marcus An∣tonius aforesayd.

Besides these bookes aboue recited, of this archbishop diuers other thinges there were also of his doing, as the booke of the reformation, the Catechisme, with the booke of Homelies, whereof part was by him contriued, parte by his procurement approued and published. Whereunto al∣so may be adioyned an other writing or confutation of his agaynst 88. Articles by the conuocation deuised and pro∣pounded, but yet not ratified nor receiued, in the reigne & time of king Henry the eight.

And thus much hetherto concerning the doynges and trauelles of this Archbishop of Caunterbury duringe the lyues both of kynge Henrye, and of kinge Edwarde hys sonne. Which two kinges so long as they continued, this Archbishop lacked no staye of maynteinaunce agaynst all his maligners.

Afterward this king Edward Prince of most worthy towardnesse falling sicke, when hee perceyued that hys death was at hande, and the force of his paynefull disease woulde not suffer him to liue longer, and knowing that his sister Mary was wholy wedded to popish Religion, bequeathed the succession of this Realm to the Lady Iane (a Ladye of greate byrthe, but of greater learning, being Neece to king Henry the eight by his sister) by consent of all the Councell and lawers of this realme.* 18.22 To this testa∣ment of the kinges, when all the Nobles of the Realme, states and Iudges had subscribed: they sent for the Archbi∣shop, and required him that he also would subscribe. But he excusing himselfe on this maner, sayd:* 18.23 that it was other wise in the testament of king Hēry his father, and that he had sworn to the successiō of Mary as then the next heire, by which oth he was so bound, that without manifest per∣iury he could not go from it. The Councell answered, that they were not ignoraunt of that, and that they had consci∣ences as well as he, and moreouer that they were sworne to that testament, and therfore he should not thinke there was any daunger therein, or that he should be in no more perill of periury then the rest.

To this the Archbishop answered, that he was iudge of no mans conscience but his owne: and therefore as hee would not be preiudiciall to others, so he would not com∣mit his conscience vnto other mens factes, or cast himselfe to daunger, seing that euery man shoulde geue account of his owne conscience and not of other mens. And as con∣cerning subscription, before he had spoken with the kynge himselfe, he vtterly refused to do it.

The king therefore being demaunded of the Archby∣shop concerning this matter, sayde: that the Nobles and Lawyers of the Realme counselled him vnto it, and per∣swaded him that the bond of the first testament coulde no∣thing let, but that this Lady Iane might succeede hym as heyre,* 18.24 and the people without daunger acknowledge her as theyr Queene. Who then demaūding leaue of the king, that he might first talke with certayne Lawye••s that were in the Court, when they all agreed that by law of the real∣me it might be so, returning to the king, with much ado, he subscribed.

Well, not long after this, king Edwarde dyed, beyng

almost sixtene yeares olde, to the great sorowe, but grea∣ter calamity of the whole Realme. After whose decease immediatelye it was commaunded that the Ladye Iane which was vnwilling thereunto, shoulde be proclaymed Queene. Which thing much misliked the common people: not that they did so much fauor Mary, before whom they saw the Lady Iane preferred, as for the hatred conceiued agaynst some, whom they could not fauor. Besides this, o∣ther causes there happened also of discord betwene the no∣bles and the commons the same time, for what iniuryes of commons and enclosures wrongfully holden, wyth o∣ther inordinate polinges & vncharitable dealing betwene the landlordes and tenauntes, I cannot tell. But in fyne, thus the matter fell out, that Mary hearing of the death of her brother, and shifting for her selfe, was so assisted by the Commons, that eftsoones shee preuayled. Who being esta∣blished in the possession of the realme, not long after came to London, and after she had caused first the two Fathers, the Duke of Northumberland and the Duke of Suffolke to be executed (as is aboue remembred) likewise she caused the Lady Iane being both in age tender and innocent frō this crime, after she coulde by no meanes be turned frō the constancy of her fayth, together with her husband to be be∣headed.

The rest of the nobles paying fines, were forgeuen, the Archbishop of Cant. onely excepted.* 18.25 Who though he desi∣red pardon by meanes of frendes, could obteine none: in so much that the Queene would not once vouchsafe to see him: For as yet the olde grudges agaynst the Archbishop for the deuorcemēt of her mother, remayned hid in the bot∣tome of her hart. Besides this diuorce, she remembred the state of religion chaunged: all whiche was reputed to the Archbishop, as the chiefe cause therof.

While these thinges were in doing, a rumor was in all mens mouthes, that the Archbishop, to curry fauour with the Queene, had promised to say a Dirige Masse after y^e old custome, for the funeral of king Edward her brother. Nei∣ther wanted there some which reported that he had alrea∣dy sayd Masse at Caunterbury: which Masse in deed was sayd by D. Thornton.* 18.26 This rumour Cranmer thynkyng speedely to stay, gaue forth a writing in his purgation: the tenour whereof being before expressed, I need not here a∣gayne to recite.

This bill being thus written, and lying openlye in a window in his chamber, commeth in by chaunce M. Sco∣ry, Bishop then of Rochester, who after he had read & per∣vsed the same, required of the Archbishop to haue a Copy of the bill. The Archbishop when he had graūted and per∣mitted the same to M. Scory, by the occasion thereof M. Scory lending it to some frēd of his, there were diuers co∣pyes taken out thereof, and the thing published abroad a∣mong the cōmon people: in so much that euery scriueners shop almost, was occupied in writing and copying out the same, and so at length some of these copies comming to the Bishops handes, and so brought to the Counsel, and they sending it to the Commissioners, the matter was known, and so he commaunded to appeare.

Wherupon D. Cranmer at his day prefixed, appeared before the sayd Commissioners, bringing a true Inuento∣ry,* 18.27 as he was commaunded, of all his goodes. That done, a Bishop of the Queenes priuy counsell, being one of y^e sayd Commissioners, after the Inuentory was receiued, bring∣ing in mention of the bill: My Lord (sayd he) there is a bil put forth in your name, wherein you seeme to be agreeued with setting vp the Masse agayne: we doubt not but you are sory that it is gone abroad.

To whome the Archbishop aunswered agayn, saying: as I do not deny my selfe to be the very author of that bill or letter, so much I confesse here vnto you, concerning the same bill, that I am sory that the said bill went from me in such sort as it did. For when I had written it, M. Scorye got the copy of me, and is now come abroad, and as I vn∣derstand, the City is full of it. For which I am sory, that it so passed my hands: for I had intended otherwise to haue made it in a more large and ample maner, and minded to haue set it on Paules Church doore, and on the doores of al the Churches in London, which mine owne seale ioyned thereto.

At which wordes when they sawe the constantnesse of the man, they dismissed him, affirming they had no more at that present to say vnto him, but that shortly he shoulde heare further. The sayd Bishop declared afterward to one of Doctour Cranmers frendes, that notwithstanding his atteinder of treason, the Queenes determination at that tyme was, that Cranmer shoulde onely haue bene depri∣ued of his Archbishopricke, and haue had a sufficient ly∣uing assigned hym, vpon his exhibiting of a true Inuen∣tory, with commaundement to keepe his house withoute medling in matters of Religion. But how that was true, I haue not to say. This is certaine, that not lōg after this,* 18.28 he was sent vnto the Tower, and soone after condemned of Treason. Notwithstanding, the Queene when shee coulde not honestly denye him his pardon, seeyng all the rest were discharged, and specially seeing he last of all o∣ther subscribed to Kyng Edwardes request, and that a∣gaynst his owne will,* 18.29 released to him his action of Trea∣son, and accused him onely of heresy: which liked the Arch∣bishop right well, and came to passe as he wished, because the cause was not nowe his owne, but Christes, not the Queenes, but the churches. Thus stood the cause of Cran∣mer, till at length it was determined by the Queene and the Councell, that he should be remoued from the Tower where he was prisoner, to Oxforde, there to dispute wyth the Doctours and Diuines. And priuily word was sent before to them of Oxford to prepare themselues, and make them ready to dispute. And although the Queene and the bishops had concluded before what should become of him, yet it pleased them that the matter should be debated with argumentes, that vnder some honest shew of disputation, the murther of the man might bee couered. Neither coulde theyr hasty speed of reuengemēt abide any long delay:* 18.30 and therfore in all hast he was caried to Oxford.

What this disputation was, and how it was handled, what were the questions, and reasons on both sides, and also touching his condemnation by the Uniuersitye and the Prolocutour, because sufficiently it hath bene declared we minde nowe therefore to proceede to his finall iudge∣ment and order of condemnation, which was the xij. day of September an. 1556. and seauen dayes before the con∣demnation of Bishoppe Ridley and Mayster Latimer, as is aboue foretouched. The storye whereof here followeth, faythfullye collected by the reporte and narration (com∣myng by chaunce to our handes) of one who being both present thereat, and also a deuoute Fauourer of the Sea and faction of Rome canne lacke no credite (I trowe) with suche, which seeke what they can to discredite what so euer maketh not with theyr phantasied Religion of Rome.

After the disputations done and finished in Oxford be∣twene the Doctors of both Uniuersityes & the three wor∣thy Bishops D. Cranmer, Ridley, and Latimer, he heard then howe sentence condemnatory immediatlye vpon the same was ministred agaynst them by D. Weston & other of the Uniuersitye: whereby they were iudged to be here∣tickes, & so committed to the Maior and Sheriffes of Ox∣ford. But forasmuch as the sentence geuē them, was voyd in law (for at that time the authority of the Pope was not yet receiued into the land) therfore was a new commission sent from Rome, and a new processe framed for the cōuic∣tion of these reuerend and godly learned mē aforesayd. In which commission first was Doct. Iames Brookes Bi∣shop of Glocester the Popes Subdelegate,* 18.31 w^t D. Martin and D. Story Commissioners in the king & queenes be∣halfe, for the execution of the same. Of the which 3 Cōmis∣sioners aboue named, as touching D. Martin, this by the way is to be vnderstand, that although he was vsed for an instrument of the Popes side, to serue a turne (whose book also is extant agaynst the lawfull mariage of Priestes) yet notwithstāding neither was he so bitter an enemy in this persecution, as other Commissioners were, and also in this time of Queene Elizabeth, were diuers other Doc∣tors of the Arches refused to be sworne agaynst the Pope, he denied not the othe: and yet notwithstanding not a to∣gether here to be excused. But to the purpose of this sto∣ry. Wherof first it shall be requisite to declare the circum∣staunce, and the whole state of the matter, as in a generall description, before we come to theyr Orations, according as in a percell of a certain letter touching the same, it came to our handes.

In primis, here is to be vnderstande, that the commyng downe of the foresayde Commissioners, which was vpon Thursday, the xij. of September, an. 1555. in the church of S. Mary,* 18.32 and in the East end of the sayd church at the hie aultar, was erected a solemne Scaffold for bishop Brokes aforesayde, representing the Popes person, ten foote high. The seat was made that he might sit vnder the Sacramēt of the aultar. And on the righte hand of the Popes Dele∣gate beneath him sate Doctour Martin, and on the lefte hand sate Doctour Story the kynge and Queenes Com∣missioners, which were both Doctours of the Ciuill law, and vnderneth them other Doctours, Scribes and Pha∣riseis also, with the Popes Collectour and a rablement of such other like.

And thus these Byshops being placed in theyr Ponti∣ficalibus, y^e B. of Canterbury was sent for to come before thē. He hauing intelligence of them that were there, thus

ordered himselfe. He came forth of the prison to the church of S. Mary, set forth with billes and gleues for feare least he shoulde starte awaye, being cloathed in a fayre blacke gowne, with his hoode on both shoulders, suche as Doc∣tors of Diuinity in the Uniuersity vse to weare.* 18.33 Who af∣ter he was come into the Church, and did see them sitte in theyr Pontificalibus, he did not put of his cappe to none of them, but stood still till that he was called. And anon one of the Proctors for the Pope, or els his Doctour, called Thomas Archbishop of Caunterbury, appeare here and make aunswere to that shall be layd to thy charge: that is to say, for blasphemy, incontinency, and heresy: and make answere here to the Bishop of Glocester representing the Popes person.

Upon this he being brought more neare vnto the scaf∣fold, where the foresayd Bishops sate, he first well viewed the place of iudgemēt, & spying where the king & queenes maiesties Proctors were, putting of his cap, he first hum∣bly bowing his knee to the ground, made reuerence to the one, and after to the other.

That done, beholding the bishop in the face, he put on his bonet agayne,* 18.34 making no maner of token of obedience towardes him at all. Whereat the Bishop being offended, sayd vnto him, that it might beseeme him right well, wey∣ing the authority he did represēt, to do his duety vnto him. Wherunto Doctor Cranmer aunswered and sayd, that he had once taken a solemne othe, neuer to consent to the ad∣mitting of the bishop of Romes authority into this realm of England agayne, and that he had done it aduisedly, and meant by Gods grace to keepe it, and therefore would cō∣mit nothing either by signe or token, which might argue his consent to the receiuing of the same, and so he desired the sayd Bishop to iudge of him, and that he did it not for any contempt to his person, which he could haue bene cō∣tent to haue honored as well as any of the other, if his cō∣mission had come from as good authority as theyrs. Thys answered he both modestly, wisely, and paciētly, with his cappe on hys head, not once bowing or making anye re∣uerence to hym that represented the Popes person, whi∣che was wonderouslye of the people marked, that was there present and saw it, and marked it as nye as could be possible.

*The Oration of D. Brokes Bishop of Glocester vn∣to D. Cranmer Archb. of Caunt. in the church of S. Ma∣ry at Oxford. Anno. 1556. March. 12.

WHen after many meanes vsed, they perceiued that the Ar∣chbishop would not moue his bonet, the Bishop proceded in these wordes folowing.

* 18.35My Lord, at this present we are come to you as Commissio∣ners, and for you, not intruding our selues by our owne authori∣ty, but sent by Commission, partly from the Popes holines, part∣ly from the king and Queenes moste excellent Maiesties, not to your vtter discomfort, but to your comfort, if you will your self. We come not to iudge you, but to put you in remembraunce of that you haue bene, & shall be. Neither come we to dispute with you, but to examine you in certayne matters: which being done, to make relation thereof, to him that hath power to iudge you. The first being well taken, shall make the second to be well taken. For if you of your part, be moued to come to a conformity, then shall not onely we of our side take ioy of our examination, but al∣so they that haue sent vs.

And first, as charity doth moue vs, I would think good, some∣what to exhort you, and that by the second chapiter of S. Iohn in the Apoc. Memor esto vnde excideris,* 18.36 & age poenitentiam, & prima opera fac. Sin minus. i. Remember from whence thou art fallen, and do the first workes. Or if not, and so as ye knowe what foloweth. Remember your selfe from whence you haue fallen. You haue fallen from the Vniuersall and Catholicke Churche of Christe, from the verye true and receiued fayth of all Christen∣dome, and that by open heresye. You haue fallen from your pro∣mise to God, from your fidelitye and allegeaunce, and that by o∣pen preaching, mariage, and adultery. You haue fallen from your soueraigne prince and Queene by open treason.* 18.37 Remember ther¦fore from whence you are fallen. Your fall is great, the daunger can not be sene. Wherefore when I say, remember from whence you haue fallen, I put you in mind not onely of your fall, but al∣so of the state you were in before your fal. You were sometime as land other poore men, in a meane estate. God I take to witnesse I speake it to no reproche or abasement of you, but to put you in memory, how god hath called you from a low to an high degree, from one degree to another,* 18.38 from better to better, & neuer gaue you ouer, till he had appoynted you Legatum natum, Metropo∣litanum Angliae, Pastorem gregis sui. Such great trust did he put you in, in his Church. What could he doe more? for euen as he ordeined Moyses to be a ruler ouer his Churche of Israell, and gaue him full authority vpon the same: so did he make you ouer his Church of England. And when did he this for you? forsooth when you gaue no occasion or cause of mistruste either to hym, or to his Magistrates. For although it be coniectured, that in all your time, ye were not vpright in the honour and faith of Christ, but rather set vppe of purpose as a fitte instrument, whereby the Church might be spoyled, and brought into ruine, yet may it ap∣peare by many your doings otherwise, and I for my part, as it be∣houeth ech one of vs shall thinke the best. For who was thought as then more deuout? who was more religious in the face of the world? Who was thought to haue more cōscience of a vow ma∣king, and obseruing the order of the Church, more earnest in the defence of the reall presence of Christes bodye and bloude in the Sacrament of the aultar then ye were? and then all things prospe∣red with you: your Prince fauored you, yea, God himselfe fauou∣red you: your candlesticke was set vp in the highest place of the Church, and the light of your candle was ouer all the Churche. I would God it had so continued still.

But after you beganne to fall by Schisme, and would not ac∣knowledge the Popes holines as supreame head: but would stout¦ly vphold the vnlawfull requestes of king Henry the 8. & would beare with that should not be borne withall, then began you to fansy vnlawfull libertye, and when you had exiled good consci∣ence, then ensued a great shipwracke in the Sea, whiche was out of the true and Catholicke Churche, cast into the sea of despera∣tion, for as he saith, * 18.39 Extra Ecclesiam non est salus. When you had forsaken GOD, God forsooke you, and gaue you ouer to your owne will, and suffered you to fall from Schisme to Apostacy, frō Apostacy to heresy, from heresy to periury, from periury to trea∣son, and so in conclusion, into the full indignation of our soue∣raigne prince which you may thinke a iust punishment of god, for your other abhominable opinions.

After that, ye fell lower and lower, & now to the lowest de∣gree of all, to the end of honor & life. For if the light of your can∣dle be as it hath bene hitherto duskey, your candlesticke is like to be remoued, & haue a great fal, so low and so farre out of know∣ledge, that it shalbe quite out of Gods fauour, and past all hope of recouery: * 18.40 Quia in inferno nulla est redemptio. The daūger wher of being so great, very pity causeth me to say: * 18.41 Memor esto vnde excideris. I adde also, and whether you fall.

But here peraduenture you will say to me: what sir, my fall is not so great as you make it. I haue not yet fallen from the catho∣licke Church. For that is not the Catholicke Churche, that the Pope is head of. There is an other Church. But as touching that, I aunswere: you are sure of that as the Donatistes were, for they sayd that they hadde the true Church, and that the name of the true Christians remayned onely in Aphricke, where onely theyr sedicious sect was preached, and as you thinke, so thought No∣uatus, that all they that did acknowledge theyr supreame head at the Sea of Rome▪ were out of the Church of Christ. But here saynt Cyprian defending Cornelius agaynst Nouatus, Libro secundo,* 18.42 Epistola Sexta, sayth on this wise? Ecclesia vna est, quae cum sit vna intus & foris esse non potest. So that if Nouatus were in the true Churche: then was not Cornelius, who in deede by lawe∣full succession, succeeded Pope Fabian. Here S. Cyprian enten∣deth by the whole processe to proue, and concludeth thereupon, that the true Churche was onely Rome. Gather you then what will folow of your fall. But you will say peraduenture, that ye fell not by heresy, and so sayde the Arrians, alledging for themselues that they had scripture, and going about to perswade their schis∣me by Scripture, for in deed they had more places by two & for∣ty, which by theyr torture semed to depend vpon Scripture, thē the Catholickes had.

So did the Martians prouoke theyr heresy to Scripture. But those are no Scriptures, for they are not truely alledged, nor truely interpreted, but vntruely wrested and wronge,* 18.43 accor∣ding to theyr owne fantasies. And therefore were they all iustly condemned, for theyr wrong taking of the Scriptures: and the Churche replieth agaynst them, saying: Qui estis vos? quando? quid agitis in meo non Mei? The Churche sayeth, what make you here in my heritage? From whence came you? The Scrip∣ture is my inheritage. I am right heire therof. I holde it by true succession of the Apostles, for as the Apostles required mee to holde, so do I holde it. The Apostles haue receiued me, and put me in my right, and haue reiected you as bastardes, hauing no title thereunto.

Also ye will denie that you haue fallen by Apostasie,* 18.44 by brea∣king your vow, & so Vigilantius sayd, in so much that he would admitte none to his ministerye, but those that had theyr wiues bagged with children. What now? Shall we say that Vigilanti∣us did not fall therefore? Did not Donatus, and Nouatus fall because they sayed so, and brought Scripture for theyt defence? Then let vs beleeue as we list, pretending well, and say so: nay, there is no manne so blinde that will saye so. For excepte the Church which condemneth them for theyr saye so, doe approue vs for to doe so, then will shee condemne you also. So that your denyall will not stande. And therefore I tell you, remember from whence you haue fallen, and howe low ye shall fall, if you holde on as you doe beginne. But I trust you will not continue,

but to reuoke your selfe in time, and the remedy foloweth·

* 18.45 Age poenitentiam & prima opera fac, for by such meanes as ye haue fallen, ye must rise agayne. First, your hart hath fallen, then your tongue, and your penne, and besides your owne da∣mage hath caused many more to fall. Therfore, first your hart must turne, and then shall the tongue and the penne be quickely tur∣ned: Sin minus, veniam tibi cito, & mouebo Candelabrum tuum de loco suo.

I neede not to teache you a methode to turne: you knowe the ready way your selfe. But I would God I coulde but exhorte you to the right and trueth, then the way should soone be found out. For if ye remember howe many he haue brought by abhomi∣nable heresy, into the way of perdition, I doubt not but very cō∣science would moue you, as muche for them, as for your selfe to come againe. And so would you spare neither tongue nor penne, if hart were once reformed: for as touching that poynt, the holye Ghost toucheth theyr hartes very neare, by the mouth of his ho∣ly Prophet Ezechiel, when he requireth the bloud of his flocke at the Priestes handes, for lacke of good and wholesome foode: how much more should this touch your guilty hart, hauing ouermuch diligence to teach them the waye of perdition, and feeding them with baggage and corrupt foode, whiche is heresye. Qui con∣uertere fecerit peccatorem ab errore vitae suae,* 18.46 saluam faciet a∣nimam suam a morte, & operiet multitudinem peccatorum su∣orum. He that shall conuert a sinner from hys wicked life, shall saue his soule from death, and shall couer the multitude of sinnes. So that if it be true that hee, who conuerteth a Synner saueth a soule, then the contrarye must needes be true, that he that per∣uerteth a soule, and teacheth him the way of perdition must nee∣des be damned.

* 18.47Origenes super Paulū ad Romanos: The damnation of those that preacheth heresy, doth encrease to the day of iudgement. The more that perishe by hereticall doctrine the more grieuous shall theyr torment bee, that minister suche doctrine. Berengarius who seemed to feare that daunger,* 18.48 prouided for it in his life time, but not without a troubled and disquiet conscience. He did not onely repent, but recant, and not so much for himselfe, as for them, whome he had with most pestilent heresyes infected. For as he lay in his death bedde vpon Epiphany daye, he demaunded of them that were present, is this (quoth he) the day of Epiphany, & appearing of the Lord? They aunswered him, yea. Thē (quoth he) this day shall the Lord appeare to me, either to my comfort, ey∣ther to my discomfort. This remorse argueth, that he feared the daunger of them whom he had taught, and ledde out of the faith of Christ. Origenes vpon him sayth in this wise: Although hys owne bloud was not vpon his head, for that he did repent, and was sory for his former errors, yet being conuerted he feared the bloud of them, whom hee had infected, and who receiued hys doctrine.

Let this moue you euen at the last poynt. In so much as your case is not vnlike to Beringarius, let your repentaunce bee like also. And what shoulde staye you (tell me) from this godlye re∣turne? feare, that ye haue gone so farre, ye may not returne? nay, then I may saye as Dauid sayde? Illic trepidauerunt vbi non e∣rat timor. Ye feare where you haue no cause to feare. For if ye repent and be hartely sory for your former heresy and apostacy, ye neede not to feare. For as God of his part is mercifull & gra∣cious to the repentaunt sinner, so is the Kyng, so is the Queene mercifull, which ye may well perceiue by your owne case, since ye might haue suffered a great whiles agoe for treason commit∣ted agaynst her highnesse, but that ye haue bene spared & reser∣ued vpon hope of amendement, which she conceiued very good of you, but now as it seemeth is but a very desperate hope. And what do you thereby▪ * 18.49 Secundum duritiem cordis thesaurizas ti∣bi iram in die irae.

Well, what it is thē, if feare do not hinder you? shame, to vnsay that, that you haue sayde? Nay it is no shame, vnlesse ye thinke it shame to agree with the true and the catholicke church of christ. And if that bee shame, then blame S. Paule, who persecuted the Disciples of Christ with sword, then blame S. Peter, who deny∣ed his mayster Christ with an othe that he neuer knewe him. S. Cyprian before his returne being a witch. S. Augustine being ix. yeares out of the Church. They thought it no shame after their returne of that they hadde returned. Shall it then be shame for you to conuert and consent with the Churche of Christe? no, no.

What is it then that doth let you? Glory of the world? nay, as for the vanity of the world I for my part iudge not in you beyng a man of learning and knowing your estate.

And as for the losse of your estimation, it is tenne to one that where you were Archhishop of Caunterbury and Metropolitane of England, it is tenne to one (I say) that ye shall be as well still, yea and rather better.

And as for the winning of good men, there is no doubte but all that be here present, and the whole congregation of Christes Churche also will more reioyce of your returne, then they were sory for your fall. And as for the other, ye neede not to doubt for they shall all come after: and to say the truth, if you should lose them for euer, it were no force, ye should haue no losse thereby. I do not here touch them which should confirme your estimation. For as Sayncte Paule after his conuersion was receiued into the Church of Christ with wonderfull ioy to the whole congregati∣on, euen so shall you be. The fame of your returne shall be spread abroade throughout all Christendome where your face was ne∣uer knowne.

But you will say perhappes, your conscience will not suffer you. My Lord, there is a good conscience, and there is a bad con∣science.* 18.50 The good conscience haue not they as S. Paul declareth to Timothe concerning Hymaeneus and Alexander. This euill & badde conscience is (sayth S. Cyprian) well to be knowne by his marke. What marke?* 18.51 This conscience is marked with the print of heresy. This conscience is a noughty, filthy, and a bronded con∣science, which I trust is not in you. I haue cōceiued a better hope of you then so, or els would I neuer go about to persuade or ex∣hort you. But what conscience should stay you to returne to the Catholicke fayth and vniuersall Churche of Christ? what consci∣ence doth separate you to that deuillish and seuerall Church? to a liberty which neuer had ground in the holy Scriptures? If you iudge your liberty to be good, then iudge you all Christendome to do euill besides you.

O what a presumptuous persuasiō is this, vpō this vtterly to forsake the church of Christ? Vnder what colour or pretence doe you this? for the abuses? as though in your Church were no abu∣ses: yes that there were. And if you forsake the vniuersall Church for the abuses, why do you not thē forsake your particuler chur∣che, and so be flitting from one to an other? That is not the nexte way, to slip from the church for the abuses: for if you had seene abuses, you should rather haue endeuored for a reformation then for a defection He is a good Chirurgeon who for a litle payne in the toe will cut of the whole leg. He helpeth well the tooth ache,* 18.52 which cutteth away the head by the shoulders. It is mere folly to amend abuses by abuses. Ye are like Diogenes: for Diogenes on a time enuying the clenlines of Plato, sayd on this wise: Ecce calco fastum Platonis. Plato answered, Sed alio fastu, So that Diogenes semed more faulty of the two.

But when we haue sayde all that we can, peraduenture you will say. I will not returne And to that I say, I will not aunswere. Neuerthelesse heare what Christ sayth to such obstinate and stif∣necked people in the parable of the Supper. Whē he had sent out his men to cal them in that were appoynted, and they would not come, he bad his seruantes going into the wayes and streetes, to compell men to come in: Cogite intrare.* 18.53 If then the Church wyll not lese any member that may be compelled to come in, ye must thinke it good to take the compulsion, least you loose your part of the supper which the Lord hath prepared for you: and this cō∣pulsion standeth well with charity.

But it may be perhaps, that some hath animated you to sticke to your tackle, & not to geue ouer, bearing you in hand that your opinion is good, and that ye shall dye in a good quarrell, & god shall accept your oblation. But heare what Christ sayth of a mea∣ner gift: If thou come to the aultar to offer thy oblation, and kno∣west that thy brother hath somewhat to saye agaynst thee, leaue there thy gift, and go and be reconciled to thy brother,* 18.54 and then come and offer vp thy gift, or els thy brother will make thy offe∣ring vnsauery before God. This he sayd vnto all the world, to the end they should know how theyr offeringes should be receiued, if they were not according.

Remember you therefore before you offer vp your offering, whether your gift be qualified or no. Remember the Churche of Rome and also of Englande, where not one onely brother, but a number haue matter against you, so iust, that they wil make your burnt offering to stincke before God, except you be recōciled. If you muste needes appoynt vppon a Sacrifice, make yet a meane first to them that haue to lay agaynst you. I say no more then the Church hath allowed me to saye. For the sacrifice that is offered without the Church, is not profitable. The premises therfore cō∣sidered, for gods sake, I say, Memor esto vnde excideris, & age pae∣nitentiam, & prima opera fac. Sin minus. &c. Cast not your selfe away, spare your bodye, spare your soule, spare them also whome you haue seduced, spare the shedding of Christes bloud for you in vayne. Harden not your hart, acknowledge the trueth, yelde to the prescript word of God, to the catholicke Church of Rome, to the receiued veritie of all Christendome. Wedde not your selfe to your owne selfewill. Stand not to much in your owne conceyt,* 18.55 thinke not your selfe wiser then all Christendome is besides you. Leaue of this vniust cauill. How: leaue why: leaue reason: leaue wonder: and beleue as the Catholicke Church doth beleeue and teach you. Perswade with your selfe, that extra Ecclesiam non est salus. i. Without the Churche there is no saluation. And thus much haue I sayd of charitye. If this poore simple exhortation of mine may sincke into your head, and take effect with you, then haue I sayd as I would haue sayd, otherwise not as I would, but as I could for this present.

And thus Bishop Brokes finishing his Oration, sate downe. After whom Doctor Martin taking the matter in hand, beginneth thus.

*The Oration of Doctor Martyn.

ALbeit there be two Gouernmentes, the one spirituall & the other tēporal, the one hauing the keyes, the other the sword, yet in all ages we read that for the honour and glory of GOD both these powers haue bene adioyned together.* 18.56 For if we read the olde Testament,* 18.57 we shall finde that so did Iosias and Ezechi∣as. So did the king of the Niniuites compell a generall fast tho∣row all the whole Citty. So did Darius in breaking the greate I∣doll Bell, and deliuered Godly Daniel out of the denne of Lions. So did Nabuchodonosor make and institute lawes agaynste the blasphemers of God. But to let passe these examples with a great number more, and to come to Christes time, it is not vnknowne what great trauayle they tooke to set forth Gods Honour: and although the rule and gouernement of the Church did onely ap∣perteine to the spiritualty, yet for the suppression of heresyes & schismes, Kinges were admitted as ayders thereunto. First Con∣stantinus the great, called a councell at Nyce for the suppressi∣on of the Arrians secte, where the same time was raysed a greate contention among them. And after long disputation had, when the Fathers could not agree vpon the putting downe of the Ar∣rians, they referred theyr iudgement to Constantine. God forbid, quoth Constantine:* 18.58 you ought to rule me and not I you. And as Constantine did, so did Theodosius against the Nestorians, so did Martianus agaynst Manichaeus▪ Iouinian made a law, that no man shoulde marrye with a Nunne, that had wedded her selfe to the Church.

So had king Henry the 8. the title of Defender of the fayth be∣cause he wrote against Luther & his cōplices, So these 900. yeres the kinges of Spayne had that title of Catholicke, for the expulsi∣on of the Arrians: and to say the truth, the king and the Queenes maiesties do nothing degenerate from their auncetry, taking vp∣on them to restore agayne the title to be Defender of the faith, to the right heyre thereof the Popes holinesse.

Therefore these two princes, perceiuing this noble Realme, how it hath bene brought from the vnitye of the true and Catho∣licke Church, the which you and your confederates do, and haue renounced: perceyuing also that you doe persist in your detesta∣ble errours, and will by no meanes, bee reuoked from the same, haue made theyr humble request and petition to the Popes holy∣nesse Paulus 4. as supreme head of the church of Christ, declaring to him, that where you were Archbishop of Caunterbury, & Me∣tropolitane of England, and at your consecration tooke two so∣lemne othes, for your due obedience to bee geuen to the Sea of Rome, to become a true preacher, or Pastour of his flock, yet cō∣trary to your othe, and alleagiaunce for vnitie, haue sowed dis∣cord: for chastity, mariage and adultery: for obedience, conten∣tion: and for fayth, ye haue bene the author of all mischiefe. The Popes holines considering their request, and petition, hath graū∣ted them, that according to the Censure of this Realme, processe should be made agaynst you.

And where as in this late time, you both excluded Charity & Iustice, yet hath his holinesse decreed, that you shall haue bothe Charity, and Iustice shewed vnto you. Hee willeth you shoulde haue the lawes in most ample maner, to answere in your behalfe, and that ye shall here come before my Lord of Glocester,* 18.59 as high Commissioner from his holynesse, to the examination of such ar∣ticles, as shalbe proposed agaynst you, & that we should require the examination of you, in the King and Queenes Maiestyes be∣halfe. The King and Queene as touching themselues, because by the law they cannot appeare personally, Quia sunt illustris. per∣sonae, haue appoynted as theyr atturneys Doctor Storie and me. Wherefore here I offer to your good Lordship our Proxie, sealed with the broad seale of England, and offer my selfe to be Proctor in the Kings Maiesties behalfe. I exhibite here also certayne Arti∣cles, conteining the manifest adultery & periury: Also bookes of heresy made partly by him, partly set forth by his authority. And here I produce him as partly principal, to aunswere to your good Lordship.

Thus when Doc. Martin had ended his Oration, the Archbishop beginneth, as here foloweth.

Cran.

Shall I then make mine aunswere?

Mart.

As you thinke good: no man shall let you.

And here the Archbishoppe kneeling downe on both knees towarde the West, sayde first the Lordes Prayer. Then risinge vppe he reciteth the Articles of the Creede. Which done, he entreth with his protestation in forme as foloweth.

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

* 18.60THis I do professe as touching my fayth, and make my protestation, which I desire you to note. I will neuer consent that the Bishop of Rome shall haue any iurisdic∣tion within this Realme.

Story.

Take a note thereof.

Mart.

Marke M. Cranmer, how you answer for your self. You refuse and denye him, by whose lawes ye yet doe re∣mayne in life, being otherwise attaynted of high treason, & but a dead man by the lawes of this Realme.

Cran.

I protest before God I was no traytor, but in deed I confessed more at my arraignment then was true.

Mart.

That is not to be reasoned at this presēt. You know ye were condemned for a Traytor, and Res iudicata pro ve∣ritate accipitur. But proceed to your matter.

Cran.

I will neuer consent to the Bishop of Rome, for thē should I geue my selfe to the Deuill: for I haue made an othe to the king, & I must obey the king by Gods lawes. By the Scripture the king is chiefe, and no forreigne per∣son in his owne Realme about him. There is no Subiect but to a king. I am a Subiect, I owe my fidelitye to the crowne. The pope is contrary to the crowne. I cannot o∣bey both: for no mā can serue two maisters at once, as you in the beginning of your Oration declared by the sword & the keyes attributing the keies to the Pope, and the sword to the king. But I say y^e king hath both. Therfore he that is subiect to Rome & the lawes of Rome, he is periured,* 18.61 for the Popes and the Iudges▪ Lawes are contrary they are vncertayne and confounded.

A Prieste indebted by the Lawes of the Realme shall be sued before a temporall Iudge: by the Popes Lawes contrary.

The Pope doth the king iniury in that he hath his po∣wer from the Pope. The king is head in his owne realm: But the Pope claimeth all Bishops, Priests, Curates. &c. So the Pope in euery Realme hath a Realme.

Agayne, by the lawes of Rome the Benefice muste bee geuen by the Bishop: by the lawes of the Realme, the pa∣tron geueth the Benefice. Herein the lawes be as contra∣ry as fire and water.

No man can by the lawes of Rome proceed in a premu∣nire, and so is the law of the Realme expelled, and the king standeth accursed in mainteining his owne lawes. Ther∣fore in consideration that the king and Queene take theyr power of him, as though god should geue it to them, there is no true subiect vnlesse he be abrogate, seing the crowne is holden of him being out of the Realme.

The Bishop of Rome is contrary to God, and iniuri∣ous to his lawes:* 18.62 for God commaunded all men to be di∣ligent in the knowledge of his law, and therefore hath ap∣poynted one holiday in the weeke at the least, for the peo∣ple to come to the Church and heare the word of God ex∣pounded vnto them, and that they might the better vnder∣stād it, to heare it in their mother toung which they know. The Pope doth contrary: for he willeth the seruice to bee had in the latine tongue, which they doe not vnderstande. God woulde haue it to bee perceiued: the Pope will not. When the Priest geueth thanks God would that the peo∣ple should do so to, and God will them to confesse altoge∣ther: the Pope will not.

Now as concerning the Sacrament, I haue taught no false doctrine of the sacramēt of the aultar:* 18.63 For if it can be proued by any doctor aboue 1000. yeares after Christ, that Christes body is there really, I will geue ouer. My booke was made 7. yeares agoe, and no man hath brought anye authors agaynst it. I beleue that who so eateth and drin∣keth that sacrament, Christ is within them, whole Christ, his Natiuity, Passion, Resurrection and Ascention, but not that corporally that sitteth in heauen.

Now, Christ commaunded all to drinke of the Cuppe, The Pope taketh it away from the laye men: and yet one sayth that if Christ had dyed for the Deuill, that he shoulde drinke thereof.

Christ biddeth vs to obey the king, etiam discolo. The Bishop of Rome biddeth vs to obey him: therfore vnlesse he be Antichrist, I cannot tell what to make of him. Wher∣fore if I should obey him I can not obey Christ.

He is like the Deuill in his doinges, for the Deuil said to Christ: if thou wilt fall downe and worship me,* 18.64 I wyll geue thee all the kingdomes of the world. Thus hee tooke vpon him to geue that which was not his owne. Euen so the Bishop of Rome geueth Princes theyr crownes being none of his owne: for where Princes either by election, ei∣ther by succession, either by inheritage obtein their crown, he sayth that they should haue it from him.

Christ sayth that Antichrist shall be. And who shall he be? Forsoothe he that aduaunceth himselfe aboue all other creatures.* 18.65 Now if there be none already that hath aduaū∣ced himselfe after suche sorte besides the Pope, then in the meane time let him be Antichrist.

Story.

Pleaseth it you to make an end.

Cranmer.

For he wilbe the Uicar of Christ, he will dispēse

with the olde and newe Testament also,* 18.66 yea and with A∣postacy.

Now I haue declared why I cannot with my consci∣ence obey the Pope. I speake not this for hatred I beare to him that now supplieth the roome, for I know him not. I pray God geue him grace not to folowe his auncestors. Neyther say I this for my defence, but to declare my con∣science for the zeale that I beare to Gods word, troden vn∣der foote by the Byshop of Rome. I cast feare aparte, for Christ sayde to his Apostles, that in the latter dayes they should suffer much sorow, and be put to death for his na∣mes sake: feare them not (sayth he) but feare him whyche when he hath killed the body, hath power to cast the soule into the fire euerlasting.* 18.67 Also Christ sayth: that he that wyll liue shall die, and he that loseth his life for my names sake, he shall finde it agayne. Moreouer he sayd: confesse mee before men,* 18.68 and be not afrayd: if you do so I wyll stand with you: if you shrincke from me I will shrincke from you. This is a comfortable and a terryble saying, thys maketh me to set all feare aparte. I say therefore the By∣shop of Rome treadeth vnder foote Gods lawes and the kinges.

The Pope would geue Bishoprickes: so woulde the king.* 18.69 But at the last the king gat the vpper hande, and so are all Bishops periured, first to the Pope and then to the king.

The Crowne hath nothing to doe with the Cleargy. For if a Clarke come before a Iudge, the Iudge shal make processe agaynste him, but not to execute any Lawes. For if the Iudge should put him to execution, then is the king accursed in mayneteyning his owne Lawes. And ther∣fore saye I that he is neyther true to GOD, neyther to the king that first receiued the Pope. But I shall hartely pray for such Councellours, as may informe her the truth, for the King and Queene if they be well infourmed, wyll do well.

Mart.

As you vnderstand, then if they maynteyne the Su∣premacy of Rome, they cannot mainteine England too.

Cranmer.

I require you to declare to the king and queene what I haue sayde, and how theyr othes doe stand with the Realme and the Pope. S. Gregory sayth, he that ta∣keth vppon him to be head of the Uniuersall Churche,* 18.70 is worse then the Antichrist. If any man can shew me, that it is not agaynst Gods word to holde his styrrop when hee taketh his horse, and kisse his feet (as kinges do) then will I kisse his feete also.

* 18.71And you for your part my Lord, are periured, for now ye sit Iudge for the Pope, and yet ye did receiue your By∣shopricke of the king. You haue taken an othe to be aduer∣sary to this Realme, for the Popes lawes are contrary to the lawes of the Realme.

Glocester.

You were the cause that I did forsake the Pope, and did sweare that he ought not to be supreame head, and gaue it to king Henry the eight, that he ought to be it, and this you made me to do.

Cranmer.

To this I aunswere, sayd he: You report me il, and say not the trueth,* 18.72 and I will proue it here before you all. The trueth is, that my Predecessour Byshop War∣rham gaue the Supremacy to King Henry the eight, and sayde that he ought to haue it before the Bishop of Rome, and that Gods word would beare him. And vpō the same was there sent to both the vniuersityes Oxford and Cam∣bridge, to know what the word of GOD would do tou∣ching the Supremacy, and it was reasoned vpon and ar∣gued at length. So at the laste both the Uniuersityes a∣greed,* 18.73 and set to theyr Seales, and sent it to king Henry the eight to the Courte, that he ought to be supreme head, and not the Pope. Whereupon you were then Doctour of Diuinitye at that time, and your consent was thereunto, as your hand doth appeare. Therefore you misreport me, that I was the cause of your falling away from the Pope, but it was your selfe. All this was in Byshop Warrhams time and whilest he was aliue, so that it was three quar∣ters of a yeare after ere euer I hadde the Byshopricke of Caunterbury in my handes, and before I might doe anye thing. So that here ye haue reported of me that, which ye cannot proue, which is euill done. All this while his cappe was on his head.

Gloc.

We come to examine you, and you, me thinke exa∣mine vs.

❧ Doctor Storyes Oration.

Story. Pleaseth it your good Lordshippe: because it hath pleased the king and Queenes Maiesties to appoynte my companion and me,* 18.74 to heare the examination of thys man before your good Lordshippe, to geue me leaue some∣what to talk in that behalfe. Although I know that in talk with heretickes there commeth hurt to all men, for it wea∣ryeth the stedfaste, troubleth the doubtfull, and taketh in snare the weake and simple: yet because he sayth, he is not bound to aunswere your Lordship sitting for the Popes holinesse, because of a Premunire, and the worde of God, as he termeth it: I thinke good somewhat to say, that all men may see howe he runneth out of his race of reason into the rage of common talke, suche as here I truste hath done much good. And as the Kyng and Queenes Maiestyes will be glad to heare of your most charitable dealing with him, so will they be weary to heare the blundering of this stubberne Hereticke. And where he alleadgeth Diuinity, mingling fas nefasque together, he shoulde not haue bene heard. For shall it be sufficient for him to alledge, the iudge is not competent? Do we not see that in the common law it is not lawefull for a man in Westminster Hall to refuse his Iudge? And shall wee dispute contra eum qui negat principia? Although there be here a great company of lear∣ned men that know it vnmeete so to doe, yet haue I here a playne Canon wherein he declareth himselfe conuicted ipso facto. This Canon is this: Sit ergo ruinae suo dolore pro∣stratus quisquis Apostolicis voluerit contraire decretis,* 18.75 nec lo∣cum deinceps inter Sacerdotes habeat, sed exors à sancta fiat mi∣nisterio, nec de eo eius iudicio quisquam posthac curam habeat, quin iam damnatus à sancta & Apostolica Ecclesia sua inobedi∣entia ac presumptione à quoquam esse non dubitetur. Quin maioris excommunicationis deiectione est abijciendus, cui san∣ctae Ecclesiae comissa fuerit disciplina, qui non solum iussionibus praelatae sanctae Ecclesiae parere debuit, sed etiam alijs ne preteri∣rent insinuare. Sitque alienus à diuinis & pontificalibus officijs, qui noluerit praeceptis Apostolicis obtemperare.

He hath alledged many matters against the Suprema∣cy, but maliciously. Ye saye that the king in his Realme is Supreme head of the church. Well Syr, you will graūt me that there was a perfect catholicke church before any king was christened. Then, if it were a perfect Church,* 18.76 it must nedes haue a head, which must needes be before any kyng was member thereof, for you knowe Constantinus was the first christened king that euer was, And although you are bound (as S. Paule saith) to obey your rulers, and kings haue rule of the people, yet doth it not folow that they haue cure of soules: for A fortiori, the head may do that the mini∣ster can not do: but the Priest may consecrate and the kyng cannot, therfore the king is not head.

It was licensed by Christ to euery man to bring into the sheepefold, & to augment the flocke,* 18.77 but not to rule for that was onely geuen to Peter.

And where the Apostles do call vpō men to obey their princes, cui tributum, tributum, cui vectigal, vectigal: they per∣ceiuing that men were bent to a kinde of libertye and diso∣bedience, were enforced to exhort them to obedience & pa••∣ment of theyr tribute, which exhortation extendeth only to temporall matters.

And agayne, where you say that the Byshop of Rome maketh lawes contrary to the Lawes of the Realme, that is not true, for this is a maxime in the law:* 18.78 Quod in parti∣culari excipitur, non facit vniuersale falsum.

Nowe as touching that monstrous talke of your con∣science, that is no conscience that ye professe: it is but priua∣ta scientia, electio and secta. And as yet for all your glorious bable, you haue not proued by Gods lawes that ye ought not to aunswere the Popes holines.

The Canons whiche bee receiued of all Christendome compell you to aunswere, therfore you are bound so to do. And although this realme of late time, through such schis∣matickes as you were, haue exiled and banished the Ca∣nons, yet that can not make for you. For you knowe your selfe that Par in pa••em, nec pars in totum aliquid statuere potest.* 18.79 Wherefore this Ile beeing in deede but a member of the whole, could not determine agaynst the whole. That not∣withstanding the same lawes being put away by a Parli∣ament, are now receiued agayne by a Parliament, and haue as full authority now as they had then, and they wil now that ye aunswere the Popes holinesse: therefore by the Lawes of this Realme ye are bound to answere hym. Wherefore my good Lorde, all that this Thomas Cran∣mer (I can not otherwise terme him considering hys dis∣obedience) hath broughte for his defence, shall nothyng preuayle with you nor take any effect. Require hym ther∣fore to aunswere directly to your good Lordshippe: com∣maunde him to set aside his trifles, and to be obedient to the lawes and ordinaunces of this Realme.* 18.80 Take witnes here of his stubberne contempt agaynste the Kynges and Queenes Maiestyes, and compell him to aunswere dy∣rectly to such Articles, as we shall here laye agaynst him, and in refusall, that your good Lordship will excommu∣nicate him.

As soone as Doctor Story had thus ended his tale be∣ginneth

Doctor Martin againe to enter speache wyth the Archbishop, which talke I thought here likewise not to let passe, although the report of the same be suche, as the author thereof seemeth in his wryting very partiall: for as he expresseth the speach of Doctor Martin at full, and to the vttermost of his dilligence, leauing out nothing in that part, that eyther was or could be sayd more: so again on the other part how rawe and weake hee leaueth the matter,* 18.81 it is easie to perceaue, who neither comprehen∣deth all that Doctour Cranmer againe aunswered for his defence, nor yet in those short speaches whiche he expres∣seth, seemeth to discharge the part of a sincere and faythfull reporter. Notwithstanding, suche as it is, I thoughte good the reader to vnderstande, who in perusinge the same maye vse therein hys owne iudgement and consi∣deration.

*Talke betweene Doctour Martin and the Archbishop.

MAyster Cranmer, yee haue tolde here a long glorious tale,* 18.82 pretending some matter of conscience in appa∣raunce, but in veritye you haue no conscience at all. You saye that you haue sworne once to Kynge Henrye the eyght aga••nste the popes iurisdiction, and therefore yee may neuer forsweare the same, and so yee make a greate matter of conscience in the breache of the sayde othe. Here will I aske you a question or two. What if ye made on oth to an harlot to liue with her in continuall adultery ought you to keepe it?

Cran.

I thinke no.

Mart.

* 18.83What if you did sweare neuer to lende a poore man one penny, ought you to keepe it?

Cran.

I thinke not.

Mart.

Herode did sweare what soeuer his harlot asked of him,* 18.84 he would geue her, and he gaue her Iohn Bap∣tistes head: did he well in keeping his oth?

Cran.

I thinke not.

Mart.

Iehpthe one of the Iudges of Israell did sweare vnto God: that if he would geue hym victorye ouer hys enemies, hee woulde offer vnto GOD the firste soule that came forth of hys house: it happened that hys owne daughter came first, and he slue her to saue his othe. Did he well?

Cran.

I thinke not.

Mart.

So sayth S. Ambrose de officijs. * 18.85 Miserabilis necessi∣tas quae soluitur parricidio. Then maister Cranmer, you can no lesse confesse by the premisses but that you oughte not to haue conscience of euery othe, but if it be iust, lawful and aduisedly taken.

Cran.

So was that othe.

Mart.

That is not so, for first it was vniuste, for it ten∣ded to the taking away of an other mans right. It was not lawfull, for the lawes of God and the Churche were agaynst it. Besides, it was not voluntary, for euerye man and woman were compelled to take it.

Cran.

It pleaseth you to say so.

Mart.

* 18.86Let all the world be iudge. But sir, you that pre∣tend to haue suche a conscience to breake an othe, I praye you did you neuer sweare and breake the same?

Cran.

I remember not.

Mart.

I will helpe your memory. Did you neuer sweare obedience to the sea af Rome?

Cran.

In deede I did once sweare vnto the same.

Mart.

Yea that ye did twise, as appeareth by recordes & writinges here ready to be shewed.

Cran.

* 18.87But I remember I saued al by protestation that I made by the counsayle of the best learned men I coulde get at that time.

Mart.

Harken good people what this man saythe. Hee made a protestation one day, to keepe neuer a whitte of that whiche he woulde sweare the next day, was thys the part of a christian man? If a christian man would bargayn with a Turke, and before he maketh his bargayn solemn∣ly, before witnesse readeth in hys Paper that hee holdeth secretly in hande, or peraduenture protesteth before one or two, that he mindeth not to performe what soeuer hee shall promise to the Turke: I say if a christian man would serue a Turke in thys manner, that the Chrystian man were worse then the Turke. What would you then saye to this man that made a solemne othe and promise vnto God and his church, and made a protestation before quite contrary?

Cran.

That which I did, I did by the best learned mens aduise I could get at that tyme.

Mart.

I protest before all the learned menne here, that there is no learning will saue youre periury herein, for there be two rules of the Ciuill lawe cleane contrarye a∣gaynst you, and so brought forth his rules: whiche beyng done, he proceeded further. But will you haue the truth of the matter? Kyng Henry the eyght euen then meant the lamentable chaunge which after you see came to passe: and to further hys pittifull proceedings from the diuorce∣ment of hys moste lawfull wife,* 18.88 to the detestable depar∣tyng from the vnitie of Christes Churche, thys manne made the foresayde protestation, and on the other side, hee letted not to make two solemne othes quite contrarye, & why? for otherwyse by the Lawes and Cannons of thys Realme hee coulde not aspire to the Archbyshopricke of Caunterbury.

Cran.

I protest before you all, there was neuer manne came more vnwilling to a Byshopricke, then I did to y^•.* 18.89 In so much that when king Henry did sende for in Poste, that I should come ouer, I prolonged my iourney by vii. weekes at the least, thinking that he woulde be forgetfull of me in the meane tyme.

Mart.

You declare well by the way that the kyng tooke you to be a manne of good conscience, who could not fynd within all his realme anye manne that woulde set foorth his straunge attemptes, but was enforced to send for you in Post to come out of Germany. What may wee coniec∣ture hereby, but that there was a compacte betweene you beyng then Queene Annes Chaplen, and the king. Geue me the Archbishopricke of Caunterbury,* 18.90 and I will geue you licence to liue in adultery.

Ctan.

You say not true.

Mart.

Let your protestation, ioyned with the rest of your talke, geue iudgement. Hinc prima mali labes. Of that your execrable periurye, and his coloured and to shamefullye suffered adultery, came heresie and all mischiefe to thys Realme.

And this haue I spoken as touching your conscience you make for breaking youre hereticall othe made to the king. But to breake youre former othe made at two sun∣dry times bothe to God and hys Churche, you haue no conscience at all. And now to aunswere an other parte of your Oration, wherein you bringe in Gods worde, that you haue it on your side and no man ells, and that the Pope hath deuised a new scripture contrary to the scrip∣tures of God, yee playe herein as the Pharseis did whi∣che cryed alwayes * 18.91 Verbum Domini, Verbum Domini. The word of the Lord, the word of the Lord, when they meant nothing so. This bettereth not your cause, because you say you haue Gods word for you, for so Basilides and Photinus the heretickes sayde, that they had Gods worde to main∣tayne theyr heresie. So Nestorius, so Macedonius, so Pelagius and briefly all the hereticks that euer were, pretended that they hadde GODS word for them, yea and so the deuill being the Father of Heresies alledged Gods worde for him, saying: Scriptum est, It is written: So sayde hee to Christe, Mitte te deorsum, Cast thy selfe backward, whiche you applyed most falsely agaynst the Pope.* 18.92 But if you marke the Deuils language well, it agreed wyth your proceedinges moste truelye. For Mitte te deorsum, Caste thy selfe downeward, sayde hee, and so taught you to cast all thinges downeward. Downe with the Sacramente, downe with the masse, downe with the Aultars, downe with the Armes of Chryste, and vpp with a Lyon and a Dog, downe with Abbeyes, downe with Chauntreys, downe with Hospitalles and Colledges, downe with * 18.93 fasting, and Prayer, yea downe with all that good and godly is. All your proceedinges and preachynges ten∣ded to no other, but to fulfill the Deuils request, Mitte te deorsum. And therefore tell not vs that you haue Gods worde. For God hath geuen vs by his worde, a marke to know that your teachyng proceeded not of God, but of the Deuill, and that youre doctrine came not of Christ, but of Antichrist. For Christ sayde there shoulde come a∣gaynst hys Churche, Lupi rapaces, id est Rauening Wol∣ues, and Pseudo apostoli, id est, False Apostles. But howe shoulde we knowe them? Christ teacheth vs saying:* 18.94 Ex fructibus eorum cognoscetis eos, id est. By theyr fruites yee shall knowe them. Why, what be theyr fruites? Sayncte Paule declareth: Post carnem in concupiscentia, & in munditia ambulant: potestatem contemnunt. &c. i. After the fleshe they walke in concupiscence, and vncleannesse: they contemne Potestates. I gayne: In diebus nouissimis erunt periculosa tempora, erunt se ipsos amantes, cupidi, elati, immorigeri paren∣tibus: proditores. &c. In the latter dayes there shall bee perillous times. Then shall there be men louing them∣selues, couetous, proud, disobedient to parentes, treason-workers. Whether these be not the fruites of youre Gos∣pell, I referre me to thys worshipfull audience: whether the sayde Gospell beganne not with periurye, proceeded with adultery, was mayntayned with heresie, and ended in conspiracy.

* 18.95Now sir, two poyntes more I marked in youre ra∣ging discourse that you made here: the one against the ho∣ly sacrament: the other agaynst the Popes iurisdiction, and the authoritie of the Sea Apostolicke.

Touching the first, ye say you haue Gods word with you,* 18.96 yea and all the Doctoures. I woulde here aske but one question of you: whether Gods word be contrarye to it selfe, and whether the Doctours teache doctrine contra∣ry to themselues, or no? For you mayster Cranmer, haue taught in this high sacrament of the Aultar three contrary doctrines, and yet you pretended in euerye one, Verbum Domini.

Cran.

Nay, I taught but two contrary doctrines in the same.

Mart.

What doctrine taught you when you condemned Lambert the sacramentary in the kinges presēce in White∣hall?

Cran.

I mayntayned then the Papistes doctrine.

Mart.

* 18.97That is to say, the Catholicke and vniuersall doc∣trine of Christes Church. And how when kinge Henrye dyed? did you not translate Iustas Ionas booke?

Cran.

I did so.

Mart.

Then there you defended an other doctrine tou∣chyng the Sacramente, by the same token, that you sent to Lynne your Printer, that where as in the first Printe there was an affirmatiue, that is to say, Christes body re∣allye in the sacramente, you sent then to your Prynter to put in a not, whereby it came miraculouslye to passe, that Chrystes bodye was cleane conueyed out of the Sacra∣ment.

Cranmer.

I remember there was two Prynters of my sayde booke, but where the same not was put in, I cannot tell.

Mart.

Then from a Lutherane yee became a Swinglian, which is the vilest heresie of all in the highe misterie of the sacrament, and for the same heresie you did helpe to burne Lambert the Sacramentary, which you now call the catho∣licke fayth and Gods word.

Cranmer.

I graunt that then I beleeued otherwise then I do nowe,* 18.98 and so I did vntill my Lord of London D. Ridley did conferre with me, and by sondry perswasions and authorities of Doctoures drewe mee quite from my opinion.

Mart.

Now sir, as touching the last parte of your Ora∣tion, you denyed that the popes holinesse was Supreme head of the church of Christ.* 18.99

Cran.

I did so.

Mart.

Who say you then is supreme head?

Cran.

Christ.

Mart.

But whome hath Christ left here in earth his Ui∣car and head of his Church?

Cran.

No body.

Mart.

Ah, why told you not king Henry this when you made him supreme head? and now no body is.

This is treason agaynst his owne person, as you then made him.

Cran.

I meane not but euery king in his owne realme and dominion is supreme head, and so was hee supreme head of the Church of Christ in England.* 18.100

Mart.

Is this alwayes true? and was it euer so in chry∣stes Churche?

Cran.

It was so.

Mart.

Then what say you by Nero: he was the mighti∣est Prince of the earth after Christ was ascended: was he head of Christes Churche?

Cran.

Nero was Peters head.

Mart.

I aske whether Nero was head of the Churche or no? if he were not, it is false that you sayd before, that all Princes be and euer were heades of the Churche wythin their realmes.

Cran.

Nay it is true, for Nero was head of the church that is, in worldly respecte of the Temporall bodies of men, of whome the Church consisteth: for so he beheaded Peter and the Apostles. And the Turke too is head of the church in Turky.

Mart.

Then he that beheaded the heades of the Church and crucified the Apostles, was head of Chrystes Churche and he that was neuer member of the Churche, is head of the church, by your new founde vnderstanding of Gods worde.

¶It is not to be supposed contrarye, but muche other matter passed in this communication betweene them, es∣pecially on the Archbyshoppes behalfe. Whose answeres I do not thinke to be so slender, nor altogether in the same forme of wordes framed, if the truthe, as it was, might be knowne: but so it pleased the Notarye thereof being too muche parcially addicted to his mother Sea of Rome in fauour of his faction, to diminishe and driue downe the o∣ther side, either in not shewing all, or in reporting y^e thing otherwise then it was:* 18.101 as the common guise is of moste writers, to what side their affection moste wayeth, theyr Oration commonly inclineth. But let vs proceede further in the story of this matter.

It followed then (sayth this reporter) when the Arch∣bishop thus hadde aunswered and the standers by began to murmure agaynst him, the Iudges not contentee with hys aunsweres, willed hym to aunswere directly to the Interrogatoryes: whiche Interrogatories articula∣ted agaynst him in forme of lawe, were these vnder fol∣lowing.

¶Interrogatories obiected to the Archbi∣shop, with his aunsweres annexed to the same.

1. INterrog. First was obiected, that hee the foresayde Thom. Cranmer, being yet free, and before he entered into holy orders,* 18.102 maryed one Ioane surnamed blacke or browne, dwelling at the signe of the Dolphine in Cam∣bridge.

Aunswere. Whereunto he aunswered, that whether shee was called blacke or browne, he knewe not, but that hee maryed there one Ioane, that he graunted.

2. Interrog. That after the death of the foresayd wife,* 18.103 he en∣tered into holy orders, and after that was made Archby∣shop by the Pope.

Auns. He receiued (he sayd) a certayne Bull of the Pope, which hee deliuered vnto the king, and was Archbyshop by him.

3. Inter. Item, that he being in holye orders, maryed an other woman, as his second wife, named Anne,* 18.104 and so was twise maryed.

Auns. To this he graunted.

4. Inter. Item, in the time of king Henry the 8. he kept the sayd wife secretly, and had children by her.

Auns. Hereunto hee also graunted: affirming that it was better for him to haue hys owne, then to doe lyke other Priestes, holding and keeping other mens wiues.

5. Inter, Item, in the time of king Edward he brought out the sayde his wife openly, affirming and professing pub∣lickely the same to be his wife.

Auns. He denyed not but he so did, and lawfully might doe the same, for asmuch as the lawes of the realm did so per∣mitte hym.

6. Inter Item, that hee shamed not openly to glorye hym selfe to haue had his wife in secret many yeares.

Auns. And though he so did (he sayde) there was no cause why he should be ashamed therof.

7. Inter. Item, that the sayde Thomas Cranmer fallynge afterward into the deep bottome of erroures, did flye and recuse the authoritie of the Church, did hold and followe y^e heresie concerning the sacramente of the aultar, and also did compile▪ and caused to be set abroade diuers bookes.

Auns. Whereunto, when the names of the bookes were recited to hym, he denyed not such bookes whiche he was the true authour of. As touchinge the treatise of Peter Martyr vpon the sacrament, he denyed that he euer sawe it before it was abroad, yet did approue and well lyke of the same. As for the Catechisme, the booke of Articles, w^t the other booke agaynst Winchester, he graunted the same to be his doinges.

8. Inter. Item, that he cōpelled many agaynst their willes to subscribe to the same Articles.

Auns. He exhorted (he sayd) such as were willing to sub∣scribe: but agaynst theyr willes, he compelled none.

9. Inter. Item, for so much hee surceased not to perpetrate enorme and inordinate crimes, he was therefore cast into the Tower, and from thence was brought to Oxforde, at what tyme it was commonly thought that the Parliamēt there should be holden.

Auns. To this he sayd, that he knew no such enorme and inordinate crimes, that euer he committed.

10. Inter. Item that in the sayd City of Oxforde, he dyd o∣penly mayntayn his heresie, and there was conuicted vp∣on the same.

Auns. He defended (he sayd) there the cause of the Sacra∣ment, but to be conuicted in the same that he denyed.

11. Inter. Item, when hee perseuered still in the same, hee was by the publicke censure of the vniuersitie, pronoun∣ced an hereticke, and his books to be hereticall.

Auns. That he was so denounced, he denyed not: but that he was an hereticke, or his bookes hereticall, that he de∣nyed.

12. Inter. Item, that hee was and is notoriouslye infamed with the note of Schisme, as who not onely himselfe rece∣ded from the Catholicke Churche and Sea of Rome, but

also moued the king, and subiectes of this Realme to the same.

Auns. As touching the receding, that hee well graunted: but that receding or departing (sayd he) was onely from the sea of Rome, and had in it no matter of any Schisme.

13. Inter. Item, that he had bene twise sworne to y^e Pope: and withall D. Martin brought out the instrument of the Publicke Notary,* 18.105 wherein was contayned his protesta∣tion made when he should be consecrated, asking if he had any thing els protested.

Auns. Whereunto he aunswered, that he did nothing but by the lawes of the Realme.

14. Inter. Item, that he the sayde Archbishop of Caunter∣bury, did not onely offēd in y^e Premisses, but also in taking vpon him the authoritie of the sea of Rome, in that with∣out leaue or licence from the sayd Sea, he consecrated By∣shoppes and priestes.

Auns. He graunted, that he did execute suche thinges as were wont to be referred to the pope, at what time it was permitted to him by the publicke lawes and determinatiō of the Realme.

15. Inter. Item, that when the whole Realme had subscri∣bed to the authoritie of the pope, he onely still persisted in his errour.

Auns That he did not admit the popes authoritie, he con∣fessed to be true. But that hee erred in the same, that hee denyed.

16 Inter. Item, that all and singular the Premisses bee true.

Auns. That likewise he graunted, excepting those thinges whereunto he had now aunswered.

After hee had thus aunswered to the obiections afore∣sayd, and the Publicke Notarye had entred the same, the Iudges and Commissioners, as hauing now accomply∣shed that wherefore they came, were about to ryse and de∣part: But the Bishop of Glocester, thinking it not y^e best so to dismisse the people▪ being somewhat stirred with the wordes of the Archbishop, began this Oration in the hea∣ring of the people, to declame.

The Oration of Byshop Brookes in closing vp this examination agaynst Doctour Cranmer Arch∣bishop of Caunterbury.

MAister Cranmer, I cannot otherwise terme you cō∣sidering your obstinacy, I am right sory, I am ryght hartely sory to heare suche wordes escape your mouthe so vnaduisedly.* 18.106 I had conceaued a right good hope of your amendement: I supposed that this obstinacy of youres came not of a vayne glory, but rather of a corrupte consci∣ence, which was the occasion that I hoped so well of your returne. But now I perceaue by your foolish bable, that it is farre otherwise. Ye are so puffed vp with vayn glory there is such a cauteria of heresie crept into your conscience, that I am cleane voyd of hope, and my hope is turned in∣to perdition? who can saue that which will be lost? GOD woulde haue you to be saued, and you refuse it. Perditio tua super te Israel, tantummodo in me saluatio tua, ait Dominus per Prophetam. i. Thy perdition is onely vpon thy selfe, O Is∣raell: onely in me is thy saluation, sayth the Lord by hys Prophet. You haue vttered so erronious talke, with such open malice agaynst the popes holines, with such open li∣yng against the church of Rome, with such open blasphe∣my agaynst the sacrament of the Aultar, that no mouthe could haue expressed more maliciously, more lyingly, more blasphemously.

To reason with you, although I would of my selfe to satisfie this audience,* 18.107 yet may I not by our Commission, neither can I finde how I may doe it with the scriptures: For the Apostle doth commaund that suche a one shoulde not onely not be talked withall, but also shunned and a∣uoyded saying: Hereticum hominem post vnum aut alterum conuentum, deuita, sciens quòd huiusmodi peruersus est & de∣linquit, quum sit proprio iudicio condemnatus. i. An heretical person after once or twise conferring, shunne, knowing y^t he is peruerse and sinneth, being of his owne iudgement condemned. Ye haue bene conferred withall not once or twise, but oftentimes, ye haue oft bene louingly admony∣shed, ye haue bene oft secretly disputed with. And the last yeare in the opē schoole, in open disputations ye haue bene openly conuict, ye haue bene openly driuen out of y^e schole with hisses, your bookes which ye bragge you made seuen yeares agoe, and no man aunswered it: Marcus Antonius hath sufficiently detected and confuted, and ye persist styll in your wonted heresie.

Wherefore being so oft admonished, conferred withal, and conuicted) if ye deny you to be the manne whome the Apostle noteth, heare then what Origine sayth, who wrote aboue 1300. yeares ago: and interpreteth the saying of the Apostle in this wise, in Apologia Pamphili.* 18.108 Hereticus est om∣nis ille habendus, qui Christo se credere profitetur & aliter de Christi veritate sentit quàm se habet Ecclesiastica traditio. Euen now ye professed a kinde of Christianitie and holines vn∣to vs, for at your beginning you fell downe vppon youre knees, and sayde the Lordes prayer (God wotte lyke an hipocrite) and then standing vppon youre feete, you re∣hearsed the articles of your fayth, but to what end I pray you els, but to cloke that inwarde heresie rooted in you that you might blind the poore simple and vnlearned peo∣ples eyes? For what will they say or thinke, if they do not thus say? Good Lord, what meaneth these men to say that he is an hereticke, they are deceiued, this is a good Chri∣stian, he beleueth as we beleue.

But is this sufficient to escape the name of an here∣ticke? To the simple and vnlearned it is sufficient,* 18.109 but for you that haue professed a greater knowledge and hygher doctrine, it is not enoughe to recite your beliefe. For vn∣lesse (as Origine sayth) yee beleeue all thynges that the Churche hath decreed besides, you are no Christian man. In the whiche because you doe halte and wyll come to no conformitie: from henceforthe yee are to bee taken for an hereticke, with whome wee ought neither to dis∣pute, neyther to reason, whom we ought rather to eschew and auoyd.

Neuerthelesse, althoughe I doe not entende to reason with you, but to geue you vp as an abiect and outcast frō Gods fauour, yet because yee haue vttered to the annoy∣ing of the people such pestilent heresies as may do harme among some rude and vnlearned, I thinke meete and not abs re, somewhat to say herein: not because I hope to haue any good at your handes, which I would willingly wysh but that I may establish the simple people whiche be here present, least they being seduced by youre diabolicall doc∣trine, may pearish thereby.

And first (as it behoueth euery man to purge himselfe first before he enter with anye other) where you accuse me of an othe made agaynst the Byshop of Rome, I confesse it and deny it not, and therefore do say with the rest of this Realme, good and catholicke men, the saying of the Pro∣phet: Pec cauimus cum patribus nostris, iniustè egimus,* 18.110 iniqui∣tatem fecimus. i. Wee haue sinned with oure fathers: wee haue done vniustly, and wickedlye. Delicta inuentutis meae, & ignorantias meas ne memineris Domine. i. The sinnes of my youth, and my ignoraunces, O Lord doe not remember. I was then a young man, and as young a scholer here in the vniuersitie.

I knew not then what an othe did meane, and yet to saye the truthe, I did it compulsed, compulsed I saye by you Mayster Cranmer, and here were you the authoure and cause of my periury, you are to be blamed herein, and not I. Now where you say I made two othes, the one contrary to the other, it is not so, for the othe I made to the Popes holinesse, appertayneth onely to spirituall thinges. The other othe that I made to the king, pertay∣neth onely to Temporall thinges: that is to saye, that I doe acknowledge all my temporall liuinges to proceede onely from the kinge and from none els. But all menne may see, as you agree in this, so ye agree in the rest of your opinions.

Now sir, as concerning the Supremacye whiche is onely dew to the sea of Rome, a worde or two.* 18.111 Althoughe there be a number of places whiche do confirme that christ appoynted Peter head of the Churche, yet this is a moste euident place. When Christe demaunded of his Apostles whom men called him: they aunswered: some Elias, some a Prophet. &c. But Christe replyed to Peter, and sayde: Whome sayest thou Peter that I am? Peter aunswered: Tu es Christus silius Dei, and Christ replyed: Tu es Petrus & super hanc Petram aedificabo aecclesiam meam. The Doctours enterpreting this place, super hanc Petram expounded it, id est, non solum super fidem Petri sed super te Petre. And why did Christ chaunge his name from Simon to Peter,* 18.112 whiche in latine is a stone, but onely to declare that he was onely the foundation and head of the Churche.

Agayne, where Christe demaunded of Peter beyng a∣mongst the rest of his Apostles 3. tymes a rew, Petre amas me▪ he gaue him charge ouer his sheep Pasce oues meas pasce agnos meos. Whiche place Chrysostome interpreting sayth, Pasce, hoc est, loco mei esto praepositus & caput fratrum tuorū. To conclude, when they came that required Didrachina of Christ, he commaunded Peter to cast his net into the sea,* 18.113 and to take out of the fishes mouth that hee tooke staterem hoc est duplex Didrachma, & da inquit pro te & me Petre Whi∣che wordes do signifie, that when hee had payed for them

two, he had payd for all the rest. For as in y^e old law there were appoynted two heades ouer the people of Israell, Moyses and Aaron, Moises as chiefe, and Aaron nexte head vnder him: so in the new law there were two heads of the church, which were Christ and Peter, Christ is head of all, and Peter next vnder him. S. Austine in 75. questione Veteris & noui Testamenti, Saluator (inquit) qùum pro se & Pe∣tro dari iubebat Didrachma,* 18.114 pro omnibus ipsum dari censuit, ip∣sum enim constituit caput eorum. i. Our Sauiour Christ (sayth S. Austine) commaunding the tribute to be geuen for hym and for Peter, meant thereby the same to be geuen for all other, for hee appoynted hym to be head of them. What can be more plaine then this? But I will not tary vpon this matter.

Nowe, as touching the Popes lawes, where you saye, they be contrary, because y^e seruice which should be (as you say) in English,* 18.115 is in Latine: I aunswere, who soeuer wil take the paynes to peruse the chapter, which is the xiiii. of the first to the Corinthians, shall finde, that his meaning is concerning preaching, and Obiter onely of praying.

Againe, where you say, that the Popes holinesse dothe take away one part of the sacrament from the lay men,* 18.116 & Christ would haue it vnder both, ye can saye no more but this: Bibite ex eo omnes. Drinke ye all of thys: And what fol∣loweth: Et biberunt ex eo omnes. i. And all drinke therof. Now if a man would be so pro••er••e with you, he might say that Christ gaue it onely to his Apostles, in whose places suc∣ceeded priestes, and not lay men.

And admit that Christ commaunded it to bee receaued vnder both kindes,* 18.117 yet the Churche hathe authoritie to chaunge that, as well as other. Ye read, that Christ calling his Apostles together, sayd vnto them: Ite praedicate Euan∣gelium omni nationi baptizantes in nomine patris, & filij, & spi∣ritus sancti. i. Go & preach the Gospell to euery natiō, baptising them in the name of the father, of the sonne, and the holy ghost. But the Apostles being desirous to publish christes name euery where, did baptise onely in Christes name. A∣gayne, Christ before his last Supper washed his Apostles feete, saying: Si ego laui pedes vestros dominus & magister, & vos debetis alter alterius lauare pedes. i. If I haue washed youre feet being your Lord and mayster, also you ought to washe the feete one of an other. Exemplum dedi vobis. i. I haue geuen you example. This was a precept, yet hath y^e churche altered it, lest y^e simple people should not thinke a rebaptization in it. So because sayd y^e Apostle: Accepi à Domino quod & tradidi vobis,* 18.118 Dominus noster qua nocte tradebatur. &c. i. I haue recey∣ued of the Lord the same whyche I haue deliuered to you, that our Lorde the same night in whiche hee was betrayed. &c. Notwithstanding that this was a precept that the sacra∣ment should be ministred after supper, the church hath al∣tered it, & commanded it to be receiued fasting. And where Christ did breake the breade, wee receaue the whole hoste. Christ ministred sitting at the table, we stāding at y^e altar.

It was also commaunded in the xv. of the Actes, that Christian men should absteyne à suffocato & sanguine. i. Frō strangled and bloud. But the Church perceiuing it to bee a precept but for a tyme, hath altered ix. Christ commaunded to keep holy, Diem Sabbati The Sabboth day, and the church hath altered it to Sonday. If then the church may change thinges that be so expressed in the scriptures, she may also chaunge the forme of receauing of lay menne vnder bothe kindes, for diuers occasions.

First, because in carying to the sicke, the bloud may not be shed,* 18.119 lost, or misused.

And next, that no occasion might be geuen to hereticks to thinke that there is not so muche vnder one kinde, as vnder both.

But why woulde you haue it vnder bothe kyndes, I pray you els, but onely to peruert and contrarye the com∣mandement of y^e church? For when you had it vnder both kindes, you beleued in neither. And wee hauing but one, beleue both kinds. Now sir, as concerning the sacrament of the altar, where you say, you haue a number of Doctors of your side, and we none of our side, that is to say, to con∣firme the reall presence of Christ in the sacrament of the al∣tar, in deede one to stop your mouth, I thinke it not possi∣ble to finde. Neuerthelesse, where your request is to haue one shewed vnto you, and then you will recant, I will shew you two.

* 18.120S. Augustine Super. 33. Psalme, ferebatur manibus suis: I finde not how this is true in Dauid (sayth hee) litterallye, that he was borne in hys owne handes, but in Chryste I finde it litterally, when hee gaue his body to his Apostles at hys last supper.

Agayn S. Ciprian De Coena Domini, sayth: Panis quem dominus noster discipulis suis porrigebat,* 18.121 non effigie, sed natura mutatus, omnipotētia verbi factus est caro. What can be more plain thē this? yet to your expositiō it is not plain enough. But geue me your figuratiue, significatiue and such other like termes, and I will defend that Christ hath not yet as∣cended: no nor yet that he was encarnate. &c. Wherfore •• can doe no other but put you in the number of thē, whō Chrisostome spake of in this wise, saying: Audi homo fidelis qui cōtra haereticum contendis, si Pharisaei conuicti, & non pla∣cati & haeretici. &c. Heare, O thou Christian man: wy••te y^u do more then Christ could do? Christ confuted the Phari∣seis, yet coulde hee not put them to scilence: Et fortior es tu Christo? And art thou stronger then Christ? Wilt thou goe about to bring them to silence that will receaue no aun∣swere? as who should saye, thou canste not. Thus muche haue I sayd, not for you M. Cranmer, for my hope that I conceaued of you, is now gone and past, but in somewhat to satisfie the rude and vnlearned people, that they percei∣uing your arrogant lying and lying arrogancie, maye the better eschew your detestable and abhominable schisme.

And thus ended the Prelate his worshipful tale. After whome Doctor Story taketh the matter, and thus infer∣reth in wordes, as followeth.

Maister Cranmer,* 18.122 you haue made a goodly processe concerning your hereticall othe made to the king, but you forget your othe made to the Sea Apostolicke. As concer∣ning youre othe made to the kinge, if you made it to hym onely, it tooke an end by his death, and so it is released: if you made it to his successors, well sir, the true successours haue the Empyre, and they will you to dissolue the same, and become a member of Christes Church agayne, and it standeth well with charitie.

To this the Archbishop aunswered agayne, sayth the Reporter: but what his answere was, that he suppresseth and returneth to y^e words of D. Story, who imperiouslye turning his speach agayne to the Archbishop, sayd as fol∣loweth.

Holde your peace sir, and so shall it right wel become you, considering that I gaue you licēce before,* 18.123 to say your phansie, Your othe was no othe, for it lacked the three poyntes of an othe, that is to say, Iudicium, Iustitiam, & Ve∣ritatem.

These with the like words to the same effect being vt∣tered by D. Story, seeking to breake vp and make an end of that session,* 18.124 he eftsoones called for witnesses to bee pro∣ducted, who shuld be sworne vpon the book, to vtter & de∣clare the next day, what soeuer they knew, or could remē∣ber to be inferred against Doct. Cranmers heresie. The names of the witnesses were these.

• ...Doct. Marshall, Commissary, & Deane of Christes church.
• ...Doctor Smith, vnder Com∣missary.
• ...Doct. Tresham.
• ...Doct. Crooke.
• ...M. London.
• ...M. Curtop.* 18.125
• ...M. Warde.
• ...M. Serles.

After the depositions of whiche witnesses being taken Doct. Story admonished the archbyshop, permitting him to make hys exceptiōs, if he thought any of the sayd wit∣nesses to be refused. Who thē would admit none of thē all,* 18.126 being men periured, and not in Christian religion. For if to sweare (sayd he) agaynst the Pope were vnlawful, they should rather haue geuen theyr liues, then their othe. But if it were lawfull, then are they periured, to defende hym whome they forsware before. Neuerthelesse, this answere of the Archb. being lightly regarded, as little to the pur∣pose appertayning,* 18.127 hee was commaunded agayne to the place from whence he came. Who at hys departynge out, like as at his first comming in, shewed lowe obedience to Doct. Martin, and to Doct. Story, the Queenes Cōmis∣sioners. Then Doct. Story poynting him to the Byshop of Glocester, sayd, y^t he ought rather to geue reuerence vn¦to him.* 18.128 So the reuerend archb. departing without anye o∣beysaunce exhibited to the Byshop all the other rose vp, & departed euery one to hys owne. And thus brake vp the session for this day, about two of the clocke at after noone.

And thus much hitherto concerning the summary effect of this Action or session, with the Orations, discourses, & articles commenced agaynst the Archbishop of Canterb. also with the reasons and answers of the sayd Archbishop to their obiections and interrogatoryes. Touching which his aunsweres,* 18.129 for somuch as they being recited by report of a papist (as is aforesayd) seeme to bee not indifferentlye handled, it shal therefore not greatly be out of our matter, as ye haue heard the Orations of Byshop Brokes, with the reasons, & talk of the other Commissioners, amplified and set forth at large on the one side, so now in repeatyng the wordes & answeres of the other part, to declare & sette forth somewhat more amply and effectually, what speach the sayd Archb. vsed for himselfe in the same Action, by the faythfull relation and testimonye of certayne other, who were lykewise there present and do thus report the effect of the Archbishops wordes, aunswering to the first Ora∣tion

of Bishoppe Brookes, in manner as followeth.

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

MY Lorde, you haue very learnedly and eloquently in your Oration put me in remēbrance of many things touching my selfe,* 18.130 wherein I doe not meane to spende the time in aunswering of them. I acknowledge Gods good∣nes to me in all his giftes, and thanke him as hartily for this state wherein I finde my selfe now, as euer I did for the time of my prosperitie: and it is not the losse of my pro∣motions that greueth me. The greatest griefe I haue at this time, is, and one of the greatest that euer I had in all my life, to see the kinge and Queenes Maiesties by theyr Proctours here to become my accusers, and that in theyr owne Realme and Country,* 18.131 before a forraigne power. If I haue transgressed the lawes of the Land, their maiesties haue sufficient authoritie and power both from God, and by the ordinaunce of this Realme to punish me, wherun∣to I both haue and at all times shalbe content to submitte my selfe.

Alas? what hath the Pope to doe in Englande? whose iurisdiction is so farre differēt from the iurisdiction of this Realm,* 18.132 that it is impossible to be true to the one, and true to the other. The lawes also are so diuers, that whosoeuer sweareth to both, must needes incurre periury to the one. Whiche as ofte as I remember, euen for the loue that I beare to her grace. I cannot be but hartily sorye to thynke vpon it, how that her highnesse the day of her coronation at which time shee tooke a solemne othe to obserue all the lawes & liberties of this realm of Englād, at y^e same time also tooke an othe to the Bishop of Rome, and promised to mayntaine y^• See.* 18.133 The state of Englande being so re∣pugnant to the supremacie of the Pope, it was impossible but shee muste needes be forsworne in the one. Wherein if her grace had bene faythfully aduertised by her Counsaile then surely she would neuer haue done it.

The lawes of this Realme are, that the king of Eng∣land is the supreme and sole gouernour of all his Coun∣tryes and dominions:* 18.134 & that hee holdeth hys crowne and Scepter of himself, by the auncient lawes, customes, and descentes of the kinges of the Realme, and of none other. The Pope sayth, that all Emperoures and kinges holde theyr Crownes and Regalities of him, and that hee may depose them when he list: whiche is high treason for anye man to affirme and thinke, being borne within the kinges dominions.

The Lawes of England are, that all Bishoppes and Priestes offending in cases of Felonie or Treason, are to be iudged and tryed by the lawes and Customes of the Realme. The Popes lawes are, that the secular power cannot iudge the spirituall power, and that they are not vnder their iurisdiction: which robbeth the king of the one part of hys people.

The lawes also of England are, that whosoeuer hin∣dereth the execution or proceeding of the Lawes of Eng∣land for any other forraigne lawes,* 18.135 Ecclesiasticall or tem∣porall, incurreth the daunger of a Premunire. The Popes Lawes are, that whosoeuer hindereth the proceedinges or executions of hys lawes, for any other lawes of any o∣ther king or country, both the Prince himselfe, his Coun∣sayle, all his Officers, Scribes, Clerkes, and whosoeuer geue consent or ayd to the making or executing of any such lawes, standeth accursed. A heauy case (if hys curse were a∣ny thing worth) that the king and Queene cānot vse their owne lawes, but they and all theyrs must stande accursed. These thinges and manye more examples hee alleadged,* 18.136 whiche (he sayde) styrred him that he coulde not geue his consent to the receiuing of suche an enemy into y^e realme so subuerting the dignitie and auncient lyberties of the same.

And as for the matter of heresie and schisme, where∣with he was charged, he protested and called God to wit∣nes, that he knewe none that hee mayntayned. But if that were an heresie to deny the Popes authoritie,* 18.137 and the Re∣ligion which the See of Rome hath published to y^e world these latter yeares, then all the auncient Fathers of the Primitiue Churche, the Apostles and Christe hym selfe taught heresie: and he desired al them present to beare him witnesse, that he tooke the traditions and Religion of that vsurping Prelate to be most erroneous, false, and against the doctrine of the whole scripture: whiche he had often∣times well proued by writing, and the Authour of y^e same to be verry Antichrist,* 18.138 so often preached of by the Apostles and Prophetes, in whome did most euidently concurre al signes and tokens whereby he was paynted to the world to be knowne.

For it was most euident that he hadde aduaunced him selfe aboue all Emperours and kinges of the world,* 18.139 whō he affirmeth to hold their states and Empyres of hym, as of their chiefe, & to be at his commaundement to depose & erect at his good will and pleasure, and that the storyes make mention of his intollerable & insolent pride, & tyran¦ny, vsed ouer them in such sorte, as no king woulde haue vsed to his christian subiectes, nor yet a good mayster to his seruauntes, setting his feet on the Emperoures necke, affirming y^t to be verified in him, which was ••oken onely of our sauiour Iesus Christ, in these wordes, Super Aspidē & Basiliscum ambulabis, & conculcabis Leonem & Draconem. Other some had he made to hold his styrrops: others hee had displaced & remoued from their Empyres and seates royall: and not content herewithall, more insolent then Lucifer, hath occupyed not onely the highest place in thys world, aboue kinges and Princes, but hathe further pre∣sumed to sit in the seat of almighty God, whiche onely he reserued to himself, which is the conscience of man:* 18.140 and for to keep the possession therof, he hath promised forgeuenes of sinnes totiens quotiens.

He hath brought in Gods of his owne framing, & in∣uented a new religion, full of gayne and lucre, quite con∣trary to the doctrine of y^e holy scripture, onely for the main¦teyning of his kingdome, displacing Christ from his glo∣ry, & holding his people in a miserable seruitude of blind∣nes, to the losse of a great number of soules, whiche God at the latter day shall exact at hys hande: boasting manye tymes in his Canons and Decrees, that hee can dispense Contra Petrum, contra Paulum,* 18.141 contra vetus & nouum Testamē¦tum: and that he Plenitudine potestatis, tantum potest quan∣tum Deus: That is, Agaynst Peter, agaynst Paule, agaynste the olde and new Testament: and of the fulnes of power may doe as muche as God. O Lord, who euer heard suche blasphemy? I•• there be any man that can aduaunce himself aboue him let hym be iudged Antichrist.

This enemy of God and of our redemption, is so euy∣dently paynted out in y^e scriptures by such manifest signes and tokens, which all so clearely appeare in him, that ex∣cept a man will shut vpp hys eyes and heart agaynste the light, he cannot but know hym: and therefore for my part I will neuer geue my consent to the receiuing of hym into this Church of England. And you my Lorde, and the rest that sit here in Commission, consider well and examyne your owne consciences: you haue sworn agaynst him, you are learned, and can iudge of the trueth. I pray God you ••e not wilfully blind. As for me, I haue herein discharged myne owne conscience toward the world, and I wil write also my minde to her grace touching this matter. The co∣py of which letter sent to the Queene, ye shal finde after in the end of hys story.

While he in this sorte made hys aunswere, ye heard be∣fore how Doctor Story and Martin diuers tymes inter∣rupted him with blasphemous talke, and would fayn haue had the Byshop of Glocester to put hym to silence: who notwithstanding did not, but suffered hym to end his tale at full. After this ye heard also how they proceeded to ex∣amine hym of diuers articles, wherof the chief was: That at the tyme of hys creating Archbishop of Canterbury, he was sworne to the Pope, and had his institution and in∣duction from him, and promised to mayntayne then y^e au∣thoritie of that See: and therefore was periured: where∣fore he should rather sticke to his first othe, and returne to hys old fold again, then to continue obstinately in an othe forced in the tyme of schisme.

To that he aunswered, sauing hys protestation (whi∣che terme he vsed before all hys aunsweres) that at suche time as Archb. Warrham dyed,* 18.142 hee was Embassadour in Germanie for the K. who sent for hym thereuppon home, & hauing intelligence by some of his frends (who wer nere about y^e king) how he ment to bestow y^e same Byshoprick vpon hym, and therefore counselled him in y^e case to make haste home, he feeling in himself a great inhabilitie to such a promotion, and very sory to leaue hys study, and especi∣ally considering by what meanes he must haue it, whiche was cleane agaynst hys conscience, whiche hee coulde not vtter without great perill and daunger, deuised an excuse to the king of matter of great importaunce, for the whiche his longer abode there should be most necessary, thinking by that meanes in hys absence, that the kyng would haue bestowed it vpon some other, and so remayned there by y^e deuise, one halfe yeare after the king had written for him to come home. But after that no suche matter fell out, as hee seemed to make suspition of, the king sent for hym agayn. Who after hys returne, vnderstanding stil the Archbisho∣pricke to be reserued for hym, made meanes by diuers of hys best frendes, to shift it off, desiring rather some smal∣ler liuing, that he might more quietly follow his booke.

To be briefe, when the king himselfe spake with him, declaring his full intention for his seruice sake, and for the good opinion he conceiued him, was to bestowe that dig∣nitie vpon him, after long disabling of himself, perceiuing he could by no perswasions alter the kinges determinati∣on,* 18.143 he brake franckly his conscience with him, most hum∣bly crauing first his Graces pardon, for that he should de∣clare vnto his highnesse. Which obtained, he declared, that if he accepted y^e Office, then he must receaue it at the popes hand, whiche he neyther would, nor could do, for that hys highnesse was onely y^e supreme Gouernour of this church of England, as well in causes Ecclesiasticall as Tempo∣rall, and that the full right and donation of all manner of Bishoppricks and Benefices, as wel as of any other Tē∣porall dignities, and promotions, appertayned to hys Grace, & not to any other forraine authoritie, whatsoeuer it was: and therfore if he might serue God in that vocati∣on, him, and his countrey, seeing it was his pleasure so to haue it, he would accepte it, and receaue it of his maiestie, and of none other straunger, who had no authoritie with∣in this realme, neither in any such gifte, nor in anye other thing. Whereat the king (said he) staying a while and mu∣sing, asked me how I was able to proue it. At which time I alledged many textes out of the scriptures, and the Fa∣thers also, approuing the supreme and highest authority of kinges in their realmes and dominions, disclosing there∣withall the intollerable vsurpation of the Pope of Rome.

Afterwardes it pleased his highnes (quoth the Archb.) many and sundry tymes to talke with me of it, and percei∣uing that I could not be brought to acknowledge the au∣thoritie of the B. of Rome,* 18.144 the king himselfe called Doct. Oliuer, and other Ciuill Lawyers, & deuised with them how he might bestow it vpon me, inforcing me nothing a¦gainst my conscience. Who therupon informed him, that I might do it by the way of protestation, & so one to be sente to Rome, who might take the othe, and do euery thing in my name. Which when I vnderstood, I sayd, he should do it Super animam suam: and I in deed Bona fide made my pro∣testation, that I did not acknowledge his authoritie anye further, then as it agreed with the expresse word of God, & that it might be lawfull for me at al times to speak against him, and to impugne his erroures, when time and occasi∣on should serue me. And this my protestation did I cause to be enrolled, and there I thinke it remayneth.

They obiected to him also that he was maryed: whiche he confessed. Whereupon D. Martin said, that his children were bondmen to the See of Caunterbury.* 18.145 At which say∣ing the Archb. smiled, and asked him if a priest at his be∣nefice kept a Concubine, and had by her bastardes, whe∣ther they were bondmen to the Benefice or no, sayinge, I trust you will make my childrens causes no worse.

After this Doctour Martine demaunded of hym who was supreme heade of the Churche of Englande? Marye quoth my Lord of Caunterbury, Christe is heade of thys member,* 18.146 as he is of the whol body of y^e vniuersal church. Why (quoth Doctor Martin) you made king Henrye the eight supreme head of the Church. Yea (sayd the Archby∣shop) of al y^e people of England, as well Ecclesiasticall, as Temporall. And not of the church, sayd Martin? No sayde he, for Christ is onely head of hys church, and of the fayth and religion of the same. The king is head and gouernor of hys people, which are the visible churche. What (quoth Martin) you neuer durst tell the king so. Yes, that I durst (quoth ye) and did, in the publication of hys Stile, wher∣in he was named supreme head of the Churche, ther was neuer other thing meant. A number of other fond and foo∣lish obiectiōs were made, w^t repetition wherof I thought not to trouble the reader.

Thus after they had receaued his aunswere to al their obiections,* 18.147 they cited him (as is aforesayd) to appeare at Rome within foure score dayes, to make there hys perso∣nall aunsweres: whiche he sayde, if the kinge and Queene would send hym, he would be content to do, and so thence was caryed to prison agayne, where he continually remay¦ned, notwithstanding that hee was commaunded to ap∣peare at Rome.

Wherein al men that haue eyes to see, may easily per∣ceaue y^e crafty practise of these prelates,* 18.148 & the visured face of their Iustice, as though the Court of Rome would cō∣demne no man before he aunswered for hymself, as al law and equitie required. But the very same instaunt time, the holines of that vnholy father, contrarye to all reason & iu∣stice, sent his letter executory vnto the kinge and Queene to degrade and depriue him of his dignitie: whiche thynge he did not onely before the lxxx. dayes were ended, but be∣fore there were xx. dayes spent. Furthermore whereas the sayd archbishop was fast deteined in strayt prison, so that he could not appeare (as was notorious both in Englād and also in the Romishe Court) and therefore had a law∣full and most iust excuse of his absence by all lawes, both popish & other: yet in the end of the sayd lxxx. daies was y^• worthy Martyr decreed Contumax, that is, sturdilye, fro∣wardly, and wilfully absent, and in payne of the same hys absence, condemned, and put to death.

As touching the foresayd executory Letters of y^e Pope sent to the king and Queene, beginning thus:* 18.149 Paulus Epis∣copus seruus seruorum Dei charissimo in Christo filio Philip∣po Regi, & charissimae in Christo filiae Mariae Reginae &c. be∣cause the full tenour therof is expressed in our first impres∣sion of Actes. Pag. 1490. it shal not be needfull to comber this volume in repeating the same agayne.

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

THis letter or sentence difinitiue of the Pope was da∣ted about the first day of Ianuary,* 18.150 and was deliuered here in Eng. about the middest of February. Upon the re∣ceit of which letters an other session was appoynted for y^e Archbishop to appeare the 14. day of February, before cer∣tayne Commissions directed downe by the Queene, the chiefe wherof was the Bishop of Ely Doctour Thurlby.* 18.151 Concerning which Doctour Thurlby, by the way here is to be noted, that albeit he was not the sayde Archbishops housholde Chapleyne, yet he was so familiarly acquayn∣ted with him, so dearely beloued, so inwardly accepted and aduaunced of hym (not like a Chapleyne, but rather lyke a naturall brother) that there was neuer anye thinge in the Archbishops house so deare, were it plate, Iewell, Horse,* 18.152 Mappes, books, or any thing els, but if Thurlby dyd ne∣uer so little commend it, (a subtle kinde of begging) the Archbishop by and by, either gaue it to him, or shortly sent it after him to hys house. So greatly was the Archbishop inamored with him, that whosoeuer would obtayne any thing of hym, most commonly would make theyr way be∣fore by D. Thurlby. Which by matter of the sayd Doctour Thurlby, I thought here to recite, not so much to rebrayd the man with the voyce of vnthankefulnes, as chiefly and onely for this, to admonishe him of old benefites receiued whereby he may the better remember hys old benefactor, and so to fauour the cause and quarrell of hym whome he was so singularly bounden vnto.

With the sayd Doctor Thurlby bishop of Ely, was al∣so assigned in the same Commission Doctour Boner By∣shop of London,* 18.153 which two comming to Oxford vpō S. Ualentines daye, as the Popes delegates, with a newe commission from Rome, by the vertue thereof commaun∣ded the Archb. aforesayd to come before them, in the quier of Christes Church before the high aultar, where they sit∣ting (according to theyr manner) in their pontificalibus, first began as the fashion is, to reade theyr Commission: wherein was conteined, how that in the Court of Rome all thinges being indifferently examined, both the articles layd to hys charge, with the aunsweres made vnto them and witnesses examined on both partes, and counsel heard as well on the king and Queenes behalfe his accusers, as on the behalfe of T. Cranmer, the party giltye, so that hee wāted nothing appertayning to his necessary defense. &c. Which foresayd Commission, as it was in reading, O lord sayd the Archbishop what lyes be these, that I being con∣tinually in prison,* 18.154 and neuer could be suffered to haue coū∣sell or aduocate at home, should product witnesse and ap∣poynt my councell at Rome? God muste needes punishe this open and shamelesse lying. They read on the Com∣mission which came from the Pope, Plenitudine potestatis, supplying all manner of defectes in lawe or processe, com∣mitted in dealing with the Archbishop, and geuing them full authoritie to proceede to the depriuation and degrada∣tion of him, and so vpon excommunication to deliuer him vp to the secular power, Omni appellatione remota.

When the commission was read thus,* 18.155 they proceeding thereupon, to his degradation, first clothed and disguised him: putting on hym a surplis, and then an Aulbe: after y^t the vestiment of a Subdeacon, and euery other furniture, as a Priest ready to Masse.

When they had apparelled him so farre: What, said he, I thinke I shall say Masse: Yea, sayd Cosins one of Bo∣ners Chapleynes, my Lord, I trust to see you say Masse, for all this. Do you so, quoth he? y^t shall you neuer see, nor I will neuer do it.

Then they inuested him in all manner of Robes of a Bishop and Archbishop, as he is at his installing, sauyng that as euery thing then is most riche and costly, so euerye thing in this was of Cāuas and olde cloutes, with a Mi∣ter and a Pall of the same sute downe vppon hym in

mockery, and then the crosier staffe was put in hys hand.

This done after the Popes pontificall forme and ma∣ner, Boner, who by the space of many yeres had borne, as it seemed, no great good will towardes him, and nowe re∣ioyced to see this day wherein he might triūph ouer him,* 18.156 and take hys pleasure at full, began to stretch out hys elo∣quence, making hys Oration to the assemble, after thys maner of sort.

Thys is the man who hath euer despised the Popes holines, and nowe is to be iudged by him. Thys is y^e man who hath pulled down so many churches, & now is come to be iudged in a church. This is the man that contemned the blessed sacrament of the altar, and nowe is come to be condemned afore that blessed sacrament hanging ouer the aultar. This is the man y^t like Lucifer sate in the place of Christ vppon an aultar to iudge other, and nowe is come before an aultar to be iudged him selfe.

Whereunto the Archbishop interrupting hym, sayde: that in that he belied him,* 18.157 as he did in many other things: For that which he would now seeme to charge him with∣al, was his owne fault, if it was any, and none of his. For the thing you meane off, was in Paules church (sayde he) where I came to sit in Commission: and there was a scaf∣fold prepared for me and others, by you & your Officers, & whether there were any aultar vnder it, or not, I could not perceiue it, nor once suspected it: wherfore you do wit∣tingly euill to charge me wyth it.

But Boner went on still in hys Rhetoricall repetiti∣on, lying and railing against the Archbyshop, beginning euery sentence wyth, This is the man, this is the man, til at lengthe there was neuer a man but was wearye of the vnmannerly vsage of hym in that time and place:* 18.158 In so much that the bishop of Ely aforesaide, diuers times pul∣led him by the sleeue to make an ende, and sayd to hym af∣terward when they went to dinner, that he hadde broken promise with him: for hee had entreated him earnestly to vse him wyth reuerence.

After all this done & finished, they began then to bu∣stle toward his disgrading, and first to take from him hys Crosiar staffe out of his hands, which he held fast, and re∣fused to deliuer, & withall imitating the example of Mar∣tin Luther, pulled an Appeale oute of his left sleeue vnder the wrest, which hee there and then deliuered vnto them, saying:* 18.159 I appeale to the next general Councel: and herein I haue comprehended my cause and forme of it, whych I desire may be admitted: and praied diuers of the standers by, by name to be witnesses, and especially M. Curtop, to whom he spake twise. &c.

The Copie of whych his Appellation, because it was not printed before, I thoughte heere to exhibite, ad rei me∣moriam, as in forme heere followeth.

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

IN the name of the father, and of the sonne, and of the ho∣ly Ghost.* 18.160

Firste, my plaine protestation made, that I entende to speake nothing against one holy, catholicke and Apostoli∣cal church,* 18.161 or the authority thereof (the which authority I haue in great reuerence, and to whom my minde is in all things to obey) and if any thing peraduenture, eyther by slippernesse of tongue, or by indignation of abuses, or els by the prouocation of mine aduersaries be spoken or done otherwise then wel, or not with such reuerence as becom∣meth me, I am most ready to amend it.

* 18.162Although the bishop of Rome (whom they cal Pope) beareth the roume of Christ in earth, and hath authoritye of God, yet by y^• power or authority he is not become vn∣smable, neither hathe hee receiued that power to destroy, but to edify the congregation: Therfore if he shal cōmand any thing y^t is not right to be done,* 18.163 he ought to take it pa∣ciētly and in good part, in case he be not therin obeied. And he must not be obeied, if he commaund any thing agaynst the preceptes of God: no, rather he may lawfully be resi∣sted, euen as Paul withstoode Peter. And if he be aided by helpe of princes, deceiued perchance by a false suggestion, or with euill counsell, can not be resisted, but the remedies of withstanding him be taken away, there is neuertheles one remedy of appealing (which no prince cā take away) vttered by the very lawe of nature: for as muche as it is a certaine defence, which is meete for euery body by the law of God, of nature, and of man.

* 18.164And whereas the lawes do permit a man to appeale, not onely from the griefes & iniuries done, but also from suche as shall be done hereafter, or threatned to be done, in so much that y^e inferior cannot make lawes of not appea∣ling to a superiour power: and since it is openly inoughe confessed, that a holy generall counsell,* 18.165 lawfully gathered together in the holy Ghost, and representing the holy ca∣tholicke Church, is aboue the Pope, especially in matters concerning faith, y^t he can not make decrees that men shal not appeale frō him to a general councel: therfore I Tho. Cranmer Archbishop of Caunterbury, or in time past ru∣ler of the Metropolical church of Canterb. doctor in diui∣nitie, do say and publish before you the publike Notarie, and witnesses here present, with minde and intent to cha∣lēge and appeale from the persons and griefs vnderneath wrytten, and to profer my selfe in place and time conueni∣ent and meete, to prooue the Articles that followe. And I openly cōfesse, that I wold lawfully haue published them before this day, if I might haue had either liberty to come abroad my self, or licence of a Notary and witnesses. But further then I am able to doe, I knowe wel is not requi∣red of the lawes.

1 First I say and publishe, that Iames by the mercye of God Priest, called Cardinall of the Pit,* 18.166 and of the title of our Lady in the way of the churche of Rome, Iudge and Commissary specially deputed of our most holy Lorde the Pope, (as he affirmed) caused me to be cited to Rome, ther to appeare lxxx. daies after the Citation serued on mee,* 18.167 to make answer to certaine articles touching the peril of my state and lyfe. And where as I was kept in prisone wyth most strait warde, so that I could in no wise be suffered to go to Rome, nor to come out of prison, and in so grieuous causes concerning state and life, no man is bound to send a proctour, and thoughe I would neuer so faine sende my Proctour, yet by reason of pouertie I am not able (for all that euer I had, wherewith I should beare my Proctors costes and charges, is quite taken from me) neuerthelesse the most reuerend Cardinall aforesayde doth sore threaten me, that whether I shal appeare, or not,* 18.168 he wil neuerthe∣lesse yet proceede in iudgement against me. Wherin I fele my selfe so greeued, that nothing can be imagined more mischieuous or further from reason.

2 Secondly, the reuerend father Iames Brookes, by the mercy of God bish. of Glocester,* 18.169 Iudge and vnderdeputy (as he affirmed) of the most reuerend cardinall, caused me to be cited at Oxford (where I was then kept in prison) to answer to certaine articles, concerning the daunger of my state and life.* 18.170 And when I being vnlearned and ignorant in the lawes, desired coūsel of the learned in the lawe, that thing was most vnrighteously denied me, contrary to the equitie of al lawes both of God and man. Wherin againe I feele me most wrongfully grieued.

3 And when I refused the sayde Bishop of Glocester to be my Iudge for most iust causes, which I then declared,* 18.171 he neuerthelesse went on still, and made processe agaynste me, contrary to the rule of the lawes of appealing,* 18.172 whych say: A iudge that is refused, ought not to proceede in the cause, but to leaue off. And when he had required of me answers to certaine articles, I refused to make him any answeare, I sayde, I would yet gladly make answeare to the moste renoumed Kinges and Queenes deputies or Attourneis then present, wyth this condition notwythstanding, that mine answeare should be extraiudicial, and that was per∣mitted me. And with thys my protestation made and ad∣mitted, I made aunsweare, but mine aunsweare was so∣daine and vnprouided for: and therefore I desired to haue a Copie of mine aunsweares, that I myght putte too, take awaye, chaunge, and amende them: and thys was also permitted mee. Neuerthelesse, contrarye to hys promyse made vnto mee, no respecte hadde to my protestation,* 18.173 nor licence geuen to amende myne aunsweare, the saide reue∣rende Father Bishop of Glocester (as I heare) comman∣ded mine aunsweares to be enacted, contrary to the equi∣tie of the lawe. In which thing againe I feele mee muche grieued.

4 Furthermore,* 18.174 I coulde not for many causes admit the bishop of Romes vsurped authority in this Realme, nor consent to it: first, my solemne othe letting mee, whyche I made in the time of most famous memorie of king Henry the eight, according to the lawes of Englande: Secondly,* 18.175 because I knewe the authoritie of the Bishop of Rome, whych he vsurpeth, to be againste the crowne, customes, and lawes of this realme of Englād, in so much, that nei∣ther the king can be crowned in thys realme, without the most grieuous crime of periurie, nor may Bishops enioy their Bishoprickes, nor iudgements be vsed accordyng to the lawes and customes of this Realme, except by the by∣shop of Romes authoritie, be accursed both the King and Queene, the Iudges, wryters, and executors of the lawes and customes, with all that consent to them. Finally, the whole Realme shalbe accursed.

5 Moreouer, that heinous and vsurped authoritie of the bishop of Rome, through reseruations of y^e Bishoprickes

Prouisions, Annuates, Dispensations, Pardones, Ap∣pellations, Bulles, and other cursed Marchaundice of Rome, was woont exceedingly to spoyle and consume the richesse and substaunce of this Realme, which all thinges shoulde followe againe by recognising and receyuing of that vsurped authoritye vnto the vnmeasurable losse of thys Realme.* 18.176

6 Finally, it is most euident by that vsurped authority, not onely the Crowne of Englande to be vnder yoke, the lawes and customes of this realme to be throwen downe and troden vnder foote: but also the most holy Decrees of Councels, together with the precepts both of the gospel, and of God.

When in times past the sonne of righteousnesse being risen in the world, Christian religion, by the preaching of the Apostles began to be spred verye farre abroade and to floorish,* 18.177 in so much that theyr sounde went out into all the worlde: innumerable people, which walked in darknesse, saw a great light, Gods glory euery where published did flourishe, the onely carke and care of the Ministers of the church was purely & sincerely to preache Christ, the peo∣ple to imbrace and followe Christes doctrine. Then the church of Rome, as it were Lady of the world, both was, & also was coūted worthily the mother of other churches, for as much as then she first begat to Christ, nourished w^t the foode of pure doctrine, did help them with their riches, succoured the oppressed, and was a sanctuarie for the mi∣serable, she reioyced w^t them that reioyced, and wept with them that wept. Then by the examples of the Bishops of Rome, riches were despised, worldly glory & pompe was troden vnder foote, pleasures and riot nothyng regarded. Then this fraile & vncertain life, being ful of al miseries, was laughed to scorne, whiles thorow y^e example of Ro∣mish martyrs, men did euery where presse foorth warde to the life to come.* 18.178 But afterward the vngratiousnes of dā∣nable ambition neuer satisfied, auarice and the horrible e∣normitie of vices had corrupted & taken the see of Rome, there followed euery where almost the deformities of all churches, growing out of kinde, into the manners of the churche their mother, leauing their former innocencie and puritie, and slipping into foule and heinous vsages.

For the foresayde and many other griefes and abuses, (which I intend to prooue, and doe profer my selfe in time conuenient, to prooue heereafter) since reformation of the aboue mentioned abuses, is not to be looked for of the by∣shop of Rome, neither can I hope by reason of hys wic∣ked abuses and vsurped authority, to haue hym an equall iudge in hys owne cause: therefore I do chalenge and ap∣peale in these wrytinges from the Pope, hauing no good counsell, and from the aboue named pretenses, commissi∣ons, and iudges, from their citations, processes, and from all other things that haue or shal folow therupon, & from euery one of them, and from all their sentences, censures, paines and punishmēts of cursing, suspension, and inter∣dicting, and from all others what soeuer, theyr denoun∣cinges and declarations (as they pretende) of schisme, of heresie, adulterie, depriuation, disgrading, by them or by any of them in any manner wise attempted, done, and set forwarde, to be attempted, to be done, and to be sette foorth hereafter (sauing alwayes their honors and reuerences) as vnequal and vnrighteous, more tyrannicall & violent, and from euery griefe to come, which shall happen to me, as wel for my selfe as for al and euery one that cleaueth to me, or will heereafter be on my side, vnto a free generall councel, that shal heereafter lawfully be, & in a sure place, to the which place I or a Proctour deputed by mee,* 18.179 maye freely and with safety come, and to him or them, to whom a man may by the lawe, priuiledge, custome, or otherwyse challenge and appeale.

And I desire, the first, the seconde, and the thirde time, instantly, more instantly, and most instantly, that I maye haue * 18.180messengers, if there be any man that wil & can geue me them. And I make open promise of prosecuting thys mine appellation, by y^e way of disanulling, abuse, inequa∣litie, and vnrighteousnes, or otherwise as I shalbe better able: choise and liberty reserued to me, to put too, diminish chaunge, correcte, and interpretate my sayings, and to re∣forme all thinges after a better fashion, sauing alwaies to me euery other benefit of the law, and to them that either be, or will be on my parte.

And touching my doctrine of the sacrament, and other my doctrine,* 18.181 of what kinde soeuer it be, I protest that it was neuer my minde to wryte, speake, or vnderstand any thing contrary to the moste holy woorde of God, or else a∣gainst the holy catholicke church of Christ, but purely and simply to imitate and teach those things onely, whyche I had learned of the sacred scripture, and of the holy catho∣licke church of Christe from the beginning, and also accor∣ding to the exposition of the moste holye and learned Fa∣thers and Martyrs of the Church.

And if any thing hath peraduenture chaunced other∣wise then I thought, I may erre:* 18.182 but hereticke I can not be, for as much as I am ready in all things to followe the iudgement of the most sacred worde of God, and of y^e holy catholicke church, desiring none other thing, then mekely and gently to be taughte, it any where (which God forbid) I haue swarued from the truth.

And I protest and openly confesse,* 18.183 that in all my doc∣trine and preaching, both of the Sacrament, & of other my doctrine what soeuer it be, not onely I meane and iudge those things, as the catholicke churche, and the moste holy fathers of olde with one accorde haue meant and iudged, but also I would gladly vse the same wordes that they v∣sed, and not vse any other woordes, but to set my hande to all and singulare their speaches, phrases, wayes, & formes of speache, which they doe vse in theyr treatises vppon the Sacrament, and to keepe still their interpretation. But in thys thing I onely am accused for an hereticke,* 18.184 because I allowe not the doctrine lately broughte in of the Sacra∣ment, and because I consent not to woordes not accusto∣med in scripture, and vnknowen to the ancient Fathers, but newly inuented and broughte in by men, and belon∣ging to the destruction of soules, and ouerthrowing of the pure and olde religion. Yeuen. &c.

This appeale being put vp to the B. of Ely, he sayde: My Lorde our Commission is to proceede agaynste you: Omni appellatione remota: and therefore we cānot admit it.

Why (quoth he) then you doe mee the more wrong: for my case is not as euery priuate mans case.* 18.185 The matter is betweene the Pope and mee immediatè, and none other∣wise: and I thincke no man oughte to be a Iudge in hys owne cause.

Well (quoth Ely) if it may be admitted, it shall, and so receiued it of hym. And then beganne he to perswade ear∣nestly with the Archbyshop to consider hys state, and to weigh it wel, while there was time to doe hym good, pro∣mising to become a suter to the K. and Queene for hym: and so protested his great loue & frendship that had beene betweene them, hartily weeping,* 18.186 so y^t for a time he coulde not go on with his tale. After going forward, he earnestly affirmed, that if it hadde not bene the King and Queenes cōmandement, whome he could not deny, els no worldly cōmoditye should haue made him to haue done it, conclu∣ding that to be one of the sorowfulst things that euer hap∣ned vnto him. The Archb. gently seeming to cōfort him, sayd, he was very well content withall: and so proceeded they to his degradation: the perfect forme wherof, withal the rites & ceremonies therto appertaining,* 18.187 taken out of the popes Pontifical, because it is already described at full in our first booke of Monuments, I shall refer the reader to the same, which he shall finde. pag. 1493.

Heere then to be short, when they came to take of hys Pall (which is a solemne vesture of an Archb.) then sayde he: Which of you hathe a Pall, to take off my Pall? Whych imported as much as they being his inferiors, coulde not disgrade him. Whereunto one of them said, in y^• they were but Bishops, they were his inferiors, and not competent iudges: but being the popes Delegates, they myght take his Pal, & so they did: and so proceeding, tooke euery thing in order from him, as it was put on. Then a Barbar clip∣ped his heare round about, and the Bish. scraped the tops of hys fingers where he had bene annoynted, wherein B. Boner behaued him selfe as roughly and vnmanerly, as the other Bishop was to him soft and gentle. Whiles they were thus doing. All this (quoth the Archbishop) needed not: I had my selfe done wyth this geare long ago.

Last of all, they stripped him out of his gown into his iacket, and put vpon him a pore yeoman Bedles gowne, ful bare and nearely worne, and as euil fauouredly made, as one might lightly see, and a townes mans cap on hys head, and so deliuered him to the secular power.

After this pageant of degradation, & all was finished, then spake Lord Boner, saying to him:* 18.188 Nowe are you no Lord any more: and so when soeuer he spake to the people of him (as hee was continually barking against him) euer he vsed this terme: This Gentleman heere. &c.

And thus w^t great compassion and pitie of euery man in this euil fauored gown was he caried to prison. Whom there followed a gentleman of Glocestershire w^t the arch∣bishops owne gowne, who standing by,* 18.189 & being thought to be toward one of the Bishops, had it deliuered to him: who by the way talking with him, said: the B. of Ely pro∣tested his frendship with teares. Yea (sayde he) he myght haue vsed a great deale more frendship towarde me. & ne∣uer haue bene the worse thought on, for I haue wel deser∣ued

it: and going into the prison vp wyth him, asked hym i•• he would drinke. Who answeared him, saying: if he had a peece of saltfish, that he had better wil to eate: for he had beene that day somewhat troubled with this matter, and had eaten little,* 18.190 but now that it is past, my heart (sayd he) is wel quieted. Whereupon the gentleman sayd, he would giue him mony withal his heart, for he was able to do it. But he being one toward the lawe, and fearing M. Far∣mers case, durst therfore geue him nothing, but gaue mo∣ny to the bailifs that stood by, & said, that if they were good men, they would bestowe it on hym (for my L. of Cant. had not one peny in his purse to help him) and so left him, my Lord bidding him earnestly farewell, cōmending him selfe to his praiers and all his friendes. That nyght thys gentleman was staide by Boner and Ely, for geuing him this mony: and but by the help of friends, he had bene sent vp to the counsaile. Such was the cruelty and iniquity of the time, that men could not do good without punishmēt.

Here foloweth the recantation of the Arch∣bishop, wyth his repentance of the same.

IN this meane time, while the Archbishoppe was thus remaining in durance (whom they had kept now in pri∣son almost the space of 3. yeares) the doctours and diuines of Oxford busied thēselues all that euer they could, about M. Cranmer, to haue him recante, assaying by all craftye practises and alluremēts they might deuise how to bring theyr purpose to passe. And to the intent they myghte win him easily, they had him to the Deanes house of Christes church in the said Uniuersity, where he lacked no delicate fare, plaied at the bowles, had his pleasure for walking, & all other things that might bring him from Christ. Ouer and besides all thys, secretely and sleightly they suborned certaine men, which when they could not expugne him by arguments and disputation, should by entreaty and faire promises, or any other meanes allure him to recantation: perceiuing otherwise what a great wounde they shoulde receiue, if the Archb. had stoode stedfast in his sentence: and againe on the other side, how great profit they should get, if hee as the principall standerde bearer, shoulde bee ouer∣throwen. By reason whereof the wily papistes flocked a∣bout hym, wyth threatning, flattering, entreating, & pro∣mising, and al other meanes: especially Henry Sydal, and frier Iohn a Spanyarde, De Villa Garcina, to the ende to driue him to the vttermoste of their possibilitye, from hys former sentence, to recantation.

First, they set foorth how acceptable it would be bothe to the King and Queene,* 18.191 and especially howe gainfull to hym, and for his soules health the same shoulde be. They added moreouer, howe the Counsaile and the Noble men bare him good wil. They put him in hope, that he shoulde not onely haue hys life, but also be restored to hys ancient dignity, saying, it was but a small matter, and so easie that they required him to do, only that he would subscribe to a few woordes wyth his owne hande, which if he dyd, there should be nothing in the realme, that the Queene woulde not easily graunt hym, whether he would haue richesse or dignitye, or els if hee had rather liue a priuate life in quyet rest, in what soeuer place he listed, wythoute all publicke ministery, only that he would set hys name in two words to a litle leaf of paper: but if he refused, there was no hope of health and pardone, for the Queene was so purposed, that shee woulde haue Cranmer a Catholicke, or els no Cranmer at all: Therefore hee shoulde chuse whether hee thought it better to ende his life shortly in the flames and firebrands now ready to be kindled, then wyth much ho∣nour to prolong hys life, vntil the course of nature did cal him: for there was no middle way.

Moreouer, they exhorted hym that he woulde looke to his wealth, his estimation and quietnesse, saying, that hee was not so olde, but that many yeres yet remained in this his so lusty age: and if he would not doe it in respect of the Queene, yet he should do it for respecte of hys life, and not suffer that other men shuld be more careful for his health, then he was him self: saying, y^t this was agreeable to hys notable learning & vertues, which being adioyned wyth his life, would be profitable both to himselfe, and to many other: but being extinct by death, shoulde be frutefull to no man: that hee shoulde take good heede that he went not too farre: yet there was time enoughe to restore all thing safe, and nothing w••nted, if he wanted not to himself. There∣fore they would him to lay holde vpon the occasion of hys health while it was offered, least if he woulde nowe refuse it while it was offered, he mighte heereafter seeke it when he could not haue it.

Finally, if the desire of life did nothing mooue him, yet he should remember y^t to die, is grieuous in all ages, and especially in these his yeres and flower of dignitie it were more greuous: but to die in the fire & such torments, as is most grieuous of all. With these & like prouocations these fair flatterers ceased not to solicite and vrge hym, vsing all meanes they could to drawe him to their side: whose force his manly constancie did a greate while resist:* 18.192 But at last when they made no ende of calling and crying vpon him, the Archb. being ouercome, whether thorow their impor∣tunity, or by his owne imbecillity, or of what mind, I can not tell, but at length gaue hys hand.

It might be supposed, that it was done for the hope of life, and better dayes to come.* 18.193 But as we maye since per∣ceiue by a letter of hys sente to a Lawyer, the moste cause why he desired his time to be delaied, was that he woulde make an ende of Marcus Antonius, which hee had alreadye begunne: but howe soeuer it was, playne it was, to be a∣gainst his conscience. The fourme of whiche recantation made by the Friers and Doctours, whereunto he subscri∣bed, was thys.

The copie and woordes of Cranmers recantation.

I Thomas Cranmer late Archbish. of Canterburie, doe renounce, abhorre,* 18.194 and detest all maner of heresies and errors of Luther and Zwinglius, and all other teachings which be contrarye to sounde and true doctrines. And I beleeue most constantly in my heart, and wyth my mouth I confesse one holy and Catholicke Church visible, wyth∣out the which there is no saluation, and thereof I know∣ledge the Bishop of Rome to be supreame heade in earth, whom I knowledge to be the highest Byshop and Pope, & Christes vicare, vnto whome all Christen people ought to be subiect.

And as concerning the Sacramentes, I beleeue and worship in the Sacrament of the altar, the very body and bloude of Christe, being contained most truely vnder the formes of bread and wine, the bread through the mightye power of God being turned into the body of our sauioure Iesus Christ, and the wine into his bloud.

And in the other 6. sacraments also (like as in thys) I beleeue and hold as the vniuersal church holdeth, and the church of Rome iudgeth and determineth.

Furthermore, I beleeue that there is a place of purga∣torie, where Soules departed be punished for a tyme, for whome the church doth godly and wholsomely pray, lyke as it doth honor Saints and make praiers to them.

Finally in all things I professe, y^t I doe not otherwise beleeue, then the catholicke Church, & the church of Rome holdeth & teacheth. I am sory that euer I held or thought otherwise. And I beseech almighty God, that of hys mer∣cy he wil vouchsafe to forgeue me, whatsoeuer I haue of∣fended against God or his church, and also I desire & be∣seeche all Christian people to pray for me.

And all such as haue bene deceiued either by myne ex∣ample or doctrine, I require them by the bloude of Iesus Christ, that they will returne to the vnitie of the churche, y^t we may be all of one mind, without schisme or diuision.

And to conclude, I submit my selfe to the Catholicke church of Christ, and to the supreme head therof, so I sub∣mit my selfe vnto the moste excellent maiesties of Phillip and Mary, King & Queene of this Realme of England. &c. and to all their lawes and ordinances, being ready al∣waies as a faithfull subiecte euer to obey them. And God is my witnes that I haue not done this for fauor or feare of any person, but willingly and of mine owne minde, as well to the discharge of mine owne conscience, as to the struction of other.

This recantation of the Archb. was not so soone con∣ceiued, but the Doctors & Prelates wythout delay caused the same to be imprinted and set abroad in all mēs hands. Whereunto for better credite, first was added the name of Thom. Cranmer, with a solemne subscription, then folo∣wed the witnesses of this recantation, Henry Sydal, and Frier Iohn De Villa Garcina. All this while Cran. was in no certaine assuraunce of his life, although the same was faithfully promised to him by the doctours: but after that they had their purpose, the rest they committed to all ad∣uenture, as became men of that religion to doe.

The Queene hauing nowe gotten a time to reuenge her old grieef, receiued his recantation very gladly:* 18.195 but of her purpose to put him to death, she would nothing relēt.

Now was Crāmers cause in a miserable taking, who neither inwardly had any quietnes in his owne cōscience, nor yet outwardly any helpe in his aduersaries.

Besides this, on the one side was praise, on the other side scorne, on both sides daunger, so that neither he could die honestly, nor yet vnhonestly liue: And where as hee

sought profite, hee fell into double disprofite, that neyther with good men he could auoid secrete shame, nor yet with euill men the note of dissimulation.

In the meane time, while these things were a doyng (as I said) in the prison among the doctours: the Queene taking secrete Counsel,* 18.196 howe to dispatch Cranmer out of the way (who as yet knew nothing of her secrete hate, and looked for nothing lesse then death) apoynted D. Cole, and secretely gaue him in commandement, that against the 21. of March, he should prepare a funerall sermon for Cran∣mers burning, & so instructing him orderly and diligent∣ly of her wil & pleasure in that behalfe, sendeth him away.

Soone after, the Lord Williams of Tame, & the Lorde Shandoys, syr Thom. Bridges, and syr Iohn Browne were sent for, with other woorshipfull men and Iustices, commanded in the Queenes name, to be at Oxford at the same day, wyth their seruauntes and retinue, least Cran∣mers death should raise there any tumult.

Cole the Doctor hauing this lesson geuen hym before, and charged by her commandement, returned to Oxford, ready to play hys part, who as the day of execution drewe neare, euen the day before came into y^e prison to Cranmer, to try whether he abode in the catholicke faith wherin be∣fore he had left him. To whom, when Cranmer had aun∣sweared, that by Gods grace he would daily be more con∣firmed in the catholicke faith: Cole departing for y^e tyme, the next day following repaired to the Archb. agayne, ge∣uing no signification as yet of hys death that was prepa∣red: And therefore in the morning, which was the 21. day of Marche appoynted for Cranmers execution, the sayde Cole comming to hym, asked if he hadde any money. To whome when he answeared that he had none, he deliuered hym 15. crownes to geue the poore to whome hee woulde: and so exhorting him so muche as hee coulde to constancie in Faith, departed thence aboute hys businesse, as to hys Sermon appertained.

By this partly, and other like Argumentes, the Arch∣bishop began more and more to surmise what they went about. Then, because the day was not farre past, and the Lordes and Knightes that were looked for,* 18.197 were not yet come, there came to him the Spanish frier, witnes of hys recantation, bringing a paper with articles, which Cran∣mer shoulde openly professe in hys recantation before the people, earnestly desiring him that hee woulde wryte the sayd instrument with the articles w^t his owne hande, and signe it w^t his name: which when he had done, the said fri∣er desired y^t he would wryte an other copy thereof, which should remaine with him, and that he did also. But yet the Archbishop being not ignoraunt whereunto theyr secreat deuises tended, and thinking that the time was at hande, in which he could no longer dissemble the profession of his faith with Christes people, he put secretely in hys bosome his Prayer with his exhortation, wrytten in an other pa∣per, which he minded to recite to y^e people before he should make the last profession of hys faith, fearing least if they had heard the confession of his faith first, they woulde not afterward haue suffered hym to exhort the people.

Soone after, about 9. of the clocke, the Lord Williams, Syr Thomas Bridges, syr Iohn Browne, and the other Iustices wyth certaine other noble men, that were sent of the Queenes counsell, came to Oxford w^t a great traine of wayting men. Also of the other multitude on euerye side, (as is wōt in such a matter) was made a great concourse and greater expectation. For first of all, they that were of the Popes side, were in great hope that day to heare som∣thing of Cranmer that should stablish the vanitye of their opinion: the other parte which were endued with a better minde, coulde not yet doubte, that he which by continuall studie and labour, for so many yeres had set foorth the doc∣trine of the gospel, either would or could nowe in the last Acte of hys life forsake his part. Briefly, as euery mannes wil enclined, eyther to this part or to that, so accordyng to the diuersitie of their desires, euery mā wished and hoped for. And yet because in an vncertaine thing the certaintye could be knowen of none what would be the end: al theyr mindes were hanging betwene hope and doubt. So that the greater the expectation was in so doubtfull a matter, the more was the multitude that were gathered thether to heare and beholde.

In this so great frequence and expectation, Cranmer at length commeth from the prison Bocardo, vnto s. Ma∣ries churche (because it was a foule and a rainy daye) the chiefe church in the vniuersity, in this order. The Mayor went before,* 18.198 next him the Aldermen in their place and de∣gree: after them was Cranmer brought betwene two fri∣ers, which mumbling to and froe certaine Psalmes in the streetes, aunsweared one an other vntill they came to the Church doore, and there they began the songe of Simeon, Nunc Dimittis, and entering into the Churche,* 18.199 the Psalme saying Friers brought hym to his standing, and there left him. There was a stage set vp ouer against the pulpit, of a meane height from the ground, where Cranmer hadde hys standing, wayting vntill Cole made him ready to his Sermone.

The lamentable case and sight of that man gaue a sor∣rowfull spectacle to al Christian eyes that beheld him. He that late was Archbishop, Metropolitane, and Primate of England, and the Kings priuy Councellor, being now in a bare and ragged gowne, and ill fauouredly cloathed, wyth an olde square cappe, exposed to the contempt of all men, did admonish men not onely of his owne calamitie, but also of theyr state and fortune. For who woulde not pitie hys case, and bewaile his fortune, & might not feare his owne chaunce, to see such a Prelate, so graue a Coun∣cellour, and of so long continued honoure, after so manye dignities, in hys olde yeares to be depriued of his estate, adiudged to die, and in so painefull a death to end his life, and now presently from such fresh ornaments, to discende to such vile and ragged apparell?

In this habite, when hee had stoode a good space vpon the stage, tourning to a piller neare adioyning thereunto, he lifted vppe hys handes to heauen, & prayed vnto God once or twise: till at the length D. Cole comming into the pulpit, and beginning his sermon,* 18.200 entred first into men∣tion of Tobias and Zacharie. Whome after that he hadde praised in the beginning of hys sermon for their perseue∣raunce in the true woorshipping of God, he then deuided his whole sermon into 3. partes (according to the solemne custome of the Schooles) entending to speake firste of the mercy of God, secondly of his Iustice to be shewed: and last of all, howe the Princes secretes are not to be opened. And proceeding a little from the beginning,* 18.201 he tooke occa∣sion by and by to tourne his tale to Cranmer, and wyth many hote woordes reprooued him, that once he being en∣dued with the fauour and feeling of wholesome and Ca∣tholicke doctrine, fell into the contrary opinion of perni∣cious error, which he had not only defended by wrytings and all hys power: but also allured other men to doe the like, wyth great liberalitye of giftes, as it were, appoyn∣ting rewardes for errour: and after hee had allured them, by all meanes did chearish them.

It were too long to repeat all things, that in long or∣der were there pronounced. The summe of this tripart••••e declamation was, that he saide Gods mercy was so tem∣pered w^t his iustice, that he did not altogether require pu∣nishment according to the merites of offenders, nor yet sometimes suffered the same altogither to go vnpunished, yea though they had repented. As in Dauid, who whē he was bidden chuse of 3. kindes of punishments which hee would, and he had chosen pestilence for 3. dayes:* 18.202 the Lord forgaue him halfe the tyme, but did not release all: And that the same thing came to passe in him also, to whom al∣though pardon & reconciliation was due according to the Canons, seeing hee repented from his errours, yet there were causes why the Queene and the Coūcel at this time iudged hym to death: of which, least he should maruell too much, he should heare some.

First that being a traytor, he had dissolued the lawfull matrimonie betweene the Kinge her father and mother: besides the driuing oute of the Popes authoritye, while he was Metropolitane.

Secondly, that he had ben an heretike, from whom as from an author and onely fountaine, all heretical doctrine & schismaticall opinions that so many yeres haue preuai∣led in Englande, did first rise and spring: of which hee had not bene a secrete fauorer only, but also a most earnest de∣fender euen to the ende of his life, sowing them abroad by wrytings and argumēts, priuately and openly, notwith∣out great ruine and decay of the catholicke church.

And further, it seemed meete, according to the lawe of equalitie, that as the death of the Duke of Northumb. of late, made euen wyth Thomas More Chauncellour that dyed for the Churche, so there shoulde be one that shoulde make euen w^t Fisher of Rochester: and because that Rid∣ley, Hooper, Ferrar, were not able to make euē wyth that man, it seemed meete, that Cranmer shoulde be ioyned to them to fill vp this part of equalitie.

Besides these, there were other iust and weighty cau∣ses, which seemed to the Queene and the Councel, whych was not meete at that time to bee opened to the common people.

After this, turning his tale to y^e hearers, he bad al men beware by this mās example, that amōg men nothing is so high, y^t can promise it selfe safetie on the earth, and that Gods vengeance is equally stretched against al men▪ and spareth none: therfore they should beware & learne to fear

their Prince. And seeing y^e Queenes maiestie woulde not spare so notable a man as this, much lesse in the like cause she would spare other men, that no man should thinke to make thereby anye defence of his errour, either in richesse or any kinde of authoritie.* 18.203 They had nowe an example to teache them all, by whose calamity euery man might con∣sider hys owne fortune: who from the toppe of dignitie, none being more honorable then he in the whole realme, and next the King, was faln into so great miserie, as they myght nowe see, being a man of so high degree, sometime one of the chiefest Prelates in the Church, and an Archbi∣shop, the chiefe of the Counsell, the seconde persone in the Realme of long time, a man thought in greatest assurāce, hauing a King on his side: notwythstanding all hys au∣thority and defence to be debaced frō high estate, to a lowe degree, of a Counsellour to become a caitiffe, and to be set in so wretched a state, that the poorest wretche woulde not chaunge condition with hym: briefly so heaped wyth mi∣sery on all sides, that neyther was left in hym any hope of better fortune, nor place for worse.

The latter parte of hys Sermone, he conuerted to the Archbishoppe: whome hee comforted and encouraged to take hys death wel,* 18.204 by many places of Scripture, as with these and suche like: bidding hym not mistruste, but hee shoulde incontinently receyue that the the••e did, to whom Christe sayde: Hodie mecum eris in Paradiso. That is. Thys day thou shalt be wyth mee in Paradise. And out of S. Paule hee a••••ued hym against the terrour of the fire, by this: Do∣minus fidelis est, non sinet vos tentari vltra quàm ferre potestis. That is.* 18.205 The Lorde is faithfull, which will not suffer you to be tempted aboue youre strengthe, by the example of the three children, to whome God made the flame to seeme lyke a pleasaunt dewe, adding also the reioysing of S. Andrewe in hys crosse, the pacience of S. Laurence on the fire, assu∣ring hym, that God, if he called on hym, and to such as die in hys faith, eyther woulde abate the furie of the flame, or geue hym strength to abide it.

* 18.206Hee glorifyed God muche in hys conuersion, because it appeared to be onely his woorke, declaring what trauell and conference had beene with hym to conuert hym, and all preuailed not, till that it pleased God of hys mercye to reclaime hym, and call hym home. In discour••ynge of whych place, he muche commended Cranmer, and quali∣fied hys former doynges, thus tempering his iudgement and talke of hym, that while the time (sayde he) he slowed in richesse and honour, he was vnwoorthy of his life: and nowe that he myght not liue, he was vnwoorthy of death. But least he shoulde carie with him no comfort,* 18.207 he would diligently labour (he sayde) and also he did promise in the name of all the Priests that were present, that immediate∣ly after hys death, there shoulde be Diriges, Masses, and funerals executed for hym in all the Churches of Oxforde for the succour of hys soule.

Cranmer in all thys meane tyme, wyth what greate griefe of minde hee stoode hearing thys Sermon, the out∣warde shewes of hys bodye and countenaunce did better expresse, then any man can declare: one while lifting vppe hys handes and eyes vnto heauen, and then agayne for shame letting them downe to the earth. A manne myghte haue seene the verye image and shape of perfecte sorrowe liuely in hym expressed. More then twentie seuerall times the teares gushed out aboundantly, dropped downe mar∣ueilously from hys Fatherly face.* 18.208 They whych were pre∣sent, doe testifie that they neuer sawe in any chylde more teares, then brast oute from hym at that time, all the Ser∣mone while: but specially when he recited hys Prayer be∣fore the people. It is marueilous what commiseration and pitye mooued all mennes hearts, that behelde so hea∣uie a countenaunce, and suche aboundance of teares in an olde man of so reuerende dignitie.

Cole after he had ended his Sermon, called backe the people that were ready to departe, to prayers. Brethren (sayde he) least any man should doubt of thys mans ear∣nest conuersion and repentaunce,* 18.209 you shall heare hym speake before you, and therefore I pray you master Cran∣mer, that you will now perfourme that you promised not long agoe: namely, that you woulde openly expresse the true and vndoubted profession of your faith, that you may take away all suspition from men, and that all men may vnderstand that you are a Catholicke in deede.* 18.210 I wil doe it (sayde the Archbyshop) and wyth a good will: who by and by rising vppe, and putting of hys cappe, beganne to speake thus vnto the people.

I desire you well beloued brethren in the Lorde, that you will praye to God for mee,* 18.211 to forgeeue me my sinnes, whyche aboue all menne, both in noumber and great∣nesse, I haue committed: But among all the rest, there is one offence, which of all at thys time doth vexe and trou∣ble me, wherof in processe of my talk you shall heare more in hys proper place, and then putting hys hande into hys bosome, hee drewe foorth his Prayer, which hee recited to the people in thys sense.

The Prayer of Doctour Cranmer Archbyshop.

GOod Christen people, my dearly beloued brethren and sisters in Christ, I beseech you most hartely to pray for me to almighty God, that he wil forgeue me al my sinnes and offences, which be many, without number, and great aboue measure. But yet one thing grieueth my conscience more then all the rest, whereof God willing, I entende to speake more heereafter. But howe great and howe many soeuer my sinnes be. I beseeche you to pray God of hys mercy to pardon and forgeue them all. And heere kneling downe, he sayd:

O Father of heauen: O sonne of God redeemer of the worlde:* 18.212 O holy Ghoste, three persones and one God, haue mercye vppon me moste wretched caitife and miserable sinner. I haue offended both againste heauen and earth, more then my tounge can expresse. Whether then may I goe, or whether should I flie? To heauen I may be ashamed to lifte vp mine eyes, and in earth I finde no place of refuge or succour. To thee therefore (O Lorde) doe I runne: to thee doe I humble my selfe saying. O Lorde my God, my sinnes be great, but yet haue mercye vppon me for thy great mercy. The great mysterie that God became man, was not wrought for little or fewe offences. Thou diddest not geue thy sonne (O heauenly father) vnto death for smal sinnes onely, but for all the greatest sinnes of the world, so that the sinner returne to thee with his whole heart, as I do here at this present. Where∣fore haue mercye on mee O God, whose propertie is alwayes to haue mercy, haue mercy vpon me O Lord, for thy great mercy. I craue nothing for mine owne merites, but for thy names sake, that it maye be hallowed thereby, and for thy deare sonne Iesus Christes sake. And nowe therefore, Our father of heauen, halo∣wed be thy name. &c. And then he rising, sayde:

Euery man (good people) desireth at that time of their death to geue some good exhortation,* 18.213 that other maye re∣member the same before theyr death, & be the better there∣by: so I beseche God graunt me grace, that I may speake some thyng at thys my departing, whereby God may be glorified, and you edified.

First, it is an heauy case to see that so many folke be so much doted vpon the loue of this false world,* 18.214 and so care∣full for it, that of the loue of God, or y^e world to come, they seeme to care very little or nothing. Therefore this shalbe my first exhortation, that you sette not your mindes ouer much vpon thys glosing world, but vpon God and vpon the world to come: and to learne to know what this lesson meaneth, whych s. Iohn teacheth, that the loue of this world is hatred against God.

The seconde exhortation is,* 18.215 that next vnder God you obey your King and Queene willingly and gladly, with∣out murmuring or grudging: not for feare of them onely, but much more for the feare of God: knowing that they be Gods ministers, appoynted by God to rule and gouerne you: and therefore who soeuer resisteth them, resisteth the ordinance of God.

The third exhortatiō is,* 18.216 that you loue altogether lyke brethren and sisters. For alasse, pitie it is to see what con∣tention and hatred one Christen man beareth to an other, not taking cache other as brother and sister, but rather as strangers and mortall ennemies. But I pray you learne and beare well away this one lesson, to doe good vnto all men, asmuch as in you lieth, and to hurt no man, no more then you would hurt your owne naturall louing brother or sister. For thys you maye be sure off, that who soeuer hateth any person, and goeth about maliciously to hinder or hurte hym, surely, and wythout all doubte God is not wyth that man, although he thinke himself neuer so much in Gods fauour.

The fourth exhortation shall be to them y^t haue great substance & riches of this world,* 18.217 that they will well consi∣der and weigh three sayinges of the Scripture. One is of our Sauiour Christ him selfe, who sayeth: It is harde for a rich man to enter into the kingdome of heauen. A sore saying, and yet spoken of hym that knoweth the truth.

The second is of S. Iohn, whose saying is thys: Hee that hath the substaunce of this worlde, and seeth hys brother in necessitie, and shutteth vp his mercy from him, howe can he saye that hee loueth God?

The third is of S, Iames, who speaketh to the coue∣tous riche man after thys maner: Weepe you and howle for the miserie that shall come vpon you: your riches do rotte, your

clothes be mothe eaten, your golde and siluer doeth canker and rust, and their rust shall beare witnesse against you, and consume you like fire▪ you gather a hoarde or treasure of Gods indigna∣tion against the last day. Let them that be riche, ponder well these three sentences: for if they had occasion to shew their charitie, they haue it now at this present, the poore people being so many, and victuals so deare.

And now, for as much as I am come to the last end of my life, whereupon hangeth al my life past, and all my life to come, either to liue with my maister Christe for euer in ioy, or els to be in paine for euer, with wicked Deuilles in hell, & I see before mine eyes presently either heauen rea∣dy to receiue me, or els hell ready to swallow me vppe: I shall therefore declare vnto you my very faith how I be∣leeue, wythout any colour or dissimulation: for nowe is no time to dissemble, whatsoeuer I haue sayd or wrytten in time past.

* 18.218First, I beleeue in God the Father almightye, maker of heauen and earth. &c. And I beleue euery Article of the Catholicke faith, euery woord and sentence taught by our Sauiour Iesus Christ, his Apostles and Prophets, in the newe and olde Testament.

And nowe I come to the great thinge, that so muche troubleth my conscience more then any thing that euer I did or sayd in my whole life, and that is the setting abroad of a wryting contrary to the truth: which now here I re∣nounce and refuse as things wrytten with my hand, con∣trary to the truth which I thought in my heart, and writ∣ten for feare of death, and to saue my life if it might be, and that is, all suche billes and papers which I haue wrytten or signed with my hand since my degradation: wherein I haue wrytten many thinges vntrue. And for asmuche as my hand offended, wryting cōtrary to my heart, my hand shall first be punished therfore: for may I come to the fire, it shalbe first burned.

* 18.219And as for the Pope, I refuse hym as Christes enne∣mie and Antichrist, with all his false doctrine.

And as for the sacrament, I beleeue as I haue taught in my booke against the Bishop of Winchester, the whych my booke teacheth so true a doctrine of the sacrament, that it shall stand at the last day before the iudgement of God, where the Papisticall doctrine contrary thereto, shalbe a∣shamed to shewe her face.

Here y^e standers by were all astonied, maruailed, were amased, did looke one vpon an other, whose expectation he had so notably deceiued. Some began to admonish hym of hys recantation, and to accuse him of falshoode.

Briefly,* 18.220 it was a world to see the doctours beguiled of so great an hope. I thinke there was neuer crueltie more notably or better in time deluded & deceiued. For it is not to be doubted but they looked for a glorious victorie, and a perpetuall triumph by this mans retractation.

Who assoone as they heard these things, began to lette downe their eares, to rage, frette, and fume: and so much the more, because they coulde not reuenge their griefe:* 18.221 for they coulde nowe no longer threaten or hurt him. For the most miserable manne in the world can die but once: and where as of necessity he must needes die that day, though the papists had bene neuer so well pleased: now being ne∣uer so much offended with him, yet coulde hee not be twise killed of them. And so when they coulde doe nothing els vnto him, yet least they shoulde say nothinge, they ceassed not to obiect vnto him his falshoode and dissimulation.

Unto which accusation he answered:* 18.222 Ah my maisters (quoth he) do not you take it so. Alwayes since I liued hi∣therto, I haue bene a hater of falshood, and a louer of sim∣plicitie, and neuer before this time haue I dissembled: and in saying this, al the teares that remained in his body, ap∣peared in hys eyes. And when he began to speake more of the sacrament and of the papacie, some of them beganne to cry out, yalpe, and baule, and specially Cole cried out vp∣pon him: stop the heretickes month, and take him away.

And then Cranmer beinge pulled downe from the stage, was ledde to the fire,* 18.223 accompanied wyth those Fri∣ers, vexing, troubling, and threatning him most cruelly. What madnesse (saye they) hath brought thee againe into this error, by which thou wilt draw innumerable soules with thee into hel? To whom he answeared nothyng,* 18.224 but directed all his talke to y^e people, sauing that to one trou∣bling hym in the way, hee spake and exhorted him to gette hym home to hys studie, and applye hys booke diligently, saying if he did diligently cal vpon God, by reading more he should get knowledge.

But the other Spanishe barker, raging and foming, was almost out of hys wittes, alwaies hauing this in his mouth: Non fecisti? diddest thou it not?

[illustration]

❧ The description of Doctour Cranmer, howe he was plucked downe from the stage, by Friers and Papists, for the true Confession of hys Faith.

[illustration]

❧ The burnyng of the Archbishop of Caunterbury Doctor Thomas Cranmer, in the Towneditch at Oxforde, with his hand first thrust into the fire, wherewith he subscribed before.

But when he came to the place where the holye Bishops and Martyrs of God, Hugh Latymer and Ridley were burnt before hym for the confession of the truth,* 18.225 kneelyng downe, he prayed to God, and not long tarying in hys prayers, putting of hys garments to hys shirt, he prepa∣red hymselfe to death. His shirt was made long down to hys feete. His feete were bare. Likewyse his head, when both his caps were of, was so bare, that one haire coulde not be seene vpon it. His beard was long and thicke, co∣uering hys face with meruailous grauitie. Such a coun∣tenance of grauitie mooued the hearts both of his friends and of his enemies.

Then the Spanish Friers Iohn & Richard, of whom mention was made before, began to exhort him and playe their partes with him a freshe, but with vayne and lost la∣bour, Cranmer with stedfast purpose abidyng in the pro∣fession of his doctrine, gaue his hand to certaine old men, and other that stood by, biddyng them farewell.

* 18.226And when he had thought to haue done so likewyse to Ely, the sayd Ely drewe backe his hande and refused, say∣ing: it was not lawfull to salute heretickes, and specially such a one as falsly returned vnto the opinions that he had forsworne. And if he had knowen before that hee would haue done so, he would neuer haue vsed his company so familiarly, and chid those sergeants and Citizens, whiche had not refused to geue hym their hands. This Ely was a priest lately made, and student in Diuinitie, beyng thē one of the fellowes of Brasennose.

* 18.227Then was an iron chaine tied about Cranmer, whom when they perceyued to be more stedfast then that he could be mooued from hys sentence, they commaunded the fire to be set vnto hym.

* 18.228And when the woode was kindled, and the fire began to burne neere hym, stretching out his arme, he put hys right hand into the flame: which he held so stedfast & im∣moueable (sauing that once with the same hand he wiped his face) that all men might see hys hande burned before his body was touched. His body did so abide the burning of the flame with such constancy and stedfastnes, that stan∣dyng alwayes in one place without moouyng of his body, he seemed to mooue no more then the stake to which hee was bound:* 18.229 his eyes were lifted vp into heauen, and of∣tentymes he repeated hys vnworthy right hand, so long as his voyce would suffer hym: and vsing oftē the words of Steuen, Lord Iesus receiue my spirite, in the greatnesse of the flame, he gaue vp the Ghost.

This fortitude of mynd which perchaunce is rare and not found among the Spaniards, when Frier Ioh. saw, thinkyng it came not of fortitude, but of desperation (al∣though such maner of examples which are of the like con∣stancy,* 18.230 haue bene common here in England) ranne to the L. Williams of Tame, crying that the Archb. was vexed in mind, and died in great desperation. But he which was not ignorant of the Archbishoppes constancy, beyng vn∣knowen to the Spaniards, smiled only, and (as it were) by silence rebuked the Friers folly. And this was the ende of this learned Archb. whom, least by euill subscribyng he should haue perished, by well recantyng God preserued: and least he should haue lyued longer with shame and re∣proofe, it pleased God rather to take him away, to the glo∣ry of his name and profit of his Church. So good was the Lord both to hys Church, in fortifieng the same wyth the testimony and bloud of such a Martyr: and so good also to the man with this crosse of tribulation, to purge his of∣fences in this world, not onely of his recantation, but also of his standyng agaynst Iohn Lambert and M. Allen, or if there were any other, with whose burnyng and bloude, hys hands had bene before any thyng polluted. But espe∣cially he had to reioyce, that dying in such a cause, he was to be numbred amongst Christes Martyrs, muche more worthy the name of S. Thomas of Caunterbury, then he whom the Pope falsly before did Canonise.

And thus haue you the full story concernyng the lyfe and death of this reuerend Archbish. and Martyr of God, Thomas Cranmer, and also of diuers other the learned sort of Christs Martyrs burned in Queene Maries time,* 18.231 of whom this Archb. was the last, beyng burnt about the very middle tyme of the raign of that Queene, and almost the very middle man of all the Martyrs which were bur∣ned in all her raigne besides.

Now after the lyfe and story of this foresayde Archbi∣shop discoursed, let vs adioyne withall his letters, be∣ginning first with his famous letter to Quene Ma∣ry, which he wrote vnto her incontinent after he was cited vp to Rome by bishop Brookes and his fellowes, the tenour where∣of here followeth.

❧ Letters of Doctor Tho. Cran∣mer Archbishop of Canterbury.

¶The Archbishop of Canterburies letter to the Queenes highnesse.

IT may please your Maiestie to pardone my presumption,* 18.232 that I dare be so bold to write to your highnes. But very necessitie constraineth me, that your Maiestie may know my mynde rather by myne owne writyng, then by other mens reports. So it is that vppon Wednesday beyng the 12. day of this moneth. I was cited to appeare at Rome, the 80. day after, there to make answer to such matters as should be obiected agaynst me vpon the behalfe of the K. & your most excellēt maiestie, which matters y^e thursday fol∣lowing were obiected against me by D. Martin, and D. Story, your Maiesties Proctors, before the B. of Gloce∣ster, sitting in iudgement by commissiō from Rome. But (alas) it cannot but grieue the heart of a naturall subiect, to be accused of the King and Queene of his owne realm: and specially before an outward Iudge,* 18.233 or by authoritie commyng from any person out of this realme? where the king and Queene as they were subiects within their own Realme, shall complaine, and require Iustice at a straun∣gers hands agaynst their owne subiectes, beyng alreadye condemned to death by their owne lawes: As though the king and Queene could not do or haue iustice within their owne Realmes agaynst their own subiects, but they must seeke it at a strangers hands in a straunge land: the lyke whereof (I thinke) was neuer seene. I would haue wi∣shed to haue had some meaner aduersaries: and I thinke that death shal not grieue me much more, then to haue my most dread and most gracious soueraigne Lord and La∣dy, to whome vnder God I do owe all obedience, to bee myne accusers in iudgement within their owne Realme, before any stranger and outward power. But forasmuch, as in the tyme of the prince of most famous memory kyng Henry the 8. your graces father,* 18.234 I was sworne neuer to consent, that the B. of Rome should haue or exercise any authoritie or iurisdiction in this realme of England, ther∣fore least I should allow hys authoritie contrary to myne othe, I refused to make answer to the B. of Glocester sit∣tyng here in iudgement by the Popes authoritie, least I should run into periurie.

An other cause why I refused the Popes authoritie, is this, that his authoritie as he claimeth it, repugneth to the crowne imperiall of this Realme, and to the lawes of the same: which euery true subiect is bound to defend. First, so that the Pope sayeth, that all manner of power, as well temporall as spirituall, is geuen first to hym of God, and that the temporall power hee geueth vnto Emperors and kyngs, to vse it vnder hym, but so as it be alwayes at hys commandement and becke.

But contrary to this claime, the Imperiall crowne and iurisdiction temporal of this Realme, is taken imme∣diately from God, to be vsed vnder hym onely, and is sub∣iect vnto none, but to God alone.

* 18.235Moreouer, to the Imperiall lawes & customes of this realme, the kyng in his Coronation, & all Iustices when they receiue their offices, be sworne, & all the whole realm is bound to defend and maintayne. But contrary hereun∣to, the Pope by his authoritie maketh voyde, & comman∣deth to blot out of our bookes, all lawes and customes be∣yng repugnant to his lawes, and declareth accursed al ru∣lers and gouernours, all the makers, writers, & executors of such lawes or customes: as it appeareth by many of the Popes lawes, whereof one or two I shall reherse. In the decrees Distinct. 10. is written thus:* 18.236 Constitutiones contra Canones & decreta praesulum Romanorū vel bonos mores, nul∣lius sunt momenti. That is, The constitutiōs or statutes en∣acted agaynst the Canons and decrees of the Bishops of Rome or their good customes, are of none effect. Also, Ex∣tra,* 18.237 de sententia excommunicationis, nouerit: Excommunica∣mus omnes haereticos vtriusque sexus, quocunque nomine cen∣seantur, & fautores, & receptores, & defensores eorum: nec nō & qui de caetero seruari fecerint statuta edita & consuetudines, contra Ecclesiae libertatem, nisi ea de capitularibus suis intra du∣os menses post huiusmodi publicationem sententiae fecerint a∣moue••i. Item excommunicamus statutarios, & scriptores statu∣torum ipsorum, nec non potestates, consules, rectores, & consi∣liarios locorum, vbi de caetero huiusmodi statuta & consuetudi∣nes editae fuerint vel seruatae: nec non & illos qui secundum ea praesumpserint iudicare, vel in publicam formam scribere iudi∣cata. That is to say: We excommunicate all heretikes of both sexes, what name so euer they be called by, and theyr fautors and receptors and defenders: and also them that shall hereafter cause to be obserued the statutes & customs made agaynst the libertie of the Church, except they cause the same to be put out of their recordes and chapters with in two moneths after the publication hereof. Also we ex∣communicate the statute makers and writers of those sta∣tutes, and all the potestates, consuls, gouernours & coun∣sellors of places, where such statutes and customes shall be made or kept: and also those that shall presume to geue iudgement accordyng to them, or shall notifie in publike forme the matters so iudged.

Now by these lawes, if the Bish. of Romes authoritie which he claymeth by God, be lawfull: all your Graces lawes and customes of your Realme, being contrary to the Popes lawes be naught, and as well your Maiestie, as your Iudges, Iustices, and all other executors of the same, stand accursed amongest heretikes, which God for∣bid. And yet this curse can neuer be auoyded (if the Pope haue such power as he claimeth) vntill such tyme as the lawes and customes of this Realme (beyng contrary to his lawes) be taken away & blotted out of the law books.* 18.238 And although there be many lawes of this Realme con∣trary to the lawes of Rome, yet I named but a fewe: as to conuict a Clarke before any temporall Iudge of this Realme for debt, fellony, murther, or for any other crime: which Clarkes by the Popes lawes bee so exempt frō the Kyngs lawes, that they can be no where sued, but before their ordinary.

Also the Pope by his lawes may geue all bishoprikes and benefices spiritual, which by the lawes of this realm,* 18.239 can be geuen but onely by the kyng and other patrones of the same, except they fall into the lapse.

By the Popes lawes Ius patronatus, shall be sued only before the Ecclesiasticall Iudge: but by the lawes of the Realme, it shall be sued before the temporall Iudge.

And to be short,* 18.240 the lawes of this realm do agree with the Popes lawes like fire and water. And yet the Kings of this realm haue prouided for their lawes by the premu∣nire: so that if any man haue let the execution of y^e lawes of this realme by any authority from the Sea of Rome, he falleth into the premunire.

But to meete with this,* 18.241 the Popes haue prouided for their lawes by cursing. For whosoeuer letteth the Popes lawes to haue ful course within this realm, by the Popes power standeth accursed. So that the Popes power trea∣deth all the lawes and customs of this Realme vnder his feete, cursing all that execute them, vntil such tyme as they geue place vnto his lawes.

But it may be sayd, that notwithstanding all y^e Popes decrees,* 18.242 yet we do execute still the lawes and customes of this realme. Nay, not all quietly without interruption of the Pope. And where we do execute them, yet we do it vn∣iustly, if the Popes power be of force, and for the same we stand excommunicate, and shall do, vntill we leaue the ex∣ecution of our owne lawes and customes. Thus we bee wel reconciled to Rome, allowyng such authority, wher∣by the Realme standeth accursed before God, if the Pope haue any such authority.

These thynges (as I suppose) were not fully opened in the Parliament house, when the Popes authority was receiued agayne within this realme: for if they had, I doe not beleeue that either the kyng or Queenes Maiesty, or the noblest of this Realme, or the Commons of the same would euer haue consented to receiue agayne such a for∣raine authority, so iniurious, hurtfull, and preiudiciall as well to the crowne as to the lawes and customs and state of this Realme, as whereby they must needes acknow∣ledge themselues to be accursed. * 18.243 But none coulde open this matter well but the Clergy, and such of them as had red the Popes lawes, whereby the Pope had made hym∣selfe as it were a God. These seeke to maintaine y^e Pope, whom they desired to haue their chiefe head, to the intent they might haue as it were a kyngdome and lawes with∣in themselues, distinct from the lawes of the crowne, and wherewith the crowne may not meddle: and so being ex∣empted from the lawes of the Realme, might liue in this Realme lyke lordes and kings, without damage or feare of any man,* 18.244 so that they please their high and supreme hed at Rome. For this consideration (I weene) some y^t knew the truth, held their peace in the Parliament, whereas if they had done their duties to the crowne & whole realme, they should haue opened their mouths, declared the truth, and shewed the perils and daungers that might ensue to the crowne and realme.

And if I should agree to allow such authoritie within this Realme, whereby I must needes confesse, that your most gracious highnes, and also your realme should euer continue accursed, vntill ye shall cease from the execution of your own lawes and customs of your realme: I could

not thinke myselfe true, either to your highnesse, or to this my naturall countrey, knowyng that I do know. Igno∣rance, I know, may excuse other men: but he that know∣eth how preiudiciall and iniurious the power and autho∣ritie which he chalengeth euery where, is to the crowne, lawes, and customes of this realme, and yet wil allow the same, I cannot see in any wyse how he can keepe his due allegeaunce, fidelitie, and truth, to the crowne and state of this realme.

An other cause I alledged, why I could not allow the authoritie of the Pope,* 18.245 which is this: That by his auto∣ritie he subuerteth not onely the lawes of this realme, but also the lawes of God: so that whosoeuer be vnder hys authority, he suffreth them not to be vnder Christes reli∣gion purely, as Christ did commaund. And for one exam∣ple I brought foorth, that wheras by gods lawes all chri∣stian people bee bounden diligently to learne his worde, that they may know how to beleeue and liue accordingly, for that purpose he ordeined holydayes, when they ought, leauyng apart al other businesse to geue themselues who∣ly to know and serue God.* 18.246 Therefore Gods will & com∣mandement is, that when the people be gathered together that Ministers should vse such language as the people may vnderstand and take profite thereby, or els hold their peace. For as an harpe or lute, if it geue no certaine sounde that men may know what is striken, who can dance after it? for all the sound is in vayne: so is it vayne & profiteth nothyng, sayth almighty God by the mouth of S. Paule, if the priest speake to the people in a language which they know not: For els he may profite hymselfe, but profiteth not the people, saith S. Paul. But herein I was answered thus: that Saint Paule spake onely of preachyng, that the prea¦cher should speake in a tong which the people did know, or els his preaching auaileth nothing, but if the preaching auaileth nothing, beyng spoken in a language which the people vnderstand not, how should any other seruice a∣uaile them, beyng spoken in the same language? And yet that S. Paule ment not onely of preachyng, it appeareth plainly by his owne words. For he speaking by name ex∣pressely of praying, singyng, and thanking of God, and of all other thynges which the priestes say in the Churches, whereunto the people say, Amen, whiche they vse not in preaching, but in other diuine seruice: that whether the Priests reherse the wonderfull workes of God, or y^e great benefites of God vnto mankynd aboue al other cretures, or geue thanks vnto God, or make open professiō of their fayth, or humble confession of their sinnes, with earnest request of mercy and forgeuenes, or make sute or request vnto God for any thing: then all the people vnderstāding what the priests say, might geue their mynds and voyces with them, and say Amen, that is to say, allowe what the priests say, that the rehearsall of Gods vniuersall workes and benefites, the geuyng of thanks, the professiō of fayth, the confession of sinnes, and the requests and petitions of the Priests & of the people, might ascend vp into the eares of God altogether, and be as a sweete sauour, odour, and incense in hys nose: and thus was it vsed many C. yeres after Christes Ascension. But the aforesayd things cannot be done when the priests speake to the people in a lāguage not known, and so they (or their clarke in their name) say Amen, but they cannot tel whereunto. Where as S. Paul sayth: How can the people say Amen to thy well saying, when they vnderstand not what thou sayest? And thus was s. Paul vnderstood of all interpreters, both the Greekes and La∣tines, old and new, schoole authors and others that I haue red, vntill aboue 30. yeres past. At which tyme one Ecki∣us with other of his sort, began to deuise a new expositiō, vnderstandyng S. Paul of preachyng onely.* 18.247

But when a good number of the best learned men re∣puted within this realme, some fauouryng the olde, some the new learnyng, as they terme it, where in deede, that which they call the old, is the new, and that which they cal the new, is in deed the olde, but when a great number of such learned men of both sortes, were gathered together at Windsor, for the reformation of the seruice of the Church: it was agreed by both without controuersie (not one say∣ing contrary) that the seruice of the church ought to bee in the mother tongue, and that S. Paule in the 14. chap. to the Corinth. was so to be vnderstood. And so is S. Paule to be vnderstood in the Ciuill law, more then a 1000. yeres past, where Iustinianus a most godly Emperour, in a Sy∣n••••e writeth on this manner: Iubemus vt omnes Episcopi pariter & presbyteri non tacito modo, sed clara voce, quae a fide∣li populo exaudiatur, sacram oblationem & preces in sacro Bap∣tismate adhibitas celebrent, quo maiori exinde deuotione in depromendis Domini Dei laudibus audientium animi affician∣tur. Ita enim & Diuus Paulus docet in Epistola ad Corinth. Si solummodo benedicat spiritus, quomodo is qui priuati locum tenet, dicet ad gratiarum actionem tuam, Amen. quandoquidem quid dicas non videt, Tu quidem pulchre gratias agis, alter au∣tem non aedificatur. That is to say: We commaund that all bishops and priests celebrate the holy oblation and pray∣ers vsed in holy Baptisme, not after a stil close maner, but with a cleare lowd voyce, that they may be plainly heard of the faithfull people, so as the hearers mynds may be lif∣ted vp thereby with the greater deuotion, in vttering the prayses of the Lord God. For so Paule teacheth also in the Epistle to the Corrinthians: If the spirit doe onely blesse (or say well) how shall he that occupieth the place of a pri∣uate person, say Amen, to thy thanksgiuing? for he percei∣ueth not what thou sayest. Thou doest geue thanks well, but the other is not edified. And not onely the Ciuill law and all other writers a thousand and fiue hundreth yeres continually together haue expounded S. Paul not of pre∣ching onely, but of other seruice sayd in the Churche: but also reason geueth the same, that if men be commaunded to heare any thyng, it must bee spoken in a language whiche the hearers vnderstand, or els (as S. Paule sayth) what auayleth it to heare? So that the Pope geuyng a contra∣ry Commaundement, that the people commyng to the Churche, shall heare they wotte not what,* 18.248 and shall aun∣swer they know not whereunto, taketh vpon him to com∣maund, not onely agaynst reason, but also directly against God.

And agayne I sayde, where as our Sauioure Christ ordeined the Sacrament of hys most precious bodye and bloud,* 18.249 to be receiued of all christian people vnder y^e forms of bread and wyne, and sayd of the cuppe: Drinke ye all of this: the Pope geueth a cleane contrary commandement, that no laye men shall drinke of the cuppe of their saluati∣on: as though the cup of saluation by the bloud of Christ, perteyned not to lay men. And where as Theophilus Alex∣andrinus (whose workes S. Hierome did translate about 11. hundred yeares past) sayeth: That if Christ had ben cru∣cified for the deuils, his cuppe should not be denied them: yet the Pope denieth the cuppe of Christ to Ch••istian people, for whome Christ was crucified. So that if I should obey the Pope in these thyngs, I must needes disobey my Sa∣uiour Christ.

But I was aunswered hereunto (as commonly the Papistes doe aunswere) that vnder the forme of breade is whole Christes fleshe and bloud:* 18.250 so that whosoeuer re∣ceyueth the forme of bread, receiueth as wel Christs bloud as hys flesh. Let it be so, yet in the forme of bread onelye, Christes bloud is not drunken, but eaten: nor is receyued in the cuppe in the forme of wyne, as Christ commanded, but eaten with the fleshe vnder the forme of breade. And moreouer, the bread is not the Sacrament of hys bloude, but of hys flesh onely: nor the cup is not the Sacrament of hys flesh, but of his bloud onely. And so the Pope kee∣peth from all lay persons, the sacrament of their redemp∣tion by Christes bloud, which Christ commaundeth to be geuen vnto them.

And furthermore, Christ ordeyned the Sacrament in two kyndes, the one seperated from the other, to be a re∣presentation of hys death, where hys bloude was separa∣ted from hys fleshe, which is not represented in one kynd alone: So that the lay people receyue not the whole Sa∣crament, whereby Christes death is represented as hee commaunded.

Moreouer, as the Pope taketh vpon hym to geue the temporal sword by royall and Imperial power, to kings and princes, so doth he likewyse take vpon hym to depose them from their Imperiall states, if they be disobedient to hym,* 18.251 and commandeth the subiects to disobey their prin∣ces, assoyling the subiectes as wel of their obedience, as of their lawfull othes made vnto their true kings and prin∣ces, directly contrary to gods commandement, who com∣mandeth all subiects to obey their kyngs, or their rulers vnder them.

One Iohn Patriarke of Constantinople, in the tyme of S. Gregory claymed superioritie aboue all other Bi∣shops. To whom S. Gregory writeth, that therin he did iniury to his three brethren, which were equall with hym, that is to say, the B. of Rome, the B. of Alexandria, and of Antiochia: which three were Patriarchall seas, as wel as Constantinople, and were brethren one to an other. But (sayth S. Gregory) If any one shall exalt hymselfe aboue all the rest, to be the vniuersall bishop,* 18.252 the same passeth in pride. But now the B. of Rome exalteth himselfe, not on∣ly aboue all kings and Emperours, and aboue al y^e whole world, taking vpon hym to geue and take away,* 18.253 to set vp and put downe, as he shall thinke good. And as the deuill hauyng no such authoritie, yet tooke vpon him to giue vn∣to Christ all the kyngdomes of the world, if he would fall downe and worship hym. In like maner the Pope taketh

vpon him to geue Empires and kyngdomes being none of his, t•• such as will fall downe and worship hym, and kisse his feete.

And moreouer, his Lawyers and glosers so flatter him that they fayne he may commaund Emperors and kyngs to hold his stirrop when he lighteth vppon his horse,* 18.254 and to be his footemen: and that, if any Emperour and kyng geue him any thyng, they geue him nothing but that is his owne, and that he may dispense agaynst Gods worde, a∣gainst both the old and new Testament, agaynst s. Pauls Epistles, and agaynst the gospell. And furthermore, what so euer he doth, although he draw innumerable peoply by heapes with himselfe into hell, yet may no mortal mā re∣prooue hym, because he beyng iudge of all men, may bee iudged of no man.* 18.255 And thus he litteth in the Temple of God, as he were a God, & nameth himself Gods Uicar, & yet he dispenseth agaynst God. If this be not to play An∣tichrists part, I cannot tel what is Antichrist, which is no more to say but Christes enemy and aduersary: who shall sit in the temple of God,* 18.256 aduancing himselfe aboue all o∣ther, yet by hypocrisie and fayned religion, shall subuert the true religion of Christ, and vnder pretence and colour of christian religion, shall worke against Christ, and ther∣fore hath the name of Antichrist. Now if any man lift him selfe higher then the Pope hath done, who lifteth himselfe aboue al the world, or can be more aduersary to Christ, thē to dispense against gods lawes, and where Christ hath ge∣uen any commandement, to command directly the cōtra∣ry, that man must needes be taken for Antichrist. But vn∣til the tyme that such a person may be found, men may ea∣sily coniecture where to find Antichrist.

Wherfore, seyng the Pope thus, to ouerthrowe both Gods lawes and mans lawes, taketh vpon him to make Emperors and kings to be vassals and subiects vnto him especially, the crowne of this realme, with the lawes and customes of the same. I see no meane how I may consent to admit this vsurped power within this realme, contra∣ry to myne othe,* 18.257 myne obedience to Gods law, mine alle∣geance and dutie to your Maiesty, and my loue and affec∣tion to this realme.

* 18.258This that I haue spoken against the power & autho∣ritie of the Pope, I haue not spokē (I take God to record and iudge) for any malice I owe to the Popes personne, whom I know not, but I shall pray to God to geue hym grace, that he may seeke aboue al things to promoote gods honour and glory, and not to follow the trade of hys pre∣decessors in these latter dayes.

Nor I haue not spoken it for feare of punishment, and to auoyd the same (thinkyng it rather an occasion to ag∣grauate them to diminish my trouble): but I haue spokē it for my most bounden duty to the crown, liberties, laws & customs of this realm of England, but most specially to discharge my conscience in vttering the truth to gods glo∣ry, casting away all feare by the comfort which I haue in Christ, who sayth: Feare not them that kil the body, and can∣not kill the soule,* 18.259 but feare hym that can cast both body & soule into hell fire. He that for feare to loose this lyfe, wyll forsake the truth, shal loose the euerlasting lyfe: And he that for the truthes sake will spend his lyfe, shall find euerlasting life. And Christ promiseth to stande fast with them before hys father, which wil stand fast with hym here. Which comfort is so great, that whosoeuer hath his eies fixed vpō Christ, cannot greatly passe on this lyfe, knowyng that he may be sure to haue Christ stand by hym in the presence of his fa∣ther in heauen.

And as touchyng the sacrament, I sayd: For as much as the whole matter standeth in the vnderstāding of these words of Christ:* 18.260 This is my body, This is my bloud. I sayde y^t Christ in these wordes made demonstration of the bread & wyne, and spake figuratiuely, callyng bread his body, and wyne his bloud,* 18.261 because he ordeyned them to bee Sacra∣ments of his body and bloud. And where the papistes say in those two points contrary vnto me, that Christ called not bread his body, but a substaunce vncertaine, nor spake figuratiuely. Herein I sayd I would be iudged by the old church, and which doctrine could be prooued the elder, that I would stand vnto. And forasmuch as I haue alledged in my booke many old authors, both Greekes and Latines, which aboue a thousand yeres after Christ continuallye, taught as I do: if they could bring forth but one olde au∣thor, that sayth in these two points as they say, I offred 6. or 7. yeres ago,* 18.262 & doe offer yet still, that I will geue place vnto them.

But when I bring forth any author that saith in most plain termes as I do, yet saith the other part, that the au∣thors ment not so: as who should say, that the Authours spake one thing & ment cleane contrary. And vpon the o∣ther part when they cannot find any one Author that saith in words as they say: yet say they that the authors mente as they say. Now, whether I or they speake more to the purpose herein, I referre me to the iudgement of all indif∣ferent hearers: yea the old church of Rome aboue a thou∣sand yeres togethers, neither beleued nor vsed the Sacra∣ment, as the church of Rome hath done of late yeres.

For in the beginning, the church of Rome taught a pure & a sound doctrine of the sacrament.* 18.263 But after y^t the church of Rome fell into a newe doctrine of transubstantiation: with the doctrine they chaunged the vse of the Sacrament contrary to that Christ commanded, and the old church of Rome vsed aboue a thousand yeres. And yet to deface the old, they say that the new is the old: wherein for my part I am content to stand to the triall. But their doctrine is so fond and vncomfortable, that I meruaile that anye man would allowe it, if he knewe what it is. But howsoeuer they beare the people in hande, that which they write in their bookes, hath neither truth nor comfort.

For by their doctrine, of one body of Christ is made ij. bodies: one naturall, hauyng distance of members,* 18.264 wyth forme and proportion of mans perfite body, and this body is in heauen: but the body of Christ in the Sacrament▪ by their owne doctrine, must needes be a monstruous body, hauyng neither distaunce of members nor forme, fashion or proportion of a mans naturall body. And such a bodye is in the Sacrament (teach they) and goeth into y^e mouth with the forme of bread, & entreth no further thē the forme of bread goeth, nor tarieth no longer then y^e forme of bread is by naturall heat in digesting. So that when the forme of bread is digested, that body of Christ is gone. And for as much as euill men be as long in digesting as good mē▪ the body of Christ (by their doctrine) entreth as farre, and tarieth as long in wicked men as in godly mē. And what comfort can be herein to any christen man, to receiue Chri∣stes vnshapen body, and it to enter no further then the sto∣macke, and to depart by & by as soone as the bread is con∣sumed?

It semeth to me a more sound & comfortable doctrine,* 18.265 that Christ hath but one body and that hath forme and fa∣shion of a mās true body: which body spiritually entreth into the whole man body and soule: & though the Sacra∣ment be consumed, yet whole Christ remayneth, & feedeth the receiuer vnto eternall lyfe, if he continue in godlynes, and neuer departeth vntill the receiuer forsake hym. And as for the wicked they haue not Christ within them at all, who cannot be where Beliall is. And this is my faith, and (as me semeth) a sound doctrine, according to gods word & sufficient for a christen to beleeue in that matter. And if it can be shewed vnto me, that the Popes authority is not preiudicial to the thyngs before mentioned, or that my do∣ctrine in the sacrament is erroneous (which I thinke can not be shewed) then I was neuer nor will be so peruerse to stand wilfully in myne owne opinion, but I shall with all humilitie submit my selfe vnto the Pope, not onely to kisse his feete, but another part also.* 18.266

Another cause why I refused to take the B. of Gloce∣ster for my iudge, was the respect of his owne person, be∣yng more then once periured. First, for that hee being di∣uers tymes sworne neuer to consent that the B. of Rome should haue any iurisdiction within this Realme, but to take the kyng and his successors for supreme heds of this realme, as by Gods lawes they be: contrary to that law∣full othe, the sayd B. sate then in iudgement by authoritie from Rome, wherein he was periured and not worthy to sit as a Iudge.

The 2. periury was,* 18.267 that he tooke his bishoprike both of the Queenes maiesty & of the Pope, making to eche of them a solemn oth: which othes be so contrary, y^t the one must needs be periured. And furthermore in swearyng to the Pope, to maintain his lawes, decrees, constitutions, ordinances, reseruatiōs, and prouisions, he declareth him selfe an enemy to the Imperiall crowne, and to the lawes and state of this realme, whereby he declared himselfe not worthy to sit as a iudge within this realme. And for these considerations I refused to take him for my iudge.

¶This was written in another Letter to the Queene.

I Learned by Doctour Martin,* 18.268 that at the day of your Maiesties Coronation, you tooke an othe of obedience to the Pope of Rome, and the same tyme you tooke an other othe to this realm, to mayntayne the lawes, liberties, and customes of the same. And if your Maiestie dyd make an othe to the Pope, I thinke it was accordyng to the other othes which he vseth to minister to Princes: which is to be obedient to hym, to defend his person, to maintayne his authoritie, honor, lawes, lands and priuiledges. And if it be so (which I know not but by report) then I beseeche your Maiesty to looke vpon your othe made to the crowne and

Realme, and to expend and weigh the two othes together, to see howe they do agree, and then do as your graces conscience shall geue you: For I am surely perswaded, that willingly your Maiestie will not offend, nor do agaynst your conscience for no∣thyng.

But I feare me that there be contradictions in your othes, & that those which should haue informed your grace thoroughly, did not their dueties therein. And if your Maiesty ponder the two othes diligently, I thinke you shall perceiue you were deceiued: and then your highnesse may vse the matter as God shall put in your hart. Furthermore, I am kept here from company of lear∣ned men, from bookes, from counsaile, from pen and inke, sauing at this tyme to write vnto your Maiestie, which all were necessa∣ry for a man beyng in my case. Wherefore I beseech your Maie∣stie▪ that I may haue such of these as may stand with your Maie∣sties pleasure. And as for my appearāce at Rome, if your Maiestie wil geue me leaue, I will appeare there. And I trust that God shal put in my mouth to defend his truth there, as well as here. But I referre it wholy to your Maiesties pleasure.

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

I Haue me commended vnto you. And as I promised, I haue sent my letters vnto the Queenes Maiestie vnsig∣ned,* 18.269 praying you to signe them and deliuer them with all speede. I might haue sent them by the Carier sooner, but not surer. But hearyng M. Bailiffe say, that he would goe to the Court on Friday, I thought hym a meete Messen∣ger to send my letters by. For better is later and surer, thē sooner and neuer to bee deliuered. Yet one thyng I haue written to the Queenes Maiestie inclosed & sealed: which I require you may be so deliuered without delay, and not bee opened vntill it bee deliuered vnto her Graces owne handes. I haue written all that I remember I sayd, ex∣cept that which I spake agaynst the Bishop of Glouce∣sters owne person, which I thought not meete to wryte. And in some places I haue written more then I sayde, which I would haue answered to the Bish. if you would haue suffred me.

You promised I should see myne aunswere to the 16. Articles, that I might correct, amend, and chaunge them where I thought good, which your promise you kept not. And myne aunswer was not made vpon my othe, nor re∣peated nor made in Iudicio,* 18.270 but Extra iudicium, as I prote∣sted: nor to the Bish. of Gloucester as Iudge, but to you the Kyngs and Queenes Proctors, I trust you deale sin∣cerely with me without fraud or craft, and vse me as you would wish to be vsed in lyke case yourselues. Remem∣ber that, Qua mensura mensi fueritis, eadem remetietur vobis. i. What measure you meate, the same shall be measured to you a∣gayne. Thus fare you well, and God send you his spirit to induce you into truth.

Ye heard before how the Archb. Doct. Cranmer in the month of Febr. was cited vp to Rome, and in the moneth of March next followyng, was degraded by the B. of E∣ly, and B. Boner. In tyme of which his degradation, he put vp his Appellation.

In this his Appellation, because he needed the helpe of some good and godly Lawier, he writeth to a certain frend of his, about the same: The copy of which letter in Latin is before expressed in the old booke of Acts, there to be red, pag. 1492. The English of the same I thought here to in∣sert, as vnder ensueth.

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

THe law of nature requireth of all men, that so farre forth as it may be done without offence to God,* 18.271 euery one should seke to defend and preserue his owne lyfe. Which thyng, when I a∣bout three daies ago bethought my selfe of, and therewithall re∣membred how that Martin Luther appealed in his tyme frō Pope Leo the x. to a generall Councell (lest I should seeme rashly and vnaduisedly to cast away my selfe) I determined to apeale in like sort to some lawfull and free generall Councell. But seeyng the order and forme of an Appeale pertaineth to the Lawyers, wher∣of I my selfe am ignorant, and seyng that Luthers Appeale com∣meth not to my hand: I purposed to breake my mynd in this ma∣ter to some faithfull friend and skilfull in the law, whose helpe I myght vse in this behalfe, and you onely among other came to my remembraunce as a man most meete in this Vniuersitie for my purpose. But this is a matter that requireth great silence, so that no man know of it before it be done. It is so that I am sum∣moned to make myne aunswer at Rome, the xvj. day of this mo∣neth: before the which day I thinke it good, after sentence pro∣nounced, to make myne Appeale But whether I should first Ap∣peale from the Iudge Delegate to the Pope, and so afterward to the generall Councell, or els leauyng the Pope, I should appeale immediately to the Councell, herein I stande in neede of your counsaile.

Many causes there bee for the which I thinke good to ap∣peale. First, because I am by an othe bound, neuer to consent to the receiuyng of the B. of Romes authoritie into this realme. Be∣sides this, where as I vtterly refused to make answer to the Arti∣cles obiected vnto me by the B. of Glocester, appointed by the Pope to be my Iudge, yet I was content to aunswer Martin and Story, with this Protestation, that myne aunswer should not bee taken as made before a Iudge, nor yet in place of iudgemēt, but as pertainyng nothyng to iudgement at all: and moreouer, after I had made myne answer, I required to haue a copy of the same, that I might either by addyng thereunto, or by alteryng or ta∣kyng from it, correct and amend it as I thought good. The which though both the Bish. of Glocester, and also the King & Quenes Proctours promised me, yet haue they altogether broken pro∣mise with me, and haue not permitted me to correct my said an∣swers accordyng to my request, and yet notwithstandyng haue (as I vnderstand) registred the same as Actes formally done in place of iudgement.

Finally, forasmuch as all this my trouble commeth vpon my departyng from the B.▪of Rome, and from the Popish religion, so that now the quarell is betwixt the Pope hymselfe and me, and no man can be a lawfull and indifferent iudge in his owne cause: it seemeth (me thinke) good reason, that I should be suffered to appeale to some generall Councell in this matter: specially see∣yng the law of nature (as they say) denieth no man, the remedy of appeale in such cases.

Now, since it is very requisite that this matter should be kept as close as may be, if perhaps for lacke of perfect skill herein you shall haue neede of further aduise: then I beseech you euen for the fidelitie and loue you beare to me in Christ, that you will o∣pen to no creature alyue, whose the case is. And forasmuch as the tyme is now at hand, and the matter requireth great expedi∣tion, let me obtaine this much of you, I beseech you, that laying aside all other your studies and businesse for the tyme, you will apply this my matter onely, till you haue brought it to passe. The chiefest cause in very deede (to tell you the truth) of this myne Appeale is,* 18.272 that I might gayne tyme (if it shall so please God) to lyue vntill I haue finished myne aunswer against Marcus Anto∣nius Constantius, which I haue now in hand. But if the aduer∣saries of the truth will not admit myne Appeale (as I feare they will not) Gods will be done: I passe not vpon it, so that GOD may therein be glorified, bee it by my lyfe, or by my death. For it is much better for me to dye in Christes quarell and to raigne with hym, then here to be shutte vppe, and kept in the prysonne of this body, vnlesse it were to continue yet still a while in this warrefare, for the commoditie and profite of my brethren, and to the further aduauncing of Gods glory: to whom be all glory for euermore. Amen.

There is also yet an other cause why I thinke good to Ap∣peale, that where as I am cited to go to Rome to answer there for my selfe, I am notwithstanding kept here fast in prison, that I can not there appeare at the tyme appoynted. And moreouer, foras∣much as the state I stand in is a matter of lyfe and death, so that I haue great neede of learned counsaile for my defence in this be∣halfe: yet when I made my earnest request for the same, all man∣ner of counsaile, and helpe of Proctors, Aduocates and Lawyers was vtterly denyed me.

Your louyng friend, Tho. Cranmer.

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

THe true comforter in all distresse,* 18.273 is only God through his sonne Iesus Christ, and whosoeuer hath him, hath company enough, although he were in a wildernesse all a∣lone: and he that hath xx. thousand in his companye, if God be absent, is in a miserable wildernesse and desolati∣on. In hym is all comfort, & without hym is none. Wher∣fore I beseech you seeke your dwellyng there as you may truly and rightly serue God, and dwell in hym, and haue him euer dwellyng in you. What can be so heauy a burden as an vnquiet conscience, to be in such a place as a mā can not be suffred to serue God in Christs religion? If you be loth to depart from your kin and friends, remember that Christ calleth them hys mother,* 18.274 sisters and brothers that do hys fathers will. Where we finde therefore God truely honoured accordyng to his will, there we can lacke ney∣ther friend nor kinne.

If you be loth to depart for slandering of gods word, remember that Christ when his houre was not yet come,* 18.275 departed out of his countrty into Samaria, to auoyde the

malice of the Scribes and Pharisies: and commaunded his Apostles that if they were pursued in one place, they should flie to another. And was not Paule let downe by a basket out at a window, to auoyd the persecution of Are∣tas?* 18.276 And what wisedome and pollicy he vsed from tyme to tyme to escape the malice of his enemies, the Actes of the Apostles doe declare.* 18.277 And after the same sort dyd the o∣ther Apostles, albeit, when it came to such a pointe, that they could no longer escape danger of the persecutours of gods true religion, then they shewed themselues, y^t their flying before came not of feare, but of godly wisdom to do more good: & that they would not rashly without vrgent necessitie, offer themselues to death, which had bene but a temptation of God. Yea, when they were apprehended & could no longer auoyd, then they stoode boldly to the pro∣fession of Christ: then they shewed how little they passed of death: how much they feared God more then mē: how much they loued and preferred the eternall lyfe to come, a∣boue this short and miserable lyfe.

Wherfore I exhort you as well by Christes comman∣dement, as by the example of hym and his Apostles, to withdraw your selfe from the malice of yours & gods ene∣mies, into some place where God is most purely serued: which is no slaunderyng of the truth, but a preseruyng of your selfe to God and the truth, and to the societie & com∣fort of Christes little flocke. And that you will doe, doe it with speede, least by your owne folly you fall into the per∣secutors hands. And the Lord send his holy spirite to lead and guide you where so euer you goe, and all that be god∣ly, will say, Amen.

¶Unto these former letters of D. Cranmer Archbi∣shop, written by hym vnto others, it seemeth to me not much out of place to annexe withall a certaine Letter also of Doc. Taylor written to hym and his fellow prisoners: the tenor of which letter here followeth.

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

RIght reuerend fathers in the Lord, I wish you to enioy con∣tinually Gods grace and peace through Iesus Christ:* 18.278 & God be praysed againe, for this your most excellent promotiō which ye are called vnto at this present, that is, that ye are counted worthy to be allowed amongst the number of Christes recordes and witnesses. England hath had but a few learned Bishops that would sticke to Christ ad ignem inclusiuè. Once againe I thanke God hartily in Christ for your most happy onset, most valiaunt proceeding,* 18.279 most constant suffryng of all such infamies, hissings, clappyngs, tauntes, open rebukes, losse of liuyng and liberty, for the defence of Gods cause, truth, and glory. I cannot vtter with pen how I reioyce in my hart for you three such captaines in the foreward vnder Christs crosse, banner or standerd in such a cause and skirmish, when, not onely one or two of our deare redemers strongholds are besieged, but all his chiefe castles ordeyned for our safegard, are traiterously impugned. This your enterprise in the sight of all that be in heauen, and of all Gods people in earth, is most pleasaunt to behold. This is another maner of nobilitie, then to be in the forefront in worldly warrefares. For Gods sake pray for vs, for we fayle not daily to pray for you. We are stron∣ger and stronger in the Lord, hys name be praysed, and we doubt not but ye be so in Christes owne sweet schoole. Heauen is all & wholy of our side: therefore Gaudete in domino semper, & ite∣rum gaudete & exultate. i. Reioyce alwayes in the Lord: and a∣gayne, reioyce and be glad.

Your assured in Christ, Rowland Taylour.

¶De Tho. Cranmeri Archiepiscopi qui carcere detinebatur palinodia.

Te Cranmere, grauis sontem prope fecerat error, Sed reuocas lubricos ad meliora pedes. Te docuit lapsus magis vt vestigia firmes, Atque magis Christo consociere tuo: Vt{que} tuae melius studeas haerescere causae, Sic mala non rarò causa fuere boni. Et benè successit, nam ficta & adultera turba Illudens alijs, luditur arte pari. Nempè pia sic est frustatus fraude papismus: Et cessit summo gloria tota Deo.

¶In mortem D. Cranmeri, Cant. Archiepiscopi.

Infortunatè est foelix, qui numine laeso, Cuiusuis gaudet commoditate boni. Infoelix ille est verò feliciter, orbi Inuisus quisquis tristia fata subit. Hoc Cranmere probas, vitae praesentis amore Dum quaeris sanct••m dissimulare fidem. Et dum consilijs tandem melioribus vsus, Praeponis vitae funera saeua tuae.

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

IN the story of Robert Samuel, mention was made be∣fore of two godly women in the same Towne of Ips∣wich, which shortly after hym suffered likewyse,* 18.280 and ob∣tained the crowne of Martyrdome: the names of whome was Agnes the wife of Robert Potten, and another wife of Michaell Trunchfield, a Shomaker, both dwellyng in one Towne: who about the same tyme that the Archbi∣shop aforesayd was burned at Oxford, suffered likewyse in the foresayd Towne of Ipswich, eyther in the same mo∣neth of March, or (as some say) in the ende of February the next moneth before.

Their opinion or perswasion was this,* 18.281 that in the sa∣crament was the memoriall onely of Christes death and passion: for sayd they, Iesus Christ is ascended vp into heauen, and is on the right hand of God the father, accor∣ding to the scriptures, and not in the sacrament, as he was borne of the Uirgin Mary.

For this they were burned. In whose sufferyng, their constancie worthily was to be wondered at, who beyng so simple women, so manfully stoode to the confession and testimony of Gods worde and veritie: In so much, that when they had prepared and vndressed themselues redy to the fire, with comfortable wordes of the Scripture,* 18.282 they earnestly required the people to credite and to lay hold on the word of God, and not vpon mans deuises and inuen∣tions, despising the ordinances and institutiōs of the Ro∣mish Antichrist, with all his superstitions and rotten re∣ligion: and so continuyng in the torment of fire, they held vp their handes and called vnto God constantly, so long as lyfe did endure.

This Pottens wife in a night a little before her death,* 18.283 beyng a sleepe in her bed, saw a bright burnyng fire, ryght vp as a pole, & on the side of the fire she thought there stood a nūber of Queene Maries friends lookyng on. Then be∣yng a sleepe, she seemed to muse with her selfe whether her fire should burne so bright or no: and in deed her suffryng was not farre vnlike to her dreame.

This also I thought further to note, how these two beyng always together in prison, the one which was Mi∣chaels wyfe, semed to be nothing so ardent and zealous as Pottens wyfe was,* 18.284 although (God be thanked) they dyd stoutly stand to the confession of the truth both: but when the said Michaels wife came to the stake and saw nothing but present death before her, she much exceeded the other in ioy & comfort. Albeit both of them did ioyfully suffer, as it

[illustration]

¶The burnyng of two Women.

* 18.285

was maruelled at of those that knew them,* 18.286 and did behold theyr end. And thus these two Martyrs ended their liues with great triumph: the Lord graunt we may do the like, Amen.

*Persecution in the Dioces of Salisbury.

* 18.287AFter these two women of Ipswich, succeeded iij. men which were burnt the same moneth at one fire in Sa∣lisburye, who in the like quarell with the other that went before them and led the daunce, spared not theyr bodyes, to bring their soules to the celestiall felicity, whereof they were throughly assured in Christe Iesus by his promises as soone as the furious flames of fire had put their bodyes and soules a fonder.

*Their names were

• Iohn Spicer, free Mason.
• William Coberly, Taylor.
• Iohn Maundrell, husbandman

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

FIrst, Iohn Maundrell which was the sonne of Robert Maūdrell of Rowd in the Coūty of Wiltshyre Fermer was from his childhood brought vp in husbandry,* 18.288 & after he came to mans state, did abide & dwell in a Uillage cal∣led Buchamton in the Parish of Keuel within the Coūty of Wiltshyre aforesaid, where he had wife and children, be∣ing of good name and fame. Which Iohn Maundrell, after that the scripture was translated into English by the faith¦full Apostle of Englande,* 18.289 W. Tindall, became a diligent hearer and a feruent embracer of Gods true Religion, so that he delighted in nothing so much, as to heare and speak of Gods word, neuer being without the new Testamēt a∣bout him, although he could not read him selfe. But when he came into any cōpany that could read, his book was al∣waies ready, hauing a very good memory: so that he could recite by hart most places of the new testamēt, his conuer∣sation and liuing being very honest and charitable as his neighbors are able to testify.

So it was, that in the dayes of King Henry the eight at what time Doctour Trigonion, and Doctour Lee dyd visite Abbayes,* 18.290 the sayd Iohn Maundrell, was brought before Doctour Trigonion at an Abbey called Edyngton within in the Countye of Wiltshyre aforesayde: where he was accused that he had spoken agaynst the holy water & holy bread and such like ceremonyes, and for the same dyd weare a white sheete bearing a candle in his hand aboute the market in the Towne of the Deuises, which is in the sayd coūty. Neuertheles his feruēcy did not abate, but by Gods mercifull assistaunce he tooke better hold, as the se∣quele hereof will declare.

For in the dayes of Queene Mary, when popery was restored agayne and Gods true religion put to silence, the sayd Iohn Maūdrell left his owne house and departed in∣to the County of Glocestershyre and into the North part of Wiltshyre, wandring from one to an other to such men as he knew feared GOD, with whome as a seruaunt to keepe their cattell, he there did remayne, with Iohn Brid∣ges or some other at Kingeswoode: but after a time he re∣turned to his country, and there comming to the Ueys to a frend of his named Anthony Clee, had talk & conference with him in a Garden of returning home to his house.* 18.291

And when the other exhorted hym by the woordes of Scripture, to flye from one Citty to an other, he replying agayne by the wordes of the Apocalips. 21. of them that be fearefull. &c. sayd that he needes must go home, and so did. Where he with Spicer and Coberley vsed at times to re∣sort and conferre together.

At length vpon the Sonday folowing they agreed to∣gether to go to the parish Church called Keuell, where the sayd Iohn Maundrell & the other two, seing the parishio∣ners in the procession to folow & worship the Idoll there caried,* 18.292 aduertised thē to leaue the same & to return to the li∣uing god, namely speaking to one Rob. Barkesdale head man of the Parish, but he tooke no regard to these wordes.

After this the Uicare came into the Pulpit, who there being about to read his beadroll and to pray for the soules in Purgatory,* 18.293 the sayde Iohn Maundrell speaking wyth an audible voyce sayd: that that was the Popes pinfolde: the other two affirming the same. After which wordes, by commaūdement of the Priest, they were had to the stocks, where they remained till theyr seruice was done, and then were brought before a Iustice of peace, and so the next day caried to Salisbury all three, and presented before Bishop Capon, and W. Geffrey being Chauncellor of the Dioces.* 18.294 By whom they were imprisoned and oftētimes examined of theyr fayth in theyr houses, but seldome openly. And at theyr last examination these were the Articles, whiche the Chauncellour alledged agaynst them, being accompanied with the Sheriffe of the shyre, one M. Saint Iohns, & o∣ther Popishe Priestes in the Parish Church of Fisherton Anger, demaunding how they did beleue.

They aunswered: as christen men should and ought to beleue: and first they sayd they beleued in God the Father,* 18.295 and in the Sonne, and in the holy ghost, the xij. articles of the Creed, the holy Scripture from the first of Genesis to the last of the Apocalips.

But that fayth the Chauncellour woulde not allowe. Wherefore he apposed them in particular Articles:* 18.296 Firste whether that they did not beleue that in the Sacrament of the aulter (as he termed it) after the wordes of consecratiō spoke by the priest at masse, there remayned no substaunce of bread nor wine, but Christes body flesh and bloud as he was borne of the virgine Mary. Whereunto they aunswe∣red negatiuely, saying that the popish masse was abhomi∣nable Idolatry and iniurious to the bloud of Christ: but confessing that in a faythfull Congregation, receiuing the Sacrament of Christs body and bloud, being duely mini∣stred acccording to Christes institution, Christes body and bloud is spiritually receiued of the faythfull beleuer.

Also, being asked whether the Pope was supreame head of the Churche, and Christes Uicar on earth: they aunswered negatiuely,* 18.297 saying that the Byshop of Rome doth vsurpe ouer Emperours and Kinges beyng Anti∣christ and Gods enemy.

The Chauncellour sayde: will you haue the Churche without a head?

They aunswered: Christ was head of his Church,* 18.298 and vnder Christ the Queenes maiesty. What, sayd the Chaū∣cellour? a woman head of the church? yea sayd they, within her graces dominions.

Also that the soules in purgatory were deliuered by y^e Popes pardons and the suffrages of the Church?

They said they beleued faithfully that y^e bloud of Christ had purged theyr sinnes and the sinnes of al thē that were saued, vnto the end of y^e world, so that they feared nothing the Popes Purgatory or estemed his pardons.* 18.299

Also, whether Images were necessary to be in the chur∣ches, as lay mens bookes,* 18.300 and Sayntes to be prayed vnto and worshipped.

They answered negatiuely: Iohn Maundrell adding that wooden Images were good to rost a shoulder of mut∣ton, but euill in the Church: whereby Idolatry was com∣mitted. Those Articles thus aunswered (for theyr Articles were one, and theyr aunsweres in maner like) the Chaun∣cellor read theyr condemnation,* 18.301 & so deliuered them to the Shiriffe. Then spake Iohn Spycer, saying: Oh M. She∣riffe, now must you be theyr butcher, that you may be guil∣ty also with them of innocent bloud before the Lord. This was the 23. day of March.* 18.302 an. 1556. & the 24. day of the same Moneth they were caryed out of the common Gayle to a place betwixt Salisbury & Wiltom,* 18.303 where were ij. postes set for them to be burnt at. Whiche men commyng to the place kneled downe and made theyr prayers secretly toge∣ther, & then being disclothed to theyr shyrtes, Iohn Maū∣drell spake with a loud voyce: not for all Salisbury. Which wordes mē iudged to be an answere to the Shiriffe, which offred him the queenes pardō if he would recant. And after that in like maner spake Iohn Spicer saying: this is the ioyfullest day that euer I sawe. Thus were they 3. burnt at two stakes: where most constauntly they gaue theyr bo∣dyes to the fire and theyr soules to the Lord for testimony of his trueth.

As touching William Coberley, this moreourr is to be noted, that his wife also, called Alice, beyng apprehended,* 18.304 was in the kepers house the same time deteined while her husbande was in prison. Where the keepers wife named Agnes Penycote, had secretlye heated a key fire hoate, and laid it in grasse on the backeside. So speaking to Alice Co∣berley to set her the key in all haste, y^e said Alice went with speed to bring the key, and so taking vp the key in hast did pitiously burne her hand. Wherupon she crying out at the sodein burning of her hand: Ah thou drabbe, quoth y^e other thou that canst not abide the burning of the key, howe wi••e thou be able to burne the whole body, and so she afterward reuoked. But to returne agayne to the story of Coberley, who being somewhat learned, and being at the stake was somewhat long a burning as the wynde stoode. After his bodye was skorched with the fire, and hys leafte Arme drawne and taken from hym by the violence of the fyre the fleshe beinge burnt to the whyte boare, at length he stouped ouer the cheyne, and wyth the ryghte hande

being somewhat starckned knocked vpon his brest softly, the bloud and matter issuing out of his mouth. Afterward when all they thought he had bene deade, sodenly he rose right vp with his body agayne. And thus muche concer∣ning these three Salisbury Martyrs.

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

* 18.305ABout the xxiij. day of Aprill. Anno Dom. 1556. were burned in Smithfielde at one fire, these sixe constaunt Martyrs of Christ, suffering for the profession of the Gos∣pell. viz.

• ...Robert Drakes Minister.
• ...William Tyms Curate.
• ...Richard Spurge Shereman.
• ...Thomas Spurge Fuller.
• ...Iohn Cauell Weauer.
• ...George Ambrose Fuller.

They were al of Essex, and so of the dioces of London, and were sent vp:* 18.306 some by the Lord Rich, and some by o∣thers at sūdry times, vnto Stephen Gardiner B. of Win∣chester, then Lord Chauncellor of England, about the 22. day of March, an. 1555. Who vpon small examination, sent them, some vnto the kinges Benche, and others vnto the Marshalsea, where they remained almost all y^e whole yere (vntill the death of the sayd Bishop of Winchester, and had during that time nothing said vnto them. Wherupon, after that Doctor Heath Archbishop of Yorke was chosē to the office of Lord Chauncellorshippe, foure of these persecuted brethren, being now wery of this theyr long imprisonmēt, made theyr supplication vnto the said D. Heath, requiring his fauour and ayd for their deliueraunce: the copy where∣of ensueth.

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

* 18.307MAy it please your honorable good Lordship, for the loue of God, to tender the humble sute of your lordships poore O∣rators, whose names are subscribed, which haue lien in great mi∣sery in the Marshalsea, by the space of x. monethes and more, at the commaundement of the late Lord Chauncellour, to their vt∣ter vndoing, with theyr wiues & children. In consideration wher of, your Lordships sayd Oratours do most humbly pray and be∣seeche your good Lordship to suffer them to be brought before your honour, and there, if any man of good conscience can lay a∣ny thing vnto our charge, we trust either to declare our inno∣cency agaynst theyr accusations, or if otherwise theyr accusati∣ons can be proued true and we faulty, we are ready (God helping vs) with our condigne punishments to satisfy the law according to your wise Iudgement, as we hope ful of fatherly mercy towar∣des vs and all men, according to your Godly office, in the which we pray for your Godly successe to the good pleasure of GOD. Amen.

This Supplication was sent (as is sayd) and subscri∣bed with the names of these 4. vnder folowing.

• * 18.308Richard Spurge.
• Thomas Spurge.
• George Ambrose.
• Iohn Cauell.

*Richard Spurge.

VPon the receipt and sight hereof, it was not long after but Syr Richard Read Knight,* 18.309 then one of the Offi∣cers of the Court of the Chauncery. 16. day of Ianuary, was sent vnto the Marshalsea, to examine the sayd foure prisoners: & therefore beginning first w^t Richard Spurge vpon certaine demaundes, receiued his answeres therun∣to: the effect whereof was, that he with others were com∣playned vpon by the Parson of Bocking, vnto the Lorde Rich,* 18.310 for that they came not vnto theyr Parish Church of Bocking, where they inhabited: and therupon was by the sayd Lord Rich, sent vnto the late Lord Chauncellour, a∣bout the xxij. day of March last past, videl. an. 1555.

And farther he sayd, that he came not to the Church si∣thens the first alteration of the English seruice into Latin (Christmasse day then a tweluemoneth only except) & that,* 18.311 because he misliked both the same and the Masse also, as not consonant and agreing with Gods holy word.

Moreouer, he required that he might not be any more examined vpō the matter, vnles it pleased the Lord Chaū∣cellour that then was, to know his fayth therein, which to him he would willingly vtter.

*Thomas Spurge.

THomas Spurge being then next examined,* 18.312 made the same aunswere in effect that the other had done: confes∣sing that he absented himselfe from the church, because the word of God was not there truely taught, nor the Sacra∣mentes of Christ duely ministred in such sort as was pres∣cribed by y^e same word.* 18.313 And being farther examined of his beliefe concerning the sacrament of the aultar, he said: that if any could accuse him thereof, he would then make aun∣swere as God had geuen him knowledge therein.

¶George Ambrose.

THe like answere made George Ambrose, adding more∣ouer,* 18.314 that after he had read the late Byshop of Winche∣sters booke, intituled De vera obedientia, with Boners pre∣face thereunto annexed, inueying (both) against the autho∣rity of the Bishop of Rome, he did much lesse set by theyr doinges then before.

¶Iohn Cauell.

IOhn Cauell agreyng in other matters with them, aun∣swered that the cause why hee did forbeare the comming to the Churche, was,* 18.315 that the Parson there had preached two contrary doctrines. For firste in a Sermon that hee made at the Queenes first entrye to the crowne, he did ex∣hort the people to beleue the Gospell: for it was the truth, and if they did not beleue it, they shoulde be damned. But in a second Sermon, he preached that the Testament was false in forty places, which contrariety in him was a cause amongest other, of his absenting from the Church.

¶Robert Drakes.

ABout the fourth day of Marche next after, Robert Drakes also was examined,* 18.316 who was Parsō of Thū∣dersley in Essex, and had there remayned the space of three yeares. He was first made Deacon by Doctour Taylour of Hadley, at the commaundement of Doctour Cranmer, late Archbyshop of Caūterbury. And within one yeare af∣ter (which was the thyrd of the reigne of kyng Edward) he was by the sayd Archbyshop and Doctour Ridley Bi∣shop of London, admitted Minister of Gods holy word & Sacramentes, not after the order then in force, but after such order as was after established,* 18.317 & was presented vnto the sayd benefice of Thundersley by the Lord Rich, at the sute of Maister Caust••n and Maister Treheron: and now notwithstanding was sent vp by the sayde Lord Riche, with the others before mentioned: and at his comming to the Bishop of Winchester, was by him demaunded whe∣ther he would conforme him self like a subiect to the lawes of this realme then in force. To y^e which he sayd he would abyde all lawes that stode with the lawes of GOD: and thereupon was committed to prison, where he and the rest aboue named did remaine euer sithens.

¶William Tyms.

NOW remaineth likewise to declare the examinatiō of William Tyms, Deacō & Curate of Hocley in Essex. But before I come to his examination, first here is to be o∣pened and set forth the order & maner of his trouble, how and by whom he was first apprehended in Essex, and frō thence sent vp to London: the story whereof followeth in this maner.

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

THere was at Hocley in Queene Maries dayes two Sermons preached in the Woodes,* 18.318 the which woodes weare appertayning to Maister Tyrrell, and the name of the one wood was called Plumbrow wood, and the o∣ther Becheswood, and there was at the same Sermons an honest man and his wife with him, whose name was Iohn Gye, the which Gye was Maister Tyrrels ser∣uaunt, and did dwell vnder him, being his Herd at a farm of his called Plomborow.* 18.319 Shortly after it was knowē to Maister Tyrrell, how that his woods were poluted with Sermons, the which he did take very euill, and much mat¦ter did rise about it, as an vnlawfull assembly: the which was layd to Iohn Gyes charge, because he did not disclose that vnlawfull acte to his Maister, being then in the cō∣mission of the peace, appointed at that tyme to keep down the Gospell, y^t which he did to the vttermost, as it may ap∣peare

in many of his actes. Good God geue him repētance, if it be thy will.

Shortlye after it pleased Mayster Tyrrell to come to Hockley, to sift out this matter, and to know who was at these preachings. Well, there were found many faultes: for it is supposed there were a hundred persons at y^e least. So it pleased Mayster Tyrrell to begin first with Iohn Gye, and asked him where that noughty felow was that serued theyr parish one Tyms:* 18.320 for it is tolde me (sayde he) that he is the causer to bring these noughty felowes into the coū∣try. Therfore I charge thee Gye to fet me this noughty fe∣low Tyms for thou knowest where he is. No said Gye, I doe not knowe. So in no wise he could not make him fette him.

Then stepped forth an other of M. Tyrrels men, wil∣ling to shew his Mayster pleasure, whose name was Ri∣chard Shereffe, & sayd to his mayster: Syr I know where he is. Well said mayster Tyrrell, go to the Constables and charge them to bring him to me.

* 18.321So this Shereffe being diligent, made sure work, and had him brought before his Maister with the Constables, whose names be these, Edward Hedge, and Ioh. Iames.

So when he came before Maister Tyrrell, then May∣ster Tyrrell commaūded all men to depart: & it was wise∣ly done, for hee was not able to open his mouth agaynste Tyms without reproch, and there he kept him about three houres. But there were some that listened at the walles, and heard M. Tyrrell say thus to Tyms.

* 18.322Me thinketh (sayd he) that whē I see the blessed Rood, it maketh me thinke of God?

Why Syr, sayde Tyms, if an Idoll that is made with mans handes doth make you remember God: how much more ought the creatures of God, as man being his work¦māship, or the grasse, or the trees that bringeth forth fruit, make you remember God.

So Mayster Tyrrell ended his talke with Tyms, it should seme in an heat, for he brast out and called him tray∣torly knaue.

Why Syr, sayd Tyms, in king Edwardes dayes you did affirme the truth that I do now.

Affirme, quoth Tyrrell? nay by Gods body, I neuer thought it with my hart.

Well sayd Tyms, then I pray you M. Tyrrell beare with me, for I haue bene a Traytor but a while, but you haue bene a Traytor 6. yeares.

* 18.323After this Tyms was sent to Londō to the byshop, & from him to the Bishop of Winchester, and so from him to the Kynges Bench, & then was Mayster Tyrrels rage seased with thē that were in the woods at the sermons. So M. Tyrrel took away Gyes coate, & gaue it to Ioh. Trai∣ford, and sent him to S. Tosies to see good rule kept there.

* 18.324Whē Tyms came before the Bishop of London, there was at that time the Bishop of Bathe, & there was Willi∣am Tyms examined of his fayth before them bothe. So mightely god wrought with this true harted man, that he had wherwith to aunswere them both, for the Constables did say that brought him before the byshop, that they neuer heard the like. Then the bishop (as though he would haue had Tyms to turne frō the truth) sayd to the Constables: I pray you (sayd he) geue him good counsell that he may turne from his errour. My Lord, sayd the Constables, he is at a poynt, for he will not turne.

Thē both the Byshops waxed wery of him, for he had troubled them about a sixe or seuen houres. Then the By∣shops began to pity Tyms case, & to flatter him, saying: Ah good felow (sayd they) thou art bold, & thou hast a good fresh spirit, we would thou hadest learning to thy spirit. I thanke you my Lordes sayd Tyms, and both you be lear∣ned, & I would you had a good spirit to your learning. So thus they broke vp, & sent Tyms to the Bishop of Win∣chester, and there were Edward Hedge and Iohn Iames the Cōstables aforenamed discharged, & Tyms was com∣maunded to the Kinges Bench, whereas he was mighte∣ly strengthened with the good men that he found there.

And thus hitherto ye haue heard, first vpon what occa∣sion this William Tyms was apprehended, how he was entreated of M. Tyrrell the Iustice, & by him sēt vp to the Ordinary of the Dioces, which was Rishop Boner: who after certein talke & debating he had with the sayd Tyms,* 18.325 at length directed him to the Bishop of Winchester, beyng then Lord Chauncellour, and yet liuing, and so was com∣maunded by him vpon the same to the Kinges Bench.

Here by the way is to be vnderstanded, that Tyms as he was but a Deacon, so was he but simply or at least not priestly apparelled, forasmuch as he went not in a gown, but in a coat: and his hosen were of two colours, the vpper part white, & the neather stockes of sheepes russet. Wher∣vpō the proud prelate sending for him to come before him, and seeing his simple attyre, began to mocke him saying:* 18.326 Ah syra, are you a Deacon? Yea my Lord that I am, quoth Tyms. So me thinketh said the Bishop, ye are decked like a Deacon. My Lord sayde Tyms, my vesture doth not so much vary from a Deacon, but me thinketh your apparell doth as much vary from an Apostle.

So then there spake one of the Bishops Gentlemen: My Lord (sayd he in mockadge) geue him a chaire, a toste, and drinke, and he wilbe lusty. But the Byshop bad, haue him away, and cōmaunded him to come before him agayn the next day at an houre appoynted.

But winchester for lacke of leasure, or because of sicke∣nes growing vpon him, or for what cause els I know not either would not, or could not attend vnto him, but retur∣ned him agayne to his Ordinary Bishop from whence he came.* 18.327 So william Tyms being put of agayne to Bishop Boner, was placed together and coupled with the other fiue Martyrs aboue named, and with them brought toge∣ther to publicke examination before the Bishop, the 21. day of March, first in the Bishops Palace of London: where the sayd Bishop after his accustomed maner proceeding a∣gaynst them, enquyred of them theyr fayth vpon the Sa∣crament of the aultar. To whom they aunswered, that the body of Christ was not in the sacrament of the aultar real∣ly and corporally after the wordes of consecration spoken by the Prieste, of the whiche opinion they had bene of long time, some later, some sooner, euē as God of his mercy dyd call them vnto the knowledge of his Gospell.

Then the Bishops Chapleines began to reason with thē, but with no great authorities either of the scriptures, or of the auncient fathers (ye may be sure) as other theyr large conferences with the learned do already declare.

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

THe xxiij. day of the same moneth next after, the Bishop sent agayne for Tyms and Drakes, and Ex officio did obiect vnto them certayne Articles,* 18.328 the summe and maner wherof were the same which before obiected to Whittell, Greene, Tudson, Went, Burn, Eliza••. Foster, Lashford, looke pag. 1589. And the 26. day of the same month, he sent for the other foure ministring vnto thē also the same gene∣rall articles.* 18.329 Unto the which they all in effect answered in matters touching theyr fayth, as did y^e sayd Bartl. Grene and the rest. Other appearinges they had, as the Bishops common maner of proceding was, more (as I haue often sayd) for order and forme of law, thē for any zeale of iustice.

But in conclusion,* 18.330 the xxviij. day of this Moneth of March, William Tyms and Robert Drakes with the o∣ther 4. aboue named, were brought to the open Consistory in Paules before the sayd Bishop of London to be condē∣ned for heresy.

The bishop first began in this or like sort: Tyms, quoth he, I will begin with thee firste,* 18.331 for thou art and hast bene the ringleader of these thy companions, thou hast taughte them heresies, & confirmed them in their erroneous opini∣ons, and hast indeuored as much as in thee lyeth, to make them like vnto thy selfe. If thy faulte had not tended to the hurt of other, I would thē haue vsed thee more charitably, and not haue brought thee to this open rebuke, I woulde according to the rule of Christ in the 18. of Mathew, haue told thee thy fault betwene me & thee:* 18.332 if thou wouldest not haue heard me, I would not so haue lefte thee, but I wyth two or thre other, would haue exhorted thee: if that would not haue serued, then woulde I haue told the Church. &c. But for that thy fault is open & manifest to the world, and thou thy selfe remainest stout in thine error, this charitable dealing is not to be extended towardes thee, I haue ther∣fore thought good to proceed by an other rule, whereof S. Paule speaketh. 1. Tim. 5. Such as sinne, rebuke thē openly, that other may feare.* 18.333 For this cause art thou brought before me in the face of this people, to receiue iudgemēt according to thy deserts. Let me see what thou canst say, why I should not proceed agaynst thee as thine Ordinary.

My Lord (quoth Tyms) will you now geue me leaue to speake? yea quoth the Bishop. Then sayde Tyms:* 18.334 My Lord, I maruell that you will begin with a lye. You call me the ringleader & teacher of this cōpany, but how vntru¦ly you haue sayd, shall shortly appeare: for there is none of all these my brethren, whiche are brought hither as priso∣ners, but when they were at liberty and out of prison, they dissented from you and your doinges, as much as they do at this present: and for that cause they are now prisoners.

So it is euident that they learned not their Religiō in prison. And as for me, I neuer knew them, vntil such time as I by your commaundement was prisoner with them: how could I then be their ringleader and teacher? So that

al the world may see how vntruly you haue spokē. And as for my fault which you make so greuous, whatsoeuer you iudge of me. I am wel assured that I hold none other reli∣giō, thē Christ preached, the Apostles witnessed, the prima∣tiue church receiued, & now of late the Apostolicall and E∣uangelical preachers of this realm haue faithfully taught: for the which you haue cruelly burned them, and now you seeke our bloud also. Proceed on hardly by what rule you will: I force not, I do not refuse you for my Ordinary.

* 18.335Then sayd the Bishoppe, I perceyue thou wilt not be coūted their ringleader. How sayst thou, wilt thou submit thy selfe to the catholicke Church as an obedient childe: in so doing thou shalt be receiued and do wel enough, other∣wise thou shalt haue iudgement as an hereticke.

* 18.336Then one of the prisoners (whose name is not certain∣ly knowne) sayd: my Lord, you are no vpright Iudge, for you iudge after your owne lust. But if you will iudge vs according to the holy Testament of Christe, whiche is the word of truth, we will accord to your iudgement: for vnto that word we wholy submit our selues. But as for your iudgement without that truth, God shall condemne. And this prisoner was very earnestly in hand with the bishop, that they might be iudged by the word of God.

With this the Bishop was offended, calling him busye knaue, and commaunded him to holde his toung, or els he should be had away to a place of smaller ease.

Then Tyms aunswered and sayd: My Lord, I doubt not but I am of the Catholicke Church,* 18.337 whatsoeuer you iudge of me. But as for your Church, you haue before this day renounced it, and by corporall oth promised neuer to consēt to the same. Contrary to the which you haue recey∣ued into this realme the Popes authority, & therefore you are falsly periured & forsworne all the sort of you.* 18.338 Besides this, you haue both spoken and written very earnestly a∣gaynst that vsurped power, & now you do burne men that will not acknowledge the Pope to be supreme head.

Haue I, quoth the bishop? Where haue I written any thing agaynst the church of Rome?

My Lord, quoth Tyms, the Bishoppe of Winchester wrote a very learned Oration intituled De vera obedientia,* 18.339 which conteineth worthy matter agaynst the Romish au∣thority. Unto the which booke you made a Preface, inuey∣ing largely agaynst the Bishop of Rome, reprouing hys tyranny and falshood, calling his power false and pretēced. The booke is extant, and you cannot deny it.

Then was the Bishoppe somewhat abashed, and loo∣king vpō such as were presēt,* 18.340 spake very gētly saying: Lo, here is a goodly matter in deed. My Lord of Winchester be¦ing a great learned man, did write a booke agaynst the su∣premacy of the Popes holynes, and I also did write a pre∣face before the same booke, tending to the same effect. And thus did we because of the perilous world that then was. For then was it made treason by the Lawes of this real∣me to mainteine the Popes authority, and great daunger it was to be suspected a fauourer of the See of Rome, and therefore feare compelled vs to beare with the time for o∣therwise there had bene no way but one. You know when any vttered his conscience in mainteining the Popes au∣thority, he suffered death for it.

And then turning his tale vnto Tyms, he sayd: But since that time, euen sithence the cōming in of the queenes maiesty, when we might be bold to speake our conscience, we haue acknowledged our faults, and my Lord of Win∣chester himselfe shamed not to recant the same at Paules Crosse. And also thou thy selfe seest that I stande not in it, but willingly haue submitted my selfe. Do thou also as we haue done.

My Lord, quoth Tyms, that which you haue written agaynst the supremacy of y^e pope,* 18.341 may be wel approued by the scriptures. But that which you now do, is against the word of God, as I can well proue.

Then an other, I suppose it was Doctor Cooke, sayd: Tyms, I pray thee let me talke with thee a little, for I thinke we two are learned alike. Thou speakest much of the scripture,* 18.342 and yet vnderstandest it not. I will tell thee to whom thou mayest be compared. Thou art like to one which intending to goe on hunting, riseth vp earely in the morning, taketh his houndes, and forth he goeth vp to the hils, and downe into the vallyes: he passeth ouer y^e fieldes ouer hedge and ditch, he searcheth the woods and thickets: thus laboureth he all the whole day without finding any game. At night home he cōmeth weery of his trauell, not hauing caught any thing at all: and thus fareth it by thee. Thou labourest in reading of the Scriptures, thou takest the letter, but the meaning thou knowest not, and thus thy reading is as vnprofitable vnto thee, as hūting was vn∣to the man I spake of euen now.

Syr quoth Tyms, you haue not well applyed your si∣militude: for I prayse God,* 18.343 I haue not read the scriptures vnprofitably: but God, I thanke hym hath reuealed vnto me so much as I doubt not is sufficient for my saluation.

Then said the Bishop: You brag much of knowledge, & yet you know nothing: you speake much of scripture, & you know not what scripture is. I pray thee tel me: How knowest thou that thing to be the worde of God, whiche thou callest Scripture.

To this aunswered Rob. Drakes,* 18.344 that he did know it to be the word of God, for that it doth shew vnto thē theyr saluation in Christ, and doth reuoke & call backe all mē frō wicked life, vnto a pure and vndefiled conuersation.

The bishop replied, that y^e heathē writers haue taught precepts of good liuing, as wel as the scripture,* 18.345 & yet theyr writings are not estemed to be Gods word.

To this answered Tyms, saying: the olde Testament beareth witnes of those things which are writtē in y^e new,* 18.346 for (quoth he) there is nothing taught in the new Testa∣ment, but it was foreshewed in the law and Prophets.

I will denye all, quoth the Bishop, I wyll denye all:* 18.347 what sayest thou then? Then Robert Drakes alledged a sentence in Latin out of the Prophet Esay in the 59. chap. of his prophecy: Spiritus meus qui est in te. &c My spirit whi∣che is in thee, and my words which I haue put in thy mouth, shall not departe out of the mouth of thy seede, nor out of the mouth of the seede of thy seede, from hence forth euen for euer: mea∣ning therby to proue, that he which had the spirit of God, could thereby discerne and iudge truely which was Gods word: but before he could explicate his minde, he was in∣terrupted by the bishop, who spake vnto Doctor Pendle∣ton, saying:

Mayster Doctor,* 18.348 I pray you say somewhat vnto these folkes that may do them some good. Then D. Pendleton, as hee leaned nere vnto the Bishop, couered his face with both his handes, to the end he might the more quietly de∣uise what to say, but other talke was presently ministred, so that for that time he sayd nothing.

And thus much William Alesbury witnesse hereof be∣ing present thereat, so farre as he heard, hath faythfully re∣corded and reported. What more was spokē and there said (for they made not yet an end a good while after) because he departed then out of the house, he doth not know, nor dyd not heare.

Then the bishop after this and such like communicatiō thus passed betwene them, proceding at length in forme of law, caused both his articles and aunsweres to the same, there and then to be openly read: the summe of which hys confession recorded and left by his owne hand writing, tē∣ded to this effect as foloweth.

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

FFrst I did truely confesse and beleeue, that I was bap∣tised in the true Catholicke Church of Christ:* 18.349 for when I was baptised, there was the Element and the word of God, according to Christes institution. And my Godfa∣thers and Godmother did promise for me, and that I shoulde forsake the Deuill and all his workes, and that I shoulde keepe Gods commaundements, and beleue al the articles of the Christian fayth: the which I doe beleue at this day, and with Gods help I trust to do, while I liue: for it was not the wickednes of the Minister that made the Sacra∣ment of none effect. &c.

Item, I confessed two Sacramentes,* 18.350 and but two in Christes true Churche: that is, the Sacrament of Bap∣tisme, and the Sacrament of the body and bloud of Christ, and that Christ is present with his sacraments, as it plea∣seth him.

Item, I confessed that Christe hath a visible Churche,* 18.351 wherin the word of God is truely preached, and the sacra∣mentes truely ministred.

Item, I confessed the See of Rome to be as the late bi∣shop of Winchester hath written in his bookes De vera obe∣diencia, to the which I sayde vnto the Bishop of London,* 18.352 that he had made a godly Preface: & also Iohn Bale hath plainly declared in his book called the Image of both chur¦ches, euen so much as I beleue therof.

Item, I confessed the Masse to be blasphemye to Chri∣stes death and passion.* 18.353

Item, I confessed that in the Sacrament of the aultar Christ is not present neither spiritually nor corporally, but as they vse it, it is an abhominable Idoll.

Last of all, I confessed the bishop of Londō to be mine Ordinary.

After this, the Bishop falling to entreating and per∣swasions, earnestly exhorted him to reuoke his heresyes, (as he termed them) and to refourme hymselfe vnto the Church of Rome, and not to sticke so much to the literall sense of the Scriptures, but to vse the interpretation of the olde Fathers.

To whiche Tyms aunswered: I will not reforme my selfe therunto. And I thank God of this day: for I trust he will turne your cursinges into blessinges.

And furthermore asking this question, he sayde: And what haue you to mainteine the reall presence of Christ in the sacrament, but onely the bare letter.

We haue (quoth the bishop) the catholicke church.

No, sayd Tyms, you haue the popish church of Rome for you,* 18.354 for which you he periured and forsworne. And the See of Rome is the See of Antichrist: and therfore to that church I will not conforme my selfe, nor once consent vn∣to it.

Then the bishop seing his constant boldnesse to be vn∣moueable, proceeding to his condēnation, pronounced the sentence definitiue vpon him,* 18.355 and gaue him ouer to the se∣cular power.

*The condemnation of Robert Drakes.

After, calling for Robert Drakes, he vsed towardes him the like maner of exhortation that he dyd before.* 18.356 To whom Drakes sayd: As for your church of Rome, I vtter¦ly defy and deny it, with all the workes thereof, euen as I deny the deuill and all his workes.

The bishop then vsing his accustomed order of law, w^t his like exhortations, at last gaue him the like blessing that Tyms had,* 18.357 and so charged the Shiriffe with him.

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

Thomas Spurge being next demaunded if he would returne to the catholicke Church, sayd as foloweth: As for your church of Rome,* 18.358 I doe vtterly deny it: but to the true catholick church I am content to returne, and continue in the same, whereof I beleue the Church of Rome to be no part or member. Thē in fine, calling the rest in theyr cour∣ses, and vpon the like demaundes receiuing the like aun∣sweres, the sayd bishop gaue vnto ech of them their seueral iudgements,* 18.359 & so ridding his bloudy handes, cōmitted thē vnto the custody of the Shiriffes of London, who sent thē vnto Newgate, whither they went all most ioyfully, abi∣ding there the Lordes good time, wherin they should seale this theyr fayth with the shedding of theyr bloud: which they most stoutly and willingly performed, the 14. daye of April, as before is mentioned.

❧Letters of William Tyms.

¶To his faythfull sister in the Lord, parishio∣ner in the towne of Hockley, named Agnes Glascocke.

THe grace, mercy, and peace of God our Father thorow Iesus Christ our Lord and Sauiour,* 18.360 with the sweet comfort of hys holy and mighty spirit, to the performance of his will, to your e∣uerlasting comfort be with you my deare sister Glascocke, both now and euermore. Amen.

My most deare and entirely beloued sister, yea mother I may right well call you for the motherly care which you haue alwaies had for me, I haue me most hartely commended vnto you, giuing God most harty thanks for you, that he hath geuen you so louing a hart to Christes poore Gospell, & his poore afflicted flocke for the same: and as you haue full godly begonne, so I beseech God to geue you power, to goe forward in the same, and neuer more to looke backe fearing neither fier, neyther sworde: and then I warrant you, you haue not farre to runne.

And now my deare hart, remember well what I haue taught you when I was present with you, and also written being absent, and no doubte we shall shortly meete agayne with a most ioyfull meeting. I go vpon Friday next to the Bishop of Londons Cole∣house, which is the .20. daye of March, where I thinke it will be harde for any of my friendes to speake with me. Howbeit I trust I shall not long tary there, but shortly after be caryed vp after my deare brethren and sisterne which are gone before me into hea∣uen in a fiery chariot: therefore now I take my leaue of you tyll we meete in heauen: & hye you after. I haue tarryed a great while for you: and seeing you be so long a making ready, I will tarry no longer for you. You shall find me merely singing, Holy, Holy Holy, Lord God of Sabboth, at my iourneyes ende. Therefore nowe my deare hart, make good hast and loyter not by the way, ••easte nighte take you, and so ye be shutte out of the gate with the foolishe virgines. And now my sister, in witnes that I haue taught you nothing but the truth, here I write my name with my bloud, for a testimoniall vnto you, that I will seale the simple doctrine which I haue taught you, with the rest. And thus fare you well: and God defend you from Antichrist and all his Mini∣sters the false Priestes. Amen.

These words following were written w^t his owne bloud.

Continue in prayer.

Aske in fayth.

And obteyne your desyer.

By me William Tyms in the Kynges Bench for the Gos∣pell of Christ.

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

God be mercifull vnto you, pardon & forgeue all your sinnes, & send you fayth to beleeue the same, that you may be par∣taker of his heauenly Kingdome, Amen.* 18.361

My deare sister, I haue me most hartely commended vnto you & as I haue lamented your falling from God, by being partaker with that Idolatrous Priest, so haue I since I heard of your ear∣nest repentance, very much reioysed, and also praysed almighty God for his mercy shewed vnto you, in that he hath not left you to your selfe, but since your denyall he hath shewed his mercy on you by looking backe on you as he did on Peter, and so caused you to repent as Peter did, & bitterly to weepe for your sinnes: where as if God had lefte you to your selfe, you had runne for∣ward from one euill vnto an other, till at the length your harte shoulde eyther haue bene hardened, or els you shoulde haue dis∣payred of the mercy of God. And seeing that God hath bene so mercyfull vnto you as he hath bene, bee you not vnthankefull vnto him for the same. For I certyfie you that your sorrowfull hart that you haue had, doth declare vnto me that God hath par∣doned and forgeuē all your sinnes for the bloudshedding of that immaculate lambe Iesus Christ our Lord and Sauiour.

Therefore as Peter after the tyme that Christe had forgiuen him his sinne, did boldly confesse Christ before all his enemies: euen so my deare hart in the Lord, seing that God hath so mer∣cyfully pardoned and forgiuen your sinnes, nowe cleaue vnto him and be at defiance with his enemyes the Papistes: & as they doe beare witnesse with their Father the Deuill by goinge to the Church and shedding of the innocent bloud of all those that will not goe with them, euen so do you beare witnes with Christ, by not comming there, for all those that do go thither shalbe par∣takers of their brethrens bloud that is shed for the testimonye of Christ except they repent & amend: which grace that they may so doe, I beseech the eternall God for his Christes sake if it be his good will, to geue them in his good tyme. And the same good God that hath bene so mercifull vnto you to call you to repen∣tance, him I beseech to keepe you in his feare & loue, that you may haue alwayes affiance in him, and euermore seeke his ho∣nour & glory to your euerlasting comfort in Christ, Amen. Thus fare you well from the kinges bench this. 28. of August.

By me William Tyms.

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

GRace, mercy and peace from GOD the Father, through our Lord Iesus Christ be with you both now and euermore. Amen.* 18.362

Deare sisters, I haue me most hartely commended vnto you, thanking you for the great kindnes shewed vnto me in this tyme of my imprisonment, and not onely vnto me, but also vnto my poore wife and children: and also for the great kindnesse that you shew vnto all the liuing saints that be dispersed abroad, and are fayne to hide their heades for feare of this cruell persecution.

Deare sisters, when I do remember your constancy in christ, I call to remembraunce the constancy of diuers godly women, as Susanna, Iudith, Hester, and the good wife of Nabal, that tho∣row her godly conditions saued both her husbandes life, and all her housholde, when Dauid had thoughte to haue slayne him for his churlish aunswere that he sent him. Also I do remember Ra∣hab that lodged the Lordes Spyes, howe God preserued her and her whole housholde for her faythfulnesse that she bare to Gods people. So I doe beleue, that when the Lord shall send his Aun∣gell to destroy these Idolatrous Egyptians here in England, and shall finde the bloud of the Lambe sprinkled on the dore postes of your harts, he wil go by & not hurt you, but spare your whole housholdes for your sakes. Also I do remember Mary Magdalen, how faythfull she was: for she was the first that preached the re∣surrection of Christ. Remember the blessed Martir Anne Askew in our time, & folow her example of constancy. And for the loue of God take heede that in no case you doe consent to Idolatrye, but stande fast to the Lorde, as the good woman did that had her seuen sonnes put to death before her face, and she alwayes com∣forting

them,* 18.363 yea and last of all suffered death her selfe for the te∣stimony of her God, which is the liuing God. Thus I beseech God to send you grace and strength to stand fast to the Lorde, as shee did, and then you shall be sure of the same kingdome that she is sure of: to the which kingdome I pray God bring both you and me. Amen.

By me William Tyms prisoner in the Kinges Bench.

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

* 18.364THe grace of God the Father, through the merites of his deare sonne Iesus our Lord and onely Sauiour, with the continuall ayde of his holy and mighty spirit, to the performance of his wil, to our euerlasting comfort, be with you my deare brethren, both now and euermore. Amen.

My dearely beloued, I beseeche God to rewarde the greate goodnesse that you haue shewed vnto me, seuen folde into your bosomes: and as you haue alwayes had a moste godly loue vnto his word, euen so I beseech him to geue you grace to loue your owne soule, and then I trust that you will flee from al those thin∣ges that shoulde displease our good and mercifull God, and hate and abhorre all the companye of those that woulde haue you to worship God any otherwise then is conteined in his holy worde. And beware of those maysters of Idolatrye, that is, these papi∣sticall Priestes. My deare brethren, for the tender mercy of God, remember well what I haue sayd vnto you and also written, the which I am now ready to seale with my bloud. I prayse God that euer I liue to see the daye, and blessed bee my good and mercifull God, that euer he gaue me a body to glorify his name. And deare hartes, I do now write vnto you for none other cause, but to put you in remembraunce, that I haue not forgotten you, to the end, that I woulde not haue you forgette me, but to remember well what I haue simply by worde of mouth and writing taught you. The which although it were moste simplye done, yet truely, as your owne conscience beareth me record: and therefore in any case take good heed that you do not that thing which your own conscience doth condemne. Therefore come out of Sodome and goe to heauen ward with the seruauntes and martyrs of God, least you be pertakers of the vengeance of God that is comming vpō this wicked natiō, from the which the Lord our God defend you, and send vs a ioyfull meeting in the kingdome of heauen: vnto the which God bring you all. Amen. Thus now I take my leaue of you for euer in this world, except I be burned amongst, you whi∣che thing is vncertayne vnto me, as yet.

By me your poorest and most vnworthy brother in Christ, W. Tyms, in New∣gate, the 12. day of April, condemned to dye for Christes verity.

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

THe euerlasting peace of our deare Lord and only saui∣our Iesus Christ,* 18.365 with the sweete comfort of his holy & mighty spirite, to the encrease of your fayth, to the perfour∣mance of his will, and to your eternall cōfort in the euerla∣sting kingdome of heauen, be with you, my deare brethren and sisterne both now and euer, Amen.

My most deare brethren & sisterne in our Lord and sa∣uior Iesus Christ, I haue me most hartely cōmended vn∣to you, with harty thankes for all the great liberality that you haue shewed vnto me, & specially now in this time of my necessity, whē that God hath sēt my poore wife a childe in my captiuity: which is no litle care to me, so to prouide, that I might keepe both the child & my wife from the An∣tichristian church: the which thing, I thanke my good god, through his most gracious prouidence, I haue yet done though it be (as you know) great charge, not to me, but to y^e congregation of God: & it greueth me that I haue bene so chargeable to thē as I haue bene, & specially you my deare brethrē, I being so vnworthy a member as I haue bene, & also of so small acquintance: but such is the mercifull good∣nes of God, so to moue your hartes with charity towards me. And as he hath moued your hartes so to doe, euen so I beseech God to geue you power to forsake & refuse al thin∣ges the which be displeasant in his sight, & to do al things which be requisite to a Christiā: & send you grace to go for∣wardes in the same as you haue godly begon, neither fea∣ring fire nor sword. And my most deare hartes, remember well the simple playne doctrine the which I haue taught you & also writtē vnto you, which was y^e trueth, & for a te∣stimony of the same, I trust that you shall shortly heare, or els see that I wil seale the same with my bloud. And in the meane time I desire you al to remember me in your prai∣ers, as I know you do, & as with Gods helpe, I will doe for you, that God for his deare sonne Christes sake, will so finish the dayes of our pilgrimage, that we may rest toge∣ther with Abrahā, Isaac & Iacob, in the euerlasting king∣dome of heauē: to the which I beseech the eternall God for his Christes sake to bring both you and all yours. Amen.

By me William Tyms.

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

GRace & peace from God the father of al mercy,* 18.366 through the merites of our deare sauiour Iesus Christ be per∣ceiued & felt in the harts of you my dearely beloued sisters in the Lord, by the mighty working of the holy Ghost the comforter, both now and euermore. Amen.

My most dear and entyrely beloued sisters in the Lord after my most harty commendatiōs, according to my most boūden duty, I do as I am accustomed, or at least boūd to doe: that is, I geue you warning of your enemies, which be the Papistes, and take good heed to them, for they serue a crafty mayster, yea, and as S. Peter saith, he slepeth not,* 18.367 but goeth about like a roaring Lyon, seeking whō he may deuour.* 18.368 For your old familiar frendes or worldly compa∣nions, when they see that you will not runne to the Idols Temple with them, it will seeme a straunge thing vnto them, that ye runne not to the same excesse of ryot, as S. Peter sayth, and therfore they will speak euill of you, rayle on you, and persecute you.

But my deare sisters, let it not trouble you, for it is but to try you, and let it not seeme a straunge thing vnto you. But when they doe so, remember wherefore it is, and for whose sake, euen because you wil not forsake God as they doe. For the hatred they beare you, is for the word of God, and then it is Gods cause, and I tell you hee will reuenge it. And therefore if ye bee rayled on and troubled for his sake, thinke your selues most happy.* 18.369 For if you suffer with the Patriarches, Prophetes, and Apostles, then shall you be sure to be partakers of the same ioy that they are in. Yea you haue heard by the worde of God howe cruelly the ty∣rauntes alwayes haue persecuted the true members of Christ, as he himselfe hath promised, that they shall do vn∣to the end of the word.

By the way I will bring to your remembraunce the holy Martyr S. Stephen, who for fauouring,* 18.370 mayntey∣ning, and defending the same doctrine that we now suffer for, was called a blasphemer, and stoned to death at Ieru∣salem.* 18.371 And Christes Apostles were diuerslye afflicted the world ouer, for the same by this viperous generation. An∣tipas the faythfull witnes of Christ was slayne at Perga∣mus. Iasan for receiuing of Paule and Silas with other disciples & teachers of the Gospel, was brought before the coūsell at Thessalonica, and accused for a seditious traytor agaynst Cesar. No maruell therefore though at this daye we be vexed on the same sort, mainteining the same cause, & fauoring the teachers therof. Is there any other reward folowing the true seruantes of God now, thē hath bene a∣fore times? No surely, for so hath Christ promised. And if they haue persecuted him, needes must they persecute his members, if they haue called the mayster of the house Bel∣zebub, so will they do his houshold: You shall be hated of all men (sayth Christ) for my names sake.

It is no new thing my deare hartes,* 18.372 to see the true mē∣bers of Christ handled as in our dayes they be, as it is not vnknown to you how they be cruelly entreated, & blasphe¦med w^tout any reasonable cause. For heretickes must they be taken, which folow not theyr traditions. And then they may as wel cal christ an heretick, for he neuer alowed their dirty ceremonyes. He neuer went a procession w^t a Cope, Crosse, or Candlesticke. He neuer censed Image, nor sang Latine seruice. He neuer sate in confession. He neuer prea∣ched of Purgatory, nor of the popes pardōs. He neuer ho∣nored sayntes, nor prayd for the dead. He neuer said masse, mattins, nor euensong. He neuer cōmaunded to fast Fry∣day nor Uigil, Lent, nor Aduēt. He neuer halowed church nor chalice, ashes, nor palmes, candles, nor bels. He neuer made holy water nor holy bread: with such like. But suche dumbe ceremonies,* 18.373 not hauing the expresse cōmaūdement of God, he calleth the leauen of the Phariseis and dānable hypocrisy: admonishing his disciples to beware of thē. He curseth al those that addeth to his word such beggerly sha∣dowes, wiping their names cleane out of the booke of life S. Paule sayth, they haue no portion with Christ, whiche. wrap themselues agayne with such yokes of bondage.

Therefore my deare hartes, seeing that our good God hath by the light of his holy word deliuered vs frō al such darck, blind, dumbe, beggerly traditions of men, stand fast in the libertye wherewith Christ hath made you free,* 18.374 and

wrap not your selues againe in the yoke of bondage. But let vs alwayes be ready, looking for the comming of oure Lord & sauior Iesus Christ, which, as S. Peter sayth, will come as a theefe in the night. And as our Captayne Chryst sayth: If the good man of the house knew what houre the theefe would come,* 18.375 he would surely watche.

Therfore my deare harts, be of good comfort, although the worlde neuer rage so sore agaynst you. And for youre comfort make wel the great mercy of God, who according to his promise, for y^e weaknes of our nature hath so asswa∣ged the heate of the fire, that our deare brethren which are gone before vs, to the sight of all men, haue found it rather to be ioy then payne. And thinke you surely that God wil be as mercifull vnto you, as he hath bene vnto them: and say with S. Paule: Who shall seperate vs from the loue of God?* 18.376 shall tribulation, or anguish, or persecution, eyther hunger either nakednes, either perill, either sword▪ as it is written: for thy sake are we killed all the day long. &c.

Therfore my deare sisters, if to saue your liues, any dis∣sembling Gospellers would haue you to go to the Idoles temple with them, say vnto them: No for my maister christ sayth:* 18.377 He that would saue his life, shall loose it. And in an o∣ther place to comfort vs he sayth: There shall not one heare fal from your head, without it be your heauenly fathers will. And therfore say you that you will not be of that sorte, that be neither hot nor cold,* 18.378 least God should spue you out of hys mouth. But make them this aunswere, saying. S. Paule sayth: Beare no straunge yoke with the vnbeleeuers. For what fellowship hath righteousnes with vnrighteousnes, what compa∣ny hath light with darckenes, what concord hathe Christe wyth Beliall, either what part hath hee that beleueth, with an Infidell? How agreeth the temple of God with Images? And yee are the temple of God, as God sayth, I will dwell among them, walke among them and will be theyr God, and they shall be my people. Wherfore come out from among them, and seperate your selues (sayth the Lord) and touche no vncleane thing: so will I receaue you, and will be a father vnto you, and ye shall be my sonnes and daughters, sayth the Lord.

Thus mine owne bowels in the Lord, as I began, so make I an end, bidding you beware of your enemies, and take vp your Crosse and follow your captayne Christe in at the narrow gate here by persecution, and then you shal be sure to raigne and reioyce with him in his euerlastyng kingdome, whiche hee himselfe hath purchased with hys owne most precious bloud: to whom with the father and the holye Ghost, be all honour both nowe and for euer. Amen.

By me William Tyms.

*An other letter of William Tyms, with an ex∣hortation to all Gods faythfull seruauntes to es∣chew the societie of Idolaters, and Gods enemies.

GRace be with you, and peace from God the father, and from the Lord Iesus Christ.

* 18.379I thanke my God with al remēbraunce of you alwais in my prayers for you, and pray with gladnes, because of the fellowship which y•• ••aue in the Gospell, from the first day that I knew you, vntill this day: and I am surely cer∣tified of this, that he whiche hath begon a good worke in you, shall go forth with it, vntill the day of Iesus Chryste, as it becommeth me to iudge of you: whom I haue in my heart, and as companions of grace with me, euen in my bondes. And thus I praye that youre loue may increase more and more in knowledge. Good brethrē, I most har∣tely desire God, that as you haue a willing minde to com∣fort my vile earthly body in this time of persecution, so he will strengthen you with his holy spirite, that my impry∣sonment do not discomfort, but rather strengthen and cō∣fort you, to see the goodnes of God shewed vnto me, in that being a man without learning, & brought before three such bishops concerning worldly wisedome, hee gaue me both mouth and wisedome: in somuch that the Byshop of London wēt away in a great hast from me,* 18.380 and after that he sent his man with a Bible, turning to the 9. chapiter to the Heb. and the bishop of Bath looking on it, sayd: What meaneth my Lorde? this maketh nothing for his purpose. Then I looked on it, and sayd: my Lord seeth that I was weake, and therefore he hath holpen me: for here hee hath condemned the sacrifice of your masse: for you say that you offer a dayly sacrifice in your Masse: both for the quicke & the dead:* 18.381 and here S. Paule sayth: Without bloudshedding there is no forgeuenes of sinnes: therefore that is here con∣demned. He aunswered, Yea, sayth he so? So say all suche heretickes: and so forth with many like argumentes: whi∣che my neighbours that heard then, can declare, therefore I leaue them. Thus haue I written, that you shoulde not be afeard, but call vpon God, as he hath commaunded vs to aske, and we shall haue: Seeke, and you shall finde, knocke and it shall be opened vnto you. Also hee hath commaunded vs to call on him in the day of trouble, and he hath promi∣sed to heare vs. Therfore if we haue not both mouthe and wisedome at his hand, the faulte is in vs, that eyther wee wil not repent vs of our wickednes, and amend our liues or els we bee vnfaythfull: and beleeue not the promises of God: and so wee oure selues are the cause that this wise∣dome is lacking in vs. Therefore let vs repente and a∣mend our liues, and God is mercifull. And i•• any case, as I haue alwayes sayd vnto you, since I first knew you, so say I now: beware of Idolatry, and of your good intents if not, marke what hath followed vppon them that hathe left Gods commaundementes, and done theyr owne good intentes. Remember when the children of Israell hadde made them a golden calfe, did not God say they hadde mard all, and would haue destroyed them, had not Moy∣ses earnestly prayed for them? I let manye other places a∣lone that proueth the wrath of God to come vpon the peo¦ple for Idolatry: therfore as we will auoyd the wrathe of God, let vs keepe vs vnstayned from it. You haue exam∣ples out of the old Testament, how loth the godly fathers were to be partakers with the wicked. And yet to see how little we regarded it, it would make any Christian mans hart to weepe. God send vs more grace.* 18.382 First looke in the 11. and 12. of Genesis, Abraham, because he would not bee partaker of their Idolatry, fled from the people of Caldea being his natiue countrey. Also in the 19. of Genesis, Lo•• at the commandement of the aungels departed from So∣dome, least he tarying with the Sodomites, shoulde haue bene consumed with them. In the 21. of Genesis, Sara would not suffer Ismaell whiche was geuen to mocking, to keepe company with her sonne Isaac, least hee shoulde also become a mocker. Looke in Num. the 16. Moyses at Gods appoyntment commaunded the people to departe from the dwelling places of Chore, Dathan, and Abiron, least they also should be all wrapped in their sinnes and to pearish among them. So do I, euen as Moyses commā∣ded them that they should not keepe company with those wicked people, least y^e vengeance of god shuld light on thē so do I geue you warning that you should not keep com∣pany with the Idolaters in theyr idolatrous temples, lest the wrath of God came vpon you to destroy you.

Looke what S. Paule sayth in his second Epistle, and the 6. chap. to the Corinth. Set your selues (sayth he) therefore at large, and beare no straunge yoke with the vnbeleeuers, for what fellowship hath righteousnes with vnrighteousnesse? what company hath light with darckenes? what concord hath Chryste with Beliall? eyther what part hath he that beleueth, with an Infi∣dell? How agreeth the temple of God with Images?* 18.383 And yee are the temple of God, as sayth God: I will dwell among them, & walke among them, and will be theyr God and they shall be my people. Wherefore come out from amonge them, and separate your selues (sayth the Lord) and touche no vncleane thing.

Good brethren, marke what commeth of keeping cō∣pany with the wicked. Syrach sayth: He that toucheth pitch, shall bee defiled wythall: and hee that keepeth companye with the proude, shall clothe himselfe with pride.* 18.384 Euen so he that is familiare with Idolaters, can not be vnstamed from idolatrie, except he do it to winne them to Christ, as there be but a few that doe: Yea it may not be where Ido∣latrye is openly committed, as for an ensample: Peter, so long as he continued wyth Christ and Christes disciples, he continued in the truth, preached the truthe, confessed o∣penly Christe to be the sonne of the liuing God, and pro∣mised that he would not onely go to prison, but also to ve∣ry death with him:* 18.385 but when he came once into the Court into the Byshops house, he straight way was strikē with such a feare, that a poore maiden and simple ruffin (suche a one as my L. of London hath, that sayd: By Gods bloud, if I meete with any of these vile heretickes,* 18.386 I will thruste an arrow in him:) when Peter (I say) was amongst them, he denied his maister, and swore that he neuer knew him, whom he, before he came there, boldly confessed before all men: and againe, after that he hadde repented him of hys wicked deede, he boldly preached to the beleuing Iewes, commanding them among other his godly exhortations, to saue them selues frō that vntoward generation.* 18.387 How many of our priests before this storme of persecution whē the Gospell was truely preached, were bolde, and coulde say, they would die rather, then denie their Maister? But whē they come once into the byshops houses, they preach no more Christe, but vtterlye denie him: therefore I praye GOD keepe them from thence, or else sende them more grace and strength. It is needefull to pray: therfore watch in prayer.

Paul, al the while he was among the Bishops, was a

cruel persecutor,* 18.388 but after he was called of God from the Bishops, he became a true preacher: therfore God keep all Christian men out of the handes of our bishops. S. Paule in the xv. to the Rom. saith: I dare not speake any of those thinges that Christ hath not wrought by. He sayth also: I beseeche you brethren, marke them that make deuision, & geue occasions of euill, contrary to the doctrine that ye haue learned and them auoyd,* 18.389 for they that are such, serue not the Lord Iesus Christ: but theyr own bellies, and with such sweete and flattering wordes deceiue the hartes of the simple. Our mayster Chryste himselfe hath geuen vs warning which they be: for he hath set the playne marke on them, in the 24. of Math. If they say here is Christ, or there is Christ, beleue them not, sayth Chryst. If they say, he is in the desert, go not forth. If they say, he is in the secret place,* 18.390 beleue them not. And I pray you, where canne he be more secret, then in so small a peece of bread? for my Lord of London, like a lyer, sayd to me, that after y^e words be spoken, there remayneth neither bread nor wine. Then I asked him what he sayd to Dauid, where he sayth: Thou shalt not suffer thy holy one to see corruption? how say you to that?* 18.391 Will not the sacrament of the Aultar putrifie or cor∣rupt? He aunswered, Yes. I asked him, what it was that did corrupt, if there were neyther bread nor wine. Hee aunswered, and sayde, the accidences. I sayd vnto hym, it was a madde accidence wythout substaunce, for you saye, there is neyther bread nor wyne, and then there is nothing to * 18.392 corrupte: wyth manye suche like argu∣mentes.

Therfore beware of them, for they go about to deceiue you with such argumentes. Say not but ye be warned, & a great deale the more worthy of youre damnation, if they deceiue you, because you haue had so much warning. Re∣pent you betimes of your sinfull liues, and amend, & then no doubte but God will eyther turne their hartes, or ells take them away, or els he will geue vs that, that hee pro∣mised to his Disciples, if we be contented to take the same reward that they had. And if wee disdayne the one, let vs not look for the other. For he that will be his fathers heyre must be contented to receiue his fathers correction. For s. Paule sayth in the xij. to the Romaynes: If we be not vnder correction, whereof all are partakers, then are we bastardes, and not sonnes.

And you know what belongeth to a bastard: hee shall not be hys fathers heyre. And i•• we remember our selues wel how negligent we haue bene to keepe our fathers cō∣mandement, we shall find our selues worthy to be correc∣ted at his hand. If we refuse his correction, he will refuse vs to be hys sonnes. I pray you looke what hee promised to his Disciples, and I pray you also looke how willingly they receiued it. And so must we do, if we wil be partakers with them. First let vs see what Christe promised to hys Disciples. Looke in the x. of saynct Mathewe, and there shall you see these wordes: Behold I sende you forth as sheepe among Wolues. Be wise therefore as serpentes, and innocent as doues.* 18.393 Beware of men, for they shall deliuer you vp to the coun∣sels, and shall scourge you in theyr Synagogues: yee shall bee brought before the head rulers and kinges for my names sake. But when they put you vp, take ye no thought: how or what yee shall speake: for it shall be geuen you in the same houre what ye shall speake. For it is not you that speake, but the spirite of my fa∣ther whiche speaketh in you &c. Read the whole Chapt. for it is verye comfortable to a Christian man: and marke it well, and you shall find what we ought to do in the tyme of persecution. Also looke in the 2. Epistle of S. Paule to the Corinth. and the 4. chap. he sayth:* 18.394 For we which liue are alwayes deliuered vnto deathe for Iesus sake, that the lyfe also of Iesus might appeare in oure mortall fleshe. Thus you heare y^t S. Paule doth boast of persecution: euen so should we, for it is the way to bring vs to rest.

Therfore let vs striue to enter in at y^e narow gate, and let vs remember the saying of S. Paule in the 21. chapt. of the Acts of the Apostles,* 18.395 when he was going to Ierusalē. when he was in the house of Phillip the Euangelist, there came in a Prophet, and tooke of his girdle, and bound hys handes and his feete, saying: Thus shall they do with the man that oweth this girdle, when he commeth to Ierusa∣lem. When the Disciples heard that, they would haue per∣swaded him that he should not go thither. Here you shall see what answere this Pastor made them: he was a faith∣full shepheard: What do ye weepyng and breaking of my hart? I am not ready to be bound onely, but also to dye at Hierusalem, for the name of the Lord Iesus.

Yet I thinke there be some that will say, that I needed not to haue ben takē, if I would haue kepte me out of the way. But I say vnto, that the shrinking away of so many of our shepheardes as be gone, maketh so many of y^e flock to scatter: which will be required at theyr handes, of y^e mai∣ster of the sheepe. What shall he saye to them at the daye of accompt when they shall come to receaue their wages? He shall say to them: Departe from me ye wicked hyr••linges,* 18.396 for when ye saw the Wolfe come ye ran away, and left my sheep in the wildernes. If you had bene good shepheards ye would rather haue lost your liues, then haue loste one sheepe committed to your charge through your fault. And I pray you, what case bee the sheepe in, when their shep∣heard runneth awaye from them? I neede not to tell you, you know the daunger that followeth so well.

Therefore let vs pray to God to send vs faithful shep∣heardes, & also obedient sheep, that will not heare a stran∣gers voyce.* 18.397 I would all men woulde marke well the say∣ing of s. Paule in the 8. to the Rom. wher he sayth in these wordes: Who shall separate vs from the loue of God? Shall tri∣bulation, or anguish, or persecution, either nakednes, eyther pe∣rill, eyther sword? As it is written: For thy sake are wee killed all day long▪ and are counted as sheepe appoynted to bee slayne: neuerthelesse wee ouercome strongly through his helpe that lo∣ued vs. Yea, I am sure that neither death neither lyfe, neither An∣gels, neyther rule, neyther power, neyther thinges present ney∣ther thinges to come, neither heigth, neither depth, neyther anye other creature shall be able to separate vs from the loue of God: and so forth. Also he sayth in an other plac:* 18.398 All that wil liue godly in Christe Iesus, must suffer persecution. Thus I proue it to be our heauenly fathers rod: therefore let vs thanke∣fully receaue it like obedient Children, and then our father will loue vs.

Yet heare what S. Peter saith in his first Epistle and the fourth Chapiter:* 18.399 Dearely beloued (sayth he) be not trou∣bled in this heate whiche is now come among you to try you, as though some strange thinge had happened vnto you: but reioyce in asmuch as ye are partakers of Christes passions, that when his glory appeareth, you may bee mery and glad. If ye be rayled on for the name of Christ, happy are ye, for the spirite of glorye, and the spirite of God resteth vppon you. On their parte hee is euill spoken of, but on your parte hee is glorified. Here S. Peter sayth it is no straunge thing: and that I haue partly proo∣ued before, because wee haue nothinge els promised vs in this world.

Therefore let vs call on God for grace.* 18.400 Be ye sure that they can do nothing to vs, till God permittt it. As for en∣sample: looke in the first booke of kinges, the xix. chapiter you shall see how Saule persecuted Dauid, purposing to kill hym: but hys labour was in vayne.

Also in the 3. booke of kings,* 18.401 the 19. cha. Iesabel threat∣ned & sware to slea Elias, but the Lord preferred him. Al∣so in the 2. chap. of Iob, you see that Satan could doe no∣thinge to Iob, till God suffered him, neither exercise hys cruelnesse any further then God had appoynted him.* 18.402 The godly woman Susanna, in the 8. of Daniell, thorough the false accusation of y^e wicked iudges, was euen at a poynt to dye, yet God wonderfully deliuered her. These haue I written to put you in remembrance, that man can doe no more then is y^e will of God: therefore let vs not resist his will but referre all to him: and let vs bee doing that thing that God hath commaunded vs in his holy word.

Deare brethren, for the bloud of Christ refuse not the Crosse of Christ,* 18.403 but remember the saying of the godly mā Dauid in his .119. Psalme, where he sayth: It is good for me that I haue bene in trouble, that I may learne thy statutes. In the same place he sayth: Before I was in trouble, I went wrong but now I haue kept thy word. Euen so it is in trouble wyth vs,* 18.404 for the word of God was neuer so sweete and comfor∣table, as it is now that we be in trouble. Also S. Paule sayth in the fift chapter to the Rom. We reioyce in tribulati∣on: For wee knowe that tribulation bringeth patience, pacience bringeth experience, experience bringeth hope, and hope ma∣keth not ashamed.

Also I pray you remember the saying of S. Paule in the second to Timothe and the first chapter where he saith Be not ashamed to testifie the Lorde: neither be ashamed of me.* 18.405 Euen so say I vnto you, deare brethren: Be not ashamed of my imprisonment, neither sorye, but reioyce with me, that it hath pleased God of his goodnes to call me to suche a dignitie as this shal be vnto me, if I may haue his grace to loose my life (which I regard as most vile) for his names sake: for then I shal be sure to find it agayne with aduan∣tage: Therefore I desire you all that you will praye with me vnto almighty god: y^t he of his mercifull goodnes wil send me his grace & strength, that I may continue vnto y^e end: as I will pray for you, y^t God will preserue you frō all the wicked wayes of Antichrist, & strengthen & comfort you, if it be his good pleasure y^t you shall suffer any thyng for his names sake: as he hath faythfully promised to doe. And I certify you, y^t if all mē knew y^e comfort they should receiue at y^e hande of God, being in prison, I thinke there would come mo to prison thē there do. For surely we find such comfort at y^e hand of God since we haue bene in prisō:

that we had rather dye then to be abroad to see theyr ido∣latry that is committed amōg them that be abroad: beside the seeking one of an others bloud, w^t other wickednes to much. God send me more grace. But I trust amongst you there be none such: & if there be, repent and amend, least it be verified on you, that is spokē by the Prophet Ierem. 2. cha. where hee sayth, My people hathe committed two great euils.* 18.406 They haue forsaken me the fountayne of the liuing waters, and digged them pittes: pittes (I say) that are broken, and canne hold no water, Also in the vii. he sayth: Take heede: ye truste in counsels that beguile you,* 18.407 and do you no good. In the 23. he sayth: Heare not the wordes of the Prophetes that preach theyr owne dreames. Good brethren beware of those false Pro∣phetes that I haue geuen you warning of.* 18.408

Dearely beloued, heare I make an end of this tyme, de∣siring the same health both of body and soule, vnto you al that I would haue my selfe: and I end with the same that S. Pter sayth in his first Epistle and the 5. chap. Submitte your selues therefore vnder the mighty hand of God, that he may exalt you when the time is come. Cast all youre care on him for he careth for you. Be sober and watche, for your aduersarye the Deuil like a roaring Lyon walketh about, seeking whō hee may deuour, whom resist steadfast in fayth: remembring that ye do but fulfill the same afflictions that are appoynted to youre brethren that are in the worlde. The God of all grace that called you vnto his eternall glory, by Christe Iesus, shall his owne selfe, after you haue suffered a little affliction, make you perfect, shall settle, strengthen, and stablish you. To him be glory and dominiō for euer, and while y^e world endureth. Amen.

Greete one an other with an holy kisse of loue. Peace be with you all which are in Christ Iesus. I pray you all say, Amen. These be in the same prison where I am: the Bishop of S. Dauids, Doctor Taylor of Hadley, maister Philpot, and my singular good father M. Bradford, with fiue other of Sussex lay men.

I desire some good brother, to write this newe, for I wrote it (as I do many times) with feare. For if the ke∣pers had found me, they would haue taken it from me, & my pen and inke also.

Good brethren, I am kept alone, and yet I thank God he comforteth me past all the comfort of anye man: for I thanke him, I was neuer meryer in Christ.

By me William Tyms, prisoner in the Kinges Benche.

About this time or somewhat before, came down cer∣tayne Commissioners assigned by the Queene and Coun∣sayle,* 18.409 to Northfolke and Suffolke (as to other countryes els besides) to enquire of matters of Religion: vnto the which Commissioners there was a Supplicatiō then ex∣hibited by some good and well disposed men (as by y^e same may appeare) dwelling about those parties. Which Sup∣plication, as I thought it not vnworthy to bee read, bea∣ring y^e date of thys presēt yeare, to be printed, so I thought it was not to be omittted, nor vnworthy here to bee pla∣ced, in consideration of the fruite which thereof might en∣sue to the reader.

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

IN most hūble and lowly wise, we beseeche your honors right honorable Commissioners, to tender and pitty the humble sute of vs poore men,* 18.410 and true, faythfull, and obe∣dient subiectes: who as we haue euer heretofore, so intend we with Gods grace, to continue in Christian obedience vnto the end (and according to the word of God) with all reuerend feare of God, to do our boundē duety to all those superiour powers, whom God hath appoynted ouer vs, doing as S. Paule sayth: Let euery soule be subiect to the su∣periour powers. For there is no power but of God: but those powers that are, are ordayned of God. Wherefore whosoeuer re∣sisteth the powers,* 18.411 the same resisteth God, & they that resist, get themselues iudgement. These lessons (right honorable Cō∣missioners) we haue learned of the holy word of God, in our mother tongue.

First, that the authoritie of a king, Queene, Lord, and other theyr officers vnder them, is no tyrannicall vsurpa∣tion but a iust,* 18.412 holy, lawfull, and necessary estate for man to be gouerned by, and that the same is of God, the foun∣tayne and authour of righteousnes.

Secondly, that to obey the same in all thinges not a∣gainst God, is to obey God: and to resist them, as to resist God. Therefore as to obey God in his Ministers & Ma∣gistrates bringeth life: so to resist God in them, bryngeth punishment and death. The same lesson haue we learned of S. Peter saying: Be ye subiect to all humayne ordinaunces for the Lordes sake, whether it be to the king,* 18.413 as to the moste highest, or to the Lieutenaunts sent from him to the punishment of euill doers, but to the prayse of suche as do well. For so is the will of GOD, that with well doyng, ye should stop the mouthes of foolishe and ignoraunt men, as free,* 18.414 and not as hauing the ly∣bertie to be a cloke to malice, but as the seruauntes of God. Wherfore, considering with our selues, both that the Ma∣gistrates power is of God, and y^t for the Lordes sake, wee be bound to Christian obedience vnto them, hauing now presently a commaundement, as though it were from the Queenes maiestie: with all humble obedience due to the regall power and authoritie ordayned of God (which we acknowledge to stād whole & perfectly in her grace) and w^t due reuerence vnto you her graces commissioners, we humbly beseeche you with pacience and pittye to receaue this our answere vnto this cōmandement, guen vnto vs.

First, right honourable Commissioners, we haue con∣sidered our selues to be, not onely English men, but also Christians,* 18.415 and therefore bound by the holy vow made to God in our Baptisme, to preferre Gods honoure in all thinges, and that all obedience (not onely of vs mortall men, but euen of the very Aungels and heauenly spirites) is due vnto Gods word: in so much that no obediēce can be true and perfect, either before God or man, that wholy and fully agreeth not with Gods word.

Then haue we weighed the commandemēt concerning the restitution of the late abolished latine seruice geuē vn∣to vs to discent and disagree frō gods word, & to cōmand manifest impietie, and the ouerthrowe of godlines & true religion,* 18.416 & to import a subuersion of the regall power of this our natiue country & realme of Englande, wyth the bringing in of the Romish Bishops supremacie, with all errours, superstitions, and idolatry, wasting of our goods & bodyes, destroying of our soules, bringing with it no∣thing, but the seuere wrath of God: which we already feele & feare least the same shall be more fiercely kindled vppon vs. Wherfore we humbly protest, that wee cannot be per∣swaded, that the same wicked commaundement shoulde come from the Queenes maiestie, but rather from some other, abusing the Queenes goodnes and fauour, and stu∣dying to worke some feate against the Queene, her crown & the Realme, to please with it the Romane Bishoppe, at whose handes the same thinketh hereafter to be aduaun∣ced.

As the Agagite Aman wrought maliciously agaynst the noble king Assuerus: and as the Princes of Babell wrought agaynst the good king Darius:* 18.417 so thinke we the queenes most gentle hart to be abused of some, who seking thēselues & their own vayn glory, procure such cōmande∣ments as are against y^e glory of God.* 18.418 For we cannot haue so euill an opinion in her maiestie, that she should subuert y^e most godly & holy religiō (so accordingly to gods worde set forth by y^e most noble, vertuous, and innocent king,* 18.419 a very saynct of God, our late moste deare king Edw. her graces brother) except she were wonderfully abused: who as hating reformation, will rather the destruction of al o∣thers, then acknowledge theyr errors, & to be accordynge to gods word, reformed. For truly y^e religiō lately set forth by K. Edw. is such in our consciences,* 18.420 as euery Christian man is bound to confesse to be the truth of God, and euery member of Christes church here in England must needes embrace the same in heart, and confesse it with mouth, & (if need require) loose and forsake, not onely house, land, & possessions, riches, wife, children, and friends: but also (if God will so call them) gladly to suffer all manner of per∣secution, and to loose their liues in the defence of GODS worde and trueth set out amongest vs. For our Sauiour Christ requireth the same of vs, saying:* 18.421 Who soeuer shalbe ashamed of me and my worde before this adulterous and sinfull generation, the sonne of man will also be ashamed of hym, when he shall come in the glorye of his father with the holye Aungels.* 18.422 And agayne sayth he: Who soeuer will confesse me before men I will confesse him before my father that is in heauen.* 18.423 And who soeuer will deny me before men, I will also deny hym before my father that is in heauen. And whosoeuer shall speake a worde a∣gaynst the sonne of man, it shall be forgeuen him: but who soe∣uer shall rayle against the holy ghost, it shall not be forgeuē him.

We humbly beseeche the Queenes Maiestie, and you her honorable Commissioners, bee not offended with vs,* 18.424 for confessing this truth of God, so straightly geuen vs in charge of Christ: neither bring vppon vs that great sinne that neuer shall be forgeuen, and shall cause our Sauiour Iesu Christ in the great day of iudgement, before his hea∣uenly Father & all his Aungels, to deny vs, & to take frō vs the blessed price and raunsome of his bloudshed, wher∣with we are redeemed.

For in that day, neither the Queenes highnes, neither you, nor any man shalbe able to excuse vs, nor to purchase a pardon of Christ for this horrible sinne and blasphemye of casting aside, and condemning his word. We can not a∣gree nor consent vnto this so horrible a sinne: but we be∣seeche God for his mercy to geue vs and all menne grace, moste earnestly to flee from it, and rather (if the will of God be so) to suffer all extremitie and punishment in thys world, then to incurre such damnation before God.

Manasses, who restored agayn the wickednes of ido∣latrous religiō (before put down by Ezechias his father) brought the wrath of God vpon the people: so that y^e scrip¦tures sayth: Notwithstanding the reformation made by Iosias, the Lord turned not from the fiercenes of his great wrath wher∣with hee was angrye agaynst Iuda,* 18.425 because of the prouocation with the which Manasses prouoked him. And the Lord said: euen Iuda will I take away from my presence,* 18.426 as I cast away Israell: & I will cast away this Citty of Ierusalem, and the house whereof I sayd: my name shall be there. Ieroboam, who at Bethel and Dan erected vp a new found seruice of God,* 18.427 and not onely sinned himselfe, but also made all Israel to sinne with him so that not onely he was damned for commaunding, but the wrath of God came vppon all Israell, for obeing that his vngodly commandement. Yet was it not so heynous offence to bring man Idolatry neither yet heard of, as af∣ter reformation made by the godly kinges and princes, by the vertuous and holy Bishoppes, by the Prophets and seruaunts of God, to reiecte and cast of the word and true Religion of GOD, and to receaue againe a damned im∣pietie.

This moste heynous offence is now offered vnto vs: although the same be paynted and coloured with y^e name of reformation,* 18.428 restoring of religion, auncient fayth, wyth the name of the catholicke Churche, of vnitie, Catholicke truth, & with the cloke of fayned holines. These are sheepe skinnes, vnder the which (as Christ saith) rauening Wol∣ues couer themselues. But Christ willeth vs to looke vp∣on their fruites, whereby we may know them: and truely this is no good fruite, to cast aside Gods word, and to bā∣nish the English seruice out of the Churches, and in the place of it, to bring in a latine tongue vnknowne vnto the people. Which as it edifieth no man, so hath it bene occasi∣on of all blindnes and errour amonge the people. For a∣fore the blessed reformation begun by y^e most noble Prince of godlye memory the queenes good father, and by our late holy and innocent king, her good brother finished: it is not vnknowne what blindnes & errour wee were all in, when not one man in all this realme vnlearned in the la∣tine,* 18.429 could say in English the Lordes prayer, or knew any one article of his beliefe, or rehearse any one of y^e x. cōman∣dementes. And that ignoraunce, mother of mischiefe, was the very roote and well spring of all Idolatry, Sodomiti∣call Monkery, and whorish chastitie of vnmaryed priests of all whoredome, dronkennes, couetousnes, swearing, & blasphemie, with al other wicked sinfull liuing. These brought in the seuere wrathe and vengeance of GOD plaging sinne with famine and pestilence: and at last the sword consumed and auenged all theyr impietie and wic∣ked liuing. As it is greatly to be feared, the same or more greuous plagues shall now agayne follow.

We cannot therefore consent nor agree that the worde of God and praiers in our English tongue which we vn∣derstand,* 18.430 should be taken away from vs, and for it a latin seruice, we wote not what (for none of vs vnderstande it) to be agayne brought in amongest vs, specially seeing that Christ hath sayd: My sheepe heare my voyce and follow me, & I geue to them euerlasting life.

The seruice in Englishe teacheth vs, that wee are the Lords people,* 18.431 and the sheep of his pasture: and comman∣deth that we harden not our hartes, as when they prouo∣ked the Lordes wrathe in the wildernes, least hee sweare vnto vs, as he did sweare vnto them, that they should not enter into his rest.

The seruice in Latine is a confused noyse: which if it be good, (as the say it is) yet vnto vs that lack vnderstāding what goodnes can it bring?* 18.432 S. Paule commaundeth, that in the Churches all thinges shoulde bee done to edifying, which we are sure is Gods commaundement. But in the Latine seruice nothing is done to edifying, but contrarily al to destroy those that are already edified and to driue vs from Gods word and truth, and from beleuing of y^e same and so to bring vs to beleue lyes and fables, that tempting and prouoking God,* 18.433 we shoulde be brought into y^e iudge∣ment that blessed Paule speaketh of, saying: Antichrist shall come according to the working of Satan, with all manner of po∣wer and signes and lying wonders, in all deceiuablenes of vn∣righteousnes in those that pearish: because they haue not recey∣ued the loue of the truth, that they might be saued. And therfore God wil send them strong delusion, that they should beleue lyes & be damned, as many as haue not beleued the truth, but haue approued vntighteousnesse.

Thus altogether drawne from God, we shall fal into his wrath through vnbeliefe, till he sweare vnto vs, as he did vnto the vnfaythfull Iewes, that such Infidells shall not enter into his rest.

In the administration of the Lordes supper, whiche we confessed to be the holye Communion, and pertakinge with Christ and his holy Congregation,* 18.434 we haue learned Gods holy commaundements, and at the rehearsall of e∣uery one of them, to ask God mercy for our most grieuous transgressions agaynst them, and to aske grace of God to keepe them in time to come, that the same may not onelye outwardly sound in our eares, but also inwardly by the holy ghost be written in our hartes.

Wee haue learned also the holye prayer made for the Queenes Maiestie: wherein wee learne that her power and authoritie is of God: therefore wee praye to God for her, that shee and all magistrates vnder her, may rule ac∣cording to Gods worde: and we her subiectes obey accor∣ding to the same.

Truely (most honourable Commissioners) we cānot thinke these thinges euill,* 18.435 but thinke them moste worthye to be retayned in our Churches, and we would think our selues not to haue true subiectes hartes, if we shuld go a∣bout to put away such godly prayers, as put vs perpetu∣ally in memory of our bounden obedience & duety to God and our Rulers. For, as we thinke, at this present the vn∣quiet multitude had more neede to haue these things more often and earnestly beaten and driuen into them (specially geuen in many places to stirre and trouble) then to take from them that blessed doctrine, whereby onely they may to their saluation, be kept in quiet.

Furthermore,* 18.436 we cānot forsake that blessed partaking of the body and bloud of our Sauiour Iesu Christes in∣stitution, ministred with such godly prayers, exhortatiōs, and admonitions, teaching vs the knowledge of God, the exceeding loue and charity of our louing redeemer Christ, breaking hys body vpon the crosse for our sinnes, & sh••d∣ding his most precious bloud for our redemption, whych we in eating of that blessed breade, and drinking of y^• bles∣sed Cup assuredly beleue that we receiue, and be perfectly ioyned with Christ and his holy Catholike Churche into one body, and into one vnitie and brotherly loue, wherby eche member faithfully embraceth other. We must needes confesse thys institution of Christ to be moste holy & god∣ly, whereof we haue the onely cōfort in conscience against sinne & damnation, w^t the assurance of saluation, & wherof hath ensued reformation of many hainous sinnes, much lawinge, strife, and contention is ended: dronkennesse, whoredome, and other vices, in some reformed, goodnesse and vertue increased and nourished.

In the Latine Masse we neuer had no suche edifying, but only we saw a great many of ceremonies and strange gestures: as tourning of the Prieste, crossings, blessings,* 18.437 breathings, washing of handes, and spreading abroade of hys armes, wyth like ceremonies that we vnderstād not. And concerninge the Latine tongue, wherein the Prieste prayeth, we wote not whether hee blesseth or cursseth vs. Wee are not partakers of the Sacrament, as Christes in∣stitution appoynteth we should be.

In the ministring of the Sacrament, the Priests alter the institution of Christ, committing theft and sacriledge, robbing vs of the cup of Christes bloud, cōtrary to Chri∣stes commandement, saying: Drinke yee all of this.

They rob vs also of Gods woord, speaking all thyngs in Latine,* 18.438 whych nothing edifieth vs eyther in Faythe or maners. Christe commaunded not that his Supper shuld be ministred in an vnknowen tounge: but for as much as faith commeth of hearing, and hearing commeth of Gods woorde, howe can wee beleeue Christes woorde and pro∣mise made vnto vs in thys holy Sacrament, saying: Thys is my bodye broken for you, and this is my bloude of the newe Testament, whiche is shedde for you, for the remission of sinnes, if the same promises of Christe either be not at all recited, or els so recited in Latine, that the Congregation vnder∣standeth not or heareth not what is spoken? S. Paul saith thus, reciting the saying of Esay: As truly as I liue,* 18.439 sayth the Lorde, all knees shall bowe vnto me, all tongues shall geue praise vnto God. Also he sayeth: Al tongues must confesse, that Iesus Christ is the Lord, vnto the glory of God the father. The holye Ghost came vppon the Apostles in fiery tongues,* 18.440 so that they spake the tongues of all nations vnder heauen. S. Paul ministred to the Corinthians, and preached to them in theyr owne mother tongue, and rebuked the bringyng in of straunge tongues into the congregations. Wee can not thincke it to be well, that so holy an Apostle rebuked.

And what soeuer vertue the Latine tongue hath to suche as vnderstand it, to vs English men not vnderstandyng it, it is altogether without vertue and edifying, and ther∣fore vnmeete for our Churches.

* 18.441The Priestes complayne, that we lay men loue them not, nor haue them in honour. But it is their owne faulte. For how should we loue them, that onely seeeke to keep vs in blindnes and ignorance, to damne our soules, to de∣stroy our bodies, to rob and spoyle our goodes and sub∣staunce vnder a colour of pretensed holines? We knowe (right honourable Commissioners, what honour is due to suche Wolues, & how by the authoritie of Gods word such are to be fledde, as pestilences to the Lordes lambes, whom they miserably dayly murder.

But we haue rather chosen by this our meeke supply∣cation, humbly to desire the Queenes maiestie, and you her honorable Commissioners,* 18.442 to render Gods worde a∣gayn vnto the Churches, & to permit vs freely to enioye y^e same. For we certainely knowe, that the whole Religion lately set out by the holy sainct of God, our late most deare king Edward, is Christes true religion, written in y^e holy scripture of God, and by Christe and his Apostles taught vnto his Church. Wherefore we cannot allowe with safe consciences this refusall of it, and casting of it out of oure Churches, for asmuch as to refuse, cast off, & to reiect, is to cast off Christ himselfe, and to refuse our part in his blessed body broken for our sinnes, and his bloud shed for our re∣demption. Which thing who so doth, the same without re∣pentaunce can look for no sacrifice for his sinnes, but most fearfully wayte for the iudgement and for that vehement fire that shall destroy Christes aduersaries. For if hee that despiseth y^e law of Moses, is without mercye put to death vnder two or three witnesses: howe much more greeuous tormentes shall he suffer that treadeth vnder foot y^e sonne of God, and esteemeth the bloud of the Testament (wher∣by he was sanctified) as a prophane thing, & cōtumeliou∣sly vseth the spirite of grace?

Wherefore, wee moste humbly praye and beseeche the Queenes gracious Maiestie, to haue mercy and pitty vp∣on vs her poore and faithfull subiectes, and not to compel vs to do y^e thing y^t is agaynst our consciences, and shall so incurably wound vs in hart, by bringing into the churche the Latine Masse and seruice that nothing edifieth vs, and and casting out of Christes holye Communion and Eng∣lish seruice, so causing vs to sinne against our redemption. For such as willingly and wittingly agaynst their consci∣ences shall so do (as it is to be feared many one doth) they are in a miserable state, vntill the mercy of God turn them which if he do not, we certainly beleeue, that they shall e∣ternally be damned: and as in this world they deny Chri∣stes holy word and Communion before men, so shal christ deny them before his heauenly father and his Aungelles.

And where as it is verye earnestly required, that we should go in Procession (as they call it) at whiche time the Priest say in Latine,* 18.443 such thinges as we are ignoraunt of, the same edifieth nothing at all vnto godlinesse. And wee haue learned, that to follow Christes Crosse, is an other matter, namely, to take vp our Crosse and to follow chryst in pacient suffering for his loue, tribulations, sicknes, po∣uertie, prison, or anye other aduersitie, whensoeuer Gods holy wil & pleasure is to lay the same vppon vs. The try∣umphant Passion and death of Christ,* 18.444 wherby in his own person he conquered death, sinne, hell, and damnatiō, hath most liuely bene preached vnto vs, and the glory of Chry∣stes crosse declared by our Preachers: whereby wee haue learned the causes and effectes of the same more liuely in one Sermon, then in all the Processions that euer wee went in, or euer shall go in.

When wee worshipped the diuine Trinitie kneelyng, and in the Letanie inuocating the Father, the Sonne, and the holy Ghost, asking mercye for our sinnes, and desiring such petitions as the neede of oure frayle estate and thys mortall life requireth, we were edified, both to know vnto whom all Christian praiers should be directed, and also to know that of Gods hand we receaue all thinges, as well to the saluation of our soules, as to the reliefe of our mor∣tall necessities. And we humbly beseech the Queenes ma∣iestie, that the same most holye prayers may bee continued amongest vs:* 18.445 that our Ministers praying in oure mother tongue, and wee vnderstanding their prayers and petiti∣ons, may aunswere, Amen, vnto them. At euening seruice we vnderstoode our Ministers prayers, we wer taught & admonished by the scriptures then read: whiche in the la∣tine Euensong is all gone.

At the ministration of holy baptisme, we learned what league and couenau••t God had made with vs,* 18.446 and what vowes and promises we vpon our part had made name∣ly to beleue in him, to forsake Satan and his workes, & to walke in the way of Gods holy word & commandemētes.

The Christian Catechisme continually taught & called to remembraunce the same,* 18.447 wheras before no man knew any thing at all. And many good men of lx. yeares, y^t hadde bene godfathers to xxx. children, knew no more of y^e god∣fathers office, but to wash their handes ere they departed the Church, or els to fast fiue Fridayes, bread and water.* 18.448

O mercifull God, haue pittie vpon vs. Shall we be al∣together cast from thy presence? We may well lament our miserable estate to receaue such a commaundement, to re∣iect and cast out of our Churches all these most godly prai∣ers, instructions, admonitions, and doctrines, & thus to be compelled to deny God, and Christ our Sauiour, hys holy word, & al his doctrine of our saluation, the candle to our feete, and the light to our steppes, the bread comming downe from heauen, that geueth life, whiche who so drin∣keth, it shall be in him a well spring streaming vnto eter∣nall life: wherby we haue learned all righteousnes, al true Religion, al true obedience towardes our gouernours, al charitie one towardes an other, all good workes that god would vs to walk in, what punishment abideth y^e wicked and what heauenly rewarde God will geue to those that reuerently walke in his wayes and commaundementes.

Wherefore right honourable Commissioners, wee can not without impietie, refuse and caste from vs the holye word of God which we haue receaued, or condemne anye thing set forth by our most godly late king Edward & hys vertuous proceedinges, so agreable to Gods worde. And our most humble suite is, that the cōmaundement may be reuoked, so that we be not constrayned thereunto. For we protest before God,* 18.449 we thinke if the holy word of God had not taken some roote amongest vs, we could not in tyme past haue done that poore duety of ours, which wee did in assisting the Queene our most deare soueraigne▪ agaynst her Graces mortall foe that then fought her destruction. It was our bounden duetie, and wee thanke God for the knowledge of his worde and grace, that we then did some part of our bounden seruice.

And we meekely pray and beseeche the Queenes Ma∣iestie, for the deare passion of Iesus Christ, that the same word be not takē away out of her Churches, nor from vs her louyng, faythfull, and true subiectes: lest if the like ne∣cessitie should hereafter chaunce (which God for his mer∣cies sake forbid, and euer saue and defēd her grace and vs all) the want of knowledge of due remembraūce of Gods word may be occasion of great ruine to an infinite num∣ber of her graces true subiectes.* 18.450 And truely we iudge this to be one subtile part of the deuil (enemy to all godly peace and quietnesse) that by takyng Gods word from among vs, and plantyng ignoraunce, he may make a way to all mischief and wickednes: & by banishyng the holy Gospell of peace, he may bring vpon vs the heauy wrath of God, with all maner of plagues: as death, straunge sicknes, pe∣stilence, morren, most terrible vprores, commotions, & se∣ditions.* 18.451 These thyngs did the Lord threaten vnto the Ie∣wes for refusing his word, saying: Goe, and thou shalt say vnto this people: Ye shall heare in deede, but ye shall not vnder∣stand: ye shall playnly see, and not perceiue. Harden the hart of this people, stop their eares, and shut their eyes, that they see not with their eyes, heare not with their eares and vnderstand not with their hartes, and conuert and be healed. And I said: how lōg Lord? And he aunswered, Vntill the Cities be destroyed, vtterly wasted without habiters, and the houses without men, till the lād also be desolate & lye vnbuilded▪ And the Prophet Micheas, considering the contempt of Gods word amōg the Israe∣lites, threatned them thus: When the day, that thy preachers warned thee of, commeth, thou shalt be wasted away. And let no man beleue his frend, or put confidence in his brother.* 18.452 Keepe the doore of thy mouth from her that lyeth in thy bosome: for the sonne shall put his father to dishonour, and the daughter shal rise agaynst her mother, the daughter in law agaynst the mother in the law: and a mans foes shalbe euē they of his owne houshold. The same plague threatned Christ vnto the Iewes, for re∣fusing his peace profered them in the Gospel, and he wept on the Citie Ierusalem, which murdered the Prophetes, and stoned such as were sent vnto her.

The same plagues, we are afrayd, will also fall vpon vs. For whereas heretofore with the receiuing of Christes worde and peaceable Gospell we had great benedictions of God especially this Christian concorde and holy peace,* 18.453 so that all were at a full and perfect stay in Religion, no man offended with an other, but as the sonnes of peace eche of vs with Christian charitie embraced other: now, alas for pitie, the deuill (ridyng vpon the red horse, shewed vnto S. Iohn in the Reuelation) is come forth, and pow∣er is geuen him to take peace from the earth.* 18.454 For now a man can goe to no place but malicious busie bodies curi∣ously search out his deedes, marke his wordes and if he a∣gree

not with them in despisyng Gods worde, then will they spitefully & hatefully rayle against him and it, calling it error & heresie, and the professors therof heretickes and schismatikes, with other odious and despiteful names: as traytours, and not the Queenes frends, not fauourers of the Queenes proceedinges:* 18.455 as if to loue Gods word wer heresie, and as though to talke of Christ, were to bee schis∣matikes: as though none could be true to the Queene, y^t were not false to God: as though none were the queenes frendes, but suche as despitefully rayle on her graces Fa∣ther and brother, and on Gods word that they set foorth: as though none fauoured the Queenes maiestie, but suche as hate all godly knowledge.

And in very deede these thinges that all this turmoile is made for,* 18.456 are meere inuentions of popes, brought into the church, of theyr owne imaginations, without cōman∣dement or ensample either of Christ or of his Apostles: and there is not one word in the Bible, that being truely alled¦ged, mayntayneth them, nor any Doctor of Antiquitie be∣fore S. Austens dayes, as it hath bene diuers times suffi∣ciently proued before all the whole Parliament and Con∣uocation of this Realme. Yet these being mere traditiōs of Bishops,* 18.457 are set out for Gods commaundementes: and the Queenes authoritie (geuen to her of God to mayn∣tayne his word) must be abused to put downe Gods word And your right honourable Iustices & keepers of lawes and righteousnes, are also abused and made the Bishops apparatours, to set forth such romishe trash, as is to chri∣stes dishonour, and agaynst the supreme authoritie of the regall estate of this realme. And wee poore subiectes, for speaking of that whiche is trueth, and our bounden alle∣geance, are dayly punished: rayled vpon, and noted for se∣ditions, and not the Queenes frendes.

* 18.458But God (who is blessed for euer) knoweth that they sclaunder vs, and pull the thorn out of their owne foot, and put it in ours: for the searcher of harts knoweth, that we beare a faythful and true hart vnto her grace, vnto al her proceedinges, y^t are not agaynst God and his holy worde. And we dayly pray vnto the heauēly father, to lighten her graces royall hart with the glorious light of his Gospell that she may establishe and confirme that Religion, that her graces brother, our most deare king, did set out amon∣gest vs: and so gouerning & ruling this her realme in the feare and true way of God, shee may long liue, and wyth prosperitie, peace, and honor raigne ouer vs.

But we cannot thinke that those men do seek eyther Gods honour, or her Graces prosperitie, or wealth of the realme, y^t take from her Graces faythfull subiectes, Gods word, which onely is the roote of all loue and faythfull o∣bedience vnder her grace, and of all honestie, good life, and vertuous concord amonge her Commons. And this wee feare, least the roote being taken away, the braunches wil sooone wither and be fruitles. And when the Philistines haue stopped vp the welspring, the fayre streames y^t shuld flow, shall soone be dryed vp. All our watchmen, our true preachers haue taught vs, that as longe as wee retayned Gods word, we should haue God our gracious mercifull father, but if we refused and cast of the Lordes yoke of hys doctrine, then shall we looke for the Lordes wrath and se∣uere visitation to plague vs, as hee did the Iewes for the like offences.* 18.459 And Paule sayth: God gaue to them the spirite of vnquietnes and vprore, eyes wherwith they should not see, & eares wherewith they should not heare,* 18.460 vntill this day: And as Dauid sayd: Let theyr table be made a snare to take themselues withall, a trap to catche them, and a stumbling blocke to fall at. Let theyr eyes be blinded, that they see not, & bow thou downe their backes alwayes.

O mercifull God, all this is now come vpon vs, and daily more & more encreased,* 18.461 and we feare at last it will so bow down our backes, y^t we shall vtterly be destroyed: the troublesome spirite of vprores & vnquietnesr dayly trou∣bleth mēs harts, & worketh such vnquietnes in al places, y^t no man y^t loueth quietnes, can tell where to place hym∣selfe. Men haue eyes, & see not how greeuous offence it is, to cast of the yoke of Gods doctrine, & to beare the heauye burden that vnfaythfull hipocrites lay vpon vs. We haue eares and heare not the warning of Gods worde, calling vs to true repentance, nor his threates agaynst our impi∣etie. Our most sweet table of Christes word and most ho∣ly Communion is taken away, and turned to a moste pe∣rillous snare, through the brawling disputations of men. And as the Idoll of abomination, betokeneth finall sub∣uersion vnto the Iewish nation: so wee feare, this settyng aside of the Gospell and holy Communion of Christe, and the placing it. of Romish religion, betokeneth desolation to be at hand, of this noble realme of England.

For the plagues of hunger, pestilence, and sworde, can not long tary: but except we repent and turne agayne to y^e Lord: our backes shall be so bowed, that the like horrible plagues were neuer seene. And no maruell: for the like of∣fence was neuer committed, as to reiect and cast of Christ and his word, and in playne English to say: Wee will not haue him to raigne ouer vs.* 18.462 O Lorde howe terrible is it that followeth in the Gospell? Those mine enemies that would not haue me to raygne ouer them, bring them hither, and slaye them before me. God be mercifull vnto vs, and moue y^e Queens maiesties hart, and the hartes of her honorable counsayle, and youre hartes (right honourable Commissioners) to weigh these dangers in due time:* 18.463 & to call Gods word in∣to your Counsayle, & then you shall see, how it agreeth w^t this Bishoplike commaundement, & to be as ware to a∣uoyd the contempt of the eternall God, and daungers of the same, as you are prudent and wise in matters of thys world: least if the almighty be contemned, hee stretch forth his arme, which no man can turne, and kindle his wrath, that no man can quench.

We haue humblye opened vnto you oure consciences, doubtlesse sore wounded and greeued by this commaun∣dement: and wee meekely pray and beseeche the Queenes maiestie, for y^e precious death & bloudshedding of Iesus Christ our Sauiour,* 18.464 to haue mercy and pitty vpon vs her Graces poore Commons, faythfull, and true subiectes, members of the same body politicke, wherof her Grace is supreme head. All our bodyes, goodes, landes, and lyues are ready to do her Grace faythfull obedience, and true ser¦uice of all commaundements that are not agaynst God & his worde: but in these thinges that importe a denyall of Christ, and refusall of his word and holy Communion,* 18.465 we cannot consent nor agree vnto it. For we haue bound our selues in Baptisne to be Christes Disciples, and to keepe his holy word and ordinances. And if we deny him before men, he will deny vs before his heauenly Father and hys holy Aungels in the day of iudgement: which we trust her benigne Grace will not require of vs.

And we humbly beseeche her Maiestie, that we be not enforced vnto it: but as we serue her grace with body and goodes, & due obedience, accordyng to Gods commaūde∣ment: so we may bee permitted freely to serue God and Christ our Sauiour, & keepe vnto him our soules, which hee hath with his precious bloud redeemed: that so (as Christ teacheth) we may rēder to Caesar, that is due to Cae∣sar, and to God, that is due to God.

For we thinke it no true obedience vnto the Queenes highnes,* 18.466 or to any other Magistrate ordeined of God vn∣der her, to obey in things cōtrary to gods word, although the same be neuer so straitly charged in her Graces name. The Bish. of Winchester hath truely taught in that point, in his booke of true obedience, that true obediēce is in the Lord, & not agaynst the Lord: as the Apostles aunswered before the Counsaile at Ierusalem, cōmaundyng them no more to preache in the name of the Lord Iesus: Iudge you (sayd they) whether it be right in the sight of God, to heare you rather thē God. And agayne they sayd: We must obey God ra∣ther then man. Wherefore wee learne,* 18.467 that true obedience is to obey God, kyng of all kynges, & Lord of all Lordes: and for him, in him, and not agaynst him and his word, to obey the Princes and Magistrates of this world, who are not truely obeyed when God is disobeyed, nor yet disobe∣yed, when God is faythfully obeyed.

Tobias disobeyed not his king, although contrary to his commaundement, & contrary to the vsage of all other, when they went to Dan, & Bethel,* 18.468 he went vnto Ierusa∣lem, & worshipped in the tēple of the Lord. The three yoūg men in Babylon, refusing king Nabuchodonosors com∣maundemēt,* 18.469 pleased God more then the whole multitude that obeyed. And Daniel, that prayed to the God of heauē, contrary to kyng Darius cōmaundementes, bare a more true & faythfull hart to the king, thē those wicked Coūsel∣lers, that procured that wicked law, or those that for feare of flattery obeyed it. Which two pestilences (feare & flatte∣ry) haue euer destroyed true obedience to God and man:* 18.470 when wicked godlesse men (that care not if the deuill were worshipped, so they may get & obteine riches, promotiōs, and dignities, and worldly glory) turne to and fro, as eue∣ry winde bloweth: and weake and frayle mē fearing losse of goodes, punishment, or death, doe outwardly in body that thyng, that their hartes & consciēces inwardly abhor∣reth: and so outwardly disobey God, and in hart dissemble with man, which dissimulation we thinke worthy hate of all men, and most vncomely for Christian men.* 18.471

Wherfore we humbly beseeche the Queenes Maiestie, with pitie and mercy to tender the lamentable suite of vs her poore subiectes, which be by this cōmaundement sore hurt, & wounded in our consciences, and driuen to many miseries, & by the malicious attemptes of wicked mē suf∣fer great wronges & iniuries, sclaunders, losse of goods, &

bodyly vexations. We thinke not good, by any vnlawful s••urre or cōmotion, to seeke remedy: 〈◊〉〈◊〉 intend by Gods grace, to obey her maiesty in al things, not against God & his holy woorde. But vnto such vngodly bishoplike com∣mandements, as are against God, we answer with the a∣postles: God must be obeied rather then man. If persecution shall ensue (whiche some threaten vs with) we desire the heauenly Father, according to his promise, to looke from heauen, to heare our crye, to iudge betweene vs & our ad∣uersaries, & to geue vs faith, strength and patience, to cō∣tinue faithfully vnto the end, & to shorten these euil daies, for his chosens sake: and so we faithfully beleeue he will.

Notwithstanding, we trust the Quenes gracious and mercifull heart will not suffer such tyranny to be done a∣gainst her poore, innocent, faithful, and obedient subiects, that daily pray vnto God for her: which haue no remedie in this world but to sue vnto her highnesse, our most gra∣cious and benigne soueraigne: whom we pray & beseech, for the deare bloud of Christ,* 18.472 to pitie our lamentable case and hurt of conscience, and to call backe all such comman∣dements as are against Gods honour, as the good Kyng Darius, Assuerus, Traianus, Theodosius, & diuers other haue done: and to permit the holy woord of God and true reli∣gion (set foorth by our moste holy and innocent king Ed∣ward, a very Sainte of God) to be restored agayne vnto our Churches, to be frequented amongst vs. So shal we grow and increase in the knowledge of God & of Christ, in true repentance and amendement of life: so shal we ex∣hibite true obedience to our lawfull Magistrates and all superiors ordained of God: so shall loue & charitye (of late thorowe this commandement so decaied) be againe resto∣red, the honor of her regall estate the more confirmed and established, and godlinesse and vertuous life among her louing subiects increased and maintained.

And we most hartily pray you (right honorable com∣missioners) to be meanes vnto the Queenes highnesse, and to her honourable Counsaile, that thys oure humble sute may be fauourably tendered, and graciously hearde and graunted. And we shall not cease daye and nyghte to pray vnto the heauēly Father, long to preserue her grace, & all other magistrates in his feare and loue, and in pros∣perous peace and wealth, with long life & honor. Amen.

Your poore suppliants, the louers of Christes true Religion in Northfolke and Suffolke.

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

TOuching the examination of Ioane Beach widowe, and of Iohn Harpole within the dioces of Rochester,* 18.473 by Maurice B. of the sayde Diocesse, remembraunce was made before in the story of Nicholas Hal, pag. 1591. wher∣in was declared the foure articles Consistorial of the by∣shop, obiected and laide, as vnto the sayd Nicholas Hall and his company, so also to this Ioane Beach wydowe: whereof the first was this.

* 18.4741 That shee was of the parish of Tunbridge, in y^e Dio∣ces of Rochester.

2 Item, that all persons which preache, teach beleeue, or say otherwise or contrary to that their mother holye Ca∣tholike church of Christ, are excommunicate persons and heretickes.

3 Item, that the sayde Ioane Beach hath, and yet dothe affirme, maintaine, and beleue contrary to the sayde mo∣ther holye Churche of Christe, videlicet, that in the blessed sacrament of the aultar, vnder forme of breade and wine, there is not the very body and bloude of our Sauiour in substance, but onely a token and memoriall thereof: and that the very body and bloude of Christ is in heauen, and not in the sacrament.

4 Item, that she hath bene, and yet is, amongst the pa∣rishioners of Tunbridge, openly noted, and vehemently suspected to be a sacramentarie, and hereticke.

Her personall answeres to the said Articles.

TO the whych foresayde articles, her aunsweares were these. First, that shee was and is of the sayd parishe of Tunbridge,* 18.475 in the Dioces of Rochester.

2 That al persons which do preach and hold otherwise and contrary to that, which the holy catholicke churche of Christ doth,* 18.476 are to be reputed for excommunicate and he∣retickes: adding wythall, that neuerthelesse she beleeueth not the holy Catholike church to be her mother, but bele∣ueth only the father of heauen to be her father.

3 Thirdly, that shee hath, and yet doeth verely beleeue, hold, and affirme, in the Sacrament of the Aultare vnder fourmes of bread and wyne, not to be the very body and bloud of our Sauiour in substance, but onely a token and remembraunce of hys death to the faithfull receiuer, and that his body and substaunce is onely in heauen, and not in the Sacrament.

4 Lastly, as touching howe shee hath beene or is noted and reputed among the parishners of Tunbridge, shee sayd, shee could not tell: howbeit shee beleeued, shee was not so taken and reputed.

Examination and condemnation of Iohn Harpole and Ioane Beach.

THe lyke matter, and the same foure Articles were al∣so the same present time and place ministred to Iohn Harpole by the foresayde byshop Maurice: who after the like aunsweares receiued of hym, as of the other before, adiudged and condemned them both together to deathe,* 18.477 by one fourme of sentence, according to the tenor & course of their seueral sentence, which ye may read before in ma∣ster Rogers storie.

And thus these ij. Christian Martyrs coupled in one confession, being condemned by the bishop, suffered toge∣ther at one fire, in the towne of Rochester, where they to∣gether ended their liues about the first day of this present moneth of Aprill.

Iohn Hullyer Minister and Martyr.

NExte after these ensueth the Martyrdome of Iohn Hullyer, Minister,* 18.478 who first being brought vp in the Schoole of Eaton, was afterwarde Scholler, and then Conducte in the Kings Colledge at Cambridge, and in the same Uniuersitie of Cambridge, suffered vnder Doc∣tour Thurlby Bishop of Elye, and hys Chauncelloure, for the syncere setting out of the lyght of Gods gracious Gospell reuealed in these oure dayes. In whose behalfe thys is to be lamented, that among so many fresh wittes and stirring pennes in that Uniuersitie, so little matter is leaft vnto vs, touching the processe of his iudgement, and order of hys suffering, whych so innocently gaue hys lyfe in suche a cause, among the middest of them.* 18.479 By certayne letters whych hee hym selfe leafte behinde him, it appea∣reth, that hee was zealous and earnest in that doctrine of truthe, whych euerye true Christian man oughte to em∣brace. His Martyrdome was about the second day of this present moneth of Aprill.

¶Letters of M. Iohn Hullier Minister.

A Letter of Iohn Hullier to the Christian congre∣gation, exhorting them faithfully to abide in the doctrine of the Lord.

IT standeth now most in hand (O deare Christians) all them y^t looke to bee accounted of Christes flocke at that great and terrible day,* 18.480 when a separation shalbe made of that sort that shalbe receiued, from the other which shalbe refused, faithfully in this time of great afflictions, to heare our master Christes voice, the only true shepheard of our soules, whych sayeth: Who so euer shall endure to the ende, shall be safe. For euen nowe is that great trouble in hande (as heere in England we may wel see) that our Sauiour Christ spake off so long before, which shoulde followe the true and sincere preachinge of his Gospell. Therefore in thys time wee must needes eyther shewe that wee be hys faithfull Souldiours, and continue in hys battaile vnto the ende, putting on the armoure of God,* 18.481 the buckler of faith, the brest plate of loue, the helmet of hope and salua∣tion, and the sworde of his holy woorde (whiche wee haue heard plentifully) wyth all instaunce of supplication and prayer: or els if we do not woorke and labour with these, we are Apostataes and false souldiours, shrinking moste vnthankefully from our gracious and soueraigne Lorde and Captaine Christe, and leaning to Beliall. For as hee sayeth plainely: Who so euer beareth not my crosse and folo∣weth me, he can not be my disciple: And, no man can serue two maisters: for either he must hate the one, and loue the other,* 18.482 or els he shall leane to the one, and despise the other. The which thing the faithfull Prophete Helias signified when hee came to the people, and sayde:* 18.483 Why halte yee betweene two opinions? If the Lorde be God, followe hym, or if Baal be hee, then folowe him.

Nowe let vs not thinke, but that the same was recor∣ded in wryting for oure instruction▪ whome the endes of the worlde are come vppon, as the Apostle Saint Paule sayeth: What so euer thyngs are wrytten aforehande, they are wrytten for our learning.* 18.484 If Christe be that onely good and

true shepheard that gaue his life for vs,* 18.485 then lette vs that beare his marke, and haue our consciences sprinkled with his bloude, followe altogether for our saluation, hys hea∣uenly voyce and calling, according to oure profession and first promise. But if we shall not so do, certainly (say what we can) although we beare the name of Christe, yet we be none of hys sheepe in deede. For he sayeth very manifest∣ly:* 18.486 My sheepe heare my voyce, and followe me: a straunger they will not followe, but will flee from him, for they knowe not the voyce of a straunger.

Therefore lette euery man take good heede in these pe∣rillous dayes (whereof we haue had so much warning a∣forehande) that he be not beguiled by the goodly outward shewe and appearance, as Eue was of our olde subtile e∣nemie,* 18.487 whose crafte and wylinesse is so manifolde and di∣uers, and so full of close windings, that if he can not bring hym directly and the plaine straight way to consent to his suggestions, then he will allure him and winde him in by some other false wayes (as it were by a traine) that hee shall not perceiue it, to deceiue him wythall, and to steale from him that goodly victorie of the incorruptible and e∣ternall crowne of glorye,* 18.488 which no man els can haue, but he that fighteth lawfully: as at thys present day, if hee can not induce him thorowly as other doe, to fauor his deue∣lish religion, and of good wil and free heart to helpe to vp∣holde the same, yet he will enueagle him to resorte to hys wicked and whorish schoolehouse, and at the least wise to be conuersant and keepe company wyth hys congregati∣on there, and to holde his peace and say nothing, what so∣euer he thinke, so that he be not a diligent souldiour and a good labourer on Christes side, to further his kingdome: by that subtile meanes flattering him that hee shall bothe saue his life, & also his goods, and liue in quiet. But if we looke well on Christes holy will and Testament, we shal perceiue that he came not to make any suche peace vppon earth, nor yet that he gaue any such peace to his Disciples: I leaue peace wyth you (sayeth he) my peace I geue you, not as the world geueth it,* 18.489 geue I vnto you. Let not your hart be trou∣bled, nor fearefull. These thinges haue I spoken vnto you, that in me ye should haue peace. In the worlde yee shall haue affliction, but be of good cheare, I haue ouercome the world. The seruaunt is not greater then his Lord and maister: If they haue persecuted me, they shall also persecute you. If any man come to me, and ha∣teth not his owne father and mother, wife, children, sisters, yea, and moreouer his owne life, it is not possible for him to be my disciple. Blessed be yee that nowe weepe, for ye shall laughe: and woe be vnto you that nowe laugh, for ye shal mourne & weepe. He that wil finde his life, shall loose it.

Therfore the God of that true peace and comfort, pre∣serue and keepe vs, that we neuer obey such a false flatte∣ring, which at length will pay vs home once for all, brin∣ging for temporal•• peace and quietnesse, euerlasting trou∣ble, vexation, and disquietnesse: for these vaine and transi∣tory goodes, extreme losse and vtter damage of the eternal treasure and inheritance: for this mortall life, depriuation of the most ioyfull life immortall: finally, the entrance in∣to endlesse death most miserable, vnmeasurable pain and torment both of body and soule.

Now conferring these 2. scholemasters together, lette vs consider the thing wel, and determine with our selues whych way we oughte to take,* 18.490 & not to take the common broade way which seemeth heere moste pleasant, and that the most parte of people take. Surely I iudge it to be bet∣ter to goe to Schoole wyth our maister Christe, and to be vnder his Ferula and rodde (although it seeme sharpe and grieuous for a time) that at the lengthe we may be inheri∣tors wyth him of euerlasting ioy, rather then to keepe cō∣pany wyth the deuils schollers, the adulterous generati∣on, in his schoole that is all ful of pleasure for a while, and at the ende to be paide with the wages of continuall bur∣ning in the moste horrible lake whiche burneth euermore with fire and brimstone without any end. What shal then these vaine goodes and temporall pleasures auaile? Who shall then helpe when we crie incessantly, woe, woe, alasse and weale away, for vnmeasurable paine, griefe, and sor∣rowe? O let vs therefore take heede betime, and rather be content to take paynes in this worlde for a time, that wee maye please God. Our Sauiour Christe the true teacher sayeth:* 18.491 Euery braunche that bringeth not foorth fruite in mee, my Father will take away.

It is also not wrytten in vaine: The children of the vn∣godly are abhominable children,* 18.492 and so are they that kepe com∣pany wyth the vngodly. What doeth he els, I pray you, that resorteth to the ministration and seruice that is moste re∣pugnant and contrary to Christes holy Testament, there keeping still silence, and nothing reproouing the same, but in the face of the world by hys very deede it selfe, declareth hymselfe to be of a false, fearefull, dissembling, fained, and vnfaithfull heart, and to haue layde awaye from hym the armour of light, discouraging as muche as lieth in hym, all the residue of Christes hoste, and geuing a manifest of∣fence to the weake, and also confirming, encouraging and reioysing the hearts of the aduersaries in all theyr euil do∣ing? By which example he doeth shewe him selfe, neyther to loue God, whome he seeth to be dishonoured and blas∣phemed of an Antichristian minister, nor yet his neigh∣bour, before whome he should rebuke the euill, as it is ex∣presly commaunded in Gods holy lawe, where it is sayd: Thou shalt in any wise rebuke thy neighbour, that thou be ar not sinne for hys sake.* 18.493 Wherefore let such a one neuer fantasie to deceiue him selfe, that his name is registred in the booke of life, to haue the stipend of Christes souldiour, except he do the duety and performe the parte of a faithfull and ryghte true souldioure, as other haue done before. For such fear∣fulnesse commeth not from God, as testifieth S. Paule, saying: God hath not geuen vs the spirit of feare, but of power and loue. Be not ashamed, sayth he, to testifie our Lorde,* 18.494 but suf∣fer aduersitye also with the Gospell, through the power of God, which saued vs, and calling vs with an holy calling.

To be now fearful when most nede is that we should be of strong hearts,* 18.495 is vtterly the reiecting of the feare of God, and plaine vnfaithfulnesse and disobedience to the expresse commandement of our sauior Christ, which sayth in his holy gospel: Feare not them that kill the body. &c. For what faithfulnesse doe we expresse towards hym, when he sayeth thus to vs, and yet we declare in our doynges the very contrarye, being euer fearefull, euen as the vnbelee∣uing Israelites, whiche vnfaithfully feared Gods enne∣mies the heathen Cananites, where as he had oftentimes geuen them commaundement by hys true Prophet Mo∣ses, to do the contrary? For the which cause,* 18.496 all the whole number of that secte were destroyed in processe of time in the wildernesse,* 18.497 and enioyed not the pleasant land of pro∣mise. Which was a bodily figure shewed before, and now agreeing to the promise of the heauenly inheritāce, which shalbe geuen to none other, but onely to al such as w^t loue vnfained, be wholy bent, wythout any fear of man, to ful∣fil Gods holy will and pleasure. But all they that pertain to the liuely faith to the winning of the soule, wil faithful∣ly sticke to the commandement, trusting moste firmly and faithfully, that he that gaue the same, wil also geue strēgth plentifully to performe it euen in the weakest vesselles of all, euen as we haue heard and seene by many and diuers examples, he onely be praised therefore.

S. Peter sayeth: Feare not though they seeme terrible vn∣to you, neither be troubled,* 18.498 but sanctifie the Lorde God in your hearts. Onely (sayeth S. Paule) let your conuersation be as it becommeth the gospell of Christe. Continue in one spirit, and in one soule, labouring as we doe, to maintaine the faith of the gospell, & in nothing fearing your aduersaries which is to them a token of damnation, and to you of saluation, and that of God: for vnto you it is geuen that not onely yee shoulde beleeue in Christe, but also suffer for his sake. Wherefore let vs be ryght well assured that we shall yeelde a moste straite reckening and accompte, if we transgresse the sayde moste wholesom preceptes geuen vs of oure maister Christe and of hys A∣postles, and nowe in thys troublesome time wherein the Gospell is persecuted, shewe our selues fearefull souldi∣ours: as it is manifestly declared in the Reuelation of S. Iohn, where it is wrytten: That the fearefull shall haue theyr parte wyth the vnbeleeuing and abhominable,* 18.499 in the lake that burneth with fire and brimstone, which is the seconde death. A∣gayne, it is wrytten in the same Booke for our warnyng:* 18.500 Because thou art betwixt both, and neither colde nor hote, I wil spew thee out of my mouth.

Now therefore good christians, these true testimonies of Gods liuely woord deepely considered and weighed, let vs chiefly stand in awe of his most terrible iudgementes, and be not as they that presumptuously tempt hym. Lette him alwayes be our feare and dread. He nowe chasteneth, he nowe nourtereth vs for oure profite,* 18.501 deliting in vs e∣uen as a louing Father in his beloued childe, to make vs perfecte, and to haue vs to be partakers of his holynesse.* 18.502 Hee nowe iudgeth vs, not vtterly taking away hys euer∣lasting loue and mercy from vs, as he doth from the ma∣lignant & wicked, that we should not be condemned with the wicked world: but if we now refuse his moste louyng chastising, and folow the worlde, we must nedes haue our portion with the worlde. Wide is the gate, and broade is the way whych leadeth to destruction,* 18.503 and many there be whych goe in thereat. But straite is the gate and narowe is the waye that leadeth vnto life, and fewe there bee that finde it. O howe muche better is it to goe thys narrowe waye with the people of God, then to enioy the pleasures of sinne for a time?

In consideration whereof, let vs wythout any more

slackinge and further delaies in thys greate warninge by Gods louing visitation, submit our selues betime vnder hys mighty hand, that he may exalte vs when the tyme is come. And thus I wholely commit you to him, and to the woorde of hys grace,* 18.504 which is able to build further, besee∣ching you most heartily to pray for me, y^t I may be strong through the power of his might, and stande perfect in all things, being alwaies prepared and ready, looking for the mercy of our Lorde vnto eternall rest, and I will pray for you as I am most bounde. So I trust he will graciously heare vs for hys promise sake made vnto all Faithfull in hys dearely beloued sonne Christe oure alone Sauioure, whose grace be wyth your spirite, most deare Christians, for euer. So be it.

By your Christian brother▪ Iohn Hullier, a prisoner of the Lorde.

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

I Nowe (most deare Christians) hauing the sweete com∣fort of Gods sauing health,* 19.1 and being confirmed w^t hys free spirit (be he only praised therefore) am constrayned in my conscience, thinkyng it my verye duetie to admonishe you, as ye tender the saluation of your soules, by al maner of meanes to separate youre selues from the companie of the Popes hirelings, considering what is sayd in the Re∣uelation of S. Iohn, by the Aungell of God, touching all men. The woordes be these: If any man worship the Beast and his Image, and receiue his marke in his forehead, or in his hand, the same shall drinke the wine of the wrathe of God, whiche is powred into the cuppe of his wrathe, and hee shall be punished with fire and brimstone before the holye Angels and before the Lambe,* 19.2 and the smoke of their torment ascendeth vp euermore. Marke well heere good Christians, who is this beast, and worshippers, that shalbe partakers of that vnspeakeable torment. This beast is none other but the carnal & fleshly kingdome of Antichrist, the Pope with his rabble of false Prophets and Ministers, as it is most manifest: which to maintaine theyr high titles, worldly promotions and dig∣nities, do with much cruelty daily more and more setforth and establish theyr owne traditions, decrees, decretalles, contrary to Gods holy ordinaunces, statutes, lawes, and commaundements, and wholy repugnante to his sincere and pure religion and true woorshipping.

Nowe what doe they els but worshyp this Beast and his Image, who after they had once already escaped from the filthinesse of the world, through the knowledge of the Lorde and Sauiour Iesus Christ,* 19.3 are yet agayne tangled therin and ouercome, vsing dissimulation vnfaithfully, for feare of theyr displeasure, doing one thing outwardly, and thinking inwardly an other: so hauing them in reuerence vnder a cloke and colour,* 19.4 to whō they ought not so much as to say God speede: and adioyning themselues to y^e ma∣lignant congregation,* 19.5 whych they oughte to abhorre as a den of theeues and murtherers, and as the Brothel house of moste blasphemous fornicators: whose voyces beynge contrary to Christes voyce, if they were of his flocke, they would not knowe, but would flee from them: as he hym∣selfe being the good shepeheard of our soules doth full wel in his holy gospel testify.* 19.6 Againe, what do they els I pray you, but receiue the Beastes marke in theyr forheads and in theyr handes, whych doe beare a faire face and counte∣naunce outwardly in supporting them as other do, being ashamed onely to confesse Christe and hys holy Gospell? But thys fainednesse and dissimulation, Christe and hys Gospel will in no wise allowe.* 19.7 Of whome it is sayd: Who soeuer shall be ashamed of mee and of my woordes in thys adul∣terous and sinfull generation, of him also shall the sonne of man be ashamed, when he shal come in the glory of his father with his holy Angels. Therefore sayeth almighty God by hys Pro∣phet Malachie:* 19.8 Curssed be the dissemblers. Yee were once lyghtened, and tasted of the heauenlye gifte, and were be∣come partakers of the holy Ghost, and tasted of the word of God, and of the power of the worlde to come. And oure Sauiour Christ sayth: No man that putteth hys hande to the ploughe,* 19.9 and looketh backe, is apte for the kingdome of GOD. Therefor S. Iohn the Apostle vseth this for a manyfest token, that the backsliding from y^e true preachers of Gods woord declareth euidently, that they be not of the number of them. For, sayeth he: They went out from vs, but they were not of vs:* 19.10 for if they had bene of vs, no doubt, they woulde haue continued wyth vs. Surely, so long as we vse dissimulati∣on, and to play on both hādes, we are not in the light. For what soeuer is manifest, the same is light, as the elect ves∣sell of God S. Paule witnesseth.

Wherfore (good Christians) for Gods most dear loue, deceiue not your selues through your own wisedom, and through the wisedome of the worlde, which is foolishnesse before God,* 19.11 but certifye and stay your owne conscience w^t the sure truth and faithfull woord of God, and with the in∣fallible testimonies of holy scripture.* 19.12 For although Gods mercy is ouer all his woorkes, yet it doth not extende but onely to them that holde fast the confidence and reioysing of hope vnto the ende, not being weary in well doing, but rather waxing euery day stronger and stronger in the in∣ward man. Therfore in the Reuelation of S. Iohn,* 19.13 wher it is entreated of the Beast and his image, it is also sayde: Heere is the sufferance of Saintes, and heere are they that keepe the commaundements, and the faith of Iesus Christ. Where by almighty God doth shewe plainely, that he doth vse those wicked men as instruments for a time, to try the pacience and faith of his peculiar people, wythout the performance whereof, we can haue no part among the liuing, but as it is sayd in the same Reuelation: The fearfull shall haue theyr parte in the lake that burneth with fire and brimstone, whyche is the second death.

But peraduenture ye will obiect & say vnto me:* 19.14 what shall we do? Shal we cast our selues headlong to death? I say not so. But thys I say, that we are all bounde (if euer we looke to receiue saluation at Gods hande) in thys case wholy to be obedient to hys determinate counsell & fore∣knowledge,* 19.15 expressed by the gift of the spirit in holy scrip∣ture: and then to cast all our care vpon him, who worketh all in all for the best, vnto them that loue him: and thus he geueth commaundement, saying:* 19.16 Come awaye from her my people, that ye be not partakers of her sinnes, and that ye receue not of her plagues. Nowe, who hearing this terrible voyce of God, which must needes be fulfilled, will not wyth all speede and diligence applye him selfe to doe thereafter, ex∣cept such as will presumptuously tempt him? And as tou∣ching such, the Wise man sayeth:* 19.17 Hee that loueth pearill and daunger, shall pearish therein. But they that be of the Faith of Abraham, euen as he did, so will they in all assayes and trials be obedient to the heauenly voyce, how soeuer it se∣meth contrary to their owne naturall wil and carnal rea∣son, according to the sure worde of faith, which saith:* 19.18 Hope thou in the Lorde and keepe his way: holde thee stil in the Lord, and abide patiently vpon him. Let not thy ielousie moue thee also to doe euill. Come out from among them,* 19.19 and ioyne not your selues to your vnlawfull assemblies: yea, do not once shew your selues with the least part of your body,* 19.20 to fauour theyr wicked doinges, but glorifye God (as moste right is) so well in your whole bodye outwardlye, as in∣wardly in your spirite, or els you can doe neither of both well: for your body doth belong to God, so well as youre spirite. At the dreadfull day of iudgement, we shall all re∣ceiue the workes of our bodies, according to that we haue done, whether it be good or bad.

Therefore what soeuer we doe, we may not bryng the spirite in bondage to the body, but contrariwise we must subdue the body and the will of the flesh to the spirit, that the spirite maye freely accomplishe the will of God in all things: for otherwise we shall neuer be partakers of hys promise, with the true childrē of Abraham. For as s. Paul sayeth: They which are the children of the flesh, are not the chil∣dren of God. If we shall liue according to the flesh, we shall dye. For to be carnally mineded▪ is death: but to be spiritually mine∣ded, is life and peace, because that the fleshly mineded is enmitie to God: for it is not obedient to the lawe of God, neyther canne be. So then they that are in the flesh, can not please God. Nowe chuse you which way you will take, either the na∣row way that leadeth vnto life, which Christ hymself and hys faithfull followers haue gone throughe before: or else the broad path way that leadeth to destruction, which the wicked worldlinges take theyr pleasure in for a while.* 19.21 I for my part haue now wryttē thys short admonition vn∣to you of good will (as God be my witnesse) to exhort you to that way, which at length you your selues shuld prooue and finde to be best, yea and reioyce thereof. And I do not onely wryte thys, but I will also (wyth the assistaunce of Gods grace) ratifie and confirme, and Seale the same wyth the effusion of my bloude, when the full tyme shall be expired that hee hath appoynted: whych (so farre soorth as I maye iudge) must needes be within these few daies. Therefore I nowe bidde you all moste heartely farewell in the Lorde, whose grace bee wyth youre spirite. Amen. Watch and pray, watch and pray, pray, pray. So be it.

Iohn Hullier.

Besides these letters, the said Iohn Hullier leaft also a

godly prayer, whiche if any be disposed to peruse, it is ex∣tant in the old booke of Acts, to be found, pag. 1515.

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

NOt long after the death of Robert Drakes, William Tymmes,* 19.22 and the other Essex Martyrs, executed in Smithfielde, as is aboue specified, followed in the same order likewise of martyrdome, at one like fire in the town of Colchester (where the most parte of them did inhabite) sixe other blessed Martyrs, whose names be these:

• ...Christopher Lyster, of Dagneham, Husbandman.
• ...Iohn Mace, of Colchester, Apothecarie.
• ...Iohn Spenser of Colchester, Weauer.
• ...Symon Ioyne, Sawyer.
• ...Richard Nichols, of Colchester, Weauer.
• ...Iohn Hamond, of Colchester, Tanner.

* 19.23With these sixe was also ioyned an other, whose name was Roger Grasbroke, but he afterwarde submitted him selfe. These aboue named, the Byshoppe, because he (as it semeth by the short processe recorded by his register) wax∣ed now weary,* 19.24 made a very quicke dispatche. For soone af∣ter that, they were deliuered vnto one Iohn Kingstone, Bacheler of Ciuil law, and then Commissarye to the Bi∣shop,* 19.25 by the Earle of Oxford & other Commissioners (as appeareth by a bil endented, made betwene the Commis∣sioners and the said Commissary, for the receit of the sayd prisoners, dated the 28. day of Marche, Anno regni regis & Reginae Philippi & Mariae secundo & tertio: which is the yere of our Lord 1556.) and by him sent vp vnto hys Lord and Maister, the Bishop caused them to be broughte vnto hys house at Fulham: Where in the open Churche, iudicially were ministred vnto them y^e same Articles that were pro∣pounded vnto Bartlet Grene and others, mentioned be∣fore. To the whych they made their seuerall answeres, a∣greeing altogether in one truthe, as by the summe and ef∣fect thereof heere ensuing, more plainly appeareth.

* 19.261 To the first article they al consented and agreed: Iohn Spenser adding further thereto, that the churche malig∣nant, which is the Church of Rome) is no parte of Chri∣stes Catholike church: and that he neither hath, nor dothe beleeue the doctrine and religion, taughte and set foorth in the sayd Romish and malignant church.* 19.27

2 To the second they aunswered: that they beleeued that in the true Catholike church of Christe, there be but two sacraments: that is to say, the sacrament of Baptisme, and the sacrament of the body and bloud of Christ.* 19.28

3 To the third article they al agreed, confessing that they were Baptised in the Faith and beliefe of the Catholicke church, and that their Godfathers and Godmothers had professed and promised for them, as is contained in y^e same Article.

* 19.294 To the fourth they answered: that they alwaies were and yet then did cōtinue in the faith and profession, wher∣in they were baptised: Richarde Nicols adding also: that he had more plainely learned the truth of his profession by the doctrine set forth in king Edward the 6. his daies, and thereupon he had builded his faithe, and would cōtinue in the same to hys liues ende, God assisting him.

* 19.305 To the fifth they answeared, that they neither swar••ed nor went away from the Catholicke faith of Christ. How¦beit they confessed, that within the time articulate (and be∣fore they hadde misliked, and earnestly spoken against the sacrifice of the Masse, and against the sacrament of the al∣tare, affirming that they woulde not come to heare or bee partakers therof, because they hadde and then did beleeue, that they were set foorth and vsed contrary to Gods woord and glory. And moreouer they did graunt that they hadde spoken against the vsurped authoritye of the B. of Rome,* 19.31 as an oppressor of Christes Church and Gospell, and that he ought not to haue any authoritye in Englande. For all which sayings they were no whit sorie, but rather reioy∣ced and were glad.

6 To the sixt they answered, that they neuer refused, nor yet then presently did refuse to be reconciled to the vnitye of Christes Catholicke church,* 19.32 but they said they had, and then did, and so euer woulde heereafter vtterlye refuse to come to the churche of Rome, or to acknowledge the au∣thority of the seat hereof, but did vtterly abhorre the same, for putting downe the booke of God the Bible, and setting vp the Babylonicall Masse, wyth all other of Antichristes marchaundise.

7 To the seuenth article, the effect therof they all graun∣ted. And Symonde Ioyne declared further,* 19.33 that the cause of hys refusing to be partaker of theyr trumperie, was for that the commandements of God were there broken, and Christes ordinaunces chaunged and put oute, and the B. of Romes ordinances in steade thereof put in. Moreouer,* 19.34 as touching the sacrament of Christes body, Christopher Lister affirmed that in the sayde Sacrament there is the substance of breade and wine, as well after the woordes of consecration as before, and that there is not in the same the very body and bloud of Christ really, substātially, and truely,* 19.35 but onely Sacramentally and spiritually by Faith in the faithfull receiuers, and that the Masse is not propi∣ciatorie, for the quicke or for the dead, but meere Idolatrie and abhomination.

8 To the eight they sayde, that they were sent to Colche∣ster prison by the king and Queenes Commissioners, be∣cause they would not come to theyr parish Churches, and by them sent vnto the bishop of London, to be therof fur∣ther examined.

9 To the ninth they al generally agreed, that that which they had saide in the premisses was true, & that they were of the Diocesse of London.

These aunsweres thus made, the Bishop did dismisse them for that present vntill the after noone. At which time hauing firste their articles and aunsweres red vnto them againe, and they standing most firmly vnto theyr Christi∣an profession, they were by diuers waies and meanes as∣saied and tried if they would reuoke the same their profes∣sed faith, and returne to the vnitie of Antichristes church.

[illustration]

The burning of the foresayde sixe men at Colchester.

* 19.36

Which thing when they refused,* 19.37 the bishop stoutly pro∣nounced the sentence of cōdemnation against them, com∣mitting them vnto the temporall power. Who vppon the receit of the king and Quenes wryt, sent them vnto Col∣chester, where the 28. day of Aprill, moste chearefully they ended theyr liues to the glory of Gods holy name, and the great incouragement of others.

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

IN the discourse of thys parcell or parte of Hystorie,* 19.38 I knowe not, whether more to maruaile at the greate and vnsearchable mercies of God (wyth whome there is no respecte in degrees of parsones, but he choseth as well the poore, lame, and blinde, as the rich, mighty, and healthful, to sette foorth hys glory) or els to note the vnreasonable or rather vnnaturall doings of these vnmerciful catholickes (I meane B. Boner, and his complices) in whome was so little fauour or mercye to all sortes and kindes of men, that also they spared neither impotente age, neither lame, nor blinde, as may well appeare by these poore creatures, whose names and stories heere vnder followe.

• Hugh Lauerocke, of the parish of Barking Painter, of the age of 68. a lame creple.
• Iohn Apprice▪ a blinde man.

These 2. poore and simple creatures, beinge belike ac∣cused by some promoting neighbor of theirs, vnto y^e bish. and other of the K. and Queenes Commissioners, were sent for by their Officer: and so being brought & deliuered into the handes of the sayd bishop, were the 1. day of May examined before him in his pallaice at London: Where he first propounded and obiected againste them those 9. Arti∣cles, wherof mētion is made before, ministred as wel vn∣to Bartlet Grene, as also vnto many others. To y^e which they aunsweared in effecte, as Christopher Lister, Iohn Mace, and other before mentioned had done.

Wherupon they were againe sent to prison, and beside other times,* 19.39 the 9. day of the same moneth, in the consisto∣rie of Pauls were againe openly producted, and there af∣ter the olde order, trauailed with all to recant theyr opini∣ons against the Sacrament of the altare.

Wherunto Hugh Lauerocke first sayd: I will stand to mine answers,* 19.40 and to that that I haue cōfessed: and I can not finde in the scriptures, that the Priestes should lift vp ouer theyr head a cake of bread.

The bishop then turned him vnto Iohn Apprice, and asked what he would say.

To whom he answeared: Your doctrine (sayd he) that yee set foorth & teache, is so agreeable wyth the world, and embraced of the same, that it can not be agreeable with the scripture of God. And ye are not of the catholicke church: for ye make lawes to kil men, and make the Queene your hangman.

At which woordes the bishop, belike, somewhat ticke∣led, and therfore very loth to delay theyr condēnation any longer (such was now his hote burning charitie) cōman∣ded that they shoulde be brought after him vnto Fulham,* 19.41 whether he before dinner did goe, and there in the after∣noone, after his solemne maner, in the open church he pro∣nounced the definitiue sentence of condemnation againste them, and so deliuering them into the hands of the tempo∣rall officer, thoughte to dispatche his handes of them, but could not so dispatch his conscience before the iudgement of God, from the guiltinesse of innocent bloud.

The pore men being now in y^e temporal officers hāds, might not there be suffered long to remain, & therefore the 15. day of May, very early in the morning they were cari∣ed from Newgate in a cart to Stratford the Bow, & most quietly in the fire praising God, yelded vp their soules in∣to hys handes, throughe a liuely Faith in Iesus Christe, whom vnto the ende they did most constantly confesse.

At their death, Hugh Lauerock, after he was chained, casting away his crooche, and cōforting Iohn Apprice his fellow Martyr, sayd vnto him: be of good comfort my bro∣ther: for my Lorde of London is our good Phisition. Hee will heale vs both shortly, thee of thy blindenesse, and me of my lamenesse. And so paciently these two good Saints of God together suffered.

[illustration]

The Martyrdome of a blinde man, and a lame man, at Stratford the Bowe.

* 19.42

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

THe nexte day after the Martyrdome of thys lame and blinde mā aboue specified, in the sayd moneth of May,* 19.43 were brought to the fire 3. women, wyth whom also was adioyned an other, who being in the same constancy wyth them, was likewise partaker of the sayde condemnation. The names of these were.

• Katherine Hut of Bocking, Widowe.
• Ioane Hornes of Billerica, Maide.* 19.44
• Elizabeth Thackuel of great Bursted, Maide.
• Margaret Ellys of Billerica, Maide.

How these with diuers other mo were persecuted and sent vp, especially by Syr Iohn Mordant, and Edmunde Tyrrell Esquier, Iustices of Peace, this their Letter fol∣lowing will declare.

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

OVr humble commendations to your Lordshippe: these shall be to aduertise you,* 20.1 that we haue sent vnto your good Lord¦ship, Ioane Potter, the wife of Hughe Potter, Iames Harrys, ser∣uaunt of William Harrys of Bromhill, & Margaret Ellys, for that they be not conformable to the orders of the Churche, nor to the reall presence of Christes body and bloude in the Sacrament of the aultare, to vse your Lordships pleasure with them, as you thinke good, not doubting with the punishmēt of these and the other before sent to your Lordship, but that the parishe of great Burstede and Billerica shall bee broughte to good conformitye. Thus committing your good Lordship to the tuition of almigh∣tie God, wee take our leaue. From great Burstede this present se∣cond day of March. 1556.

Your Lordships to command, Iohn Mordant. Edmund Tyrrel.

After the receit of these Letters, Bishoppe Boner en∣tring to examination of these 4. women aboue named, laid and obiected the lyke Articles to them, as after his vsuall forme he vsed to minister, and are before expressed. Where∣unto the sayd women likewise agreeing in the same vni∣tie of spirite and doctrine, accorded in theyr aunsweares, much agreeing vnto the other before them.

As first, to the Article in the firste place obiected they, consented and graunted, beleeuing the sayde Article to be true in euery part thereof.

2. To the second, partly they answeared,* 20.2 they could not tel what a Sacrament is, Elizabeth Thackuell, and Kathe∣rin Hut, adding moreouer, that matrimonie & Baptisme, and the Lords supper, were Sacraments ordained in the churche: but whether the other specified in thys article, be sacraments (as they heard them called) ordained by God or not, they could not tell, Margaret Ellys being exami∣ned seuerally, as the other were, vpō the same, how many sacraments there were, answeared (as a yong mayde vn∣skilled, in her simple ignoraunce) that shee coulde not tell. Howbeit she had heard (she sayd) that there was one Sa∣crament, but what it was she could not tell. &c.

3 To the thirde likewyse they graunted, that they were baptised by their godfathers and godmothers, which god¦fathers and godmothers (sayde Margaret Ellys) did not then know so much, as shee now doth knowe: Katherine Hut adding wythall, and saying, that shee was baptised: but what her godfather & godmothers did then promise for her in her name, shee could not tell. &c.

4 To the fourth article, Margaret Ellys, and Elizabeth Thackuel did graunt therunto: Katherin Hut said more∣ouer, that shee beinge of the age of 14. yeares, was of the faith wherein shee was Christened, and yet neuerthelesse the said faith in that age (shee sayde) was but a deade faith, because shee did not then vnderstand what she did beleue. Ioane Hornes added that shee being 11. yeares of age, be∣gan to learne the faith set foorth in K. Edwards dayes, in the which faith and religion (she sayd) she hath hetherto, & yet doth, & so wil hereafter continue, God so assisting her.

5 To the fift article, they answeared and confessed, accor∣ding al in this effect, that as touching y^e Masse,* 20.3 they knew no goodnesse in it, and as touching the Sacramente of the altar, they beleeued y^t Christes natural body is in heauen, and not in the sacrament of the altar: And as concernyng the sea of Rome, they acknowledged no such supremacy in that sea, neither haue they any thing to do therewith.

6 In aunswearing the sixt article, they did all generally refu••e to be reconciled or vnited to the church of Rome: or anye other Churche contrary to that wherein they nowe stoode and did professe.

7 To the seuenth article they aunsweared lik••wyse that they had so done & sayde in all things, as is in thys article contained: Katherine Hutte adding moreouer the reason why: for that (sayd she) neither the seruice in Latin, Masse, Mattens, and Euensong, nor the Sacraments were vsed and ministred according to gods word: And furthermore, that the Masse is an idoll, neither is the true body & bloud of Christ in the Sacramente of the aultare, as they make men beleeue.

8 Their aunswere to the eight Article, declared that they were all and euery one sent vppe to Boner by syr Iohn Mordant knight,* 20.4 and iustice of peace in Essex (the Lord of his mercy send vs better Iustices I beseeche him) for that they coulde not affirme the presence of Christes bodye and bloude to be truely and really in the Sacramente, and for that they came not to theyr popish parish Church.

9 To the ninth article, they aunswered and confessed the premisses thereof to be true, and denied not the same: saue that Katherin Hut sayd, that she was of Bocking in Es∣sex of the peculiare iurisdiction of Canterbury, and not of the diocesse and iurisdiction of London.

After these their answeres receiued, they were produ∣ced againe about the 13. of Aprill to further examination, and so at length to their finall iudgement, where Kathe∣rin Hut widowe standing before the bishop boldly & con∣stantly stoode to that which she hadde sayde before,* 20.5 neither yeelding to his faire promises, nor ouerthrowne with his terrour. Who being required of the Sacrament to say her minde, and to reuoke her selfe vnto the fellowshyp of the Catholicke faith,* 20.6 openly protested, saying: I deny it to be God, because it is a dumme God and made wyth mans handes. Wherein the good and faithfull Martyr of Christe firmely persisting, so receiued her sentence, being condem∣ned of Boner to the fire: which shee wyth great constancie sustained by the grace and strength of the Lorde, and dyd abide for the cause and loue of Christ.

Ioane Hornes maid, producted likewise to her iudge∣ment and condemnation, wyth like firmnesse and Christi∣an fortitude,* 20.7 declared her selfe a true Martyr and folower of Christes Testament, geuing no place to the aduersary: but being charged that she did not beleeue the Sacrament of Christes body and bloude to be Christe himselfe, of the which Sacrament (contrary to y^e nature of a Sacrament) the aduersaries are woont to make an idoll seruice: to this shee protesting openly her minde, sayde as followeth: If you can make your God to shed bloud, or to shew any cō∣dition of a true liuely body, then will I beleeue you: but it is but bread (as touching the substaunce therof) meaning the matter whereof the Sacrament cōsisteth:* 20.8 and that you call heresie, I trust to serue my Lord God in. &c.

And as concerning the Romish sea, she said: my Lord (speaking to Boner) I forsake all his abhominatiōs, and from them good lord deliuer vs. From this her stable and constant assertion, when the Bishop was too weake to re∣mooue her, and too ignorant to conuince her, he knockt her downe wyth the butcherly axe of hys sentence.* 20.9 And so the holy Uirgine and Martyr committed to the shambles of the secular sword, was offered vp with her other felowes a burnt sacrifice to the Lord, In odorem bonae fragrantiae, in the sauour of a sweete and pleasant smell.

As touching Margaret Ellis, shee likewise perseue∣ring in her foresayde confession, and resisting the false Ca∣tholicke errours and heresies of the Papistes,* 20.10 was by the sayd Boner adiudged and condemned: but before the time of her burning came, preuented by death in Newgate pri∣son, departed and slept in the Lord.

No lesse strength in the grace of the Lorde appeared in the other maide Elizabeth Thackuell, whose hearte and minde the Lorde had so confirmed in hys truth,* 20.11 so armed with patience, that as her aduersaries could by no suffici∣ent knowledge of Scripture conuicte her affirmation, so by no forceable attempts, they could remooue her confessi∣on. Whereuppon shee standing to the death, being in lyke sorte condemned, by the sayd vnbyshoplyke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gaue her life willingly and mildely for the confirmation & sea∣ling vp of the sincere truth of Gods woord.* 20.12

These iij. innocent and godly women, thus falsly and wrongfully by men condemned for the iust quarel & cause of Gods Gospell, were had to Smithfield, and there cru∣elly bounde to the stake, gaue their bodies to the tormen∣tours, their spirites they commended to God. For whose glorye they were willing and ready to suffer what soeuer the cruel handes of theyr enemies should woorke agaynst them, dying more ioyfully in the flaming fire, then some of

[illustration]

The Martyrdome of three women.

* 20.13 them that burned them, did peraduenture in theyr beds. Suthe a Lorde is God, glorious and woonderfull in all hys Saintes. The Martyrdome of these Saints of God, was the 16. of May.

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

YEe heard a litle before, of two men, the one blinde,* 20.14 the other lame, which suffered about the 15. of Maye. And heere is not to be forgotten an other as Godly a couple, whiche suffered the like passion and Martyrdome for the same cause of Religion at Glocester, of the which two, the one was the blind boy, named Tho. Drowrie, mentioned before in the hystorie of B. Hooper, whom the sayd vertu∣ous Byshop confirmed then in the Lorde, and in the doc∣trine of hys woorde.

With him also was burned an other in the same place, and at the same fire in Glocester, about the fifth of Maye, whose name was Thomas Croker Bricklayer.

Concerning the which blinde boy, howe long he was in prison, and in what yere he suffered, I am not certaine. Of this credible intelligence I haue receiued by the testi∣monie of y^e Register then of Glocester, named Ihon Tai∣ler, aliàs Barker, that the sayde blinde boy at his last exami∣nation and finall condemnation, was brought (by the Of∣ficers, vnder whose custodie he had remained) before doc∣tour Williams then Chauncellour of Glocester, sittinge Iudicially wyth the sayd Register in the consistorie, neare vnto the Southe doore, in the neather ende of the Churche of Glocester. Where the sayde Chauncellour then mini∣stred vnto the sayde Boye such vsuall articles, as they are accustomed in such cases, and are sondry times mentioned in thys booke. Amongest which, he chiefly vrged the arti∣cle of Transubstantiation, saying in effect as followeth.

Chauncellor.

Doest thou not beleue, that after the words of consecration spoken by the Priest, there remayneth the very reall body of Christ in the Sacrament of the altare?

Tho.

To whome the blinde Boy answeared: No, that I doe not.

Chauncel.

Then thou art an hereticke, and shalt be bur∣ned: But who hath taught thee thys heresie?

Thom.

You, M. Chancellor.

Chancel.

Where I pray thee?

Thom.

Euen in yonder place: Poynting with his hande, and tourning towardes the Pulpet, standinge vppon the North side of the Church.

Chancel.

When did I teache thee so.

Tho.

When you preached there (namyng the day) a Ser∣mon to all men, as well as to me, vppon the Sacrament. You sayd, the Sacrament was to bee receiued spiritually by fayth, and not carnally and really, as the papistes haue heretofore taught.

Chanc.

Then do as I haue done, and thou shalt lyue as I do, and escape burnyng.

Tho.

Though you can so easily dispense with your self, and mocke with God, the world, and your conscience, yet I will not so do.

Chanc.

Then God haue mercy vpon thee: for I will read the condemnatory sentence against thee.

Tho.

Gods will be fulfilled.

The Register beyng herewith somwhat mooued, stood vp, and said to the Chancellor.

Register.

Fie for shame man, will you read the sentence a∣gainst hym, and condemne your selfe? away, away, & sub∣stitute some other to geue sentence and iudgement.

Chanc.

No Register, I will obey the lawe, and geue sen∣tence my selfe accordyng to myne office.

And so he red the sentence condemnatory agaynst the boy, (with an vnhappy tongue, and a more vnhappy con∣science) deliuering him ouer vnto the secular power. Who the said v. day of May, brought the said blinde boy to the place of execution at Glocester: together with one Tho∣mas Croker a Bricklayer, condemned also for the like te∣stimony of the truth. Where both together in one fire, most constantly and ioyfully yelded their soules into the hands of the Lord Iesus. Ex testimo. Io. Lond.

¶Persecution in Suffolke.

Three burnt at Beckles. May. 21.

AFter the death of these aboue rehersed, were three men burnt at Beckles in Suffolke,* 20.15 in one fire, about the 21. day of May, anno. 1556. Whose names are here vnder specified.

• Thomas Spicer of Winston, Labourer.
• Iohn Deny and Edmund Poole.

This Thomas Spicer was a single man of the age of 19. yeres, and by vocation a Labourer, dwellyng in Win∣ston in the County of Suffolke, & there taken in his mai∣sters house in Sommer, about or anone after the rising of the Sunne (beyng in his bed) by Iames Ling and Iohn Keretch of the same towne, and Wil. Dauies of Debnam in the sayd Countie.* 20.16

The occasion of his taking was, for that he would not go to their popish church to heare Masse, and receiue their Idole at the commandement of sir Iohn Tirrell knight, of Gippyng hall in Suffolke, and certaine other Iustices there, who sent both hym and them to Eay dungeon in Suffolke, till at length they were all three together broght before Dunnyng then Chauncellor of Norwich, and M. Myngs the Register, sittyng at the Towne of Beckles to be examined.* 20.17

And there the sayd Chancellour perswading what he could to turne them from the truth, could by no meanes preuaile of his purpose. Whereby mynding in the ende to geue sentence on them, he burst out in teares, intreatyng them to remember themselues, and to turne agayne to the holy mother church, for that they were deceiued and out of the truth, and that they should not wilfully cast away thē∣selues, with such like wordes.

Now, as he was thus labouryng them and semed ve∣ry loth to read the sentence (for they were the first that he condemned in that dioces) the Register there sittyng by, beyng weary, belike, of tarying, or els perceiuyng the con∣stant Martyrs to be at a point, called vpon the Chauncel∣lour in hast to ridde them out of the way, and to make an ende. At which wordes the Chauncellour read the con∣demnation ouer them with teares, and deliuered them to the secular power.

¶Their Articles.

THe Articles obiected to these and commonly to all o∣ther condemned in that Diocesse by Doctor Hopton Bishop of Norwich,* 20.18 and by Dunnyng his Chauncellor, were these.

1. First, was articulate agaynst them, that they belee∣ued not the Pope of Rome to bee supreme head immedi∣ately vnder Christ in earth of the vniuersall Catholike Church.

2. Item, that they beleeued not holy bread and holy wa∣ter, ashes, palmes, and all other lyke ceremonies vsed in the Churche, to be good and laudable for stirring vp the people to deuotion.

* 20.193. Item, that they beleeued not after the wordes of con∣secration spoken by the Priest, the very naturall body of Christ, and no other substance of bread and wine, to be in the sacrament of the Altar.

4. Item that they beleeued it to be Idolatry to worship Christ in the Sacrament of the Altar.* 20.20

5. Item, that they tooke bread and wine in remem∣brance of Christes Passion.

6. Item, that they would not follow the Crosse in pro∣cession nor be confessed to a Priest.

7. Item, that they affirmed no mortall man to haue in himselfe free will to do good or euill.

For this doctrine and articles aboue prefixed, these three (as is aforesayd) were condemned by Doctor Dun∣ning, & committed to the secular power, Syr Iohn Syl∣liard being the same tyme hyghe Sheriffe of Northfolke and Suffolke.

And the next day following vpon the same, they were all burnt together in the sayd towne of Beckles.* 20.21 Where∣upon it is to be thought, y^t the writte De comburendo, was not yet come downe, nor could not be, the Lord Chaun∣lour Bish. Heath, being the same time at London. Which if it be true then it is playne, that both they went beyond their Commission, that were the executioners, & also the Clergy which were the instigatours thereof, cannot make good that they now pretend: saying, that they did nothing but by a lawe. But this let the Lord finde out, when he seeth his tyme.

In the meane tyme, while these good men were at the stake, & had prayed, they sayd there beliefe: and when they came to the reciting of the Catholicke Church, Syr Iohn Silliard spake to them. That is well sayd Syrs, quoth he.* 20.22 I am glad to heare you say, you do beleeue the Catholicke Church. That is the best word I heard of you yet.

To which his sayinges, Edmund Pole aunswered,* 20.23 that though they beleeue the Catholicke Churche, yet doe they not beleeue in their Popish Church, which is no part of Christes Catholicke Churche, and therefore no part of their beliefe.

When they rose from prayer, they all went ioyfully to the stake, and being bounde thereto, and the fire burning about them, they praysed God in such an audible voyce, that it was wonderfull to all those which stoode by and heard them.

Then one Robert Bacon, dwelling in the sayd Beck∣les a very enemye to Gods truth,* 20.24 and a persecutour of his people, being there present within hearing thereof, willed the tormentours to throw on fagots to stoppe the knaues breathes, as he termed them: so hotte was his burning charitye. But these good men not regarding there malice, confessed the truth, and yelded their liues to the death for the testimony of the same, very gloriously & ioyfully. The which their constancye in the lyke cause, the Lord graunt we may imitate and follow vnto the ende. Whether it be death or lyfe to glorifye the name of Christ, Amen.

And forasmuch as we haue here entred into the perse∣cution of Northfolke and Suffolke, it commeth therefore to minde by occasion hereof, brieflye to touche by the way, some part (for the whole matter cannot bee so exprest as it was done (touching the troubles of the towns of Win∣son and Mendlesam in Suffolke, raysed and stirred by the sayd Syr Iohn Tyrrell & other Iustices there) of the lyke affinitye. The summe and effecte of which briefly is thus signifyed to me by writing.

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

BY the procurement of Syr Iohn Tyrrell Knight and other of his Colleagues,* 20.25 there were persecuted out of the Towne of Winson in Suffolke these persons hereaf∣ter following. Anno. 1556.

• Maistresse Alice Twaites Gentlewo∣man, of the age of three score yeres and more, and two of her seruaunts.
• ...Humfrey Smith and his wyfe.
• ...William Katchpoole and his wyfe.
• ...Iohn Maulyng and his wyfe.
• ...Nicholas Burlingham and his wyfe.
• ...And one Rought and his wyfe.

Such as were persecuted and driuen out of the towne of Mendlesam, in the Countie of Suffolke.

• Symon Harlstone, and Katherine his wife, with his fiue children. William Whitting, and Katherin his wife. Thomas Dobson and his wife. Thomas Hub∣bard and his wife.* 20.26 Iohn Doncon and his wife & his maide. William Doncon. Thomas Woodward the elder. One Konnoldes wife. A poore widow. One mother Semons maide.

Besides those that were constrained to do against their conscience, by the helpe of the parishe Priest, whose name was sir Iohn Brodish.

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

* 20.27FIrst, they did hold and beleeue the holy word of God, to be the sufficient doctrine vnto their saluation.

Secondly, they denied the Popes vsurped authoritie, and did hold all that church of Antichrist to be Christs ad∣uersaries. And further, refused the abused sacraments, de∣fied the masse and all popish seruice and ceremonies, say∣ing, they robbed God of his honour, & Christ of his death and glory, and would not come at the Church, without it were to the defacyng of that they did there.

Thirdly, they did hold that the ministers of the church by Gods word, might lawfully marry.

Fourthly, they helde the Queene to be as chiefe head, and wicked rulers to bee a great plague sent of God for sinne, &c.

Fiftly, they denied mans free will, and that the Popes Church did erre, and many other in that point with them, rebuking their false confidence in workes, and their false trust in mans righteousnesse. Also when anye rebuked those persecuted for goyng so openly, and talking so free∣ly: their aunswere was, they knowledged, confessed, and beleeued, and therefore they must speake: and that their tribulation was Gods good wyll and prouidence, & that hys iudgements were right, to punish them with other for their sinnes, and that of very faythfulnesse and mercy, God had caused them to be troubled, so that one haire of their heds should not perish before the tyme, but al things should worke vnto the best to them that loue GOD, and that Christ Iesus was their lyfe and onely righteousnes,* 20.28 and that onelye by fayth in hym, and for hys sake, all good thyngs were freely geuen them, also forgiuenesse of sinnes, and lyfe euerlastyng.

Many of these persecuted, were of great substance, and had possessions of theyr owne.

Geue God the praise.

¶For so much as we are now in the moneth of May, before we ouerpasse the same, and because the story is not long, and not vnworthy peraduenture of notyng, it shall not grieue the studious Reader, a litle to geue the hearing thereof, whereby to learne to meruaile and muse at the great workes of the Lord. They that go downe (sayeth the Psalme) into the sea,* 20.29 labouryng vpon the water, haue sene the workes of the Lord▪ and his mighty wonders vpon the deep. Psal. 106. &c. The truth whereof may well appeare in this story followyng: which story as it is signified and written to me by relation of the partie himself which was doer ther∣of called Thomas Morse, so I thought to purporte the same as followeth.

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

* 20.30VPon Tuesday after Whitsonday, which was the 26. day of May, in this present yeare .1556. (or els, as hee rather thinketh, in the yeare next before, which was 1555.) a certayne poore man, whose name was Gregory Crowe dwelling in Maulden, went to the Sea, mynding to haue gone into Kent for Fullyng earth, but by the way beyng foule weather, was driuen vpon a Sand, where presently the boate sanke, and was ful of water, so that the mē were forced to hold themselues by the mast of the boate, and all thyngs that would swimme dyd swimme out of her. A∣mongest which Crowe saw hys Testament in the water, and caught it and put it in hys bosome.* 20.31 Nowe it was eb∣byng water, so that within one houre, the boat was dry, but broken, so as they coulde not saue her, but they went themselues vpon the sand (beyng x. myles at the lest from the land) & there made their prayers together, that God would send some ship that way to saue them (beyng two men & one boy in all:) for they might not tary vppon the sand but halfe an houre, but it would be floud. In y^e which tyme they found their chest wherin was mony to the sūme of v. pound vj. shillings viij. pence, the which money the man that was with the said Crow (whose name I know not) tooke & gaue it to Crowe who was owner thereof,* 20.32 & he cast it into the sea, saying: if the Lord wil saue our liues he wil prouide vs a liuyng, and so they went vpon y^e mast there, hangyng by the armes and legs for the space of ten houres, in the which tyme the boy was so weary, & bea∣ten with the sea, that he fell of and was drowned.

And when the water was gone agayne, and the sande dry, Crowe said to his man, It were best for vs to t••ke downe our mastes, and when the floud commeth we will sit vpon them, and so it may please GOD to bryng vs to some ship that may take vs vp. Which thing they did, and so at x. of the clocke in the night of the same Tuesday, the floud did beare vp the mast whereupon they sate.

And vpon the Wednesday in the night, the man dyed,* 20.33 beyng ouercome with hunger and watchyng. So there was none left but this Crow, who driuyng vp & downe in the sea, callyng vpon God as he could, and myght not sleepe for feare that the sea would haue beaten him of.

So at length I my selfe (sayth Thomas Morse) being laden to Antwarpe with my Crayer, goyng from Lee v∣pon Friday, hauyng within my Crayer of Mariners and merchants, to the number of 46. persons, and so comming to the Foreland, the wynde was not very good, so that I was constrained to go somewhat out of my way,* 20.34 beyng in the after noone about 6. of the clock, where at the last we saw a thing a far of, appearing vnto vs like a small Boye, that fishermen do vse to lay with their hookes.

When we saw it, some sayd, let vs haue some fish, And I sayd to him that was at the helme: keepe your course a∣way, for we shall but hinder the fisherman, and haue no fish neither, and so at my commaundement he did. But at length he at y^e helme standing higher then all we did, said: Me thinke Maister, it is a man.* 20.35 But yet they being in doubt that it was but a Fishers Boy, returned the ship from him agayne to keepe their course.

Crow beholding the shipp to turne from him, being then in vtter dispayre, & ready now to perish with watch∣ching, famine, and moreouer miserabllye beaten with the Seas, at last tooke his Marryners cap from his head, and holding vp the same with his arme, as high as he coulde, thought by shaking it as well as he might, to geue them some token of better sight.

Whereupon the Styreman more sensibly perceiuing a thing to moue, aduertised vs agayne, declaring how he did see playnly a mans arme: and with that we all beheld hym well, and so came to him, and tooke him vp. And as soone as we had had him in our ship, he began to put hys hand in his bosome: and one asked him if he had money there. No sayd he, I haue a booke here, I think it be wet: & so drew out his Testament which we then dryed. But the Sea had so beaten him, y^t his eyes, nose, & mouth,* 20.36 was almost closed with salt, that the heate of his face, and the weather had made. So we made a fire and shifted him w^t dry clothes, and gaue him Aqua composita to drinke, and such meate as was in the ship, and then let him sleepe.

The next day when we awaked him about viij. of the clocke in the morning, and his bloud began somewhat to apeare in his flesh (for whē we tooke him vp his flesh was euē as though it had bene sodden, or as a drowned mans is) and then we talked with him of all the matter before rehearsed. And so sayling to Antwerp, the Marchaunts which sawe the thing published the same in Antwerpe, & because it was wonderful, the people there both men and women came to the ship to see hym many of them▪ Some gaue hym a petycoate, and some a shyrt, some hosen, and some money, (alwayes noting how he cast away his mo∣ney, and kept his booke.

And many of the women wept when they heard and sawe hym. And Maister Gouernour of the English nati∣on there, had hym before hym, and talked with hym of all the matter: and pitieng hys case commaunded the Officer of the English house to goe with hym to the free oste hou∣ses amongst the English merchaunts, and I with them,* 20.37 and at three houses there was giuen him vj. pound x. shil∣lyngs. And so from thence hee went with me to Roane, where the people also came to hym to see hym, meruailing at the great workes of God.

And thus much concerning this poore man with hys new Testament preserued in the sea (which testament the Popes clergy condemneth on the land) ye haue heard as I receiued by the relation of the partie aboue named, who was the doer thereof, and yet alyue dwellyng in Lee, well knowen to all merchants of London. In which story this by the way vnderstand good Reader (which rightly may be supposed) that if this poore man thus found & preserued in the sea with a new Testament in his bosome, had had in stead of that a pixe w^t a consecrated hoste about hym, no doubt it had bene rong ere this tyme, all christendom ouer for a miracle, so far as the Pope hath any land. But to let the Pope w^t his false miracles go, let vs returne againe to our matter begun, & adioine another history of much lyke condition, testified likewise by the information of the sayd Tho. Morse aboue mētioned, to y^e intent to make known the worthy acts of the almighty, that he may be magnified

in all hys wonderous works. The story is thus declared, which happened, an. 1565. about Michaelmas.

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

THere was a ship (saith the sayd Tho. Morse) whereof I had a part,* 20.38 goyng toward the Bay for salt, with two ships of Bricklesey, which were altogether goyng for salt, as before is sayd. At what tyme they were within x. myle of the North Foreland, otherwyse called Tennet, y^e wynd did come so contrary to our ship, that they were forced to go cleane out of the way, and the other two shippes kept their course still, vntill our ship was almost out of sight of them. And then they sawe a thing driuyng vpon the sea, & hoysed out their boat and went vnto it: and it was three men sittyng vpon a piece of their ship, which had sitten so two dayes and two nights.

There had bene in their shippe eight men more, which were drowned, beyng all Frenchmen, dwelling in a place in France called Olloronne. They had bene at Danswike and lost their ship about Orford Nas, as might be lear∣ned by their words. They were men that feared God, the one of them was owner of the ship. Their exercise, while they wer in our ship, was, that after the comming in, they gaue thankes for their deliueraunce: both mornyng and euenyng they exercised praier, and also before & after meat, and when they came into Fraunce, our ships went to the same place, where these men dwelled and one of them dyd sell vnto our men their ships lading of salt, and did vse thē very curteously and friendly, and not at that tyme onely, but alwayes whensoeuer that ship commeth thether (as she hath bene there twise since) he alwayes doth for them, so that they can lacke nothyng. I should haue noted that after our ship had taken vp those iij. men out of the Sea, they had the wynd fayre presently, and came and ouertooke the other two ships agayne, and so they proceeded in their voiage together.

¶For the more credite of this story aboue recited, to satisfie eyther the doubtfull, or to preuent the quareller, I haue not on∣ly alledged the name of the partie which was the doer thereof, but also expressed the matter in his owne wordes as I of him re∣ceiued it: the partie & reporter hymself beyng yet alyue, & dwel¦lyng at Lee, a man so wel known amongst the Merchants of Lon∣don, that who so heareth the name of Thomas Morse, will ne∣uer doubt thereof. And agayne, the matter it selfe beyng so no∣toriously knowen to Merchaunts as well here as at Andwerpe, that though hys name were not expressed, the story can lacke no witnesses.

¶The death of William Slech in the Kinges Bench.

THe last day of the sayd moneth of May, in the yeare a∣foresayde,* 20.39 Wil. Slech beyng in prison for the sayd doc∣trine of the Lordes Gospel, and the confession of his truth died in the kyngs Bench, and was buried on the backside of the sayd prison, for that the Romish catholike spiritual∣tie thought hym not worthy to come within their Pope-holy churchyards, neither in any other christian burial, as they call it.

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

IN Iune next followyng, about the sixt day of the same moneth,* 20.40 4. Martyrs suffered together at Lewys, whose names were these.

• Thomas Harland of Woodmancote, Carpenter.
• Iohn Oswald of Woodmancote, Husbandman.
• Thomas Auington of Ardingly, Turner.
• ...Thomas Read.

To Thomas Harland I finde in the bishop of Lon∣dons registers,* 20.41 to be obiected for not comming to church. Whereunto he answered, that after the Masse was resto∣red, he neuer had will to heare the same, because (sayd he) it was in Latine whiche hee dyd not vnderstande: and therefore as good (quoth hee) neuer a whit, as neuer the better.

Ioh. Oswalde denyed to aunswere any thyng, vntill hys accusers should bee brought face to face before hym: and neuerthelesse sayd, that fire and Fagottes coulde not make hym afraid: but as the good Preachers which were in Kyng Edwardes tyme haue suffered and gone before: so was he ready to suffer and come after, and woulde bee glad thereof.

These foure after long imprisonment in the Kynges Bench, were burned together at Lewys in Sussex, in one fire, the day of the moneth aforesayd.

¶The Martyrdome of Thomas Whood, and Thomas Milles.

IN the same towne of Lewys,* 20.42 and in the same moneth likewyse, were burned Thomas Whoode Minister, and Thomas Milles, about the xx. day of the same moneth, for resisting the erroneous and hereticall doctrine of the pre∣tensed catholike church of Rome.

¶Two dead in the Kyngs Bench.

IN the which moneth likewyse,* 20.43 William Adherall Mi∣nister, imprisoned in the Kyngs Bench, there dyed the xxiiij. day of the same moneth, & was buried on the back∣side: Also Iohn Clement Wheelewright, who dying in the sayd pryson, in lyke sort vpon the dunghill was buri∣ed in the backeside two dayes after, videlicet, the xxv. day of Iune.

¶A Merchauntes seruaunt burnt at Leycester.

THe next day followyng of the sayd month of Iune, we read of a certaine yong man a merchants seruant,* 20.44 who for the lyke godlynes suffred cruell persecution of the Pa∣pists, and was burnt at Leicester, the 26. of the moneth of Iune aboue named.

❧ Thirteene Martyrs burned at Stratford the Bowe.

NOt long after the death of the Merchaunts seruaunt before mentioned,* 20.45 there followed in this happye and blessed order of Martyrs burned in one fire at Stratford the Bowe by London, a xj. men and two women, whose dwellings were in sundry places in Essex, & whose names hereafter followeth.

• ...Henry Adlington.
• ...Laurence Pernam.
• ...Henry Wye.
• ...William Hallywell.
• ...Thomas Bowyer.
• ...George Searles.
• ...Edmund Hurst.
• ...Lyon Cawch.
• ...Rafe Iackson.
• ...Iohn Deryfall.
• ...Iohn Routh.
• ...Elizabeth Pepper.
• ...Agnes George.

Unto whom the 6. of Iune, an. 1556. D. Darbyshiere Boners Chancellour, in forme of law ministred the same Articles that were propounded vnto Tho. Whittle & hys company, mentioned before, to the which they made their seuerall answers, in simplicitie, and in a good conscience. The summe and effect whereof ensueth.

To the first, they all answered affirmatiuely: but Ly∣on Cawch added further,* 20.46 that he beleued that y^e true fayth and religion of Christ is, wheresoeuer the word of God is truly preached.

To the second Article, they all answered in effect,* 20.47 deni∣yng that there be 7. sacraments: some affirmyng that in the Church of Christ, there be but two sacraments, that is to say, Baptisme, and the Lordes Supper. Others refer∣ryng themselues to beleeue as the scripture teacheth them. And other some refused to make aunswer because of theyr simplicitie.

To the third article they all answered affirmatiuely.* 20.48

To the fourth Article, they all aunswered affirmatiue∣ly: sauing Iohn Routh, who sayd he would make no an∣swer thereunto. But Lyon Cawch added, that he beleued the article to be true: but it was because he had no better knowledge. And Agnes George added, that in king Ed∣ward the 6. his tyme, she went from her old fayth and re∣ligion, and beleued in the faith and religion that was then taught and set forth.

To the fift they all aunswered in effect affirmatiuely: sauing Iohn Routh, whose aunswer was,* 20.49 that the Masse is such a thyng, which cannot nor will not enter into hys conscience. And Henry Adlington answered, that for 9. or 10. yeres before, he misliked the Masse, and also the Sacra∣ment of the aultar, because they cannot bee prooued by the scriptures. And as touching the authoritie of the Sea of

Rome, he beyng but xiiij. yeares of age, tooke an othe a∣gaynst the same, which othe (he sayd) he intended to keepe by the grace of God.

To the vj. they all aunswered affirmatiuely: sauyng Iohn Routh,* 20.50 and Wil. Halywel, who both refused to an∣swer, because they knew not what they meant by this ar∣ticle. But the two women added, that they refused to bee reconciled to the fayth and religion that was then vsed in the Realme of England. And Laurence Pernam added, that he neuer refused to bee reconciled and brought to the vnitie of the catholike church of Christ.

* 20.51To the vij. Article they all aunswered affirmatiuely: but Wil. Halywell denied that euer he called the Masse I∣dolatry and abhomination. And Henry Wye affirmyng the Article to be true: yet he confessed hys infirmitye, that he went to hys parish church and receyued, before he was put in prison.

* 20.52To the viij. Article, Edmund Hurst, Rafe Iackson & George Searles aunswered affirmatiuely: Henry Wye sayd he was brought before certaine Iustices of Peace in Essex, concernyng one Higbed his late maister, and there∣vpon he was committed to Colchester Castell, and from thence sent to London to the Bishop to be further exami∣ned. Wil. Hallywell affirmed the like confession as Hen∣ry Wye did, onely Higbed excepted. Iohn Derifall said he was called before the Lord Rich, and Maister Mildmay of Chelmesford, and was by them sent to Boner Bish. of London, to be further by hym examined, Tho. Bowyer sayd he was brought before one M. Wiseman of Felsed, & by hym was sent to Colchester castle, and from thēce was caried to Boner bishop of London, to be by hym further examined. Lion Cawch sayd that he was sent to come be∣fore the Kyng and Queenes Maiesties Commissioners, and there before them appearyng three tymes, was sent to Boner bishop of London, to be by hym further exami∣ned. Henry Adlington sayd, that he commyng to New∣gate to speake with one Gratwike there beyng prisoner for the testimony of Iesu Christ, was apprehended and brought before D. Story, and by hym sent to Boner bish. of London, to be by hym further examined. Iohn Routh sayd, that he was conuented before the Earle of Oxford, and by hym sent to the castle of Colchester: & from thence conueyed to Boner B. of London, to bee by hym further examined. Laurence Pernam sayd, that he was commit∣ted to Harford prison, because he would not go to church, and from thence sent to Boner B. of London, to be by him further examined. Agnes George sayd, that she was com∣mitted to prison in Colchester, at the commaundement of one M. Maynard an Alderman of the towne, because she would not go to church, and from thence was sent to Bo∣ner B. of London to be by hym further examined. Eliza∣beth Pepper sayd, she was apprehended by two Con••••a∣bles and an Alderman, for that shee woulde not come to church, and by them was sent to Boner B. of London, to be by hym further examined.

To the ix. Article,* 20.53 they all beleued the premisses to bee true, aboue by them confessed, and that they were of the di∣oces and iurisdiction of London. But Elizabeth Pepper added that she was of the towne of Colchester.

And Agnes George added that she was of the Parish of Barefold. And Lyon Cawche added that he was then of the Citie of London, by reason that he was at that pre∣sent a merchant there.

Henry Wye Brewer,* 20.54 was of the parish of Stantford le Hoxe, and of 32. yeres of age.

William Hallywell was a Smith of the Parishe of Waltham Holle crosse,* 20.55 and of the age of 24. yeres or ther∣aboutes.

Rafe Iackson was a seruingman of Shepping On∣ger, and of the age of 24. yeares.* 20.56

Laurence Parnam was a Smith of Hods••on, within the parish of Amwell, in the County of Hartford, & of the age of 22. yeres.

Iohn Derifall was a Labourer of the parish of Ret∣tington in Essex, and of the age of 50. yeres.* 20.57

Edmund Hurst was a Labourer of the parish of S. Iames in Colchester, and of the age of fiftye yeares and aboue.

Thomas Bowyer was a Weauer of Much Dunne∣mow, and of the age of 36. yeares.* 20.58

George Searles was a Tailor betwene 20. & 21. yeres of age, of the parish of White Nottle,* 20.59 where he was taken and caried to the Lord Rich, who sent hym to Colchester castle, with a commaundement that no friend he had shuld speake with hym. There he lay 6. weekes, and was sent vp to London, where he was sometyme in the Bishops colehouse, sometyme in Lollards Tower, and last of all in Newgate. He was apprehēded in Lent about a fortnight before Easter in the place aforesayd.

Lyon Cawch was a Broker borne in Flaunders,* 20.60 and then resident at his taking in the citie of London, & of the age of 28. yeares, or thereaboutes.

Henry Adlington was a Sawyer,* 20.61 and of Greenested in the county of Sussex, and of the age of 30. yeares.

[illustration]

❧ The burnyng of xiij. persones at Stratford the Bowe neare London, whereof the two women went in among them to the stake vntyed.

* 20.62Iohn Routh was a Laborer & of the parish of Wieks in Essex, and of the age of 26. yeres.

Elizabeth Pepper was the wyfe of Thomas Pepper Weauer, of the parish of S. Iames in the towne of Col∣chester,* 20.63 and of the age of 30. yeares or thereaboutes, who when shee was burned at Stratford, was a xj. weekes gone with chylde, as shee then testified to one Bosomes wyfe, who then vnloosed her neckerchiefe, saying moreo∣uer, when she was asked why she did not tell them, aun∣swered, Why quoth she, they know it well enough. Oh such be the bloudy hartes of this cruel generation, that no occasion can stay them from their mischieuous murthe∣ring of the saintes of the Lord, which truly professe Christ crucified onelye and alone, for the satisfaction of theyr sinnes.

Agnes George was the wife of Richard George hus∣bandman of West Barefold in the countie of Essex,* 20.64 and of the age of 26. yeares. This Richard George had another wife burned beside her in the Posterne at Colchester, and himselfe lay in prison vntil Queene Elizabeth came to the raigne, and then was deliuered.

When these xiij. were condemned, and the day apoin∣ted they should suffer, which was the xxvij. day of Iune, anno. 1556. they were caried from Newgate in London the said day, to Stratford the Bow (which was the place appointed for their martyrdome, & there deuided into two partes, in two seuerall chambers. Afterward the Shiriffe who there attended vpon them,* 20.65 came to the one part and told them that the other had recanted, and their liues ther∣fore should be saued, willing and exhorting them to do the like, and not to cast away themselues.

Unto whom they aunswered, that their faith was not builded on man, but on Christ crucified. Then the shiriffe perceiuyng no good to be done with them, went to the o∣ther part, and sayd (lyke a lyer) the lyke to them, that they whome he had bene with before, had recanted, and should therefore not suffer death, counsailing them to do the lyke, and not wilfully to kill themselues, but to playe the wise men, &c.

Unto whome they aunswered as their brethren had done before, that their fayth was not builded on man, but on Christ and his sure word, &c.

Now when he saw it booted not to perswade (for they were, God be praysed, surely grounded on the rock Iesus Christ) he then ledde them to the place where they should suffer, and beyng all there together, most earnestly they prayed vnto God, and ioyfully went to the stake and kis∣sed it, and embraced it very hartily.

The eleuen men were tied to three stakes, and the two women loose in the midst without any stake,* 20.66 and so were they all burnt in one fire, with such loue to ech others, and constancie in our Sauiour Christ, that it made all the loo∣kers on to maruell. The Lorde graunt vs the lyke grace in the lyke need, accordyng to the good pleasure of his wil, Amen:

In the company of these foresayd xiij. were three more condemned to die, whose names are here vnder specified.

• ...Thomas Freeman.
• ...* 20.67William Stan••ard.
• ...William Adams.

Which three answered to those Articles that were pro∣pounded vnto the sayd xiij. in effect as they did. And being thus in the handes of the secular power, Cardinall Poole sent his dispensation for their lyues, by what occasion I cannot safely say, but by meanes therof they then escaped. The copy of which dispensation because it is examplified in our first impression, I shall desire the Reader to resort to the place of the pag. 1525.

* 20.68The sonday after these foresayd 16. were condemned, Fecknam Deane of Paules preached at Paules Crosse, where he declared that they had as many sondry opinions as they were sundry persons. At the hearing wherof, they drew out their faith, and set to their hands as hereafter fo∣loweth, and directed the same to their friends, & the fayth∣full congregation, as followeth.

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

BE it manifest to all vnto whome this our certificate shall bee seene, that where vpon Saterday, beyng the 13. day of Iune, at Fulham before the B. of London,* 20.69 16. of vs (whose names here vn∣der are subscribed) were condemned to die for the most pure & sincere truth of Christes veritie: which most godlye truth hath bene from the beginning with the wicked aduersaries thereof continually defaced, and is by the Deuill and hys impes euen at this present likewyse daily slaundered. Vppon which occasion, dearely beloued brethren, we are mooued, yea constrayned, in the eares of all men to manifest our beliefe, and also briefly the Articles wherefore we are condemned, for the auoydyng of fals reportes and slaunderous tongues, which myght happen by the most vngodly and vncharitable Sermon late preached at Paules crosse the 14. of the sayd moneth beyng Sonday, by M Fecknam now Deane of the same Church: where he in that most worthy audience defamed vs to be in 16. sundry opinions, which were a thing preiudiciall to all christian veritie, and for a true testimo∣niall thereof, this here vnder written shall answer our cause, and therfore we pray you that are of God to iudge.

The first, we beleeue we were baptised in the fayth of Chri∣stes Church, and incorporate vnto hym,* 20.70 and made members of hys Church, in the which fayth we continue. And althoughe we haue erred for a certayne tyme, yet the roote of fayth was preserued in vs by the holy Ghost, which hath reduced vs into a full certaintie of the same, and we do persist, and wil by Gods as∣sistance to the end. Now marke, that although the minister were of the Church malignant, yet his wickednesse did not hurt vs, for that he baptised vs in the name of the Father, the Sonne, and the holy Ghost.

There was both the word and the element, and our Godfa∣thers and Godmothers renouncyng for vs the Deuill and all his workes,* 20.71 and confessing the Articles of the Christian fayth for vs and also witnesses that we were baptised, not in the fayth of the Church of Rome, but in the fayth of Christes Church.

1. Item, there are but two Sacramentes in Christes Churche, that is, the Sacrament of Baptisme, and the Lordes Supper.* 20.72 For in these are contayned the fayth of Christ hys Churche: that is, the two Testamentes, the lawe and the Gospell. The effect of the lawe is repentaunce, and the effect of the Gospell remission of sinnes.

2. Item, we beleeue that there is a visible church,* 20.73 wherein the word of God is preached, and the holy Sacraments truely mini∣stred, visible to the wicked world, although it be not credited, & by the death of Saints confirmed, as it was in the tyme of Helias the Prophet as well as now.

3. Item, the sea of Rome is the sea of Antichrist,* 20.74 the congre∣gation of the wicked, &c. whereof the Pope is head vnder the Deuill.

4. Item,* 20.75 the Masse is not onely a prophanation of the Lordes Supper, but also a blasphemous Idoll.

5. Item, God is neither spiritually nor corporally in the Sacra∣ment of the aultar, and there remaineth no substance in the same but onely the substance of bread and wyne.

For these the Articles of our beliefe,* 20.76 we beyng condemned to die, do willingly offer our corruptible bodies to bee dissolued in the fire, all with one voyce assentyng and consentyng therun∣to, and in no one poynt dissentyng or disagreeyng from any of our former Articles.

Apparant also let it be and knowen, that being of the former Articles before the bloudy Bishop examined, the sayde day and tyme, we affirmed to beleeue all that he or they would approoue by the Scriptures. But he sayd that he would not stand to proue it with heretikes, but sayd, they themselues were the holy church and that we ought to beleeue them, or els to bee cut of lyke wi∣thered branches.

¶Their names subscribed to the same.

• Rafe Iackson.
• Henry Adlington.
• Lyon Cawch.
• Wil. Hallywell.
• George Searles.
• Iohn Routh.
• Iohn Derifall.
• Henry Wye.
• Edmund Hurst.
• Laurence Parnam.
• Tho. Boyer.* 20.77
• Elizabeth Pepper.
• Agnes George.
• Tho. Freeman.
• Wil. Stannard.
• Wil. Adams.

*Trouble and businesse in the Diocesse of Lichfield.

IN the Diocesse of Lichfield, about the 14. of Iune, in the same yeare,* 20.78 Iohn Colstocke who was lately come from London before, and now dwelling at Welington, though he suffred no Martyrdome, yet susteined some trouble, be∣yng attached and examined by the B. named Rafe Bane, for hys Religion, especially for two poynts, in holding a∣gaynst the realtie of Christ in the Sacrament, and against Auricular confession to be made to the Priest. For y^e which cause beyng compelled to recant, he was enioyned in the church of S. Cedde to beare a fagot before the crosse, bare∣headed,

hauyng in the one hand a Taper, and in the other a payre of beades, &c.

Amongst diuers other which in the same diocesse, and the same tyme were suspected & troubled for the lyke, was Tho. Flyer of Uttoxater Shomaker, Nich. Bail of Ut∣toxater Capper, Tho. Pyot of Chedall.

Item, Henry Crimes for marying his wife on Palme sonday euen,* 20.79 &c. Some other also there were which had the like penance enioyned them, as Tho. Iohnson, about the 26. day of this moneth of Iune, because he sware by the holy Masse before the B. sittyng in iudgement: who for the same was driuen to goe before the Crosse with hys Taper and beades, &c.

Concerning the which Tho. Flyer aboue named, being a godly and a zealous man, this furthermore is to bee no∣ted, and not vnworthy of gratefull memory, that where as in the Towne of Uttoxater commaundement was direc∣ted vnto him amongst others from the Ordinary, for pul∣lyng downe monuments of superstition, and namely the Roode loft, he beyng one of the churchwardens or Side∣men, on a tyme had talke vpon the same with certayne of his neighbours, where one wished them ill to chieue, that should go about such an acte.

What wordes passed els amongest them, ministryng matter of further prouocation, it is not perfectly known. In fine, the sayd Flier beyng offended, and afterward me∣tyng with him that had vsed such wordes before, began to common with hym of the matter: but in the ende the man so little repented him of those sayings, that hee added yet more fierce words,* 20.80 and at length strokes also, in such wise that at that conflict the sayd Tho. Flyer was slayne: and yet so was the matter handled, & such amends was made with money by the murtherer and hys friends, to the sayd Fliers wyfe, that he suffred little or nothyng for the same, saue onely that he was banished that towne, and sworne and bound, neuer to come in it so long as the sayde Fliers wyfe should lyue.

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

AFter the burning of these in Stratford, the same mo∣neth died in the prison of the Kings Bench in South∣warke,* 20.81 one Tho. Parret, and was buried in the backside, the 27. day of the moneth abouesayd.

Also Martin Hunt (as is reported) in the same prison was famished the 29. day. At which tyme likewyse died in the same prison, as I find recorded, one Iohn Norice, and after the same sort as the other was buried on the backe∣side of the sayd prison, the day aboue mentioned.

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

AFter the death of the aforesayd Tho. Parret, Martine Hunt and Iohn Norice,* 20.82 were three martyred at S. Edmondsbury in Suffolke, in one fire, whose names are here vnder specified.

• ...Roger Bernard.
• ...Adam Foster.
• ...Robert Lawson.

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

* 20.83WHen Roger Bernard came before the Bish. first he was asked whether hee had bene with the Priest at Easter to be shriuen, & whether he had receiued the bles∣sed Sacrament of the aultar or no. Unto whome Roger Bernard answered no:* 20.84 I haue not bene with the Priest, nor confessed my selfe vnto hym, but I haue confessed my sinnes vnto almighty God, & I trust he hath forgeuē me: wherfore I shall not need to go to the priest for such mat∣ters, who cannot helpe hymselfe.

Bish.

Surely Bernard thou must needes goe and confesse thy selfe vnto hym.

Rog.

That shall I dot do (by Gods grace) while I liue.

Bish.

What a stout boyly heretike is this? how malipertly he answereth.

Rog.

My L. it grieueth me no whit (I thanke God) to be called heretike at your hands: for so your forefathers cal∣led the Prophetes and Confessours of Christ, long before this tyme.

At these words the B. rose vp in a great heat, and bad Bernard follow hym. Then the B. went and kneeled be∣fore that they call the Sacrament of the aultar, and as hee was in his prayers kneelyng, he looked backe, and asked Bernard why he came not and did as he did. Unto whom Bernard aunswered: I cannot tell▪ why I should so doe. Why (quoth the Bish.) thou lewd felow, whom seest thou yonder, pointyng to the pixe ouer the aultar?

Rog.

I see no body there, Do you my Lord?

Bish.

Why naughty man, doest not thou see thy maker?

Rog.

My maker? No, I see nothyng but a fewe cloutes hangyng together on a heape.* 20.85 With that the Byshop rose vp sore displeased, and commaunded the Gaoler to take hym away, and to lay irons enough on hym. For (quoth he) I will tame hym or he go from me, I trow so: and so he was caried away.

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

THe next day Bernard was brought agayne before the B. who asked him if he did not remember himself since the day before that he was before hym.* 20.86

Rog. Yes my L. I haue remembred my selfe very well, for the same man I was yesterday, I am this day, & I hope shal be all the dayes of my lyfe, concerning the matter you talked with me of.

Then one of the Gard standing by, sayd: my Lord, I pray you trouble not your selfe any more with him,* 20.87 but let me haue the examining of hym: I shall handle him after another sort, I trow, and make him a faire child or he goe, you shall see.

So was he committed to him, and brought by him to an Inne, where were a great many of Priestes assembled together, and there they fell all in flattering hym and per∣swading hym with gay intising wordes what they could: but when therein they might not preuaile, for that the lord assisted the good poore man, then began they to threatē him with whippyng, stockyng, burnyng, and such like, that it was wonderfull the doe they made with him. Unto whō Bernard sayd: Friends, I am not better then my maister Christ and the Prophets, which your fathers serued after such sort, and I for hys names sake am content to suffer the like at your hands, if God shal so permit, trusting that he will strengthen me in the same accordyng to hys pro∣mise, in spite of the deuill and all his ministers. So when they could not make hym to relent or yeld, they sayd: be∣hold a right scholer of Iohn Fortune,* 20.88 whom they had thē in prison. Then caried they him to the B. who immedi∣ately condemned hym as an heretike, and deliuered hym to the secular power.

This Roger Bernard was a single man, and by hys vocation a Labourer, dwellyng in Fransden in Suffolk, who was taken in the night by M. Tamages mē because he would not go to church to heare their vnsauory seruice, and so by them caried to prison.

¶Adam Foster.

ADam Foster of the age of 26. yeares, husbandman, be∣yng maried,* 20.89 dwellyng in Mendlesam in the Countie of Suffolke, was taken at home in his house a little before the sunne goyng downe by the Constables of y^e said town, George Reuet & Tho. Mouse, at the commaundement of sir Ioh. Tyrrell of Gipping hall in Suffolke, knight, be∣cause he would not go to church and heare Masse, and re∣ceiue at Easter, except he might haue it after Christes ho∣ly ordinance. When they came for hym, they told hym hee must go with them vnto the Iustice. Unto whome Adam Foster sayd, for Christes cause, & to saue hys conscience, he was well contented, & so they led him to sir Iohn Tyrrell and he sent him to Aye dungeon in Suffolk, from whence at length he was sent to Norwich, and there condemned by B. Hopton.

Now after this taking, the said Tho. Mouse & George Reuet were striken with a great feare and sicknes,* 20.90 wher∣by Mouse pined and consumed away euen vnto death, al∣though he was a man of a yong & lusty age. But George Reuet who was the said Mouses fellow, and a great rea∣der of the Scripture, or (as a man may terme it) a talka∣tiue gospeller, would not be premonished by the works of God, but set his sonne to helpe the priest say Masse, and to be clarke of the same towne of Mendleshā for lukers sake: yet was there a faire warnyng geuen hym of GOD, al∣thogh he had not y^e grace so to consider it, the which thing was this.

A yong man of the same parish newly maried, called Robert Edgore, beyng of a ripe wit and sound, was clark in the sayd Church before the sayd Reuet set hys sonne in that rowme, and executed the office a little, yea,* 20.91 alas too long against his owne conscience: whereby at length the Lord so tooke away his wits, that many yeares after, hys

poore and wofull wife,* 20.92 good woman, was cōpelled to keep him cheyned & bound continually, lest he should vnwares do himselfe or some other, some mischiefe, as many tymes (the more piety) he was ready enough to do.

This (as I sayd) woulde not admonishe Reuet, but needs he must persist in his wicked purpose. Notwithstā∣ding at the length, as many men were offended with hym in the Parish, so honest women especially (being mightely greued at his vngodly doings) came to him & said: neigh∣bour Reuet, are ye not afrayde to let your sonne helpe the naughty Priest to say Masse, and to serue that abhomina∣ble Idoll? and he sayd no.

Then said they, we feare not to go to church and heare Masse, seing you being a man, that so much professe Chri∣stianity, will let your sonne helpe the Priest say Masse. &c.

At which wordes Reuet waxed angry, and in his rage immediatly made his praier vnto god after this maner or with such like wordes,* 20.93 saying: O Lord, if it be not thy will that my sonne should so doe, then I beseech thee send some straūge token to let me vnderstand what thy good pleasure is therein. &c. So according to his petition, within shorte space after, his neighbors Bull came into his pasture, and there he hauing a very proper gelding which was his feli∣city aboue any thing he had, the Bull running vpon him, did so wound & gore him, that immediately therof his gel∣ding dyed, and he therby nothing amended. For although he knew and confessed,* 20.94 that it was the Lordes hand vpon him for the sufferance of his sonne in that wicked vocatiō: yet would he not take him frō it, but permitted him still to vse and frequent the same agaynst his owne conscience.

At the last the Lord iustly sent vpon him a great swel∣ling in his legges, which did so grieuously vexe and trou∣ble him by reason it swelled vpward, y^t at length hauyng therby brought vpon him a very straūge sickenes,* 20.95 he died most miserably, in so impatient maner, that it terrifyed all good hartes to heare therof. The Lord graunt for Christes sake, that we may obserue his iudgementes better, to hys glory and our comfort. Amen. Ex testimonio quorundam Suf∣folcensium.

¶Robert Lawson.

RObert Lawsō was a single man of the age of 30. yeres and by vocation a linnen Weauer,* 20.96 who was apprehē∣ded in the night by one Robert Kereth, at the commaun∣dement of Syr Iohn Tyrrel of Gyppinghall in Suffolke Knight, and so was immediately caried to Aye Dungeon in Suffolke, where he remayned a certayne time, and after was led to Bery. The cause of his taking was, for that he would not go to Church to heare Masse, and receiue theyr popish Idoll.

When these three foresayd martyrs were caried to their deathes,* 20.97 videl. Roger Bernard, Adam Foster, and Robert Lawson at Bery, after they had made theyr prayer, beyng at the stake & the tormentors attending the fire, they most triumphantly ended theyr liues, in such happy and blessed condition, as did notably set forth theyr constancy, and ioy¦full end, to the great praise of God, and their commendatiō in him, and also to the encouragemēt of others in the same quarell to doe the like. The Lorde of strength fortify vs to stand as his true soldiors in what standing soeuer he shall thinke it good to place vs. Amen.

¶In the examinatiō of Roger Bernard, ye heard a li∣tle before, how he was compared by the Priestes there, to Iohn Fortune, & called his scholer. This Iohn Fortune, otherwise called Cutler, of Hintlesham in Suffolke, was by his occupation a Blacke Smith, whom they had before them in examination a litle before the 20. day of Aprill. In spirit he was zelous and ardent, in the Scriptures ready, in Christes cause stout and valiant, in his answeres mar∣uellous, & no lesse patient in his wrongfull suffering then constant in his doctrine. Whether he was burned, or dyed in prison, I cannot certenly find: but rather I suppose that he was burned. Certeine it is, howsoeuer he was made a∣way he neuer yelded. What his aunswers and examinati∣ons were before D. Parker and the Bishop, ye shall heare him, although not with his owne mouth speaking, yet w^t his owne hande you shall see written, what he did saye, as foloweth.

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

* 20.98FIrst Doct. Parker asked me how I beleued in the Ca∣tholicke fayth.

And I asked him which fayth he meant: whether the sayth that Steuen had, or the fayth of them that put Steuē to death.

D. Parker

being moued, said: what a noughty felow is this? you shall see anon he will denye the blessed Sacrament of the aulter.

M. Foster.

Then sayd Mayster Foster: I know you well enough. You are a busy marchant. How sayest thou by the blessed Masse?

Fort.

And I stood still and made no aunswere.

Fost.

Then sayd M. Foster: why speakest thou not, and make the gentleman an answere?

Fort.

And I sayde: silence is a good aunswere to a foolishe question.

Park.

Then sayd the Doctour: I am sure he will denye the blessed Sacrament of the aulter also.* 20.99

Fort.

And I sayd: I know none such, but onely the sacra∣ment of the body and bloud of our Lord Iesus Christ.

Park.

Then sayd he: you deny the order of the seuen sacra∣mentes. And why doest thou not beleue in the Sacrament of the aulter?

Fort.

And I sayd: because it is not written in Gods booke.

Park.

Thē sayd he: you will not beleue vnwrittē vereties.

Fort.

And I sayd: I will beleue that those vnwritten ve∣rities that agree with the written verities, be true: but those vnwritten verities that be of your owne making, & inuented of your owne brayne, I do not beleue.

Fost.

Well, sayd M. Foster:* 20.100 you shall be whipped and bur∣ned for this geare, I trow.

Fort.

Then sayd I: if you knew how these wordes do re∣ioyce my hart, you would not haue spoken them.

Fost.

Why thou foole, doest thou reioyce in whipping.

Fort.

Yea, sayd I, for it is written in the Scriptures, and Christ sayth: thou shalt be whipped for my names sake: & since the time that the sworde of tyrannye came into your handes, I heard of none that was whipped. Happy were I, if I had the maydenhead of this persecution.

Away with him then (sayde he) for he is tenne times worse then Samuel: and so was he caried to prison again.

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

WHen I came before the Bishop, he asked me if I did not beleue in the Catholick church, I sayd: I beleue that Church wherof Christ is the head.

Then sayd the Bishop: doest thou not beleue that the Pope is supreame head of the Churche? And I sayde: no, Christ is the head of the true Church.

Bish.

So do I beleue also: but the Pope is Gods Uicar v∣pon earth, and the head of the Churche, and I beleue that he hath power to forgeue sinnes also.

Fort.

Then sayd I: the Pope is but a man, and the Pro∣phet Dauid sayth: That no man can deliuer his brother, nor make agreement for him vnto God:* 20.101 For it cost more to redeeme their soules, so that he must let that alone for euer.

Bysh.

And the Bishop agayne fetching about a great cir∣cumstaunce, sayd: like as the Belweather weareth the bell,* 20.102 and is the head of the flocke of sheepe: so is the Pope our head. And as the hiues of Bees haue a Mayster Bee that bringeth the bees to the hiue again: so doth our head bring vs home agayne to our true Church.

Fort.

Then I asked him whether the Pope were a spiri∣tuall man: and he sayde yea. And I sayde agayne: they are spitefull men, for in xvij. moneths there were three Popes, and one poysoned an other for that presumptuous seat of Antichrist.* 20.103

Bysh.

It is maliciously spoken (sayd he) for thou must obey the power and not the man. And thus was the pope deni∣ed to be supreme head.

Well, sayd he, what sayst thou to the Ceremonyes of the Church?* 20.104

Fort.

And I aunswered: All thinges that are not planted by my heauēly father, shalbe plucked vp by the rootes, saith christ. For they are not from the beginning,* 20.105 neither shall they cō∣tinue to the end.

Bysh.

They are good and godly and necessary to be vsed.

Fort.

S. Paule called them weake and beggarly.

Bysh.

No, that is a lye.

Fortune.

I hearing that, sayd: that Saynt Paule writeth thus in the fourth to the Galathians: You foolish Galathi∣ans (sayth he) who hath bewitched you,* 20.106 that ye seeke to bee in bondage to these weak and beggarly Ceremonies? Now which of you do lye? you or Saynt Paule? And also it is sayde, that woorkes instituted and enioyned without the com∣maundement of GOD, perteyne not to the worship of God, according to the text: In vayne doe men worshippe mee with mens traditions and commaundementes.* 20.107 And Sayncte Paule sayth: Wherefore doe ye cary vs away from the grace of Christ to another kind of doctrine? And Christ opēly rebuked the Scribes, Lawyers, Phariseis, Doctors, Priestes, Bi∣shoppes

and Hypocrites, for making Gods commaunde∣mentes of none effect, to support theyr owne tradition.

Byshop.

Thou lyest, there is not such a worde in all the Scriptures, thou noughty hereticke. Thou art woorse then all other heretickes: for Hooper (sayd he) and Brad∣ford alow them to be good, and thou doest not. Away with him.

* 20.108¶Here you may perceiue, howe that the Catholicke church can not erre, but whatsoeuer they say, must needes be true. And so my Lord Bishop can not lye, as it may ap∣peare to all men most playnely in the text.

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

THe next day I was brought before the sayd Bishop a∣gayne,* 20.109 where he made a Sermon vpon the 6. chapter of S. Iohns Gospell of Christes wordes: I am the breade that came downe from heauen. &c. and therupon had a great bibble babble to no purpose. So in the end I was called before him, and he sayd to me.

Bish.

How beleuest thou in the Sacrament of the aultar? doest thou not beleue that after the consecration,* 20.110 there is y^e reall substance of the body of Christ?

Fort.

And I aunswered him, that it is the greatest plague that euer came into England.

Bish.

Why so?

Fort.

I sayd: if I were a Bishop, and you a poore man as I am, I would be ashamed to aske such a question. For a Bishop should be apt to teach and not to learne.

Bish.

I am appoynted by the law to teach, so are not you.

Fort.

And I sayd: Your lawe breaketh out very well: for you haue burned vp the true Bishops and preachers,* 20.111 and mainteined lyers to be in theyr steed.

Bish.

Now you may vnderstand that he is a traytour: for he denyeth the higher powers.

Fort.

I am no traytour: for S. Paule sayth: All soules must obey the higher powers, and I resist not the higher powers, concerning my body, but I must resist your euill doctrine wherwith you would infect my soule.

A Doct.

Then sayd a Doctor: my Lord, you doe not well: let him aunswere shortly to his articles.

Bish.

How sayst thou? make aunswere quickly to these ar∣ticles.

Fort.

S. Paule sayth: Christ did one sacrifice once for all, and set him downe on the right hand of his father,* 20.112 triumphing ouer hell and death, making intercession for sinnes.

Bish.

I aske thee no suche question, but make aunswere to this article.

Fort.

If it be not GOD before the consecration, it is not God after: for God is without beginning and without ending.

Bish.

Then sayd he: lo, what a stiffe hereticke is this? He hath denyed altogether: how sayest thou? Is it idolatry to worship the blessed sacrament or no.

Fort.

God is a spirit, and will be worshipped in spirit and trueth.

Bish.

I aske thee no such question: answere me directly.

Fort.

* 20.113I answere that this is the God Mauzzim, that rob∣beth God of his honor.

Bish.

It is pity that the grounde beareth thee, or that thou hast a toung to speak. Thē sayd the scribe: here are a great many more articles.

Bish.

Then sayde the Bishop: Away with him, for he hath spoken to much.

¶An other examination of I. Fortune.

ANd when I came to mine examination agayne, the bi∣shoppe asked me if I would stand vnto mine answere that I had made before:* 20.114 and I sayd, yea, for I had spoken nothing but the truth. And after that he made a great cir∣cumstance vpon the Sacrament.

Then I desired him to stand to the text, & he read the Gospell on Corpus Christi day, whiche sayd: I am the breade which came downe from heauen: beleuest thou not this? And I sayd: yea truely.

And he sayd, why doest thou deny the Sacrament?

Because your doctrine is false, sayd I.

Then sayd he: how can that be false which is spoken in the Scripture? And I sayd: Christ sayd: I am the bread, and you say the breade is he. Therefore your doctrine is false, sayd I.

And he sayd: doest thou not beleue that the bread is he? And I sayd no.

Bish.

I will bring thee to it by the Scriptures.

Fort.

Hold that fast my Lord: for that is the best Argumēt that you haue yet.

Bish.

Thou shalt be burned like an hereticke.

Fort.

Who shall geue iudgement vpon me?

Bish.

I will iudge an hundred such as thou art, and neuer be shriuen vpon it.

Fort.

Is there not a lawe for the spiritualty as well as for the temporaltye? and Syr Clement Higham sayde yes, what meanest thou by that?

Fort.

When a man is periured by the law,* 20.115 he is cast ouer y^e barre, and sitteth no more in iudgement. And the Byshop is a periured man and ought to sit in iudgement of no mā.

Bish.

How prouest thou that?

Fort.

Because you tooke an oth by king Henries dayes to resist the Pope. So both spirituall and temporall are per∣iured that here can be no true iudgement.

Bish.

Thinkest thou to escape iudgement, by that? no, for my Chaūcellor shall iudge thee. He took no oth, for he was out then of the Realme.

M. Hygham.

It is time to weede out such felowes as you be, in deed.

Bysh.

Good fellowe, why beleuest not thou in the Sacra∣ment of the aultar?

Fort.

Because I finde it not in Gods booke, nor yet in the Doctors. If it were there, I would beleue it w^t al my hart.

Bysh.

How knowest thou it is not there?

Fort.

Because it is contrary to the second cōmaundement: and seing it is not written in Gods booke, why do you thē robbe me of my life.

Then the Bishop hauing no more to saye, commaun∣ded the Bailiffe to take him away.

And thus much touching y^e examinations of this man. Now whether he died in fire,* 20.116 or otherwise preuented with death: as I sayd before, I am vncertayne.

In the Registers of Norwich this I do finde, that his sentence of condemnation was drawne and Registred, but whether it was pronounced in y^e said Register, it is not ex∣pressed according as the vsuall maner of the Notary is so to declare in the end of the sētēce. Neuertheles this is most certayne, that he neuer abiured nor recanted, howsoeuer it pleased the Lord by death to call him out of this world.

¶The death of Iohn Careles in the Kynges Benche.

ABout this time, the first day of Iuly, amongest di∣uers other prisoners which dyed the same yeare in the Kinges Bench,* 20.117 was also one Iohn Careles of Couentry a weauer. Who though he were by the se∣cret iudgemēt of almighty God preuented by death, so that he came not to the full Martyrdome of his body, yet is he no lesse worthy to be counted in honor & place of Christes martyrs, then other that suffered most cruell torments, as∣well for that he was for the same truthes sake a long time imprisoned, as also for his willing mind & zelous affection he had thereunto, if the Lord had so determined it, as well may appeare by his examinatiō had before Doct. Martin. Which examination because it conteineth nothing almost but wrangling interrogations, and matters of contentiō,* 20.118 wherin Doctour Martin would enter into no communi∣cation about the articles of his accusation, but onely vrged him to detect his felowes, it shall not be greatly materiall therfore to expresse the whole, but onely to excerpt so much as perteining to the question of predestination, may bring some fruit to the Reader.

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

FIrst,* 20.119 Doctour Martin calling Iohn Careles to hym in his Chamber, demaunded what was his name. To whom when the other had answered, that his name was Iohn Careles, then began Doctour Martin to descant at his pleasure vpon that name, saying: that it would appere by his conditions, by that time he had done with him, that he would be a true careles man in deed. And so after other by talke there spent about much needelesse matter, then he asked him where he was borne.

Careles.

Forsooth, sayth he, at Couentry.

Mart.

At Couentry? what so farre, man? How camest thou hither? Who sent thee to the kinges Bench to prison?

Carel.

I was brought thither by a writ, I trowe, what he was I cannot tell. I thinke M. Marshall can tell you.* 20.120

Marshall.

In good fayth I cannot tell what the matter is: but in deed my Lord chiefe Iustice sēt him from the barre.

Mart.

Well Careles, I would wishe, thou shouldest play the wise mans part. Thou art a handsome man: And it is pity but thou shouldest doe well, and saue that which God hath bought.

Careles.

I thanke your good Maystershippe most hartely: And I put you out of doubt, that I am most sure and cer∣tayne of my saluation by Iesus Christ: so that my soule is safe already what so euer paynes my body suffer here for a litle time.

Mart.

Yea Mary, you say trueth. For thou art so predesti∣nate to life, that thou canst not perish, in whatsoeuer opi∣nion thou doest dye.

Careles.

That GOD hath predestinate me to eternall life in Iesus Christ, I am most certayne, and euen so am I sure that his holy spirite (wherewith I am sealed) will so preserue me from all heresies & euill opinions,* 20.121 that I shall dye in none at all.

Mart.

Go to, let me heare your fayth in predestination. For that shalbe written also.

Careles.

Your Maystership shall pardon me herein. For you sayd your selfe erewhile, that you had no Commission to examine my conscience. I will trouble my selfe wyth aunswering of no moe matters then I needes must, vntil I come before them that shall haue more authority farther to examine me.

Mart.

* 20.122I tell thee then I haue Commission: yea, and com∣maundement from the Counsell to examine thee: for they deliuered me thy articles.

Careles.

Yea I thinke in deede that your Mastershippe is appointed to examine me of my articles whiche you haue there in writing and I haue told you the truth. I do con∣fesse them to be mine owne fact and deede: but you do now exam••ne me of predestination, whereof my articles spea∣keth nothing at all.

Martin.

I tell thee yet agayne, that I muste also examine thee of such thinges as be in controuersye betweene thee & thy fellowes in the Kings Bench, whereof predestination is a part, as thy fellow N. hath confessed and thy selfe doest not deny it.

Carel.

I do not deny it. But he that first told you that mat∣ter, might haue found himselfe much better occupyed.

Martyn.

Why? what if he had not told me? thinkest thou I would not haue knowē it?* 20.123 yes, or els thou shouldest haue withstand my Commission. For I tell thee truthe, I may now examine thee of the blessed Sacrament, or any other thing that I list, but that I would shew thee fauour, and not be to hasty with thee at the first.

Marshall.

Yea in deede Careles, Maister Doctor hath Cō∣mission to examine you or any other of your fellowes.

Mart.

Yea mary haue I, I tell the truth of it.

Carel.

Then let your Scribe set his pen to the paper, and you shall haue it roundly euen as the truth is. I beleeue y^t almightye God our moste deare louing father of his great mercy and infinite goodnes, did elect in Christ.

Mart.

Tush, what neede all that long circumstance? write, I beleeue that God elected and make no more adoe.

Carel.

No, not so M. Doctour. It is an high mistery, and ought reuerently to be spoken of. And if my wordes may not be written as I do vtter them, I wil not speake at all.

Mart

Go to, go to, write what he will. Here is more bu∣sines then needeth.

Careles.

I beleeue that Almighty GOD our moste deare louing Father,* 20.124 of his greate mercy and infinite goodnesse (thorough Iesus Christ) did elect and appoynt in him be∣fore the foūdation of the earth was layd, a Church or con∣gregation, which he doth continually guide and gouerne by his grace and holy spirite, so that not one of them shall euer finally perishe. When this was written, M. Doctor tooke it in his hand and read it, saying.

Mart.

Why? who will deny this?

Carel.

* 20.125I•• your Maistership doe allow it and other learned men when they shall see it, I haue my hartes desyer.

Mart.

And do you hold none otherwise, thē is there writtē?

Carel.

No verily, nor neuer did.

Mart.

Write that he sayth, otherwise he holdeth not. So y^t was written. It was told me also that thou doest affirme, that Christ did not dye effectually for all men.

Carel

Whatsoeuer hath bene told you it is not much mate∣riall vnto me. Let the tellers of such tales come before my face, and I trust to make them aunswere. For in deede I do beleeue y^t Christe did effectually dye for all those that do effectually repent and beleeue, and for none other: so that was written also.

Mert.

Now Syr, what is Trewes fayth of predestinatiō? he beleeueth that all men be predestinate,* 20.126 & that none shall be damned. Doth he not?

Carel.

No forsooth that doth he not.

Mart

How then?

Carel

Truely I thinke he doth beleeue as your Maister∣shyp and the rest of the Clergy do beleeue of predestinatiō, that we bee elected in respecte of our good workes, and so long elected, as we do them, and no longer.

Martyn.

Write that he sayth, his fellow Trew beleeueth of predestination as the Papistes do beleeue.

Carel.

Ah Maister Doctour, did I so terme you? Seing that this my confession shall come before the Counsell, I pray you place my termes as reuerently as I spake them.

Mart

Well, well, write that Trew is of the same fayth as the Catholickes be.

Carel.

I did not so call you neyther, I wonder what you meane.

Marshal.

You sayd the Clergy, did you not Careles?

Carel.

Yes forsooth did I. So then it was written of the Clergy.

Mart.

Now Syr, what say you more?

Carel.

Forsooth I haue no farther to say in this matter.

Mart.

Well, Careles I pray thee proue thy selfe a wise man and do not cast away thy lyfe wilfully.

Carel.

Now the Lord he knoweth, good Maister Doctor, I would full gladly liue, so that I might do the same with a safe conscience. And your Maistershippe shall right well perceiue that I will be no wilfull man, but in all thinges that I stand vpon I will haue a sure grounde.

Martin.

Now the Lorde knoweth, good Careles, that I would gladly make some meanes to preserue thy lyfe: but thou speakest so much of the Lord, the Lord.* 20.127 Wilt thou be content to go with my Lord Fitzwater into Ireland? me thinkes thou art a goodly tall fellow to do the Queene ser∣uice there. How sayest thou?

Carel.

Uerely Maister Doctour, whether I be in Ire∣land, Fraunce, or Spayne, or any place els, I am ready to do her grace the best seruice that I can, with body, goodes and lyfe, so long as it doth last.

Mart.

That is honestly sayde, I promise thee euery man will not say so. How say you Maister Marshall, this man is meete for all manner of seruice. In deede thou arte worthye Careles, to haue the more fauour.

Carel.

In deede Syr, I hope to be meete and ready vnto all things that pertayneth vnto a true Christian subiect to doe. And i•• her grace or her officers vnder her do require me to any thing contrary to Christes Religion, I am rea∣dy also to do my seruice in Smithfield for not obseruing it, as my bedfellow and other brethren haue done, praysed be God for them.

Mart.

By my trouth thou art a pleasaunt fellow as euer I talked with of all the Protestantes, excepte it were Tom∣son. I am sory y^t I must depart w^t thee so soone: but I haue suche busynes now, that I canne tarry w^t thee no longer. Well, yet thou canst not deny, but you are at iarre among∣est your selues in the kings Bench, and it is so throughout all your congregation for you will not be a Church.

Careles.

No Maister Doctour, that is not so. There is a thousand tymes more varietye in opinions among your Doctours, which you call of y^e Catholick Church,* 20.128 yea and that in the Sacrament for y^• which there is so much bloud∣shed now a dayes. I meane of your latter Doctours and new writers: as for the olde they agree wholy with vs.

Mart.

No Careles this is not so: there thou art deceiued.

Carel.

Uerily it is so, Maister Doctour. I am not decei∣ued therein any thing at all, as it hath beene, and is eui∣dently proued by such as GOD hath endued with great learning. Then he turned to the Marshall, and whispered with him a while.

Martin.

Turning vnto me agayne, sayd:* 20.129 Farewell Care∣les, for I can tarry no longer with thee now, my busines is such.

Carel.

God be with you, good Maister Doctor. The Lord geue your Maistership health of body and soule.

Mart.

God haue mercy good Careles and God keepe thee from all errours, and geue thee grace to doe as well as I would wishe my selfe.

Carel.

I thanke your good Maistership. I pray GOD I may do alwaies that is acceptable in his sight. Whereunto they all sayde, Amen. And so I departed with a glad hart: God onely haue the whole prayse, Amen.

It appeareth by the examination of the foresayd Iohn Careles, that he endured prisoner the space of two whole yeares hauing wyfe and children. In the which his cap∣tiuity, first being in Couentry Iayle, he was there in such credite with his keeper, y^t vpon his worde he was let out to play in the Pageant about the City w^t other his compa∣nions. And that done, keeping touch w^t his keeper, he re∣turned agayne into prison at his houre appointed.

And after that being broughte vp to London he was indued with such patience and constaunt fortitude, that he longed for nothing more earnestly,* 20.130 then to come to y^t pro∣motion to dye in the fyer for the pro••ession of his fayth: & yet it so pleased the Lorde to preuent him with death that he came not to it, but dyed in the prison, and after was bu∣ryed

in the fieldes in a dounghill.

In the meane time while he was in prisō in the kyngs Bench it chaunced he was in great heauines and pertur∣bation of mind and conscience, wherupon he wrote to M. Philpot being then in the Colehouse. Uppon the occasion hereof Mayster Philpot sent an Epistle consolatory vnto him, specified before among master Philpots letters, pag. 1762. Unto the which Epistle Iohn Careles maketh aun∣swere agayne as foloweth.

¶Letters of Iohn Careles

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

A faythfull frend is a strong defence, who so findeth suche a one, findeth a treasure.

A faythfull frend hath no peere, the weight of gold and siluer is not to be compared to the goodnes of his fayth.

A faythfull frend is a medicine of life, and they that feare the Lord shall finde him. Ecclesiast. 6.

THe father of mercy and God of all consolation, comfort you with his eternall spirite (my most deare and faythfull louing frend,* 20.131 good Mayster Philpot) as you haue comforted me by the mighty operation of the same: the euerlasting GOD be praysed therfore for euer. Amen.

Ah my deare hart and most louing brother, if I should do no∣thing els day and night, so long as the daies of heauen do endure, but kneele on my knees and read Psalmes, I can neuer be able to render vnto God condigne thankes, for his great mercie, father∣ly kindnesse, and most louing cōpassion extended vnto me most vile, sinnefull, wicked, and vnworthy wretch. Oh that the Lorde would open my mouth and geue me a thankefull hart, that from the bottome of the same might flow his cōtinuall prayse. Oh that my sinnefull flesh (which is the cause of my sorowe) were cleane separated from me, that I might sing Psalmes of thankesgeuing vnto the Lordes name for euer: that with good Samuels mother I might continually record this noble verse folowing, the which by good experience I haue found most true, praysed be my good God therfore.

The Lord (sayth that good woman) killeth and maketh aliue: he bringeth downe to hel and fetcheth vp agayne. Praysed be that Lord for euer,* 20.132 yea, and praysed be his name, for that he hath geuē me true experience and liuely feeling of the same. Blessed be the Lord GOD, whose mercy endureth for euer, whiche hath not dealt with me according to my deepe desertes, nor destroyed me in his displeasure when I had iustly deserued it, Oh what rewarde shall I geue agayne vnto Lorde for all the great benefites that he hath done for my soule? I will gladly receiue the cuppe of salua∣tion at his hand, and will worship his name with prayer & with prayse.

Ah my deare hart, yea most deare vnto me in the Lord, think not this sodeine chaunge in me, to be some fickle phantasy of my foolish head (as in deede some other woulde surely suspect it to be.) For doubtlesse it is the maruellous doing of the Lord, moste merciful vnto me his vnworthy creature. God for his great mer∣cies sake geue me grace to bee more thankefull vnto him then I heretofore haue bene, and keepe me that I neuer fall forth of hys fauour agayne.

And now my deare brother, and moste blessed messenger of the Lord, whose beautifull feet haue brought much glad tidings vnto my soule, what shall I doe or say vnto you, in the least part to recompence the fatherlye affection and Godlye care that you continually keepe for me? Oh that God would geue me the spi∣rite of feruent prayer, that I might yet that way supply some li∣tle part of my duty toward you. Ah my true louing frend, howe soone did you lay aside all other busines,* 20.133 to make a sweete plaster for my wounded conscience, yea and that out of a paynefull payre of stockes, which place must needes be vneasye to write in. But God hath brought you into a straight place, that you mighte set my soule at liberty. Out of your pinching and paynefull seate you haue plentifully poured vppon me your precious narde, the sweete ••auour wherof hath greatly refresteed my tyred soule. The Lord likewise refresh you both body & soule, by pouring the oile of his gracious spirit into your sweet hart.

Ah good Ieremy, hath Phasure put thee in the stockes? why, now thou hast the right reward of a prophet.* 20.134 Thy glory neuer be∣gan to appeare vntill now. I doubt not but shortly, in sted of Ahi∣kam the sonne of Shaphan,* 20.135 Iesus the sonne of the liuing God wil come and deliuer thee foorth of the handes of all thine enemyes, and will also make good agaynste them and theyr Antichristian Sinagogue, all the wordes that thou hast spoken in his name. The Lord hath made thee this day a strong defended Tower, an yron piller,* 20.136 and a brasen wall agaynst the whole rable of Antichrist, & though they fight against thee neuer so fiercely, yet shall they not ouercome thee,* 20.137 for the Lorde himselfe is with thee to helpe and deliuer thee: and he will ridde thee out of the handes of the wicked, and will deliuer thee out of the handes of the Tyrantes. And in that you are not busy in casting pearles before swine, nor in geuing the holy thinges vnto dogges,* 20.138 you are much to be cō∣mended, in my simple iudgement. And sure I am that your circū∣spect and modest behauiour hitherto hath bene as much to Gods glory & to the shame & confusion of your enemies,* 20.139 as any mans doinges that are gone before you.

Wherefore mine aduise and most earnest desire is, with all o∣ther of your louing frendes, that you still keepe that order wyth those bloudthirsty bitesheepes, bishops I should say, that you haue begonne. For though in conclusion they will surely haue your bloud, yet shall they come by it with shame enough, and to theyr perpetuall infamy whiles the world doth endure. They would in deed condemne you in hugger mugger, to darken Gods glory if it might be. But Sathans thoughtes are not vnknowne to you, & the depth of his subtlety is by you well foreseene. Therefore let them do whatsoeuer God shall suffer them to doe: for I know all things shall turne to your best. Though you lye in the darck, s••or∣ried with the Bishops blacke coale dust: yet shall you be shortlye restored vnto the heauenly light, and made as white as snowe in Salmon,* 20.140 and as the winges of a Doue that is couered with siluer winges, and her fethers like gold. You know the vessell, before it be made bright, is soyled with oile and other thinges that it may scoure the better.

Oh happy be you that you be nowe in the scouring house: for shortly you shalbe set vppon the celestiall shelfe as bright as aungels. Therfore my deare hart, I will now according to your lo∣uing request, cast away all care, and reioyce with you,* 20.141 and prayse God for you, and pray for you day and night: yea, I wil now with Gods grace sing Psalmes of prayse and thankesgeuing with you. For now my soule is turned to her old rest agayne, and hath takē a sweet nap in Christes lap. I haue cast my care vpon the Lorde, which careth for me, and will be Careles, according to my name, in that respect which you would haue me. I wil leaue out my vn∣seemely addition as long as I liue: for it can take no place where true fayth and hope is resident. So soone as I had read your most godly and cōfortable letter,* 20.142 my sorowes vanished away as smoke in the winde, my spirit reuiued, and comfort came agayne, wher∣by I am sure the spirit of God was author of it.

Oh, my good M. Philpot, which art a principall pot in deede filled with most precious liquor, as it appeareth by the plēteous pouring forth of the same: Oh pot most happy, of the high Potter ordeined to honour, whiche doest conteine suche heauenly trea∣sure in the earthen vessell: Oh pot thrise happy, in whome Christ hath wrought a greate miracle, altering thy nature, and turning water into wine, and that of the best, whereout the mayster of the feast hath filled my cuppe so ful, that I am become drunken in the ioy of the spirit through the same:* 20.143 When Martyrdome shall break thee (O vessell of honour) I know the fragrant sauour of thy pre∣cious Narde will much reioyce the heauy hartes of Christes true members although the Iudasses will grudge and murmure at the same. Yea and burst out into words of sclaunder, saying: it is but lost and waste.

Be not offended deare hart, at my Metaphoricall speach. For I am disposed to be mery,* 20.144 and with Dauid to daunce before the Arke of the Lord: and though you play vpon a payre of Organes not very comely or easy to the flesh, yet the sweet soūd that came from the same causeth me thus to do. O that I were with you in body, as presently I am in spirit, that I might sing all care away in Christ: for nowe the time of comforte is come. I hope to be wyth you shortly, if all thinges happen aright: For my olde frendes of Couentry haue put the Counsell in remembraunce of me,* 20.145 not 6. dayes agoe, saying that I am more worthy to be burned, then any that was burned yet. Gods blessing on theyr harts for their good report. God make me worthy of that dignity, and hasten the time, that I might set forth his glory.

Pray for me deare hart. I beseech you, and will all your com∣pany to do the same, and I will pray God for you all so long as I liue. And nowe farewell in Christe, thou blessed of Gods owne mouth. I will for a time take my leaue, but not my last farewell. Blessed be the time that euer I came into the kinges bench,* 20.146 to be ioyned in loue and felowship with such deare children of the Lord. My good brother Bradford shal not be dead whiles you be aliue: for verely the spirit of him doth rest on you in most ample wise. Your letters of comfort vnto me in ech poynt do agree, as though the one were a copy of the other. He hath planted in me, and you do water: the Lorde geue good increase.* 20.147 My deare Bre∣thren and felow prisoners here, haue them humbly and hartelye commended vnto you, and your company, mourning for your misery, but yet reioysing for your plenteous consolation and comfort in Christ. We are all chearefull and merry vn∣der our crosse, and do lacke no necessaryes, pray∣sed bee GOD for his prouidence and great mercy towardes vs for euer∣more. Amen

¶To his wife.

AS by the greate mercy of God, at the tyme of his good will and prouidence appoynted (my dearelye beloued wife) you and I were ioyned together in the holye and Christian state of godly Matrimony,* 20.148 as well to our great ioy and comfor in Christ, as also to the encrease of his bles∣sed church and faythfull congregation, by hauing lawfull children by & in the same, with the which God of his mer∣cy hath blessed vs, praised be his name therfore: euē so now by his mercifull will and diuine ordinaunce, the time is come (so farre as I can perceiue) wherein he will, for his glory & our eternal comfort, dissolue the same, and seperate vs asunder againe for a time. Wherfore I thought it good, yea and my boūden duety, by this simple letter to prouoke styrre, & admonish you, to behaue your selfe in all your do∣inges, sayinges, and thoughtes, most thankfully vnto our good God for the same. And therefore (my deare wife) as you haue hartily reioyced in the Lord, and oftentimes ge∣uen God thanks for his goodnes, in bringing vs together in his holy ordinaūce: euē so now I desire you, when this time of our seperation shal come, to reioyce with me in the Lord, and to geue him most harty thanks, that he hath (to his glory and our endles commodity) separated vs againe for a little time, & hath mercifully taken me vnto himselfe, forth of this miserable world, into his celestiall kingdom: beleuing and hoping also assuredly,* 20.149 that God of hys good∣nesse, for his sonne Christes sake, will shortlye bring you and your deare children thither to me, that we maye moste ioyfully together sing prayses vnto his glorious name for euer. And yet once agayne I desire you for the loue of God and as euer you loued me, to reioyce with me, and to geue God continuall thankes for doing his most mercifull wil vpon me.

I heare say, that you do oftentimes vse to repeate this godly saying:* 20.150 The Lordes wil be fulfilled. Doubtlesse it reioy∣ceth my poore hart to heare that report of you, & for the lor∣des sake, vse that godly praier continually, and teach your children and family to say the same day and night: and not onely say it with your toungs, but also with your hart and mind, and ioyfully to submit your will to Gods will in ve¦ry deed, knowing & beleuing assuredly, that nothing shall come to you or any of yours, otherwise then it shall be hys almightie and fatherly good wil and pleasure, and for your eternall comfort and commodity. Which thing to be moste true and certayne, Christ testifyeth in his holy gospell say∣ing:* 20.151 Are not two litle Sparowes sold for a farthing, and yet not one of them shall perish without the wil of your heauenly father▪ And he concludeth saying: Feare not yee therefore, for yee are better then many sparowes. As though he shoulde haue sayd, If God haue such a respecte and care for a poore sparowe, which is not worth one farthing, that it shall not be taken in the lime twig, net, or pitfall, vntill it be his good will & pleasure: you may be wel assured, that not one of you (whō he so dearly loueth, that he hath geuē his only deare sonne for you) shall perishe, or depart forth of this miserable life without his almighty good will and pleasure.

Therefore deare wife, put your truste and confidence wholly & onely in him, and euer pray that his will be ful∣filled, and not yours, except it be agreeing to his will: the which I pray GOD it may euer be, Amen. And as for worldly thinges,* 20.152 take you no care, but be you well assured the Lorde your deare God and father will not see you nor yours lacke, if you continue in his loue and childely feare, and keepe a cleare conscience from all kinde of Idolatry, superstition and wickednes, as my trust is that you wyll doe, although it be with the losse and daunger of this tem∣porall life. And good Margaret, feare not them that canne but kill the body (and yet can they not do that, vntill God geue them lea••e) but feare to displease him that can kyll both body and soule, and cast them into hell fire. Let not y^e remembraunce of your children keep you from God.* 20.153 The Lord himselfe will be a father and a mother, better then e∣uer you or I could haue bene, vnto them. He himselfe wil do all thinges necessary for them: yea, as much as rock the Cradle, if need be. He hath geuen his holy Angels charge ouer them, therefore committ them vnto him. But if you may liue with a cleare conscience, (for elles I woulde not haue you to liue) and see the bringing vp of your children your selfe, looke that you nurture them in the feare of God, and keepe them farre from Idolatry, superstition, and all other kinde of wickednesse:* 20.154 and for Gods sake helpe them to some learning, if it be possible, that they may increase in vertue and godly knowledge, which shal be a better dow∣ry to marry them withall, then any worldlye substaunce: and when they be come to age, prouide them such husban∣des as feare God, and loue his holy worde. I charge you take heede that you match them with no Papistes, and if you liue, and marry agayne your selfe (whiche thing I woulde wishe you to doe, if neede require, or els not) good wife take heede how you bestowe your selfe (that you and my poore children be not compelled to wickednesse. But if you shall be able well to liue Gods true widow, I would counsell you so to liue still, for the more quietnesse of your selfe and your poore children. Take heede, Margaret, and play the wise womans part. You haue warning by other, if you will take an example. And thus I commit you and my sweet children vnto Gods most merciful defence. The blessing of God be with you, and God sēd vs a mery mee∣ting together in heauen. Farewel in Christ, farewell mine owne deare hartes all. Pray, pray.

*To my good Brother Mayster Iohn Bradford.

THe peace of God in Iesus Christ the eternall comforte of his sweete spirite,* 21.1 which hath surely sealed you vnto eternal saluation, be with you and strengthen you in your ioyfull iourney towardes the celestiall Hierusalem (my deare frend and most faythfull brother Maister Bradford) to the setting forth of Gods glory, and to your eternall ioy in Christ, Amen.

Euer since that good M. Philpot shewed me your last letter (my deare hart in the Lord) I haue cōtinued in great heauines and perplexity: not for any hurt or discommodi∣ty that I can perceiue comming towardes you, vnto whō doubtlesse, death is made life and great felicity: but for the great losse that Gods Churche here in Englande shall su∣staine by the taking away of so godly, worthy,* 21.2 and necessa∣ry an instrument, as the Lorde hath made you to be. Oh that my life and a thousand such wretched liues mo might go for yours. Oh, why doth God suffer me and such other Caterpillers to liue, that can doe nothing but consume the almes of the church, and take away you so worthy a work∣man & laborer in the Lordes vineyard? But wo be to our sinnes & great vnthankfulnes, whiche is the greatest cause of the taking away of such worthy instrumētes of God, as shoulde set forth his glory, & instruct his people. If we had bene thākfull vnto God for y^e good ministers of his word, we had not bene so soone depriued both of it and them. The Lord forgeue our great ingratitude & sinnes, and geue vs true repentaunce and fayth, & hold his hand of mercy ouer vs, for his deare sonne Christes sake. Take not awaye all thy true preachers forth of this realme (O Lord) but leaue vs a seede, least England be made like vnto Sodome and Gomorre, when thy true Lothes be gone.

But what goe I aboute to mingle your myrthe wyth my mourning, and your iust ioy with my deserued sorow? If I loued you in deede, as I haue pretended, I shoulde surely reioyce with you most hartily, & praise god on your behalfe from the very bottome of my hart: I should prayse God day and night for your excellēt election in & through his great mercy,* 21.3 and should geue him most humble thākes for your vocation by his Gospell, & your true knowledge in the same: I should earnestly prayse him for your sweete iustification, wherof you are most certayne by Gods grace and spirite, & should instantly pray vnto him for your glo∣rification, which shall shortly ensue: I should reioyce and be glad to see you so dignifyed by the crowne of Martyr∣dome, and to be appoynted to that honour, to testify hys truth, and to seale it with your bloud: I should highly ex∣toll the Lord, who hath geuen you a glorious victory euer al your enemies, visible and inuisible, and hath geuen you grace and strength to finish the Tower that you haue be∣gunne to build. Finally, if I loued you, I should most har∣tily reioice and be glad to see you deliuered from this body of sinne and vile prison of the fleshe, and brought into that heauenly tabernacle where you shal be safely kept, and ne∣uer offend him more.

This and much more should I do, if I had a good hart towardes God, or you his deare childe. But (alas) I am an hypocrite, & do seeke nothing but mine owne commo∣dity. I would haue gods euerlasting prouidēce geue place to my peeuish will & purpose, although it were to the hin∣derance of his glory and your sweet commodity. God for∣geue me my horrible ingratitude, sinnes & offēces agaynst him, and good brother, do you forgeue me my great negli∣gence and vnthankfulnes towards you, and henceforth I promise you, I will put my will to Gods wil, & pray that the same may be fulfilled in you, so long as you be on this earth: and when you are taken hence, I will most hartely prayse the Lord for you, so lōg as I haue my being in this world. Ah my deare hart, nowe I muste take my leaue of you, and as I thinke, my Vltimum vale in this lyfe,* 21.4 but in the life to come I am righte well assured we shall merilye meete together, & that shortly I trust. And in taking of my

leue of you (my deare hart in the Lord) I shall desire you faythfully to remēber all the sweet messages that the Lord our good God & most deare louing father hath sent you by me his most vnworthy seruaunt, which as they are moste true, so shall they be most truly accōplished vpon you eter∣nally: and for the more assurance and certificate thereof to your godly cōscience, he hath cōmaunded me to repeat the same vnto you agayne, in his owne name and word.

Therfore now geue eare and faithfull credence. Har∣ken O ye heauens,* 21.5 and thou earth geue eare, and beare me witnes at the great day, that I do here faythfully and tru∣ly the lordes message vnto his dear seruant, his singularly beloued and elect childe Iohn Bradford. Iohn Bradford, thou man so specially beloued of God,* 21.6 I pronoūce & testify vnto thee in the word & name of the Lord Iehoua, that all thy sinnes whatsoeuer they be, be they neuer so many, so grieuous, or so great, be fully & freely pardoned, released & forgeuen thee, by the mercy of God in Iesus Christ thyne onely Lord & sweet sauiour,* 21.7 in whom thou doest vndoub∣tedly beleue. Christ hath cleansed thee with his bloud, and clothed thee with his righteousnes, and hath made thee in the sight of God his father, without spotte or wrinckle: so that when the fire doth his appoynted office, thou shalt be receyued (as a sweete burnt sacrifice) into heauen, where thou shalt ioyfully remayn in Gods presence for euer, as y^e true inheritor of his euerlasting kingdome, vnto y^t whiche y^t wast vndoubtedly predestinate & ordeined by the Lords vnfallible purpose and decree, before the foundation of the worlde was layde. And that this is most true that I haue sayd, I call the whole Trinity, the almighty and eternall maiesty of God the father, the sonne, and the holy ghost to my record at this present: whom I humbly beseech to con∣firme and stablish in thee the true and liuelye feeling of the same. Amen. Selah.

Now with a mery hart and a ioyfull spirit, something mixed with lawful teares. I take my farewel of you, mine owne deare brother in the Lorde: who sende vs shortly a merye meeting in his kingdome, that we maye both sing prayses together vnto him with hys holy Aungelles and blessed spirites for euer & euer. Farewel thou blessed of the Lord, farewell in Christ: depart vnto thy rest in the Lorde: and pray for me, for Gods sake.

As I had made an ende of this simple Letter, I hearde some comfort both of good Maister Philpots seruant and yours: but (alas) I doe scarcely beleue them. Well I wyll hope in God, & pray all night that God will send me some comfort to morrowe, and if the Lorde geue you sparing to morow, let me heare foure words of comfort from you, for Gods sake. The blessing of God be with you now and for euer. Amen.

Yours for euer in the Lord Iesus, Iohn Careles, liuing in hope a∣gaynst hope.

In reading this letter of Iohn Careles to M. Brad∣ford aboue prefixed, wherein he maketh so much mētion of a certayne letter of his sent to him, and of the great excee∣ding consolation, he receiued of the same, thou wilt wishe peraduenture (good louing Reader) in thy mynd, to haue some sight also of the sayd Letter of M. Bradford. Where∣in to satisfy thy desire, or rather to preuent thy petition, I haue hereunto annexed the same, to the entent thou mayest not onely vnderstand the contentes therof, but also receiue fruit therof to thy cōsolation likewise. The purport of the letter here foloweth.

¶Mayster Bradford to Careles.

* 21.8ALmighty God our deare father, through and for the merits of his dearely beloued sonne Iesus Christ, be mercifull vnto vs, pardon vs our offences, & vnder the winges of his mercy he pro∣tect vs from all euill, from henceforth and for euer. Amen.

Deare brother Careles, I hartely pray you to pray to GOD for me, for the pardon of my manifold sinnes and most grieuous offences, whiche neede none other demonstration vnto you then this, namely that I haue behaued my selfe so negligently in aun∣swering your godly triple letters, whiche are three witnesses a∣gaynst me. God lay not them nor none other thing to my charge to condemnation, though to correction, not my will but his wil be done.* 21.9 Concerning your request of absolution (my dearest bro¦ther) what shall I saye, but euen as trueth is, that the Lorde of all mercy, and Father of all comfort, through the merites and medi∣ation of his deare sonne thy onely Lord and Sauiour, hath cleare∣ly remitted and pardoned all thy offences whatsoeuer they bee, that euer hitherto thou hast committed agaynst his maiesty: and therefore he hath geuen to thee as to his childe (deare Brother Iohn Careles) in token that thy sinnes are pardoned: he (I say) hath geuen vnto thee a penitent and beleuing hart: that is, a hart which desireth to repent and beleue: For suche a one is taken of him (he accepting the will for the deede) for a penitent and bele∣uing hart in deed.

Wherefore (my good Brother) be mery, gladde, and of good cheare, for the Lorde hath taken away thy sinnes: thou shalt not dye. Goe thy wayes: the Lord hath put away thy sinnes. The East is not so farre from the West, as the Lord now hath put thy sinnes from thee. Looke how the heauēs be in comparison of the earth, so far hath his mercy preuayled towardes thee his deare chylde, Iohn Careles, through Christ the beloued. Say therfore with Da∣uid: prayse the Lord oh my soule, and all that is within me prayse his holy name? for he hath forgeuen thee all thy sinnes: as truely he hath. And hereof I desire to be a witnesse. God make me wor∣thy to heare from you the like true message for my selfe. Myne owne dearly beloued, you haue great cause to thanke God moste hartily that he hath geuen you such repētance and fayth: the lord encrease the same in you and me a most miserable wretch, whose hart is harder then the Adamant stone, or elles I coulde not thus long haue stayed from writing vnto you. If I liue and may, I pur∣pose and promise you to make amendes. Praye for me my moste deare brother, I hartely beseech you, and forgeue me my long si∣lence. God our father be with vs for euer. Amen.

Yours in the Lord▪ Iohn Bradford.

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

THe euerlasting peace of God, in Iesus Christ, the cōti∣nual ioy, strength and comfort of his most pure, holy,* 22.1 & mighty spirite, with the increase of fayth & liuely feeling of his eternall mercy, be with you, my most deare & faythfull louing brother Tyms, & with all the rest of my deare har∣tes in the Lord, your faithfull felow souldiers, & most con∣stant cōpanions in bonds, yea of men condēned most cru∣elly for the sincere testimony of Gods euerlasting truth, to the full finishing of that good worke, which he hath so gra∣ciously begon in you all, that the same may be to his glory, the commodity of his poore afflicted church, and to your e∣uerlasting comfort in him. Amen.

Ah my most sweet and louing brethrē, and dearest har∣tes in the Lord, what shall I say, or how shall I write vn∣to you in the least poynt or part, to vtter the great ioy that my poore hart hath cōceiued in God, through the most god∣ly example of your christian constancy and sincere confessi∣on of Christes verity? Truely my tongue can not declare, nor my pen expresse the aboūdance of spirituall myrth and gladnes, that my minde and inward man hath felte,* 22.2 euer since I heard of your harty boldnes, and modest behauior before that bloudy butcher, in the time of al your crafty ex∣aminations, especially at your cruell condēnation in theyr cursed Consistory place. Blessed be God the Father of all mercy, & praysed be his name, for that he hath so graciously performed vpon you his deare darlinges, his most sweete and comfortable promises, in not onely geuing you the cō∣tinuall aide, strength, and comfort of his holye and mighty spirite, to the faythfull confession of his Christ, for whose cause (O most happy mē) ye are condemned to dye: but al∣so in geuing you such a mouth & wisedom,* 22.3 as al your wic∣ked enemies were not able to resist, but were fayne to cry: Peace, peace, & not suffer you to speake. As truely as God liueth (my deare brethrē) this is not only vnto you a most euident probation that God is on our side, and a sure cer∣tainty of your euerlasting saluatiō in him, but also to your cruell aduersaries (or rather gods cursed enemies) a plaine demōstration of their iust eternall woe & damnatiō which they shalbe full sure shortly to feele, whē ye shal ful sweetly possesse the place of felicity & pleasure prepared for you frō the beginning.

Therefore (my dearly beloued) cease not so long as ye be in this life, to prayse the Lord with a lusty courage, for that of his great mercy and infinite goodnesse, he hath vou∣ched you worthy of this great dignity, to suffer for his sake not onely the losse of goodes, wife, and childrē, long impri∣sonment, cruell oppressiō &c. but also the very depriuation of this mortall life, with the dissolution of your bodies in the fire. The which is the greatest promotion that GOD can bring you or any other vnto in this vale of misery, yea so great an honour, as the highest Aungel in heauen is not permitted to haue: & yet hath the Lord (for his dere sonne Christs sake reputed you worthy of the same, yea and that before me and many other,* 22.4 which haue both long looked & longed for the same.

Ah my most deare brother Tyms, whose time resteth altogether in the handes of the Lorde, in a full happy time camest thou into this troublesome world, but in a much more blessed houre shalt thou depart forth of the same: so that the sweete saying of Salomon, or rather of the holye

ghost, shall be full well verified vpon thee, yea and all thy faythfull fellowes: Better is the day of death (sayth hee) then the day of byrth. This saying cannot be verified vpon euery man, but vpon thee my deare brother, and suche as thou art,* 22.5 whose death is most precious before God, & full deare shal your bloud be in his sight. Blessed be God for thee my deare brother Tymmes,* 22.6 and blessed be God agayn that e∣uer I knew thee, for in a most happy time I came first in∣to thy company. Pray for me, deare brother, pray for me, y^t God will once vouch me worthye of that great dignitie whereunto he hath now brought you.

Ah my louing brother Drake, whose soule draweth now nigh vnto God, of whom you haue receiued y^e same, ful glad may you be that euer God gaue you a life to leaue for his sake: Full well will he restore it to you agayne in a thousand fold more glorious wife.* 22.7 Prayse God, good bro∣ther, as you haue great cause, and pray for me, I beseeche you, which am so muche vnworthy (so great are my sins) of that great dignitie whereunto the Lord hath called you and the rest of your godly brethren: whome I beseech you to comfort in the Lorde, as you can full well: praysed be God for his giftes, which you haue hartily applyed to the setting forth of his glory, and the commoditie of his poore afflicted Church. Which thing shal surely redound to your euerlasting ioy, and comfort, as you shall most effectually feele or euer it be long, though the wicked of y^e world iudge farre otherwise.

Ah mine owne hartes, and most dearely beloued bre∣thren,* 22.8 Cauell, Ambrose, and both the Spurges: blessed be the Lord on your behalfe, and praysed be his name: which hath geuen you such a glorious victory: Full valiant haue you shewed your selues in the Lords fight, & ful faithfully in your paynefull seruice. Faint not, but go on forward as ye haue most godly begun, for great shall your reward be at the end of this your trauell. Ah my good faythfull bre∣thren all, what shall I say, or what shall I write vnto you but euen the same that good Elizabeth did say to her god∣ly kinswoman Mary the blessed mother of Christe: Happy art thou (quoth that good woman) which hast beleued: for al thinges which the Lord hath spoken to thee,* 22.9 shal be fulfilled. So I say to you (my deare heartes in the Lorde) happy are ye all, yea twise happy shall ye bee for euermore, because yee haue stedfastly beleued y^e most sweete promises which god y^e father hath made vnto you w^t his owne mouth, in y^t he hath promised you (which are the faythfull seede of the be∣leuing Abraham) that ye shall be blessed euer, world with∣out end. The promises of God your sweet father, as ye do beleue, so do ye beare record that God is true. The Testy∣mony wherof ye haue full worthily borne to the worlde, & shortly will full surely seale the same with your bloud, yea euen to morow, I do vnderstand. Oh constant Christians oh valiant souldiers of the high captayne Iesus Chryste, who for your sake hath conquered the deuill, death, sinne, & hel,* 22.10 & hath geuē you full victory ouer them for euermore. Oh worthy witnesses, and most glorious martyrs, whose inuincible fayth hath ouercome that proude, sturdye, brag∣ging Prince of y^e world, & al his wicked army, ouer whom ye shall shortly triumph for euermore. Ah my sweet harts the euerlasting treasures are full surely layd vp for you in heauen. The immercessible and moste glorious crowne of victory is already made and prepared for you, to be shortly clapt vpon all your happy heades. The holy Aungelles of your heauenly father are already appoynted to conducte your sweete soules into Abrahams bosome. All the heauē∣ly host reioyseth already, for that they shall shortly receiue you with ioy & felicitie into their blessed fellowship. Selah.

Reioyce with double ioy, and bee glad my deare bre∣thren, for doubtles ye haue more cause then can be expres∣sed.* 22.11 But (alas) I that for my sinnes am left behinde, may lye and lament with the holy Prophet, saying: Woe is me that the dayes of my ioyfull rest are prolonged. Ah cursed Sa∣tan, which hath caused me so sore to offend my most deare louing father, whereby my exile and banishmente is so much prolonged. Oh christ my deare aduocate, pacifie thy fathers wrath, which I haue iustly deserued, that he may take me home to him in his sweete mercye. Oh y^t I might now come home vnto thee with my blessed brethren. Wel, thy will (O Lord) be effectuously fulfilled, for it is onely good, and turneth all thinges to the best, for suche as thou in thy mercies hast chosen.

And now farewell my deare heartes, most happy in y^e Lord. I trust in my good God, yet shortly to see you in the celestiall citie, wherof vndoubtedly the Lord hath already made you free citizens. Though ye be yet with vs for a li∣tle time, your very home is in heauē, where your treasure doth remayne with your sweet Lord and Redeemer Ie∣sus Christe, whose calling you haue heard with the eares of youre heartes, and therefore yee shall neuer come into iudgement, but passe from death to life. Your sinnes shall neuer be remembred, be they neuer so many, so greeuous or so great,* 22.12 for your sauiour hath cast them all into y^e bot∣tome of the sea: he hath remoued them from you as farre as the East is from the West, and his mercy hathe muche more preuayled ouer you,* 22.13 then is distaunce betweene hea∣uē and earth: and he hath geue you for an euerlasting pos∣session of the same, al his holinesse, righteousnesse, and iu∣stification, yea and the holy Ghost into your harts, wher∣with ye are surely sealed vnto the daye of redemption, to certifie you of your eternall election, and that yee are hys true adopted sonnes, whereby yee may boldly crye vnto God: Abba deare father, for euermore: so that now no crea∣ture in heauen, earth, nor hell,* 22.14 shall be able to accuse you before the throne of the heauenly king. Satan is now cast out from you: he himselfe is iudged, and hathe no parte in you. He will once more byte you by the heele, and then he hath don, for at that time you shall squise his head through your owne good Christ, and so haue you finall victory for euermore. In ioyfull triumphe whereof, yee shall sweetly ascend into the place of eternall rest, whether youre eldest brother christ is gone before you, to take possession for you and to prepare your place vnder the holy aultar, w^t Cran∣mer, Latimer, Ridley, Rogers, Hooper, Saunders, Far∣rar, Taylour, Bradford, Philpot, with many other, who will be full glad of your comming, to see sixe moe of their appoynted number that their bloud may so muche the soo∣ner be reuenged vpon them that dwell on the earth.

Thus I make an ende, committing you all to Gods most mercifull defence, whose quarrell yee haue defended, whose cause ye haue promoted, whose glory yee haue sette forth, and whose name ye haue constantly confessed. Fare∣well for a while, my deare hartes in the Lord: I wil make as much haste after you as I may. All our deare brethren salute you. They pray for you, and prayse God for you cō∣tinually. Blessed be the dead that dye in the Lord,* 22.15 for they rest from their labours, sayth the holy Ghost, and their workes fol∣low them.

Your owne, Iohn Careles, a most vnprofitable ser∣vaunt of the Lord. Pray, pray, pray.

¶In the pag. 1742. ye heard before the letter of Tho∣mas Whittel, written to Iohn Careles wherin he yeldeth great thankes vnto him, for the singular ioy and consola∣tiō receiued by his letters. The copie of which letters sent vnto him if any be disposed to peruse, here vnder foloweth to satisfie his desire.

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

THe euerlasting peace in Iesus Christe, the continual comfort of his most pure and holy spirite,* 22.16 be with you my most deare and faithfull brethren and sisters of New∣gate, the Lordes appointed sheepe vnto y^e slaughter, to the good performaunce of the great and notable worke of the Lord, which he hath so graciously begon in you al: that the same may redoūd to the setting forth of his glory, & to the commoditie of his Church, and to your owne euerlasting comfort in him. So be it.

Ah my deare hartes, and most faithful brethren and si∣sters in the Lord, what high laudes and prayse, yea what humble & continuall thankes am I bound to geue to God our father for you & on your most happy behalfe, who so mightely hath magnified him selfe in you thus farre forth, in geuing you his holy & mighty spirit, to the constant con¦fessing of Christes veritie, euen to the cruel condēnation, & I doubt not but he will do the same to the death. Oh hap∣pye and blessed are you that euer you were borne, that the Lord will vouch you worthy of this great dignitie, to dye for his sake. Doubtles it is the greatest honour that God can geue you in this lyfe. Yea if they be so blessed of God y^t dye in the Lord, as the holy ghost saith they be:* 22.17 how much more blessed and happy then are you, that die not only in y^e Lord, but also for the Lord. Oh that it were the good wyll of God, that the good houre were now come,* 22.18 that I might goe with you. Ah that my sinnes made me not vnworthy of such an excellent dignitie.

Be thankfull deare harts, be thankfull & reioyce in the Lord: for mighty is his mercy towardes you, and great is your reward in heauen, the which you like faithful persōs haue plucked to you with a godly violēce of an inuincible faith. Oh worthy warriours of the most high captaine, Oh cōstant confessors of the euerlasting veritie: how glorious a crown of victory shal you shortly receiue, which is prepa¦red for all such as do continue to the ende? Oh you sweete saintes of y^e Lorde, how precious shal your death be in his

sight? Oh how deare are your soules to your redeemer in whose hand they shall most ioyfully rest, and y^e paynes of death shall neuer touch you? Oh how blessed shall you be, when Christ shall appeare, at the which time you shall re∣ceaue your bodyes againe full of immortalitie? Oh howe ioyfull shall you be, when Christ, according to his promise shall knowledge you before his father and his holy aun∣gels, as you haue most constantly confessed him to be your Lord, and onely sauiour before men?

Oh blessed Greene, thou meek and louing lamb of the Lord, how happy art thou to be appoynted to dye for hys sake?* 22.19 A full daintie dish art thou for the Lords own tooth. Fresh and Greene shalt thou be in the house of the Lord, & thy fruites shal neuer wither nor decay. Although thou go here forth sowing thy good fruites with teares, y^e time shal come that thou shalt reape with ioy and gladnes, y^e fruites of euerlasting life, and that without ceasing. Be mery ther∣fore and feare not,* 22.20 for it is thy fathers will to geue thee a kingdome, wherunto he hath chosen thee before the foun∣dations of the world were layd.

Oh happy Minister, thou mā of God, how glad mai∣est thou be of Gods most gracious fauour, which hath pre¦uented thee in y^e day of thy tryall?* 22.21 Oh happy Peter, whose part thou hast wel playd: therfore thy reward and portion shall be like vnto his. Now hast thou good experience of mans infirmitie, but much more proofe and tast, yea sense & feeling of Gods aboundant bottomles mercy. Although Satan desired to sift thee, yet Christe thy good Captayne prayed that thy fayth should not fayle. Gods strengthe is made perfect by thy weakenes, & his grace is sufficient for thee his deare childe.* 22.22 Thine example did so incourage and strength thy poore brethren, that God is euery waye glo∣rified by thee, and shortly will he glorifie thee with himself with that glory whiche he hath prepared for thee his electe deareling before the world was made. Therfore reioyce & be glad, for thou hast good occasion, in finding such fauour in his sight.

This is most true (Oh my other brethren, whom I do not know, neyther haue I heard muche of you) happy are you y^t euer you were borne, and blessed be our God which hath geuen you such victory ouer the bloudy beast: shortly shall you be clothed in large white garmentes, and fyne raynes of righteousnes, and so shall you follow y^e Lambe on mount Syon with new songes of mirth and melodye,* 22.23 for your deliuerie forth of Satans power & tiranny. God for euermore bee blessed for you, and strengthen you to the end, as I doubt not but he will: for hee neuer fayled them that put their trust in him.

O my deare and faithfull sister Ioane Warner, what shall I say to thee?* 22.24 Thy triall hath bene great: thy victory in Christ hath bene notable. Thou hast ouercome many a sharpe shower and storme. Shortly shalt thou ariue at the hauen of quiet rest, and receiue a reward due to a constant martyr. Thou shalt go home to thy heauenly father, and possesse for euer the inheritance which Christ hath purcha∣sed for thee, where thy earthly parentes be, still looking for thee, which haue triumphed ouer Antichrist most victori∣ously. Oh blessed parentes of happy Children, which haue shewed such an example, as y^e like hath bene seldome seen. I salute thee deare sister of like constant mind: whose con∣stant example is worthy of continual memory.* 22.25 Praysed be god for you mine own sweet sisters, which hath made you to play such wise virgins parts. He hath plentifully pou∣red the oyle of his spirite into the lampes of your faythe, so that the light thereof shall neuer be extinct. You shal enter with your bridegrome into euerlasting ioy, wherunto you were chosen in him from the beginning.

Oh my deare brethren and sisters, you blessed saynts of the Lord, how much & how deeply am I bounde to prayse God for you both day & night Pray, pray for me (my deare hartes) for the render mercy of God, that I may bee made worthy to folow your trace. Oh that I had runne the race of my life, as farre as you haue done yours, and were as nigh my iorneys end,* 22.26 as you be vnto yours. But alas, I lie like the lame man at y^e pooles side by Salomons porch & euery man goeth into the place of health before me. But God will appoynt me one,* 22.27 one daye to put me in. I truste my Lord of Londōs Colehouse is emptie, & al his officers idle. Therefore they must shortly fetch more sheepe to the shambles: for he is the common slaughter slaue of all En∣gland. But happy are you that are passed through y^e pikes & deliuered out of his hands, and from al the angels of the darknes of this world, which long tempted you in y^e wil∣dernes of the same: but now shall the angels of God come and minister vnto you,* 22.28 for they are your seruantes to hold you vp in your handes, & that you shal not hurt your foot no nor one heare of your head shall pearish. They shal ca∣ry you vp to heauen in a fiery chariot, thoughe you leaue your Mantell behinde you for a time, till God restore the same agayne in a more ample and glorious sort.

Thus in hast, as it doth appeare, I am constrayned to make an end, committing you all to Gods most mercifull defence: who euer haue you in his blessed keping, desiring you all to remember me in your godly and faythfull pray∣ers, as I will not forget you in mine, by Gods grace. The blessing of God be with you all my deare brethrē and sisters. All our brethren and fellowe prisoners here haue them most hartily commended vnto you, and pray for you without ceasing. God sende vs a merry meeting in hys kingdome. Amen.

By your brother and vnfayned louer, Iohn Careles, prisoner, abiding his moste mercifull will and plea∣sure. Pray, pray, pray.

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

THe euerlasting peace of God in Iesus Christ,* 22.29 with the continuall ioy, comfort & strength of his sweete spirite be multiplied, and dayly more and more encreased in your good hart (my most faithfull and deare brother Tymmes) to the full quieting of your conscience, and beating backe of all the fiery dartes of the wicked, that you may shortlye receaue the glorious crowne of victorye, and in the same triumph ouer all your enemies for euermore. Amen.

I cannot expresse the exceeding great ioy and consola∣tion of my poore hart, considering the marueilous works of God most graciously wrought vppon you, not onely in prouing you and trying your fayth by his great and huge crosses both inwardly and outwardlye, but also in geuing you so great consolation & constancie in the middes of the same. Faithfull is God & true of his promises,* 22.30 who hathe sayd: That he wil neuer suffer his chosen children to be tempted aboue theyr strength, but in the middes of their temptation will make an outscape for them, by such meanes as maye make to his glory & their euerlasting consolation. My deare heart great cause haue you to be of good cōfort, for I see in you as liuely a token of Gods euerlasting loue and fauoure in Iesus Christ, as euer I perceiued in any man. In respect wherof I do euen with my hart, loue, honor, & reuerence you, beseeching God for his glorious names sake in the bowels & bloud of our Lord & onely sauiour Iesus Christ to finish his good worke in you,* 22.31 as I doubt not but he wil do, according to his infallible promises: yea I am well as∣sured therof, for asmuch as you haue so effectually receiued his holy spirit into your hart, as a pledge and sure seale of your eternall redemption, & a testimony of your adoption in Christ Iesu. For which cause Satan so sore enuieth you that he hath nowe bent all his fierce Ordinaunce againste you, thinking thereby vtterly to destroy y^e inuincible fort of you fayth founded moste firmely vpon the vnmoueable rocke Christ, against the whiche, the deuill, sinne, nor yet hell gates shall neuer preuaile. Selah.

Therefore mine own bowels in the Lorde, be not dis∣cōforted for this your conflict, which doubtlesse shal great∣ly encrease your crowne of glory, triumphe, and victorye:* 22.32 but take a good hart vnto you, and buckle boldly w^t Sa∣than both in himselfe and his subtle members. It is the very Diuine ordinaunce of God, that all his regenerate children shall be tempted, proued, and tryed, as we see by the example of our sauiour Christe, who as soone as hee was baptised, was strayt wayes led of the holy Ghost in∣to the wildernes, there to bee tempted of the Deuill. But there got he such a glorious victory of Satan, y^t hee coulde neuer since finally preuaile against any of his poore mem∣bers, but in euery assault y^t hee maketh either inwardly or outwardly he getteth a foyle and taketh shame: so y^t nowe hee rageth with all the spite possible, speciallye because hee knoweth his time is but short.* 22.33 S. Iames testifieth that he is but a very coward, that will soone flee, if he be faithful∣ly resisted. And as for his tempting tooles, the Lord hathe made them manifest vnto vs, so that he cannot deceiue vs though he assault vs: for as S. Paule sayth: His very thou∣ghtes are not vnknowne to vs, as it doth in you largelye ap∣peare, praysed be the Lordes name therfore.

You see, deare brother,* 22.34 that now to molest you & suche as you are, that be euen passing from this vale of misery, he hath but two wayes, or two peeces of Ordinaunce to shoote at you, with the which he cannot hurt you, because you haue two Bulwarkes to defend you. The first of these terrible Gunnes that Satan hath shot at you, is the very same that he continually shooteth at me, that is to say, fear and infidelity: for the vglesomnes of death, and horrour of my sinnes, whiche be so many, greeuous, and great. But this pellet is easily put away with the surer shield of faith in the most precious death and bloudshedding of our dear

Lord and onely Sauiour Iesus Christ,* 22.35 whome the father hath geuen vnto vs wholy to be ours for euermore, and with him hath geuen vs all things, as Paule saith: so y^t though we be neuer so great sinners, yet Christ is made vnto vs holines,* 22.36 righteousnes, and iustificatiō. He hath clothed vs with all his merites, mercies, and most sweete sufferinges & hath taken vnto him all our miserie, wretchednes, sinne and infirmitie. So that if any should nowe be condemned for the same, it must needes be Iesus Christ, whiche hath taken them vpon him. But in deede hee hath made satisfa∣ctiō for them to the vttermost iote: so that for his sake they shall neuer be imputed to vs, if they were a thousād times so many moe as they be. This doe you moste effectuously feele and know, deare brother, a great deale better then I can tell you, blessed be God therfore.

And now Satan, seeing that he cannot preuayle wyth his boysterous battery agaynst this Bulwarke of faythe, which doth so quench all his fiery dartes, that they can doe you no harme, but rather do you good seruice to caste you downe vnder the mighty hand of God,* 22.37 that hee may take you vpp by his onely grace and power, and so you maye render him all the glory by Iesus Christ, (whiche thinge the enimie cannot abide in no wise) therefore hee shooteth of his other Peece most pestilent, to prouoke you to put some part of your trust and confidence in your selfe, and in your own holines and righteousnes, that you might that way ••ob God of his glory, Christe of his honour and dig∣nitie of his death. But blessed be the Lorde God, you haue also a full strong Bulwarke to beat backe this pestiferous peller also,* 22.38 euen the pure law of God, whiche prooueth the best of vs all damnable sinners in the sight of God, if he would enter into iudgement with vs, according to the seueritie of the same, and that euen our best works are pol∣luted and defiled in such sort,* 22.39 as the prophet describeth thē. With which maner of speaking, our free wil Phariseis are much offended: for it felleth all mans righteousnes to the ground, (I had like to haue sayd, to the bottome of hell) & extolleth onely the righteousnesse of Iesus Christ, whiche is allowed before God, and is freely geuen to al those that firmely beleue, as blessed be God you doe.

Ah my good brother Tymmes, Sathan hath put hys hand in a wrong boxe when he beginneth to tempte you, either to vayne glory or mistrust: for you are an old beaten souldier, and haue had good experience of these manner of temptations,* 22.40 both by your selfe and other, whome you know well were the beloued of God. Bee of good cheare therefore, deare hart, be of good cheare, for now Satā hath wrought all his malice, he hath done all that hee can, and hath shot of all his last Peeces, wherwith he had thought to haue done most mischiefe: but now he seeth hee cannot preuaile (the strong tower of your fayth being so inuinci∣ble) he will plucke vp all his tentes, and get him to some other place to practise the like assaultes: and then will the Aungels of God come and minister vnto you the moste sweete & heauenly consolations of y^e holy Ghost. To hym therefore who is able to do exceeding aboundantly aboue all that euer we can desire or thinke, I do most hartily cō∣mit you, with all the reste of youre godly prison fellowes, who comfort, strengthen, and defend you with his grace & mighty operation of his holye spirit, as hee hath hitherto done, that you hauing a most glorious victory ouer y^e sub∣tle serpent and all his wicked seede, may also receaue the crowne of glory and immortalitie prepared for you before the foundations of the world were layde, and is so surelye kept for you in the handes of him whose promise is vnfal∣lible, that the Deuill, sinne, death, or hell, shall neuer be a∣ble to depriue you of the same. The blessing of God bee w^t you now & for euermore. Amen. Pray, pray, pray for me.

Your owne for euer Iohn Careles.

*To my good sister. M.C.

THe peace of God in Iesus Christ, the eternal comforts of his sweete spirite,* 22.41 be with you my deare and faithful sister, to the ful accomplishment of that good worke which hee hath most graciously begon in you, that the same may be effectuall to the setting forth of his glory, and to your e∣uerlasting consolation in him. Amen.

My louing and faythful Sister in the Lord, I thanke you for all your louing kindnes shewed vnto me in youre feruent and faithfull prayers, and for your most godly and comfortable letter, wherby you do not only much encrease my ioy and comfort, but also put me in remembraunce of my duetie towardes you.

Blessed be the Lord our God, which of his great mer∣hath so beautified his Church in these our dayes, that euen vnto many godly women hee hathe geuen most excellent giftes of knowledge and vnderstanding of his truth,* 22.42 so y^t they are not onely well able to enforme their owne consci∣ences in all thinges necessarye to saluation, but also moste sweetly to comfort their sorrowfull brethren & sisters that susteine any trouble for the testimony of Gods trueth, yea & that which is more, euen in the middest of their great cō∣flictes of conscience. Of which most happy number of god∣ly and vertuous women, my deare hart, you are one, and that of the chiefest, being plentifully endued with the gifts of Gods most gracious spirite, as it doth full wel appeare in your dayly doinges. God onely haue the prayse there∣fore.

For asmuch then as God hath geuen you y^e gift to write I shall moste hartily desire you to let me heare from you sometimes, be it neuer so little,* 22.43 for truely I take great cō∣fort and courage thereby, specially in my poore conscience, whiche is sore assaulted of subtile Satan, and in a manner oppressed of my sinnes. Pray, deare sister, y^t GOD may geue me true, hartie, and earnest repentaunce, & increase my fayth, for they are bothe the good giftes of God one∣ly, and farre passe the reache of my power, to take at my pleasure.

Therfore deare sister, if you wil helpe me to begge the same of our deare louing father, I am sure that he both cā and will geue them in his good time.* 22.44 As for the feare of death or terrour of the fire, I most hartily thanke my good God, I feele it not: onely it is mine owne sinnes and vn∣thankfulnes, which holdeth hard battayle, & wageth strōg warre against me, which onely goeth about to separate me from my good captayne Christ, that I shoulde not enioye his glorious victory: but God being on my side, (as I am sure hee is) that cannot continually preuayle agaynst me. Though God for a time permitte Satan to take his plea∣sure on me, as he did vpon Iob, yet I doubt not but in the end all shall turne to my profite, through the merites of our Lord & sauiour Iesus Christ: to whose most mercifull defence, I commit you, deare Sister, with al the rest of the Lordes elect. Farewell in Christ.

Yours vnfaynedly, Iohn Careles, Pray, pray, pray, pray.

*To my deare brother. T. V.

THe euerlasting peace of God in Iesus Christ, the con∣tinuall comfortes of his most pure and holy spirite,* 22.45 be w^t you my most deare frend and faythfull brother U. to the increase of your fayth, and comfort of your sorrowful spi∣rite, which is to the father a sweete sacrifice, through chryst for whose sake he will neuer despise your humble and con∣trite hart, but doth fauourably accept the same, and wil in most ample wise performe the desire thereof, to his glorye your eternall comfort in him.

In the mids of my manifold crosses & troubles, wher∣in I am constrayned to flee vnto God for refuge & succour by earnest & faithful prayer, I cannot forget you my deare hart in y^e Lord) but esteeming your state for mine owne, I do poure forth my complaynt for you, as I do for my selfe & rather more, as I thinke present neede doth require, de∣siring most hartily to heare the good successe of the same in you. The lord God for his great mercies sake, accomplish my desire, as I doubt not but he wil, when he seeth it good and most to his glory, and to your comforte and commo∣ditie. Oh that I might once see you so merry in Christ, as you haue iust cause to be, that you might say with Dauid: Awake my glory, awake Lute and Harpe,* 22.46 bring forth the Psalter with the merry song, that I might sing a newe song of prayse and thankesgeuing vnto the Lord,* 22.47 for the light of his fauourable coū¦tenaunce his helpe, and deliueraunce. Oh, that would refresh me as a most precious oyle, and gladden my poore heart, whiche is assaulted with sorrow, moe wayes then one.* 22.48 I doubt not but the same shal by your meanes receiue much comfort, though for a time it doth mourne with you, that we may be made both glad together,* 22.49 yea & that with such gladnes as shal continue for euer. But in the meane space (I saye) most happy are you, that so hartily mourne y^e ab∣sence of the bridegrome. If you were not a wedding child, you could neuer doe it. Onely Christes true Disciples doe mourne for his absence: therefore shall they doubtles re∣ioyce at his presence, which will be so muche more ioyfull, by how much the absence is more sorrowfull.

Therfore, my good brother, take a good hart vnto you, & be of good cheare. Say with the Prophet Dauid: O my soule why art thou so heauy,* 22.50 and why art thou so disquieted with in me? O put thy trust in God, for I will yet geue him thankes for the helpe of his louing countenance, and because he is my God. Read the Psal, the xli. and the xlij. for your comfort, & con∣sider that the holy kng and Prophet, at the making & first saying of them, was euē in the same case that you are now in: but he still comforted himselfe with the sweet promises

of God: and so do you my deare hart, for to you they do as well pertayne, as they did to him, and as surely shall they be performed vpon you, as they were vpon him: for he is one God and deare father vnto you both, & for his mercy, truth, and promise sake, he must needes make good vnto you all that he hath sayd.

If his loue towardes you, stoode in the respect of your own merite or worthines,* 22.51 you might well mourne, lamēt and complayne: yea, you had good cause to doubt, feare, & mistrust. But seeing he loueth you onely for and in Iesus christ, who is your whole holines, righteousnesse, and re∣demption: lay away all mourning, lamenting, and com∣playning: banish from you all feare, mistrust and infideli∣tie, and know that as long as Christ doth continue Gods sonne, so lōg must the loue of the father continue towards you immutable, and his good will vnchangeable, and can not be altered through any of your infirmities. For this is most true,* 22.52 that as long as the cause of any thinge doth last, so long must the effect remayne: but Christ is y^e whole cause, why the father loueth you, and hee also continueth for euer: then must I needes conclude, that the loue of the father continueth towardes you for euer, and (as y^e Psal∣mist most ioyfully so often singeth) His mercye endureth for euer and euer.

This is most true, mine owne deare hart, although y^e Lorde for a time hide it from your senses, that you might be the more earneste in prayer to him for the feeling of it, & also the more thankefull for it when he doth geue y^e liue∣ly tast of it,* 22.53 as doubtles he will do ere euer it be long: and then shall you be well able to comforte other in the same state that you are now in, with the same comforte where∣with you are and further shalbe comforted of God.

Therefore lifte vp youre handes that are now a little fallen downe, and stretche forth the weake knees of youre troubled minde,* 22.54 whiche now mourneth w^t a godly mour∣ning, and therefore shal it be full well comforted with that sweete peace of God which passeth all vnderstanding: and you are sure already to enioy the blessing that Christ gaue vnto the Godly mourners of Sion vppon the Mount, at the first sermon y^t he made.* 22.55 Oh happy U. in whose mour∣ning company I had rather be, then in the house of mirth and banqueting of such as see not what cause they haue to mourne and be sory. But yet my good brother, vse a mea∣sure in this your godly mourning, & make not your faith∣full frendes too much sory for you. Let the perswasions of such godly louers as you do dayly company withal, or ra∣ther the perswasions of the holy Ghoste by them, moue you to some godly mirth and reioising. Consider that you are commaunded of God by the mouth of Sainct Paule, thereto: Reioyce in the Lord (sayth he) and I say again reioyce. Marke how he doubleth the sentence,* 22.56 that wee may per∣ceaue it is a most earnest and necessary thing he requireth. Obey the commaundement of God in this behalfe: wher∣in as you cannot but highly please him, so I assure you, you shall very much reioyce my poore hart, and the harts of other whiche pray for you with mourning teares,* 22.57 and make that cruell enemy Sathan and all your aduersaryes sory, which will reioyce and laugh to see you mourne. Oh my good brother, let it manifestly appeare, that the Lorde of his great mercy hath heard our faythfull and harty re∣questes for you, Oh how would that reioyce me in y^e midst of my troubles?

Therfore now to conclude, because the darkenes con∣strayneth me to make an end for this time, I say, my deare & faithful brother U. in respect of the great cause you haue of your own part through Christ, & for the glory and ho∣nor of almighty God: the comfort, ioy, and reioysing of your deare brethren and sisters in Christ: also your owne duetie by the commaundement of God: and last of all to vexe, molest, and greeue Satan withall, reioyce in the lord and be most hartily glad in him, who is wholy yours, and you are his and shalbe for euermore. Selah.

Farewel mine own bowels in the Lord, & praise God with ioyfull lips & a mery hart, & pray for me his most vn∣profitable seruant, which haue more cause concerning my selfe, to lament, then any one man liuing: but my good bridegrome is present, & biddeth me cast away my mour∣ning garmentes, and therfore I must needes be merry w^t him: and so he biddeth you to be, by my mouth, for hee is present w^t you, although for sorow you cannot know him, as Magdalen could not in the garden, vntill he spake vn∣to her. The Lorde God speake these wordes of comforte in your hart, & open y^e eyes of your minde, that you may per∣fectly perceiue and feele his blessed presence, & so reioyce in the same for euermore. Amen. Comfort your hart in christ, and cast your care vpon him, for he careth for you.

Your brother in the Lord, abiding his good pleasure, Iohn. Careles.

*To my deare and faythfull brother,* 22.58 Augustine Bernher.

The peace of God in Iesus Christ, the helpe comforte and assi∣stance of his eternall spirite be with you, my deare and fayth∣full brother Augustine, and with all the rest of my good brethren and sisters of the houses of Baxterley & Manceter (which mour∣neth for the miserye of Gods people) to your euerlasting conso∣lation in hym, Amen.

Right glad I am to heare (my deare and faithfull brother Au∣gustine) that God of his greate mercy and infinite goodnes, hath yet so graciously deliuered & preserued you out of your enemyes handes, beseeching almighty God also, from the bottome of my hart, to be your continuall defence vnto the ende, as hitherto he hath most graciously bene, that you may liue & dye both to Gods glory, the commodity of his Church and to the increase of your owne euerlasting ioy and comfort in hym.

Knowe you, deare brother, that I haue receaued your let∣ter, for the which I hartely thanke you. In dede I thinke it very shorte, although it seemeth something sharpely to rebuke me in the beginning, for the breach of my promise, in not writing to you of this long tyme. Well brother, I am contente to beare it with pacience, considering that you are troubled otherwise (the Lorde comforte you and all heauy hartes) neyther will I spende ynke & paper for my purgation in this poynte.* 22.59 God he knoweth whether I bee so mindeles of my promise as it appeareth in your sight I am. Your request I will truely performe to the vttermost of my power, as gladly as any poore wretch shall do in the world and I thanke God I haue done no lesse of longe tyme. And as my poore prayer shallbe a handmayd to waite vpon you which way soeuer you ryde or go, so I beseech you that my simple counsell may take some place in you, in this tyme of your pilgrimage, whiche you passe in no small perill: God keepe and preserue you for his names sake.

I doe not disalowe, but muche prayse and commende your harty boldenesse in putting your selfe in preasse, when any one of Gods people needeth your helpe in any poynte. But yet I would not haue you thrust your selfe in daunger, when you canne doe them no good, or at least wise when they may well inough spare that good you woulde doe them: For if you should then chaunce to be taken, you shall not onely be no com∣fort vnto them, but also a great discomfort, adding sorrow vn∣to their sorrow.

I doe not perswade you to absent your selfe from any place where your presence of necessity is required: for in all such pla∣ces, I know, God will preserue you as he hath hitherto wonder∣fully done, praysed be his name therefore: or if it shall please him to permit you in any such place to be taken, I know he will most sweetely cōfort your consciēce with this consideratiō, that it is the very prouidēce & appointmēt of God that you should there and then be taken vp for a witnes of his truthe vnto the worlde: but I cannot alowe, nor be contented that you shoulde rashly or negligently thrust your selfe into that place where your wicked enemyes do continually haunt, yea and lay wayte for you, when no necessitye of your selfe nor of any other of Gods people dothe require your company. If they neede any of your godly counsel, you may write vnto them that thinge that you thinke good: which (I dare say) will be sufficient vnto them. For (continuall thankes and prayses be giuen vnto the euerlasting God) there is none of those that be cruelly condemned for Gods truthe, that now be weakelings: for they haue manfully passed throughe the pikes, and they haue boldly abidden the brunt of the battell, and therefore I recken the worste is paste with them alreadye, So that nowe and thē a godly letter from you to them, shall doe as much good as your company shall doe, and perchaunce more too▪ for writing sticketh longer in the memorye then wordes doe yea though your letters were as shorte to them, as your laste was to me, so that the same bee something sweeter and not althing so sharpe.

This (deare brother) is the simple counsell which I woulde gladly haue you obserue, partely for that I hartely pray for your preseruation to the commoditye of Christes Church, and partly for that I vnfainedly wish the peace, comfort, and tranquility of your owne conscience, which I knowe will be quickely ready to accuse you,* 22.60 if you do any thing wherein you haue not the worde of God for your warrante. For in a glasse that is cleare, a small mote will soone appeare: euen so the good conscience of Gods chosen children being more cleare then Cristall, will quickely ac∣cuse them at the least fault they do commit, whereas the wicked worldlinges haue their conscience so clogged & corrupted tho∣rough the custome of sinne, that they cannot once see or per∣ceiue their owne shamefull deedes & wicked workes, vntill God set the same before them for their vtter destruction, & then dis∣payre they immediately. But seing that God hathe geuen you a cleare conscience and a pure, sharpe, quicke, and liuely sight in your soule, I woulde wishe you to beware that you doe nothing vnaduisedly, but vpon a good ground. For an accusing consci∣ence

is a sore thing when death doth approche, and then Sathan will not sticke to tell you that you haue to much tempted God, when peraduenture you haue done nothing so at all. For thys cause (I say) partly I haue thought it good to admonishe you (as I haue done often) to be cirumspecte,* 22.61 according to the counsell of Christ, whiche biddeth you to beware of men. Other thynges I haue not to write, for I knowe this bearer can certifie you of all thinges at large, better then I can declare it by writing.

I beseeche you good Augustine, helpe me forwardes with your harty prayers, for I trust I haue but a small time to tary in this troublesome worlde. Doctour Story tolde oure Marshall that we should all be dispatched so soone as hee came from Ox∣ford, whether he and other bloudy butchers bee gone to make slaughter of Christes sheepe that lye there appoynted to be slain. God for Christes sake put them and such like,* 22.62 besides theyr cru∣ell purpose, if it be his good will and pleasure: Amen good Lord. I pray you doe my moste harty commendations to my deare si∣ster and faythfull friend, good Mistres Mary glouer, I beseeche God be her comforte, as I doubte not but hee is, I am verye glad to heare that she doth so ioyfully and so patiently beare this great crosse that God hath layde vppon her. I pray God streng∣then her, and all other his deare Sayntes vnto the end, Amen. Commende me vnto my deare and faythfull sister Elizabeth B. I thanke her most hartily for my napkin and so I doe youre deare brother, for my sherte. Truely that day that wee were ap∣poynted to come to oure aunswere before the Commissio∣ners (which had sent word the same morning, that they woulde come to the kinges Benche by viii. of the clocke, and the house and all thinges were trimmed and made ready for them) I got that sherte on my backe and that napkin in my hand, and me thoughte that they did helpe to harnesse me and weapon me well,* 22.63 to goe fight agaynst that bloudy beast of Babilon. And trust me truely, if they had come, I woulde haue stricken three strokes the more for your two sakes, as well as God would haue abled me to haue set them on, as by Gods grace I will not fayle to do at the next skirmish that I come to: Wherfore I pray you pray for me, that I may be stronge and hardy to laye on good loade. Oh that I might so strike him downe, that hee should neuer be able for to rise agayne. But that stroke belongeth onely vnto the Lorde, to strike at his comming, the which I truste will be shortly. O hasten it good Lorde, and shorten these sor∣rowfull and sinfull dayes, for thy great mercies sake.

Farewell my deare and faithfull louing brother. The Lorde defende, keepe, and preserue you from the power of youre ene∣mies visible and inuisible, and sende vs a most ioyfull and merry meeting here or elswhere, as it shall please his goodnes to ap∣poynt vs.

In the meane space I shall most earnestly desire you to pray for me, for I neuer had more neede in my life: and doubtles you shall neuer want my poore prayer, if it shall please God to accept the prayer of so sinnefull a wretch as I am. The Lord im∣pute not my sinnes to me, for Iesus Christes sake: vnto whose most mercifull defence, I do most hartily commit you The bles∣sing of God be with you now and euer, Amen. I pray you doe my most hartye commendations vnto M. Iohn Glouer. I doe not forget him in my dayly prayers, and I trust he doth remem∣ber me.

Your poore brother, alwayes mindefull of you in my prayer, Iohn Careles pry∣soner, abiding Gods pleasure.

¶To my deare brother Harry Adling∣ton prisoner in the Lolardes Tower.

* 22.64THe euerlasting peace of God in Iesus Christe, the con∣tinuall ayde, strength, ioy, and comforte of his moste pure, holye, and mightye spirite, with the increase of faythe and liue∣ly feelyng of hys mercies: be most effectuously wrought in your hart, my deare and faythfull louing brother Adlington, and in the hartes of all your other godly prison fellowes, to the full fi∣nishing of that good worke, which the Lorde hath most graci∣ously begonne in you: that the same may bee to the settyng foorth of his glorye, the commoditie of his poore afflicted Churche, and to your owne eternall ioy and comfort in in him, Amen.

My most deare and faythfull louing brother in oure Lorde, I withall the reste of my louing brethren here with me, doe moste humbly and hartily commend vs vnto you, with al faith∣full remembraunce of you in our dayly prayers, geuing GOD earnest thankes on your moste happy behalfe, for that hee hath geuen you suche hartye boldnes and Christian constancie in the faythfull confession of his euerlasting veritie. Blessed bee GOD for thee my dearely beloued brother, whiche hathe vouched thee worthy of so great dignitie, as to suffer for his sake and settyng foorth of his glory. Oh glad in hart mayest thou bee, to whom it is geuen, not onely to beleue in thy Lord and Christ most liuely: but also to suffer for his sake, as one of his seely sheepe appointed to the slaughter. Bee of good comfort therefore my good brother, for your callyng vnto the Crosse of Christ, was after a marueilous sorte. Surely, it was onely the Lordes appointement, and therefore hee will well performe his owne worke in and vpon you, to the great magnifying of his glory, and comfort of your brethren: whose hartes are mightely refreshed, to heare how hartely you haue behaued your selfe hetherto.

This present day I receaued a Letter from you, at the rea∣dyng whereof my brethren and I were not a little comfor∣ted, to see your conscience so quieted in Christ, and your continuaunce so stedfast in him: whiche thynges be the spe∣ciall giftes of GOD, not geuen vnto euery man, but to you his deare dearelyng, electe, and chosen in Christ, and such as you bee. And where as you doe require to knowe my sim∣ple mynde concernyng your aunswere vnto Doctour Story and the Chauncelour: truely I say you did aunswere them ve∣ry well: for there are but two Sacramentes in deede: that is to say, the Sacrament of Baptisme, and the Sacrament of the body and bloud of Christ, as you haue full well aunswered them: praysed be GOD for his good giftes: who chuseth the weake to confounde the strong, and the foolishe to con∣founde the worldly wise. If,* 22.65 when you come before them a∣gayne, they doe aske you what a Sacrament is, say you that a Sacrament, beyng ministred accordyng to Christes institu∣tion, is a visible signe of an inuisible grace, and hath the pro∣mise of GODS mercy annexed vnto it, auaylable to all such as doe worthely receaue it, and not vnworthely worshyppe it: as they would haue vs to doe, contrary to GODS com∣maundement. And these properties belongyng to Christes true Sacramentes, can not bee applyed vnto any one of those fiue Sacramentes whiche they haue inuented of their owne brayne, since Antechrist began to reigne, to blinde the peo∣ple withall.

I perceiue deare hart, that vppon Friday they doe entend to condemne you and to geue you your iudgement. There∣fore I thinke they will haue no great reasonyng with you, but bidde you aunswere them directly, either yea or nay, to all such thynges as they haue to charge you withall, whiche they haue gathered of you since you came into their cruell handes. But if they will needes make many wordes with you, because you are but a simple man, and therefore perchaunce they will be the busier with you to trouble you with many questions, to comber your knowledge, and then seeme to triumph ouer you and that truth that you do hold: if (I say) they do this (as perhappes for some euill purpose they will) then bee you so playne and as short as you cā, saying roundly vnto them these or such like wordes, as nigh as you can.

Be it knowen vnto you, that I in all pointes doe beleeue as it becommeth a true Christian,* 22.66 and as I haue bene truely taught in the dayes of that good Kyng Edwarde, of such god∣ly Preachers and Prophetes sent of GOD, as haue sealed their doctrine with their bloud: from whom I will dissent in no poynt: for I am a poore man without learnyng, but am commaunded of GOD to folow the counsell of his constant Preachers, and so doe I entend to doe, GOD geuyng me grace and assistaunce thereto.

As for you, I knowe you to bee none of Christes shepe∣heardes, but rauenyng Wolues whiche come to kill and scat∣ter the flocke of Christ, as the Lorde sayd you should: and doth will vs to beware of you and your poysoned doctrine,* 22.67 biddyng vs to iudge you accordyng to your fruites, whereby all men may see and knowe what you be, that will not be wil∣fully blind. But the good shepeheardes haue geuen their liues for the defence of Christes flocke: and I am commaunded to folowe their faythfull and Godly example, and to confesse with them one trueth, euen to the fire, if GOD shall see it good: and this as a true Christian, I haue hetherto done, and hence foorth by GODS grace entend for to doe.

And if for the same, GOD shall suffer you to take awaye my lyfe, as you haue done theirs, I am contented therewith:* 22.68 his will be done, for that onely is good. But of this bee you sure, the Lord will shortly call you to accompt for all the in∣nocent bloud that is shedde within this Realme: whiche you haue brought into a most woefull case, and made many a hea∣uie hart in the same, and moe I perceaue you will make, so long as the Lord for our sinnes will suffer you to prosper, and vntill the tyme that your own iniquitie be full ripe. But then be you sure the Lord will sit in iudgement vpō you, as well as you do now vpon his Saints, and will reward you according to your deseruings: to whō with my whole hart I cōmit my cause, and he will make aūswere for me, when the full time of my refreshing cōmeth.* 22.69 In the meane space I will keepe silence with this that I haue sayd, trusting that I haue sufficiently discharged my con∣science in cōfessing my faith and Religion to you, declaring of what Churche I am, euen of the Catholicke Church of Iesus

Christ, which was well knowne to be here in Englande in oure late good kinges dayes, by two speciall tokens whiche cannot deceiue me, nor suffer me to be deceiued: that is to say, the pure preaching of his holy worde, and the due administration of the holy sacramentes:* 22.70 whiche is not to be seene in your Romysh Churche, and therefore it cannot iustly bee called the Churche and spouse of Christ. I beleeue in the holy Trinitie, and all the other Articles of the Christian faythe contayned in the three Creedes, and finally all the Canonicall scripture to be true in euery sentence. And I detest all sectes bothe of the Arrians and Anabaptistes, or anye other that deuide themselues from the true Churche of Christe, whiche is his misticall bodye, the grounde and piller of trueth, and the very house of the liuing God. And if for these thinges you take away my life, & make your selues gilty of my bloud, you may for I am in your handes as the sheep brought to the shambles, abiding the grace of the Butcher. And bee you sure, youre iudgement sleepeth not, but when you cry peace, peace, and all is safe: then shall your plagues begin like the sorrow of a woman traueling with childe, accor∣ding to Christes infallible promise.

This kynde of aunswere my deare heart, it shall bee beste for you to make, and by Gods grace, I doe entend to take the same order my selfe in time to come, when the Lorde shall vouche me worthy of that great dignitie, whereunto hee hath called you. And if they shall laugh you to scorne, as I know they will, say∣ing thou art a foole and an vnlearned assehead, and art able to make aunswere to nothing &c. care you not for it, but stil com∣mitte your cause vnto God, who will make aunswere for you, and tell them that they haue bene aunswered agayne and agayn of diuers godly and learned men: but all will not helpe, for you haue one solution of all manner of questions,* 22.71 euen a fayre fire & fagots, this will be the ende of your disputations. Therefore I pray you to trouble me no more, but doe that whiche you are appoynted, when God shall permit the time. I am no better then Christe, his Apostles, and other of my good brethren that are gone before me.

This kinde of aunswere will cut their combes moste, and e∣difie the people that stand by, so that the same bee done coldly with sobrietie, meekenes, and patience: as I hearde say oure sweete brethren Thomas Harland and Iohn Oswalde did at Lewes in Sussex,* 22.72 to the great reioycing of the children of God that were in those parties: and I heare saye, that they were dis∣solued from this earthly Tabernacle at Lewes on saterday last, and were condemned but the Wednesday before: so that wee may perceaue the papistes haue quicke worke in hande, that they make suche haste to haue vs home to our heauenly father. Therefore let vs make our selues ready to ride in the fiery chari∣ot, leauing these sory mantels and old clokes behinde vs for a little time whiche God shall restore vnto vs agayne in a more glorious wise.* 22.73

My good brother Harry, you shall vnderstande that brag∣ging Iohn T. hath begiled hys keepers (who trusted hym to well) and is runne awaye from them, and hathe broughte the poore men into gaeat daunger by the same. The one of them is cast by the Counselles commaundemente, into the gate∣house at Westminster, the other is fled foorth of the Coun∣trey for feare.

Thus you may see the fruites of our free will men, that made so much boast of their owne strength.* 22.74 But that house whiche is not builded surely vppon the vnmoueable rocke, will not longe stand agaynst the boystrous windes and stormes, that blowe so strongly in these dayes of trouble.

But my dearely beloued brother, blessed be God for you & such as you be, whiche haue played the partes of wise builders. You haue digged downe past the sande of youre owne naturall strengthe, and beneath the earth of your owne worldly wise∣dome, & are now come to the hard stone and vnmoueable Rock Christ, who is your onely keeper: and vpon him alone haue you builded your fayth most firmely, without doubting, mistruste, or wauering. Therefore neither the stormes nor tempestes, wyn∣des nor weathers that Sathan and all his wily workemen canne bring agaynst you, with the verye gates of hell to helpe them, shall euer be able once to moue your house, much lesse to ouer∣throw it: for the Lorde God hymselfe, and no man, is the buil∣der thereof, and hath promised to preserue and keepe the same safe for euer. Vnto his moste mercifull defence therefore, I doe hartily committe you and all your good company, desiring him for his sweete sonne Iesus Christes sake, to confirme and streng∣then you all, that you may be constant vnto the verye ende: that after the finall victory is once gotten, you may receiue the im∣me••cessible crowne of glorye, of Gods free gifte, through hys great mercye in Iesus Christe our onely Sauiour. To whome with the Father and the holy Ghost, be all honour, glory, praise, thankes, power, rule and dominion for euer and euermore, A∣men. The blessing of God be with you all.

Iohn Careles.

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

THe euerlasting peace of GOD in Iesus Chryste, the con∣tinuall ioye and comfort of hys most pure, holy,* 22.75 and migh∣ty spirit, wyth the increase of fayth and liuely feeling of hys mercy, bee with you my deare hart in the Lorde, and faythfull louing brother T. V. to the full accomplishing of that good work which he hath so graciously begonne in you, that the same by all meanes, may be to the setting forth of his glory, to the cō∣moditie of his poore afflicted congregation, and to the sweete comfort and quietnes of your conscience in him now and euer∣more. Amen.

With suche due honour, loue, and reuerence, as it becom∣meth me to beare vnto the sweete sayntes and dearely beloued children of God, I haue me most hartily commended vnto you, my deare brother V. with all earnest and faythfull remembrance of you in my dayly prayers, thanking God right hartily that you doe likewise remember me in yours: assuring you that my poore hart doth dayly feele great consolation thereby, GOD onely haue the prayse for the same and all other his benefites. Ah my deare heart in the Lord, well is me that euer I was borne, that God of his great mercy and infinite goodnes hath vsed me most miserable wretche at any tyme, as his instrument, to minister a∣ny thing vnto you eyther by wordes or writing, that might bee an occasion of your ioy and comfort in the Lorde, and a prouo∣king of you to prayse and thankesgeuing vnto GOD for the same, as your moste louing and godly letter seemeth to im∣porte. Oh happy am I that the Lorde hath appoynted me vn∣to so good a ground to sowe his seede vppon: but muche more happie are you whose heart the Lorde hath prepared & made so meete to receiue the same so effectuously, geuing therto the sweete showers and heauenly dewes of his grace and holy spirit that it may bring forth fruite in due season accordingly: the in∣crease whereof we shall shortly reape together with perfect ioye and gladnes, and that continually.

Therefore (my deare brother) I say vnto you as good Eliza∣beth did to her deare cosin Mary: Happy are you,* 22.76 and happy shall you be for euermore, because you haue beleued. The most sweet and faythfull promises of your redeemer Iesus Christ you haue surely layd vp in the treasury of your hart. His comfortable cal∣linges you haue faythfully heard:* 22.77 his faythfull admonitions you haue humbly obeyed, and therefore you shall neuer come into iudgement: your sinnes shall neuer be remembred:* 22.78 for your sa∣uiour hath cast them all into the bottome of the sea: he hath re∣moued them from you as farre as is the East from the West,* 22.79 and hath geuen you for an euerlasting possession his iustification & holynesse, so that now no creature neyther in heauen nor in earth shalbe able to accuse you before the throne of the heauen∣ly king.

Sathan is nowe iudged: he is nowe cast out from you: hee hath no part in you: you are wholy geuen vnto Christ, whyche wil not loose you, your stedfast fayth in him hathe ouercome that sturdy and braggyng Prince of the worlde: Christ hath geuen you the finall victory ouer hym and al hys army, that they shall neuer hurt you.

What woulde you haue more? Oh my deare heart, howe great treasures are layde vp in store for you, and how gloryous a Crowne is alreadye made and prepared for you?

And albeit the holy Ghost doth beare wytnesse of all these thinges in your heart,* 22.80 and maketh you more sure and certain thereof, then if you had all the outward oracles in the worlde: yet I being certaynly perswaded and fully assured by the te∣stimony of Gods spirite in my conscience, of youre eternall and sure saluation in our sweete Sauioure Iesus Christe, haue thought it good, yea and my bounden duety, not onely at thys tyme to wryte vnto you, and to shew my ioyfull hart in that behalfe: but also by the word and commaundement of Christ, to pronounce and affirme in the name and worde of the heauenly king Iehouah,* 22.81 and in the behalfe of his sweete sonne Iesus chryst oure Lorde, to whom all knees shall bow, whom all creatures shall worshippe: and also by the impulsion of the holy Ghost, by whose power and strength all the faythfull bee regenerate: I doe (I say) pronounce to thee my deare brother T. V. that thou art already a Citizen of heauen.

The Lord thy God in whom thou doest put all thy trust, for his deare sonnes sake, in whom thou doest also vndoubtedly be∣leue, hath freely forgeuen thee all thy sinnes, clearely released all thyne iniquities, and full pardoned all thine offences, bee they neuer so many, so grieuous, or so great, and will neuer remember them any more to condemnation. As truely as he li∣ueth, he will not haue thee dye the death, but hath vtterly deter∣mined, purposed, and eternally decreed, that thou shalte lyue with him for euer. Thy sore shall bee healed, and thy woundes bounde vpp euen of himselfe for his owne names sake. He doth not nor will not looke vpon thy sinnes in thee: but he respecteth and beholdeth thee in Christ, in whome thou art lyuely graffed

by faith in his bloud, and in whome thou art most assuredly ele∣cted and chosen to be a sweete vessell of his mercy and saluati∣on, and wast thereto predestinate in him before the foundation of the world was laid. In testimony and earnest whereof, he hath geuen thee his good and holye spirite which woorketh in thee, faith, loue, and vnfained repentance, with other godly vertues, contrary to the corruption of thy nature.

Also he hath commanded me this day (although a most vn∣woorthy wretch) to be a witnesse hereof by the ministery of hys holy woord,* 22.82 grounded vpon the truth of his most faithfull pro∣misses: the which thou beleeuing, shalt liue for euer. Beleeuest thou this my deare heart? I knowe well thou doest beleeue. The Lorde increase thy faith, and geue thee a liuely feeling of all hys mercies: wherof thou art warranted and assured by the testimo∣ny of the holy Ghost, who confirme in thy conscience (to the vt∣ter ouerthrowing of Sathan, and those his most hurtfull dubita∣tions wherby he is accustomed to molest and vexe the true chil∣dren of God) all that I haue sayde: and by Gods grace I will, as a witnesse thereof, confirme and seale the same with my bloud, for a most certaine truthe.

Wherefore (my good brother) praise the Lord with a ioyful heart, and geue him thankes for this his exceeding great mercy, casting away all dubitation and wauering, yea all sorow of heart and pensiuenesse of minde: for this the Lord your God and most deare and louing father, commandeth you to doe by me, nay ra∣ther by his owne mouth & woord pronounced by me. But now my deare brother, after that I haue done my message: or rather the Lordes message in deede, I coulde finde in my heart to wryte 2. or 3. sheetes of paper, declaring the ioy I beare in my heart for you, mine owne bowels in the Lord: yet the time being so short (as you do well know) I am heere constrained to make an ende, desiring you to pardone my slacknesse, and to forgeue my great negligence towardes you, promising you still that so long as my poore life doth last, my prayer shal supply that my pen doth wāt▪ as knoweth the almighty God, to whose most merciful defence I doe heartely commit you and all other his deare children, as wel as though I had rehearsed them by name, desiring them most heartely to remember me in their hearty and dailye prayers, as I know right well they doe: for I feele the daily comfort and com∣modity therof, & therfore I neither wil nor can forget them, nor you, or any such like. The blessing of God be with you al. Amē.

Yours for euer vnfainedly, Iohn Careles.

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

BLessed be God the father of all mercye, for the great comfort and Christian consolation which he hath so mercifully mini∣stred vnto my poore afflicted heart by your meanes,* 22.83 my moste deare and faithful brother. Truely me thinketh your woords, or rather Gods woordes by you vttered, haue a wonderfull power and efficacie woorking in my heart at the hearing or readyng of them. Reioyce therfore my deare brother, and be thankfull vnto God: for verily he both is & will be mightely magnified in you, and that diuers and manye waies, both to the strengthening of them that stand in his truth, and also to the raising vp of such as are fallen from the same. God make me thankefull for you & on your behalfe, for verily great is the goodnesse of God towardes me in geuing me acquaintance in faithfull loue and amitye with you: Gods name for euer be praised therfore, and he perfourme all his mercifull promises vpon you, as I doubt not but he will, for his sake in whome you trust.

I thanke my God most hartely, & also you my good brother, for that you are carefull for me in your faithfull praiers, remem∣bring my iust deserued sorowes,* 22.84 as though they were your own and laboring so much to solace the same. Ah my gracious good God, what am I, for whom thou & thy deare children should be so carefull? Oh sweete Lord, forgeue me my great ingratitude & sinne, and graūt that I neuer abuse thy great benefits. Oh let the loue of thine elect, which loue me for thy sake, be a sure signe & token, yea a most firme testimony & a seale to my sinfull consci∣ence of thine euerlasting loue and mercy towards me in Christ: as verely it would and ought to be, if mine infidelity did not let it. Oh circumcise therefore the foreskin of my heart, that I may with liuely faith behold thy great loue towardes me in all thine elect, that I may alwaies be thankeful for the same, and loue thee and them againe most heartely and vnfainedly.

Ah my deare heart, how sweetely and how truely, yea howe godly & how cōfortably haue you rehersed the swete saying of Salomon concerning prosperity with true & godly frends?* 22.85 I wil ioine with it the sentence which goeth a little before, for doubt∣lesse it may be well verified on you. A sure frend (sayeth the wise man) wil be vnto thee euen as thine owne soule, and deale faith∣fully with thy houshold folke. If thou suffer trouble and aduersi∣tye, he is with thee, and hideth not his face from thee. A faythful friend is a strong defence: who so finedeth such a one, finedeth a treasure. A faithfull friend hath no peere: the waight of golde is not to bee compared to the goodnesse of his faith. A faythfull frend is a medicine of life, and they that feare the Lord, shal finde him. &c. Loe (my deare heart in the Lord) here is a liuely image or description of you: for verely such a one haue I alwaies foūd you vnto me, not onely sorrowing for my great sorrow: but also oftentimes making me merry and ioyfull,* 22.86 with such ioyes as the world can not feele. Nowe let the worlde bragge of hys fained frendship: but I will boast of this true frendship in God, and e∣steeme it a more treasure then all transitorye things. And as for my mourning, deare brother, God hathe made you to tourne it vnto mirth: for God hath put you in the stead of them to be my comfort, whome he hath in hys great mercy taken away. I trust hencefoorth to leaue the mourning for my greate losse, and to praise God for gaining vnto him selfe so great glory by his cho∣sen children. God make me a true mourner of Syon,* 22.87 bothe for mine owne sinne and wickednesse, and also to see his honoure defaced, that I may be made meete and apte to beare the ioyfull and comfortable message that your beautifull feete shall brynge me. God blesse thee my deare heart and faithful louing brother and increase his good giftes of grace in thee, as he hathe moste happely begonne, that you may daily more effectually feele and liuely perceiue the certaintie of Gods grace wherin you stand, and firmely to testifie the same, to the conuersion or confoūding of all gainsayers, and to the comfort & confirmation of al Gods deare children, Amen. Farewell mine owne sweete brother, fare well as mine owne heart.

Your owne in Christ, Iohn Careles·

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

THe grace and free mercy of God in Iesus Christ the sweete consolations of the holy Ghost,* 23.1 the guide of all Gods deare children, he with you, strengthen and comfort you my dearely beloued sweete sister E.K. now and euer. Amen.

Albeit, my dearely beloued sister in Christe, that as yet wee did neuer see one an other personally to any knowledge, yet by the vertuous reporte that I haue hearde of you, and also by the large louing token that I haue receiued from you, mee thincke that I do euen presently see you, and behold your person, fa••th∣fully walking in the fear and loue of God, ioying and reioycing with you in the spirite, as thoughe we were sweetely talking to∣gether of Christes veritie. The Lord God doe I humbly beseeche in the bowels and bloud of our Lord and Sauiour Iesus Christe, that he wil strengthen vs both with hys holy and mighty spirit, that we may constantly continue in the confession of his truthe vnto the ende: that like as we now see one an other presently in spirite, we may also see one an other personally in the glorious presence of God and his holy Aungels, where vndoubtedly, we shall know one an others personage, to oure great ioy, felicitye, and endlesse comfort.

And now therfore deare sister K be strong in the Lorde our God, for doubtlesse the time of triall is at hand:* 23.2 a great persecu∣tion with cruell murthering of Gods deare Saintes is like to be very shortly in this wofull wicked Realme of Englande. There∣fore deare sister, for the loue of God, prepare you to the Crosse with all diligence, and make your selfe ready to die with Christ, that you may also liue with him for euer. There is no remedye, if you will be Christes Disciple, you must needes take vppe youre crosse and followe him, for the Disciple must not looke to be a∣boue his maister, nor the seruant to be better intreated then his Lord. If we were of the worlde (good sister) no doubt, the world woulde loue vs. But for as much as Christe hath chosen vs out of the worlde, to serue God in spirite and veritie, lette vs be wel assured the worlde will hate vs and persecute vs, as it hath done our Lorde and maister Christ. But yet let vs be of good cheare, for Christe hath ouercome the worlde. The paine is but shorte that we can feele heere, but the pleasure is perpetuall that wee shall feele elsewhere.

Let vs set before vs the example of Christe, which abode the Crosse and despised the shame in respecte of the ioy that was set before him:* 23.3 Euen so let vs consider for whose sake we suffer, whose cause we defend, and what glorious reward we shall haue at the day of our victory, & then doubtles the con∣solation of these things will make sweete all our suffringes, & soone swallowe vp all the sorrowes that we are sow••ed in for Gods sake. I coulde recite diuers textes of the Scriptures to confirme this pointe. But I neede not, for I am well assured that you do knowe them most perfectly alreadye The Lorde geue you strength and assist you with his holy spirite, that you may continually walke in all pointes according to your godly knowledge: And then shall you not doe as the moste parte of our Gospellers doe nowe adaies, the more is the pitie.

There are a greate manye in Englande,* 23.4 that doe perfectlye knowe, that the Idolatrous Masse is abhominable, Deuelishe, and detestable in the sight of God. And yet alasse, they be not a∣frayde to pollute and defile theyr bodyes, whych oughte to be

the temples of the holy Ghoste, with being present at it, so sin∣ning against God and theyr owne conscience.

But dere sister K. do you flie from it, both in body & soule, as you would flie from the very Deuill himselfe. Drinke not of the whore of Babylons cuppe by no meanes,* 23.5 for it will infecte the body, and poyson the soule. Be not partakers of her sinnes (sayth the Aungell) least you be partakers of the plagues that shortly shall be powred vppon her. O what an aray is this? that so many that know Gods truth, wil nowe tourne againe and defile them selues in the filthy puddle of antichristes stinking religion? They goe about to saue theyr liues wyth their dowble dissimulation: but doubtlesse, they shall loose euerlastinge life by it, if they doe not repent in time, and tourne vnto the Lorde. But deare sister, my trust is, that you doe vtterly abhorre the comming to anye such thyng. I hope that you wil not by any meanes turne backe into Egypt nowe, but that you will boldly venter throughe the wildernesse of trouble and persecution, that you may come into the lande that floweth with all kinde of heauenly pleasures and ioyfull delectations, and possesse the same for euer.

Lette vs consider, howe that euery one of vs doeth owe vn∣to God a death by nature, and howe soone the Lord wil require it of vs, we knowe not. O howe happye are we then, if God of hys goodnesse appoynt vs to pay natures dette wyth sufferyng for hys trueth and Gospels sake, and so making vs his faithfull witnesses wyth the Prophetes, Apostles, Martyrs, and Confes∣sours, yea wyth his dearely beloued sonne Iesus Christe, to whome he doeth heere begin to fashion vs lyke in suffering, that we myght be like hym also in glory. Thus my dearely beloued si∣ster, I haue ben bold to trouble you a little with my rude & sim∣ple letter, being made in hast as it doth appeare. Yet I desire you to take it in good woorthe, as a token of my poore zeale vnto you, and to accept my good will. And if it please God to spa••e me life and libertye, I trust heereafter to wryte vnto you more largely. Fare yee well deare sister E.K. the Lorde blesse you and all yours, and powre vpon you the heauenly dewe of his grace. The Lorde endue you wyth plentifull knowledge of hys verity, and fill you with hys holy and mighty spirite, that you may con∣tinuallye reioyce in the comfortes of the same nowe and euer, Amen. Pray, pray, pray, with stedfast faith.

Your daily Oratour Iohn Careles, prisoner of the Lord.

¶In the letters of William Tymmes, ye heard be∣fore, page 1897. much mention made of Agnes Glascock. Thys Agnes Glascocke, through infirmity, and her hus∣bandes perswasion, was allured to goe to Masse. For whyche cause shee falling in great sorrow and repentance was raised vppe againe by the comfortable Letters of William Tymmes and Iohn Careles, as before you maye reade, and after that was constante in the syncere profession of the verity, and in danger for the same of per∣secution: vnto whome Iohn Careles wryteth therefore thys letter as followeth.

A letter of Careles to Agnes Glascocke.

THe euerlasting peace of God in Iesus Christ: the continuall aide,* 23.6 strengthe, and comfortes of his moste pure, holye, and mighty spirite be with you my deare & faithfull sister Glascock, to the good performance of that good woorke which God hath so graciously begun in you, to his glory, the commoditye of hys poore affl••cted Churche, and to your owne eternall comfort in hym, Amen.

In our Lorde I haue my most humble and hearty commen∣dations vnto you my deare sister, & most faithfull mother Glas∣cocke, with all remembrance of you in my daily prayers, geuing God most hearty laude, praise, and thankes, for you and on your behalfe, in that he of his great mercye hath hetherto so mightely strengthened you, constantly to cleaue vnto youre Captayne Christ, notwithstanding the great assaultes and manifold temp∣tations, that you haue had to the contrary. Doubtles deare heart it can not be expressed, what ioy and comfort it is vnto my ve∣ry soule, to see howe mightely the Lorde hathe magnified hym selfe in you, and other his deare electe darlings, whome hee will shortly glorify with himselfe, as he hath done other of his sweete Sainctes that are gone before you. Reioyce therefore & be glad: for verilye you haue good cause if you diligentlye consider the great dignitie that God hath called you vnto euen now in your olde age, to be one of his woorthy witnesses vnto the worlde, and I thinke you shall wyth mee and other youre brethren in bonds, seale the Lords verity with the testimony of your bloud. Surely sweete sister,* 23.7 this is the greatest promotion that God cā bring you or any other vnto in this life: and an honour that the highest aungel in heauen is not permitted to haue.

Therefore happye are you, Oh faithfull daughter of Abra∣ham, that the Lorde will nowe preferre you before many other, yea or any other of your age, that I doe know in Englande. Oh faithfull and vertuous matrone, which wilt not be moued from the sure rocke Christe, vppon whome you haue so firmely built your house, that neither stormes nor tempestes, neither yet bell gates, or any other temptations shall euer be able once to pre∣uaile against it. Full wel doeth it appeare by your constant con∣tinuance, that you haue played the parte of a wise builder, in counting the cost afore hand, belonging to the finishing of your tower. And I doubt not but (through Gods gift) you haue suffi∣cient to the performaunce thereof, that the hypocrites of theyr parte shall haue no iuste cause to triumphe againste you, or to mocke you, saying, loe thys woman beganne to builde, but is not able to make an ende. Therefore goe on boldlye and feare not: for God is faithfull (as S. Paule sayeth) which will not suf∣fer you to be tempted aboue your strength, but eyther will hee geue you grace and strength to stande vnto the death (whych is the gate and entraunce into life) or els hee will make suche an outscape for you, as shall be to the setting foorth of hys glorye: the whych aboue all other thinges, we that are his chosen chil∣dren oughte for to seeke, yea euen with the losse of oure owne lyues, beyng yet well assured that the same shall not be short∣ned one minute of an houre before the time that God hathe appoynted.

Cast therefore (deare sister) all your care vppon the Lorde, whych (as S. Peter sayeth) careth for you. Great is his proui∣dence for you, and mighty is his loue and mercy towardes you. Wyth his grace hee will defende you, and with his holye spirite he will euermore guide you: wherewith hee hath surely sealed you vnto the day of redemption: hee hathe also geuen you the same in earnest for the recouerye of the purchased possession, whych hee hath prepared for you before the foundation of the worlde was layed. Be strong therefore and take a good heart,* 23.8 as I heare say you be. God for euer be blessed for you, whych hath graft hys loue in your good heart that nothing is able to sepa∣rate you from the same, but will rather chuse to suffer aduersitie wyth the people of God, then to enioy the pleasure of sinne for a little season. Oh happye woman that canst finde in thine heart to esteeme the rebukes of Christe to be greater rich••sse then all the treasures of the world, as good Moyses did. Doubtles great is your reward in heauen: which you shall shortly receiue of his free gift, and not of any deseruing.

Thus deare mother Glascocke, I haue bene bolde to trouble you wyth my rude and simple letters, desiring you to take them in good woorthe, being done in great haste, as it doeth appeare: but yet proceeding from a poore hearte whych floweth ouer in loue towardes you: as my dailye prayers for you can testifie: whych I truste shall supplye that parte of my duetye towardes you, that my penne nowe wanteth. I thanke you deare hearte, for all your louing tokens, and for the great kindnesse you haue hetherto shewed vnto my poore brother Tymmes and hys wife and children, wyth all other of Gods people, to whom you daily doe good: the Lorde recompence the same seuenfolde in∣to your bosome, as I doubte not but hee will, according to hys vnfallible promises.* 23.9 I praye you haue my hearty commendati∣ons vnto your husbande. I beseeche the Lorde strength hym in the confession of hys truthe (as my t••ust is that he will) that we may all ioyfully rest with Abraham, Isaac, & Iacob in the king∣dome of God: vnto the whych he bryng vs, that with his most precious bloud hath bought vs. The blessing of God bee wyth you nowe and euer. Amen.

Your daily Oratour and vnfayned louer Iohn Careles, prisoner of the Lord. Pray, pray, pray.

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

THere is nothyng that the holye Scripture throughout, dothe so muche commende vnto vs,* 23.10 as true Faithe and stedfaste trust in the promyses of Gods eternall mercies towardes vs in Iesus Christe. For from the same, as foorthe of the chiefe foun∣taine and well sprynge of life, doe flowe all kindes of vertues and godlye fruites, speciallye true loue towardes God, in the whyche wee oughte purelye to serue hym all the dayes of oure lyfe: and also Christian charitye towardes oure neyghbours, as well to helpe them at all needes, as also not to hurte them by a∣ny meanes. Therefore praye earnestly for the increase of Faythe and liuely feelinge of Gods mercie:* 23.11 for all thinges are possible vnto him that can vndoubtedly beleue. Faith is that thing which assureth vs of Gods mercye, and whereby we vanquishe all the fierye dartes of the deuill: oure victorie that ouercommeth the worlde: the knife that killeth and mortifieth the flesh: and final∣ly that whiche setteth vs at peace wyth God, and quieteth oure consciences alwaies before him, and maketh vs merry and ioy∣full vnder the crosse, wyth many moe things then I can now ex∣presse. Pray therefore for faith, in faith. And for the Lordes sake, beware of Popery and Popish Idolatrye, the Idol of the wicked Masse, and other idolatrous seruice. Make not your body▪ which is a member of Christ▪ a member of Antichrist. Remember that

we shall receiue of god according to that we do in the body, be it good or euil. Therfore glorifie god, in your body which is derely bought. Betray not the truthe, least the Lorde deny you. If God be God, followe hym. You can not serue two maisters. I wryte not thys as doubting you, but by the way of admonition. God keepe you from all euill.

My sister deare, God geue you grace With stedfast faith in Christes name: His Gospell still for to embrace, And liue according to the same. To die therefore, thinke it no shame, But hope in God with faithfull trust: And he will geue you praise with fame, When you shall rise out of the dust. For which most sweete and ioyfull day, To God with faith your prayer make: And thinke on me I do you pray, The which did wryte this for your sake. And thus to God I you betake, Who is your castell and strong rocke: He keepe you whether you sleepe or wake. Farewell deare Mistres A▪ Glascocke.

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

* 23.12THe peace of God in Iesus Christe: the eternall comfortes of hys sweete spirit be with you, and strength and comfort you my deare and faithfull sister. Amen.

Although the pearillous dayes be come, wherof Christ pro∣phesied▪ that if it were possible the very elect should be decey∣ued: yet let the true faithfull Christians reioyce and be gladde, knowing that the Lorde him selfe is theyr keeper, who will not suffer one haire of theyr heades to pearish wythout his almigh∣ty good will and pleasure, neyther wil suffer them to be further tempted then hee will geue them strengthe to beare: but will in the middest of theyr temptation make away for them to escape out: So good and gracious a God is hee to all his chosen chil∣dren. And though sometimes he doe lette hys elect stumble and fall, yet (no doubt) hee will raise them vppe againe to the fur∣ther encrease of theyr comforte, and to the setting foorth of hys glory and praise. Which thing (my deare and faithfull louing si∣ster) I trust shall be well verified on you. For I doe heare say that by the manifolde allurementes, inticements, procurementes, yea, and enforcements that you deare hart haue had, your fote hath chaunced to slippe foorth of the way, to the greate discom∣fort of your soule, and the heauinesse of your heart: but my good sister, be of good cheare, for the Lorde wil not so leaue you, but he will raise you vppe againe, and make you stronger then euer you were: so that your fall shall tourne to hys glorye and youre profite. For if you hadde not by this prooued the experience of your owne strength, or rather your owne weakenes, you would haue stande too muche in your owne conceite, or perchaunce haue glorified in your selfe, and haue despised and condempned other weake personnes that haue committed the like offence. Therfore now you may see what the best of vs all can do, if God leaue vs to our selues. Which thing ought to moue you to be di∣ligent to call earnestly vpon God for his grace and the strength of his holy spirite (without the which we are not able to stande one houre) & to be most thankefull for the same when you haue it, and then to be more circumspecte in time to come.

Therefore deare sister, seeing that you haue done otherwise, then the word of God and your owne cōscience would allow, yet deare hart, do you not thinke that God therfore wil cast you cleane away, but know that he hath mercy enough in store for al them that truely repent and beleeue in him, although the sinnes of them were as many in number as the sandes in the sea, and as great as the sinnes of the whole worlde. It is a greater sinne to mistrust the mercye and promises of God, then to commit the greatest offence in the world. Therefore (good sister) beware in any wise,* 23.13 that you doe not once mistrust the promises of Gods mercy towardes you: but knowe for a very surety that all youre sinnes be vtterlye forgeuen you for Christes sake, be they neuer so many, so grieuous, or so great.

But now (deare heart) take heede and beware that you doe not cloake that sinne and increase the same daily, in communi∣cating with the wicked in their Idolatrie,* 23.14 and deuelish doinges at their denne of theeues. Do not (I say) deare sister, come at any of their Antichristian seruice, least by little and little you vtter∣ly lose a good conscience, and at length esteeme it for none of∣fence: as (alas) a great nomber doth at this day, to the great pea∣rill of theyr soules. The Lorde be merciful vnto them, and geue them grace to repent in time and tourne to the Lorde, and then they shalbe sure to finde mercy at the Lordes hand, as doubtles you haue done, praised be his name therefore.

Ah my deare sister, you may nowe see the wordes of Christe verified vppon your selfe:* 23.15 that a mans greatest foes shall be they of his owne household: for your husband hath gotten you to do that, which all the tyrants in the world could neuer haue made you to doe. Doubtlesse he may be sory for it. God geue him grace to repent, or els, without doubt, it will be laid to his charge one day, when he would not by his will heare it for all the goods in the worlde. Well, I thinke my brother Tymmes will wryte him a letter shortly that shall touche his conscience, if hee haue anye conscience at all.

But now againe to you dere sister. The thing that is done can not be vndone, and you are not the first that hath offended, nei∣ther are you so good and so holy, as hath at a time slipt forth of the way. Therfore I would not haue you to be so much discom∣forted as I heare saye you be, as thoughe God were not able to forgeue you your offence,* 23.16 as he was to forgeue his deare Saints that offended him in times past: or as though God were not as mercifull nowe, as euer he was. Where as in very deede, There is with the Lord (as the Prophet sayth) mercy and plentiful redēp∣tion: and his mercy farre surmounteth all his workes: and he ne∣uer faileth any that put their whole trust and confidence in him, howe great an offender or howe wicked a trespasser so euer he bee: No,* 23.17 he maketh their falles and backeslidings manye times to tourne to their profite and commoditie, and to the settynge foorth of his glorye: As doubtlesse deare sister, yours shall doe, if you put your whole faith, hope, and trust only in his infinite and eternall sweete mercies.

Oh what a suttel, crafty, lying serpent is that Sathan our old enemie,* 23.18 that when he seeth that he can not make vs to continue in our wickednes to do him seruice, would then bring vs into a doubting and mistrusting of the mercye of God: whyche is the greatest offence that can be: yea infidelitye is the roote and ori∣ginall of all other sinnes. Therefore (my sweete sister) geue no place to that cruell aduersary of mankinde, who hath bene a lier and a murtherer from the beginning, but stedfastlye beleeue the Lord, who hath sent you word by me his most vnworthy seruāt, that all your sinnes be pardoned, forgeuen, and cleane released for Iesus Christes sake our only Lorde and Sauiour. To whome with the father, and the holy Ghost, be all honour, glory, praise, thankes, power, rule, and dominion for euer & for euer, Amen. Farewell my deare sister, and be of good cheare. Beleeue in the Lorde and you shall liue for euer. The Lord increase your faith. Amen. Amen.

Your poore brother and daily faithfull Oratour Iohn Careles, prisoner of the Lord. Pray for me.

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

I Beseech the same euerlasting Lord (my deare and faithful bro∣ther) that blessed yong Tobias with his wife Sara,* 23.19 & brought them together in due time with reuerence and feare, preserue and blesse you both, and your seede after you, that they may en∣crease the number of the faithful by thousandes and thousandes. And as the Lord of his great mercy and fatherly prouidēce hath bene alwaies carefull for you, and nowe hath for your comforte accomplished his good worke in coupling you with a faithfull mate: so see that you be thankefull for his prouidence towardes you, that it may euery way in you be an encrease of loue & god∣linesse, yea of Christian ioye and gladnesse in these sorrowfull dayes: but yet so, that you mourne with the true mourners of Syon, and be sorie (yet in measure) for the hurt of the same. Pray also in faith for her prosperity, that the Lord may builde vp the walles of Hierusalem againe.

Oh that the Lord would turne Syons captiuity as the riuer,* 23.20 into the South: Then shoulde our hearts be made glad, and oure mouthes filled with laughter. Then woulde the heathen hypo∣crites say: the Lord hath done much for them. Oh, the Lord hath done great things for vs already: wherof let vs heartely reioyce and praise his name therefore. For though we nowe sowe wyth teares, yet shall wee be sure to reape with gladnesse: and as wee now goe foorth weeping, bearing foorth good seede, so shall we come againe with ioy, and bring our sheaues full of corne. Yea,* 23.21 the death of the Martyrs (which is most precious in hys sighte) shalbe the life of the Gospell, spite of the Papists hearts.

Pray for me (deare heart) that I may be counted worthy to so we some seede amongest the sweete Saintes of the Lorde, that I may reape the same againe without ceasing, at the haruest. It is nowe sowing time of the yeare, men saye in the countrey,* 23.22 and I thinke that I shall make an ende of sowing before all Marche be past; for I heare say that I shall prooue how my plough will enter into the stonie ground of the hard hearted Papists, within these 4 daies. I hope to holde fast, and not to looke backe, neyther for feare nor flattery, vntil I haue made an ende of sowing, and then will I set me downe and rest me, and aske them all no leaue, and

looke for the liuely fruite and encrease thereof with ioye and gladnesse.

My deare brother, the time approcheth neare (I praise God therefore) that I must put off this sinnefull tabernacle, and goe home to my heauenly father,* 23.23 where diuers of my deare brethren are all ready, looking and wishing for me. I beseeche you there∣fore that you will helpe me forewarde with your faithfull pray∣ers, as I know you doe, for I doe feele the comfort and commo∣ditye thereof.

That you haue obserued my simple counsel, I am right glad, and I trust in the Lord God, you shall finde comfort in the same. And that you may so doe in deede, I haue bene so bold to wryte these few woordes vnto you, because I shall see you no more in this corruptible life, therefore marke them well. First and aboue all things, you must be very circumspecte to keepe the bande of loue,* 23.24 and beware that there neuer spring vp the roote of bitter∣nesse betweene you. If at any time there happē to rise any cause of vnkindnesse betweene you (as it is vnpossible alwayes to be free from it) see that you weede vppe the same with all lenitie, gentlenesse and patience, and neuer suffer your selfe, nor youre wife to sleepe in displeasure.

* 23.25If you haue cause to speake sharpelye, and sometimes to re∣prooue, beware that you do not the same in the presence of o∣ther: but kepe your woordes vntil a conuenient time (whych is the poynt of a wise man, saith Salomon) and then vtter them in the spirite of meekenesse and the groning spirit of perfect loue: which you must also let sometimes to couer faultes, and wincke at them if they be not intollerable. What so euer losse and mis∣chance shal happen vnto you,* 23.26 take it paciently, and beare it me∣rely· and though the same shuld come partly through your wiues negligence, yet let it rather be a louing warninge to take heede in time to come, then a cause of sorow for that which is past & cannot be holpen. I knowe by mine owne experience, that we are in this life subiecte to many inconueniences,* 23.27 and that of na∣ture we are prone to displeasure, and ready to thinke vnkindnes for euery little trifle, and specially with oure best friendes, yea soonest with our louing wiues, whiche bee moste lothest to dis∣please vs.

But let vs beware of this cankered corruption, and consider that we ought most of all, in loue to beare with them, according to Christes example towardes his congregation, for whome he gaue him self to clense it. &c. I had thought to haue treated thys matter at large, but euen nowe I am interrupted and otherwyse letted. I doubt not but you know your duetie therein a greate deale better then I can declare it vnto you, and as you knowe it, so will doe it: but I loue to be bolde with you. I entend to write also to your wife very shortly, and so take my last farewel of you for euer in this worlde. And thus in greate haste I am nowe con∣straind to make an end. The blessing of god be alwais with you.

Your owne for euer Iohn Careles. Pray, pray, pray with faith.

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

THe euerlasting peace of God in Iesus Christe, the continuall aide,* 23.28 strength, and comfort of his moste holye and mightye spirite, with increase of knowledge, faith, and perfecte feeling of Gods eternall mercy, be with you my deare and faithfull louing sister. E.B. and with your godly louing husbande my deare and faithfull brother, to the full performaunce of that good whiche he hath so graciously begon in you, that in all things you maye be made riche and blessed in him, and your seede after you, now and euer Amen.

As I haue bene long desirous to wryte vnto you (my deare heart in the Lord) not onely being thereto bound of duetie, but also often prouoked of him, to whome I owe my self and al that I am able to doe (I meane euen that blessed of the Lordes owne mouthe, whome God hathe ioyned with you in that holye and Christian state of Matrimonie) euen so at the last I haue obtai∣ned time and occasion, in some part to performe that whyche I haue long purposed. And for as much as the Lorde of hys greate mercye and fatherlye care and prouidence ouer you hys deare childe, hath nowe graciously accomplished that good worke a∣mongs manye others, which I (as a frende of the bridegrome) haue full heartely wished and often prayed for: I thinke it good, yea and my bounden duety, to treate of such things as maye be profitable to preserue mutuall loue and faithful amity betwene you: which I knowe Sathan wil chiefly labour to diminish, if he can not altogether destroy the same,* 23.29 lest by many ioyfull occa∣sions you should be prouoked continually to praise God for his good gift, which that enemye hath by all meanes sought to hin∣der from you.

As for al other things, I know you are sufficiently instructed & also haue a most learned cōpanion, who is wel able further to teach you if nede do require. But in this thing I know my expe∣rience is more then his. Therfore my good sister, first and before all things, see that you do diligētly consider, that as euery good and perfecte gift pertaining to soule and body, is geuen from a∣boue, and cōmeth from the father of light: euen so to whome ••o euer the Lord dealeth any of his benefits, of them he doth chie∣fly require alwaies a thankfull heart for the same: For els he will either take away his good gifts again,* 23.30 or turne the same to their greate discommoditie, and in the ende to the encrease of theyr damnation: So detestable in his sighte is the sinne of ingrati∣tude. But to such as be thankfull for his benefites he doeth not only to the olde euer adde newe, but also maketh the commo∣ditie of his former giftes euer more and more to encrease vntill by them they are fullye perswaded and throughlye certified of hys euerlasting loue in Christ Iesu, which is eternal life it selfe: So much doth he of his great mercy delite in a thankfull heart.

Therefore I doe yet once againe earnestly require you,* 23.31 that aboue all things you be thankefull to God for his benefites: not only for your election, creation, redemption, and preseruation, but also for his other temporal gifts wherwith he hathe indued you: amongst the which the chiefe and moste excellent is (as te∣stifieth the holy Ghost) your good, godlye, and faithfull louynge husbande.* 23.32 For (as the wise man sayeth) Goods and possessions may come to a man by the death of his frendes, but a good wife is the gift of God, which the Lord will geue for a good portion, to suche as feare him.

And the like is of a good husband, as the Lord hathe nowe geuen you, praised be his name therfore. He hath not geuen you an ignorant, froward, churlish, brawling, wastfull, rioting dron∣ken husband, wherwith he hath plagued many other (as he my∣ght also haue done you) but he hath geuen you a moste godlye, learned, gentle, louing, quiet, patient, thri••tye, diligent & sober husband: by whom he wil nourish, cherish, kepe and defend you, instructe and teach you, yea care and prouide for you and your childrē (the which he wil also by him geue you) such things,* 23.33 as be necessary for you. He hath not dealt so with euery body: and yet he hath done this and much more for you my deare sister, & wil therto increase ioy and loue betwene you. For as he deligh∣teth in the loue & godly agreement of man and wife together, so is it he only that maketh them and all the whole houshold to be of one mind. Vnto the which his gracious work he requireth your diligence, and will vse you as his instrument and meane, the more effectuously to accomplish the same. And therefore I nowe require you to obserue this my simple counsel, the which I haue here wrytten as a testimonial of my good will towardes you, because I thinke in this life I shall neuer more see you.

Nowe, as I haue shewed you how you shoulde be thankefull vnto God for his good giftes: so I exhort you, and as much as in me lieth) charge you to be euermore thankfull vnto your deare louing husband: who hath geuen him selfe vnto you:* 23.34 whych is a more precious iewel in the Church of God, then perchance you are yet aware of. Thincke your selfe vnwoorthy to be matched with suche an instrument of God: and also reuerence euermore the gifts of God in him, and seeke with true obedience and loue to serue him, in recompence of his true & painful hart towards you. Be lothe in any wise to offend him: yea rather be carefull & diligent to please him, that his soule maye blesse you. If at anye time you shall chaunce to anger him, or to doe or speake anye thing that shall grieue him, see that you neuer rest vntill you haue pacified him and made him merry againe.

If at any time he shall chance to blame you without a cause, or for that you can not doe therewith (whiche thyng happeneth sometimes of the best men liuing) see that you beare it pacient∣ly, and geue hym no vncomely or vnkinde woorde for it: but e∣uer more looke vppon him wyth a louing and chearefull coun∣tenaunce, and rather take the fault vppon you, then seeme to be displeased.

Be alwaies mery and chereful in his company,* 23.35 but not with too muche lightnesse. Beware in any wise of swelling, powting, or lowring, for that is a token of a cruel and vnlouing heart: ex∣cept it be in respect of sinne, or in the time of sickenesse.

Be not sorowful for any aduersity that God sendeth: but be∣ware that nothing be spilte or goe to waste through your negli∣gence.* 23.36 In any wise see that you be quicke and cleanly about his meat and drinke, and prepare him the same according to his diet in due season. Goe cleanely and wel fauouredly in your apparel, but beware of pride in any wise.

Finally in woord and deede shewe your selfe wise, humble, merry, and louing towardes him, and also towardes suche as he doeth loue, and then shall you leade a blessed life. I could speake of many things, the whiche I haue learned and prooued true by experience: but I knowe that you will doe in all thyngs, muche better then I can teache you, because you haue that annoynting that teacheth you all thyngs: who hath also geuen you an heart to obey, and serue hym. Yet I trust you will not be offended for this, whych I haue wrytten: but rather accept my good will to∣wardes you, whom I loue in the Lord, as well as I do my daugh∣ter Iudith.

Thus as mine owne soule, I commende you bothe to God, desiring him to blesse you with all maner of spirituall blessings,

in heauenly thinges, and also wyth the dewe of heauen, and fat∣nesse of the earth, that in all thynges you maye be made ryche in Iesus Christe our Lorde and onely Sauiour. The Lorde increase and blesse the fruite of your bodyes, that your children maye stande rounde about your table, thicke, fresh and lustie, lyke the Oliue braunches God geue you both a long life, that you maye see and blesse your childrens children, vnto the third and fourth generation, and teach them the true feare and loue of God, and that faith for the which they shalbe accepted in his sight.

God lette you see the prosperitie of Syon, for whose lying in the dust, let your hearts mourne. The Lorde make perfecte your loue together in hym,* 23.37 and alwaies encrease the same, and bryng you bothe in peace to your graues, at a good age. And nowe I bid you bothe moste heartely farewell: and I thinke I shall now take my leaue of you for euer in this life. I beseeche you both to aide me with your continuall prayers (as I wil not forgette you in mine) that I may haue a ioyfull victorie through Iesus Christ: To whose most mercifull defence, I doe moste heartely for euer commende you to be kepte vnblameable, vntill hys comming: The which I beseeche him to hasten for his mercies sake.

Your owne vnfainedly, Iohn Care∣les, prisonner of the Lord.

Heere endeth the Letters of Iohn Careles.

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

* 23.38THe same moneth of Iuly, in which Careles, as before is declared, was released out of pri∣son by death, in short time after, about the 16. day of the sayd moneth of Iuly, suffered these 3. godly and constante Martyrs aboue men∣tioned, at Newbery, in which number was Iulins Pal∣mer, sometime student and fellowe of Magdalene Col∣ledge in Oxford, and afterwardes Schoolemaister in the towne of Reading. Concerning whose storie and Mar∣tyrdome here foloweth, although not so much as he deser∣ueth to be sayde: yet so much as sufficiently may set foorth the great woorking of God in this yong man.

Iulins Palmer.

AS all Gods woorkes are wonderous, in calling of all sorts of men to confirme hys truth, and to beare wit∣nesse vnto his assured and infallible woord, which the ad∣uersaries haue depraued, and corrupted with theyr false gloses, to establish the fleshly kingdome of Antichrist, and to purchase securitie in the world, which they seke to kepe in theyr possession by all meanes possible, rather curssing wyth the thunderbolte of excommunication, burnynge, hanging, drowning, racking, scourging, and persecuting by secrete practise, and open violence, the simple sheepe of our Sauiour Christ: then that their false forged packing, shuld be detected, theyr estimation appaired, theyr kitchin cooled, theyr rents, reuenues, goodes, landes and possessi∣ons abated:* 23.39 I say as Gods woorks be woonderful, which chuseth some of all sortes to confesse his Gospell: so there is no one example, in the whole godly felowship of mar∣tyrs, more to be marked, yea, more to be wōdered at, then thys: that one, which in all King Edwardes dayes, was a Papist within the Uniuersitie of Oxforde, and so obsti∣nate, as that he did vtterly abhorre all godly Prayer, and syncere Preaching, and almost of all them, with whom he liued, was therefore likewise abhorred, & (as I may say) poynted at with the finger, did yet after in Queene Ma∣ries time suffer most cruell deathe, at the Papists handes, at Newberie in Barkeshire, for the most ready, and zea∣lous profession of the blessed truthe.

* 23.40Hys name was Iulins Palmer, borne in Couentry, where also his parents dwelt. His father had some tyme bene Maior of that Citie, and occupied Marchandise, all be it he was an Upholster by hys misterie. How he was brought vppe in hys yonge and tender yeares, from hys first entring, we knowe not, but as we haue learned, hee was sometime scholer to master Harley, which taught the free schoole of Magdalene Colledge in Oxforde,* 23.41 by whose diligence, and the goodnesse of hys owne capacitie, he be∣came a towarde yong scholler in prose and verse. For hee had a very prompt and ready memorie, a witte sharp and pregnant. Hee spake Latine with greate facilitye of vtte∣rance, and wanted not competent knowledge in y^e Greke tong: in so much that diuers times he supplied the roume of the Greke reader in his house. He was a subtill dispu∣ter, both in the publique schooles, and also at home. He v∣sed to say, y^t he was neuer so pleasantly occupied, as when he came to the harde debating, of profounde questions in Philosophie?* 23.42 so that he hath oftentimes watched and spēt the whole nighte in the discussing, and searching oute the truth of deepe and diffuse questions, as De principijs, de in∣finito, de vacuo, te tempore, de casu, & fortuna. &c. And thys vsed he to do sondry times, with diuers of his equals.

In familiar talke he greatly delited, for the exercise of his learning, to defend y^e contrary to that, which was af∣firmed, yet with modestye, and w^tout all ostentation. For he greatly abhorred al ouerthwart cauilling, al friuolous talke, and vnsauery brabbling. He was not captious, but would reason so soberly, & with such probability, that euē his aduersaries would no lesse maruel at the dexteritie of hys inuention: then at hys comely and decent behauiour in prosecuting the same.

And although he applied Diuinitie very lately, it ap∣peareth, y^t he recompēsed the smal time of his study,* 23.43 w^t the greatnes of his diligence bestowed in the same, & his late comming to the truthe, with his earnest & zealous proce∣ding therein. For by the secrete inspiration of Gods holy spirit, inwardly working in his hart, he gaue an apparāt signification in his yōg yeres, y^t if God had spared his life to age, he would haue grown to such maturitie & ripenes of iudgement, as wherby he should haue ben an ornamēt to Christes Church, and an honour to his countrey.

And somewhat to speake of his ciuil behauior,* 23.44 he was of maners courteous without curiosity, of countenaunce chearefull, without high lookes, of speach pleasant, wyth∣out affectation, he was affable and lowlye as any childe, and yet quicke spirited, and vehement in reasoning. Hee practised no deceit towarde any man, for he was of suche simplicitye, that hee was apter to be deceiued, then to de∣ceiue,* 23.45 and he was so great a cōtemner of al reproches and iniuries, that he would say: none were to be counted va∣liant, but such as could despise iniurie.

In priuate studie he was so infatigable, that hee arose ordinarily euery morning at 4. of the clock, and went not lightly to bed, before 10. at night.* 23.46 In so much y^t as he grew in yeres & vnderstanding: so he came to be a Bacheler of Art, & at length for the hope appering in him, to y^e prefer∣ment of a felowship in Mag. colledge, where also he was admitted to y^e office of a reader in logique. An. 1550.* 23.47 Now if he had at the first, fauored syncere religiō, so much as he folowed his booke, then had we had the les matter to note in him. But in deede he was so much (as is aforesaid) ad∣dicted to the Romish faith, y^t his company & conuersation in y^e same house, was altogether with such,* 23.48 as were vtter enemies to the gospel of Christ. If he came to cōmon prai∣er at any time, it was vy violence, & compulsiō, for other∣wise he came not. Sermons wold he heare none himself, nor yet suffer hys scholers to resort vnto them, by his good will, for he was full perswaded, that they might be better occupied at home. The Preachers themselues,* 23.49 he did both disdaine and despise, and all suche as were setters foorth of sounde doctrine beside. For the which contumacie, & stub∣bornnesse, hee was so ofte called before the Officers of the Colledge, and punished sometime by the pursse, sometime by the lacke of hys commons, and otherwhile by certaine taskes, and exercises of learning, enioyned vnto hym: that diuers supposed hym to haue endeuoured of set purpose, continually to seeke occasion, whereby he might be coun∣ted a sufferer for that fantasied religion of the Romyshe Churche.

In the ende, not longe before the deathe of King Ed∣warde that godly Prince, certaine sclaunderous libelles,* 23.50 and railing Uerses, were priuely fixed to the walles and doores in sondry places of the Colledge against the Presi∣dent, which was then Doctor Haddon, whereby was mi∣nistred further matter of trouble to Palmer. For where∣as it was well knowen that he, and some of his compani∣ons, had very little before, spoken contumelious woordes against the President: it coulde not be nowe auoyded, but that thereby arose a vehement surmise and suspition, that he conspiring wyth others, had contriued, made, and scat∣tered abroade the sayde slaunderous wrytings. Great in∣quisition was made in the Colledge, to search out the au∣thor of so malitious and despitefull a deede, but nothynge coulde be found and prooued against Palmer, or any of his companions. Nowe Palmer being hereuppon examined by the Officers, did not onely with stoute courage denye the facte to haue bene hys:* 23.51 but also spake further manye reprochefull woordes touching the sayd Officers, and sent the same to them in wryting, wherby he was by them ad∣iudged to be an vnwoorthy member of that societie. And

so for this, and other Popish pranckes (continuing obsti∣nate still) he was expelled the house.

After hee was thus dispatched of his roume, hee was faine for his owne maintenance, to applie him selfe to be a teacher of children,* 23.52 in the house of sir Frances Knolles, in the whych trade hee continued vntill the commynge of Queene Mary. And whē her visitors were sent to Mag∣dalene Colledge, vnder a title of reformation (wheras all thinges were better afore) I meane to displace diuers of the fellowes that were learned, and to put ryghte Catho∣lickes (as they called them) in theyr roumes: then came thys Iulins Palmer,* 23.53 waiting to be restored to his liuing againe, of which he had bene depriued before, thinking by good right, to be restored of them, whose Faith and religi∣on (as he sayde) he did to the vttermoste of his power de∣fend and maintaine. And in deede, at length hee obtayned the same. Then after he was restored againe, to his house in Queene Maries raigne, God dealt so mercifull wyth him, that in the ende he became of an obstinate Papist, an earnest and a zealous Gospeller.

Concerning whose conuersion to the truthe, for the more credite to be geuen to the same, we haue heere putte downe a letter wrytten by one M. Bullingham, felow in some part of K. Edwardes time, wyth the sayde Palmer, then also of the same faction of religion with him, and to∣ward the latter end of the said Kings raigne, a voluntary exile in Fraunce, for papistrie. In Queene Maries daies, likewise a chaplaine vnto Steuen Gardiner, B. of Wint. And after comming in of Queene Elizabeth suche a one, as for his obstinacy was quite and cleane dispatched from all his liuings by her Maiesties commissioners. And yet now (God be praised therefore) a most constant professor, and earnest teacher of the woord of God. This man at the request of a certain friend of his in Londō, being desirous to know the certaine truthe thereof, wrate vnto hym con∣cerning this Iulins. The copie of which letter we thou∣ght good here to insert, for that the parties being aliue, can testifie the same to be true and certaine, if any shall doubt thereof.

The letter of M. Bullingham is thys.

M. B. I wish you and all yours continual health in the Lorde. Hitherto haue I not wrytten any thing vnto you concer∣ning Iulines Palmer, that constante witnesse of Gods truthe, for that his doings and sayings known vnto me, were worne out of my remembrance: and to wryte an vntroth it were rather to de∣face & blemish, then to adorne and beutify him. After his cōuer∣sion to the most holy gospel I neuer sawe his face. Wherefore the lesse haue I to certifye you off. But so much as seemeth to me to serue most vnto the purpose, heere I commend vnto you: and in witnesse that my sayings are true, I subscribe my name, willyng, praying, and beseechinge you to publishe the same to the whole world. &c. At what time I Bullingham entended to forsake Eng∣land, and to flie into Fraunce for the wicked Popes sake (whych came to passe in dede: for in Roane I was for a time) this Iulines Palmer, and Rich. Ducke, brought me outwardes in my iourney til we came to London: where, on a day Iulines Palmer & I wal∣ked to S. Iames the Quenes place: and as we leaned at the great gate of that place, Palmer spake thus vnto me. Bullingham, you know into what misery and calamities we are faln for the Pope & his religion We are yong men, abhorred of all men now pre∣sently, and like to be abhorred more and more. Let vs consider what hangeth ouer our heads. You are departing into a strange country, bothe frendless and monilesse, where I fear me you shal taste of sowrer sauces then hetherto you haue done. And as for me I am at my wits end. The face of hell it self, is as amiable vnto me as the sight of Magdalene colledge. For there I am hated as a venemous Tode. Woulde God I were raked vnder the earthe. And as touching our religion, euen our consciences beare wit∣nesse that we taste not such an inward swetenesse in the professi∣on therof, as we vnderstand the gospellers to taste in theyr reli∣gion. Yea, to say the truthe, we maintaine we wote not what, ra∣ther of will then of knowledge. But what then? Rather then I wil yelde vnto them, I wil beg my bread. So Palmer bequeathed him selfe to the wide world and I passed ouer into Normandie. At my returne into England againe,* 24.1 my chance was to mete Palmer in Paules, where a Roode was set vp. (This our meeting was in the beginning of Quene Maries raigne, and our miserable departing not long before the ende of K. Edwardes daies.) Then after oure greting, thus said Palmer. Bullingham, is this our God, for whō we haue smarted? No Palmer (quod I): it is an image of him. An Image quod he? I tel thee plainly Bullinghā, Ihon Caluin (whose institutions I haue perused sith our departure) telleth me plainly by Gods word that it is an idoll, and that the Pope is Antichrist, and his clergy the filthy sinke hole of hel: and now I beleue it. For I feele it sensibly. O that God had reuealed these matters vnto me in times past. I woulde haue bequeathed this Romish religi∣on or rather irreligion to the Deuill of hell frō whence it came. Beleue them not Bullingham I will rather haue these knees pa∣red of, then I will kneele to yonder Iacknapes,* 24.2 (meaning the rode) God helpe me. I am borne to trouble and aduersitie, in this worlde. Well Palmer (sayd I) is the winde in that corner with you? I warrant you it will blow you to l••tle ease at the end. I wil neuer haue to do with you agayne. So I left Palmer walking in Paules, who thorow the element of fier is exalted aboue the e∣lementes, where eternall rest is prepared for persecuted Martyrs. Thus much is true: and let it be knowen that I Bullingham af∣firme it to be true. More I haue not to saye. In these wordes and deedes it appeareth that God had elected him. From Bridgewa∣ter. Aprill. 26. Anno. 1562.

By me Iohn Bullingham.

When he was by the visiters restored to his Colledge, although he began some thing to sauor and taste of Gods truthe,* 24.3 by conference and company of certaine godly and zealous men abroade, in time of his expulsion, specially at the house of sir Frances Knowls: yet was he not through¦ly perswaded, but in most poyntes continued for a while, either blinde, or els doubtfull. Neither could he chuse, but vtter himself in priuate reasoning from time to time, both in what poyntes he was fully resolued, and also of what poynts he doubted. For such was his nature alway, both in Papistrie, and in the Gospell: vtterly to detest all dissi∣mulation, in so much that by the meanes of his plainnes, and for that he could not flatter, he suffred much woe, both in K. Edwards, and also in Quene Maries time.* 24.4 Wher∣as hee mighte at the first haue liued in great quietnesse, if hee coulde haue dissembled, and bothe done, and spoken a∣gainst his conscience, as many stirring Papistes then did. And likewise he mighte haue escaped burning in Queene Maries time, if he woulde either haue spoke•• or kept si∣lence against his conscience, as manye weake Gospellers did. But Palmer could in no wise dissemble.

Now within short space, God so wrought in his hart that he became very inquisitiue,* 24.5 and carefull to heare and vnderstand, howe the Martyrs were apprehended, what articles they died for, how they were vsed, and after what sort they tooke theyr death. In so much that he spared not at his owne charges, to sende ouer one of his schollers, in the companye of a Bacheler of that house, to Glocester, to see & vnderstand the whole order of B. Hoopers deth, and to bring him true report therof. Which thing some thinke, he the rather did, because he was woont in king Edwards time to say: that none of them all, would stand to death for their religion. Thus he learned with what extreme & hor∣rible cruelty the martyrs of God were tried, and how va∣liauntly they ouercame all kinde of torments to the ende. Wherof he himself also did see more experience afterward, at the examination and death of those holy confessors and martyrs which were burned at Oxford before his eyes, in so muche that the first hope, which the godly conceyued of him, was at the retourne from the burning of B. Ridley, and B. Latimer.* 24.6 At what time in the hearing of diuers of his frendes, he brast out into these woordes, and suche like: O raging crueltie, O tyrannie tragicall, and more than barbarous.

From that day forward, he studiously sought to vnder∣stand the truth, and therefore with all speede he borrowed Peter Martyrs Commentaries vpon the first to the Co∣rinthes▪ of one of Magdalenes yet aliue, and other good bookes of other men. And so through harty praier and di∣ligent search, and conference of the scriptures, at length he beleeued and imbraced y^e truth with great ioy: and so pro∣fited in the same, that daily more and more, hee declared it both in word and dede: In such sort,* 24.7 as he neuer hated the truth more stubbornly before, then afterward he willing∣ly embraced the same, whē it pleased God to open his eies and to reueale vnto him the light of his woord. And nowe againe when he should come to Church, in those dayes of Poperie, there to be occupied among the rest, in singing of Respondes, reading of Legendes, and suche like stuffe allotted vnto him,* 24.8 he had as much pleasure (he sayd) to be at them, as a Beare to be baited, and wearied wyth dogs. When he came, it was (as it appeared) more to auoid dis∣pleasure, and daunger: then for any good will, and readye affection.

At length through Gods grace, he grew vp to suche maturitie and ripenes in the truth, that he spared not to declare certaine sparkes thereof in his outward behauior and doyngs. For when he should keepe his bowing mea∣sures at * 24.9 Confiteor, (as the custome there was) in turning hymselfe to and fro, sometyme Eastward, somtyme West∣ward, and afterward knocke his brest at the eleuatiō time, agaynst which Idolatrous adoration, hys hart did so ve∣hemently rise, that sometyme hee would absent hymselfe

from them, and sometyme beyng there, he would euen at the sucring tyme (as they termed it) gette hym out of the church, to auoyd those vngodly gestures, and Idolatrous adoration. To be shorte, perceiuing after a while, that hee was greatly suspected and abhorred of the President then being, which was M. Cole, and of diuers other, whiche before were his friendes, and therewithall feeling great conflict and torment of conscience daily to grow, with his conuersation with idolaters: seeing also that his newe life and old liuing might not wel nor quietly stande together, he addressed himselfe to depart the house. For he thoughte it not best, to abide the dāger of expulsion, as he did at the first: seeing the weather was now waxed warmer. And being demanded at that time, of a special frend (who wold gladly haue perswaded him to stay there longer) whether he would go, or how he would liue, he made this answer: Domini est terra, & plenitudo eius. i. The earth is y^e Lordes, and the fulnesse thereof. Let the Lord woorke, I will com∣mit my selfe to God, and the wide worlde.

Here I thinke it expedient, before I wryte of the pain∣full surges that he suffered, after he came abroade into the perillous gulphes, and deepe Sea of this wretched wyde world: first, to reherse one or two exāples of his outward behauioure, at suche tymes as he hadde recourse to the Colledge, after his last departure, whereby the Reader may yet better vnderstand of his simplicitie & playnenesse and how farre wide he was, from all cloked dissimulation in Gods cause,* 24.10 which certayne godlesse personnes haue sought maliciously to charge hym with all. Beyng at Ox∣ford on a certayne tyme in Magdalene Colledge, and ha∣uyng knowledge that the Spanish Frier Iohn (who suc∣ceeded D. Peter Martyr,* 24.11 in the office of the Diuinitie Le∣cture) would preach there that present Sonday, he would not at the first, graunt to be present at it. At length a friend of his, a fellow of that house, persuaded so much with him that he was content to accompany his sayde friend to the church. But sodainly as the Frier vehemently inueyed a∣gainst Gods truth, in defendyng certayne popish heresies Palmer hauyng many eyes bente and directed towardes hym, departed from amongst the middest of the auditorie, and was found in hys friends chamber weepyng bitter∣ly. Afterward beyng demaunded why he slipt away vpon such a sodayne,* 24.12 Oh sayd he, if I had not openly departed, I should haue openly stopped myne eares. For the Fri∣ers blasphemous talke in disproouyng, or rather depra∣uyng the veritie, made myne eares not to glowe, but my hart worse to smart, then if myne eares had bene cut from myne head.

It chanced another tyme, that the same friend of hys called M. Shipper, beyng then Bursar of the house, bade hym to dinner in hys chamber, Palmer not knowyng what ghestes were also thither inuited, and bidden, hap∣ned there (contrary to his expectation) to meete with the foresayd Frier, with whom were present D. Smith, Doc. Tresham, and diuers other papists, whose company Pal∣mer coulde not well beare: and therefore whisperyng a friend in the eare, he sayd he would be gone, for that was no place for hym. I will (sayth he) to the Bursars Table in the great hall. The Bursar vnderstandyng his mynde, desired hym of all friendshippe not so to depart, alledgyng that it were the next way to be wray hymselfe, & as it were of purpose, to cast hymselfe into the Briers, with many o∣ther perswasions, as the shortnes of tyme would permit. In the end he condescēded to his request, and taried. Now as he came to the fire side,* 24.13 the Frier saluted hym chereful∣ly in Latine, for he could not speake Englishe. Palmer with an amiable countenaunce resaluted him gently. But when the Frier offered hym hys hand, he castyng his eye aside, as though he had not seene it, found matter of talke to another standyng by, and so auoyded it, which thyng was well marked of some, not without great grudge of stomacke.

* 24.14After they were set and had well eaten, the Frier with a pleasaunt looke offeryng hym the cup, sayd: Propino tibi inuenis erudite. i. I drinke to you learned yong man. Pal∣mer at that word blushyng as red as scarlet, aunswered: Non agnosco nomen domine. i. I knowledge no such name, O sir. And therewith takyng the cup at his hand, he set it downe by hym, as though he would haue pledged him a∣none after, but in the end it was also well marked, that he did it not. When diner was done, beyng sharply rebuked of the sayd Bursar hys friend, for hys so vnwise, vnciuile, and vnseemely behauiour (as he termed it) he made aun∣swer for hymselfe, and sayd: Oleum eorum non demulcet, sed frangit caput meum. i. The oyle of these men doth not sup∣ply, but breaketh my hed.

* 24.15Another tyme which was also the last tyme of his be∣yng at Oxforde, not long before hys death, one Barwike an old acquaintaunce of hys, beyng sometyme Clarke of Magdalenes, and then fellow of Trinitie colledge, a rank papist, began to reason with hym in his friendes chamber aforesayd, and perceiuyng hym to be zealous and earnest in the defence of the veritie, he sayd vnto hym in the hea∣ring of M. Thomas Parry, and others there present. Wel Palmer, well, now thou art stoute, and hardie in thine o∣pinion, but if thou were once brought to the stake, I be∣leeue thou wouldest tell me another tale. I aduise thee be∣ware of the fire, it is a shrewd matter to burne.* 24.16 Truely sayth Palmer, I haue bene in daunger of burning once or twise, and hitherto (I thanke GOD) I haue escaped it. But I iudge verily, it will be my end at the last, welcome be it, by the grace of God. In deed it is a hard matter for them to burne, that haue the mynd and soule linked to the body, as a thiefes foote is tied in a payre of fetters: but if a man be once able through the helpe of Gods spirite, to se∣perate and deuide the soule from the body, for him it is no more masterie to burne, then for me to eate this piece of bread.

Thus much by the way concerning his plainnes, with out dissimulation, and how he feared not openly to shewe hymselfe more grieued in hart to heare the worde of God blasphemed, then to suffer any worldly paynes. Now let vs proceed in our story, and faithfully declare both the oc∣casion and maner of his death.

Within short space after hee had yelded vp his fellow∣ship in Oxford,* 24.17 he was through Gods prouidence (who neuer fayleth them that first seeke his glory) placed schole∣maister by Patent, in the Grammer schoole of Readyng, where he was well accepted of all those that feared God, and fauoured his word, as well for his good learning and knowledge, as also for his earnest zeale, and profession of the truth. But Sathan the enemie of all godly attemptes, enuying his good proceedyngs and prosperous successe in the same, would not suffer hym there, long to be in quiet.* 24.18 Wherfore he stirred vp against hym, certayne double fa∣ced hypocrites, which by dissimulation & crafty insinuatiō had crept in, to vnderstand hys secrets, vnder the pretence of a zeale to the gospell. Which men he (suspecting no de∣ceit) right ioyfully imbraced, making them priuy of al his doyngs. For as he hymselfe was then feruently enflamed with the loue of heauenly doctrine: so had hee an incredi∣ble desire by all means possible to allure and encourage o∣thers, to the profession of the same.

These faithful and trustie brethren,* 24.19 so soone as they had found good oportunitie, spared not in his absence to rifle his study of certayne godly bookes, and writyngs, amon∣gest the which was his replication to Morwines verses, touching Winchesters epitaph and other arguments both in Latin and English, written by him against the popish procedings, and specially against their vnnaturall & bru∣tish tyranny, executed toward the Martyrs of God. When they had thus done, they were not ashamed to threaten hym that they would exhibite the same to the Counsayle, vnles he would without delay, depart out of their coastes and geue ouer the schole to a friend of theirs. The truth of this story appeareth in part by a letter written with hys owne hand, out of pryson, eight dayes before he was bur∣ned, which because it is of certaine credite, and came to our handes, therefore we are the bolder to auouche it for a truth.

Thus then was this sillie yong man for the sauegard of his lyfe,* 24.20 forced to depart vppon the sodayne from Rea∣dyng, leauyng behynd hym in the handes of his enemies his stuffe, and one quarters stipende, and so he tooke hys iourney toward Esham, where hys mother then dwelt▪ hopyng to obtaine at her hands certaine Legacies due to hym by his fathers last will, which he should haue recey∣ued certaine yeares before, and taking his iourney by Ox∣ford, he requested certain of his friends to accompany him thither. His mother vnderstandyng his state and errande by M. Shipper and his brother (whom he had sent before to entreat for him) as soone as she beheld him on his knees askyng her blessing as he had bene accustomed to do, thou shalt (sayd she) haue Christes curse and myne wheresoe∣uer thou go.* 24.21 He pausing a little as one amased at so heauy a greetyng, at length sayde: O mother, your owne curse you may geue me, which God knoweth I neuer deserued but Gods curse you cannot geue me, for hee hath already blessed me. Nay, sayth she,* 24.22 thou wentest from Gods bles∣sing into the warme sunne, when thou wast banished for an heretike out of that worshipfull house in Oxforde, and now for the lyke knauery, art driuen out of Readyng too. Alas mother (sayth he) you haue bene misse informed. I was not expelled nor driuen away, but freely resigned of myne accorde. And hereticke I am none, for I stande not stubbornly agaynst any true doctrine, but defend it to my

power. And you may be sure, they vse not to expel nor ba∣nish, but to burne heretikes (as they terme them.) Well, (quoth she) I am sure thou doest not beleeue as thy father and I, and all our forefathers haue done. But as we were taught by the new lawe in K. Edwards dayes, which is damnable heresie.

In deed I confesse (sayd he) that I beleeue that doc∣trine which was taught in K. Edwards tyme, which is not heresie but truth,* 24.23 neither is it newe, but as olde as Christ and his Apostles. If thou be at that poynte (sayth she) I require thee to departe from my house, and out of my sight, and neuer take me for thy mother hereafter. As for money and goodes I haue none of thyne, thy father be∣queathed nought for heretickes. Fagots I haue to burne thee, more thou gettest not at my handes. Mother (sayeth he) where as you haue cursed me,* 24.24 I agayne pray God to blesse you and prosper you all your life long, and with like soft talke, sweete wordes, and aboundance of teares trick∣lyng downe his cheekes, hee departed from her, where∣with she so mollified her hard heart, that she hurled an old Angell after hym, and sayd: take that to keepe thee a true man.

Thus poore Palmer beyng destitute of worldly frend∣ship, and cruelly repelled of her, whome he tooke to haue bene his surest friend, wist not which waye to turne hys face. Soone after, when he had bethought himselfe, it came to his mynd to returne secretly to Magdalene Colledge, vpon the assured trust and affiaunce, that he had in a priuie friend or two, in that house. At what tyme, by the suite of one Alane Cope, then fellow of the house, he obtained let∣ters commendatorie,* 24.25 from M. Cole President there, for his preferment to a schoole in Glocester shiere. So he get∣teth hym away, committed by his friends, to gods diuine protection, of whome some accompanied him as farre as Eusam Ferrie, and some to Burford.

Afterward as he went alone musing, and ponderyng of matters, it came in hys head (as he writeth in an Epi∣stle to one of his friends) to leaue his appoynted iourny, and to returne closely to Redyng, trusting there by the helpe of friends, to receiue his quarters stipend, and con∣ueigh his stuffe to y^e custody of some trusty body. To Re∣dyng he commeth, and taketh vp his lodging at the Car∣dinall hatte, desiring his hostes instantly to assigne hym a close chamber where he might be alone from all resorte of company. He came not so closely, but that this Uiperous generation had knowledge thereof. Wherefore without delay, they layed their heads together, and consulted what way they might most safely proceed against him, to bryng their old cankerd malice to passe. And soone it was conclu∣ded, that one M. Hampton (which then bare two faces in one hood,* 24.26 and vnder the colour of a brother, playd the part of a dissembling hypocrite) should resort to him vnder the pretence of friendship, to feele and fish out the cause of hys repaire to Redyng.

Palmer as he was a man simple, & without all wrinc∣kles of cloked collusion, opened to him his whole intent. But Hampton earnestly perswaded hym to the contrary, declaryng what danger might ensue if this were attemp∣ted. Against his counsaile Palmer replied very much, and as they waxed hote in talke, Hampton flang away in a fu∣ry, and sayd: as he had fished, so should he foule for hym. Palmer not yet suspecting such pretensed and deuised mis∣chiefe, as by this crooked and pestiferous generation was now in brewing against him, called for his supper & went quietly to bed.* 24.27 But quietly hee coulde not long rest there. For within short space after, the officers and their retinue came rushing in with lanternes and bils, requiring hym in the King and Queenes names, to make ready himselfe and quietly to depart with them. So this sillie yong man perceiuyng that he was thus Iudasly betrayed (without openyng his lips) was led away as a lambe to the slaugh∣ter, and was committed to Ward, whom the Keeper as a rauening Wolfe greedie of his praie, brought downe into a vile, stinkyng, and blynd dungeon, prepared for theeues and murderers, & there he left him for a tyme, hangyng by the hands and feete in a paire of stocks,* 24.28 so high, that well neere no part of his body touched the ground.

In this caue or dungeon he remained about x. dayes vnder the tiranny of this vnmercifull keeper.

❧ Here by the way (gentle Reader) I haue by a lit∣tle digression to geue thee to vnderstand, concernyng one Tho. Thackham, for that the sayd Tho. Thackham in the story of this Iulins Palmer, was noted and named in our former booke, to be a doer and worker against the said bles∣sed Martyr: he therefore beyng not a little agreued, made his reply agayne in writyng for purgation and defence of hymselfe against the false information of his slanderer. Al∣beit for his confutation in writyng I passe not much vpō, eyther what he hath written, or can write, Only the thing y^t mooueth me most, is this. For that the sayd Th. Thack∣ham not long since, commyng to me hymselfe, hath so at∣tested and deposed against the information, w^t such swea∣ryng and deepe adiuration, takyng the name of the Lorde God to witnesse, and appealyng to his iudgement to the vtter perdition of his soule if it were not false which by in¦formation was reported of hym, and hee faultlesse in the matter. Which beyng so, I could not otherwyse refuse, but to geue credite to his othe, and vpon the same to alter and correct so much as pertaineth to the diffamatiō (as he cal∣leth it) of his name, referring the truth of the matter to his owne conscience, and the iudgements of the Lord God, to whom eyther he standeth if it be true, and falleth if it bee false.

And now to our story againe, concerning the processe and accusation of Iuline Palmer, omittyng by the way, the names of Tho. Thackham, and Downer.

¶Here followeth the first examination and accu∣sation of Iulins Palmer at Redyng.

AFter this he was brought before the Mayor,* 24.29 and there by the procurement of certaine false brethren (the Lord knoweth what they were) who had bene conuersant with Palmer, and robbed his study, diuers greuous & enormi∣ous crimes were layd to his charge, as treason, sedition, surmised murther, and adultery.

To whom Palmer answered, that if such horrible and hainous crimes might be prooued against hym, he would paciently submit hymselfe to all kynde of tormentes that could be deuised. But O ye cruell bloudsuckers (sayth he) ye follow the old practises of your progenitours, the Ui∣perous and Woluish generation of Pharisies & Papists: but be ye well assured, that God alredy seeth your subtile deuises and crafty packyng, and will not suffer the outra∣geous fury of your venemous tongues & fierie hartes to escape vnpunished. All this while no mention was made of heresie or hereticall writyngs.

Their greatest proofes against hym, were these.

FIrst, that Palmer sayd, the Queenes sworde was not put in her hand to execute tyranny,* 24.30 and to kil and mur∣ther the true seruants of God.

Item, that her sword was to blunt toward the papist, but toward the true christians it was to sharpe.

Item,* 24.31 that certaine seruants of sir Frances Knowles and others, resorting to his lectures, had fallen out amōg themselues, and were like to haue committed murther, & therfore he was a sower of sedition, and a procurer of vn∣lawfull assemblies.

Item, that his Ostesse had written a letter vnto hym (which they had intercepted) wherein she required him to returne to Reding, & sent him her commendations by the token, that the knife lay hid vnder the beame, wherby they gathered that she had conspired with hym to murther her husband.

Item, that they found hym alone with his hostesse by the fire side in the Hall, the doore beyng shut to them for∣sooth. When this euidence was geuen vp, the Maior dis∣missed them & went to dinner, commaunding Palmer to the cage, to make him an open spectacle of ignominy to the eyes of the world. And Thackham the better to couer hys owne shame, caused it to bee bruited, that he was so pu∣nished for his euill lyfe and wickednesse alredy prooued a∣gainst hym.

In the after noone Palmer came to his aunswer,* 24.32 and did so mightily and clearely deface their euidence, and de∣fend his owne innocencie, proouyng also, that the sayd let∣ters were by themselues forged, that the Mayor himselfe was so much ashamed,* 24.33 that he had geuen such credite vn∣to them, and so much borne with them, so that hee sought meanes how they might conuey him out of the countrey priuily.

But here among other thyngs this is not with silence to be passed ouer, that one Iohn Galant a zealous profes∣sor of the Gospell,* 24.34 a little after this came to the prison and found hym somewhat better intreated then before. When he beheld hym, O Palmer (sayeth he) thou hast deceiued diuers mens expectation: for we heare that you suffer not for righteousnes sake, but for your owne demerites.

O brother Galant (sayth he) these be the old practises of that Sathanicall brood. But be you well assured, & God be praysed for it, I haue so purged my selfe, and detected

the••r falshood, that from henceforth I shal be no more mo∣lested therewith. And there hauyng pen and inke, he dyd write somwhat wherby part of his story here rehersed, is well confirmed. But now to these bloudy aduersaries.

A••ter this, when they sawe the matter frame so ill fa∣uouredly, fearing that if he should escape secretly, their do∣yngs would tend no lesse to their shame and danger, then to the Maiors dishonesty, they deuised a newe pollicie to bring to passe their song hiddē and festered malice against hym, which was by their extreme refuge. For, where as before they were partly ashamed to accuse hym of heresie, seyng they had bene counted earnest brethren themselues:* 24.35 and partly afrayd, because they had broken vp hys study, and committed theft: yet now least their iniquitie should haue bene reuealed to the world, they put both feare and shame aside, and began to refricate and rip vp the old sore, the scarre whereof had bene but superficially cured, as you haue heard, and so to colour their former practises wyth the pretence of hys reformation in religion, they charged hym with the writynges that they had stollen out of his studie.

* 24.36Thus Palmer was once agayne called out of the pry∣son to appeare before the Maior, and Bird the Officiall, & two other Iustices, to render an accompt of his fayth be∣fore them: to aunswer to such Articles and informations, as were layd agaynst hym. And when they had gathered of his own mouth sufficient matter to entrappe hym,* 24.37 they deuised a certificate, or bill of Instructions against hym, to be directed to Doctor Ieffrey, who had determined to holde hys Uisitation, the nexte Tewsday at Newbery, which was the xvj. of Iuly.* 24.38 And thus were the false wit∣nesses and bloudy accusers winked at, and the Innocent deliuered to the Lyon to be deuoured. When it was ther∣fore concluded that Palmer should be sent ouer to New∣bery, the sayd letters testimoniall were conueyed ouer to∣gether with hym, the contents wherof shal partly appere hereafter. In the meane tyme, I thinke it good here to re∣hearse one example among other, both of charitable affec∣tion toward hym, and of his modestie correspondent to the same.

M. Rider of Reding, a faythfull witnes of gods truth, hearyng how cruelly Palmer had bene delt withall in the prison,* 24.39 and pined away for lacke of necessaries, and how euidently he had prooued hymselfe innocent before the Of∣ficers, of such crimes as were obiected agaynst hym, hee sent to him his seruant secretly the night before his depar∣ture to Newbery, with a bowed grote in tokē of his good hart toward hym, requiring hym to let hym vnderstand if he lacked necessaries, and he would prouide for him. Pal∣mer answered, the Lord reward your M. for his beneuo∣lence toward me a miserable abiect in this world, and tell hym that (God be praised) I lacke nothyng.

In the mornyng before they tooke their iourney, Tho. Askme, aliâs Roberts, beyng fellow prisoner with hym in Christes cause,* 24.40 sittyng at breakefast, and beholdyng Pal∣mer very sad, leaning to a window in y^e corner of the house asked why he came not to breakfast. Because I lacke mo∣ney (saith Palmer) to discharge the shot. Come on man (quoth he) GOD be praised for it, I haue enough for vs both. Which thing when M. Rider heard of, it cannot be expressed, how much it grieued him that Palmer had de∣ceiued hym with so modest an answer.

Thus to Newbery they came on Monday night, and forthwith they were committed to the comfortable hostrie of the blynd house,* 24.41 where they found Iohn Gwin, their faythfull brother in the Lord. Now how they came before the Consistorie of Doctor Ieffrey, and how Palmer was examined, it doth in part appeare by this examinatiō here vnto annexed, which although it be not perfectly and or∣derly penned, as the report goeth it was spoken, nor per∣chaunce altogether in such forme of wordes, yet as exactly as we were able to compact and dispose it,* 24.42 beyng gathe∣red out of seuerall notes of Richard Shipper, Ioh. Hunt, Iohn Kirry of Newbery, Richard White of Marlebo∣rough, which were oculati testes, and present at the hea∣ryng thereof.

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

* 24.43IN the yere 1556. the xv. of Iuly, foure or fiue seats were prepared in the Quire of the Parish Churche of New∣bery for the Uisitours, whose names here ensue: Doctor Ieffrey for the Bishop of Sarum, Sir Richard Abridges Knight, and then high Shiriffe of the Shiere. Sir Willi∣am Rainsford Knight, Maister Iohn Winchcombe Es∣quier, and the Person of Inglefield. After the Prisoners were presented, the Commission read, and other thynges done in order accordingly,* 24.44 Doctor Ieffrey called to Pal∣mer and sayd: Art thou that iolly writer of three halfepe∣ny bookes that we heare of.

Palmer.

I know not what you meane.

Ieffrey.

Haue you taught Latin so long, that now you vn∣derstand not English?

To this he answered nothing.

Then D. Ieffrey standyng vp, said: We haue receiued certaine writings and articles against you, from the right worshipfull the Maior of Reading, and other Iustices, whereby we vnderstand, that beyng conuented afore thē, you were conuict of certaine heresies.

First, that you deny the Popes holines supremacie.

Next, that there are but two Sacraments.

Thirdly, that the Priest sheweth vp an Idoll at masse: and therfore you went to no masse, since your first cōming to Redyng.

Fourthly, that there is no Purgatorie.

Last of all, that you be a sower of sedition, and haue sought to deuide the vnitie of the Queenes subiects.

The Shiriffe.

You were best see first what he will say to his owne handy worke.

Ieffrey.

Ye say truth. Tell me Palmer, art thou he y^t wrote this faire volume? Looke vpon it.

Palmer

I wrote it in deede, and gathered it out of the scri∣pture.

Ieffrey.

Is this doggish rime yours also? Looke.

Palmer.

I wrote this, I deny not.

Ieffrey.

And what say you to these Latine verses entituled

Epicidion. &c.

Are they yours too?

Palmer.

Yea sir.

Ieffrey.

Art thou not ashamed to affirme it? It came of no good spirit that thou didst both raile at the dead, & slander a learned and Catholike man yet alyue.

Palmer.

If it be a slander, he hath slandered hymselfe: For I do but report hys owne writyng, & open the folly ther∣in declared. And I recken it no railyng to inuey agaynst Annas and Caiphas beyng dead.

Ieffrey.

Sayest thou so? I will make thee recant it, and wryng Peccaui out of your lying lyppes, ere I haue done with thee.

Palmer.

But I know, that although of my selfe I bee able to do nothyng, yet if you and all myne enemies both bo∣dily and ghostly, should do your worst, you shall not be a∣ble to bryng that to passe, neither shall ye preuaile agaynst Gods mighty spirit, by whom we vnderstand the truth, and speake it boldly.

Ieffrey.

Ah, are you ful of the spirit? Are you inspired with the holy ghost?

Palmer.

Sir, no man can beleeue, but by the inspiration of the holy ghost. Therfore If I were not a spirituall man, and inspired with Gods holy spirite, I were not a true christian. Qui spiritum Christi non habet, hic non est eius. i. He that hath not the spirit of Christ, is none of his.

Ieffrey.

I perceyue you lacke no words.

Palmer.

Christ hath promised not onely to geue vs store of words necessary: but with them, such force of matter, as the gates of hell shall not be able to confound, or preuayle agaynst it.

Ieffrey.

Christ made such a promise to his Apostles,* 24.45 I trow you will not compare with them?

Palmer.

With the holy Apostles I may not compare, ney∣ther haue I any affiaunce in myne owne wit or learnyng, which I know is but small, yet this promise I am certain pertaineth to all such as are appoynted to defende Gods truth against hys enemies, in the tyme of their persecuti∣on for the same.

Ieffrey.

Then it pertaineth not to thee.

Palmer.

Yes, I am right well assured, that thorough hys grace it pertaineth at this present to me, as it shal (I dout not) appeare, if you geue me leaue to dispute wyth you before this audience, in the defence of all that I haue there written.

Ieffrey.

Thou art but a beardlesse boy, starte vp yesterday out of the schooles, and darest thou presume to offer dispu∣tation, or to encounter with a Doctor?

Palmer.

Remember M. Doctour: Spiritus vbi vult spirat. And agayne: Ex ore infantium, &c. And in another place:* 24.46 Abscondisti haec a sapientibus. &c. i. The spirit breatheth whē it pleaseth hym, &c. Out of the mouth of Infants. &c. And thou hast hidden these thyngs from the wyse, &c. God is not tyed to tyme, wit, learnyng, place, nor person. And al∣though your wit and learnyng be greater then myne: yet your beliefe in the truth, and zeale to defend the same, is not greater then myne.* 24.47

Register.

Sir, if you suffer hym thus impudently to trifle

with you, he will neuer haue done.

Ieffrey.

Wel, ye shal vnderstand, that I haue it not in com∣mission at this present to dispute with you, neither were it meete that we should call againe into question such Arti∣cles as are already discussed,* 24.48 and perfectly defined by our mother the holy Church, whom we ought to beleue with∣out why, or wherefore, as the Creede telleth vs. But the cause why ye be now called hither, is that ye might be exa∣mined vpon such articles as are ministred against you, & such matter as is here conteined in your hand writyng, that it may be seene whether you will stand to it, or nay. How say you to this?

Palmer.

* 24.49By your holy church you meane the Sinagogue of Rome which is not vniuersall, but a perticular Church of shauelyngs. The catholike church I beleeue, yet not for her owne sake, but because she is holy, that is to say: a Church that groundeth her beliefe vpon the word of her spouse Christ.

Ieffrey.

Leaue railing, & answer me directly to my questiō. Will ye stand to your writing, or will ye not?

Palmer.

If ye prooue any sentence therein comprised, not to stand with Gods word, I will presently recant it.

Ieffrey.

Thou impudent fellow, haue I not told thee, that I came not to dispute with thee, but to examine thee.

Here the parson of Inglefield pointing to y^e pixe, said: What seest thou yonder?

Palmer.

A canapie of silke brodered with gold.

Person.

Yea, but what is within it.

Palmer.

A piece of bread in a clout, I trow.

Person.

Thou art as froward an heretike as euer I talked with all. Here was much spoken of Confiteor, and other partes of the Masse.

Person.

Do you not beleeue that they which receiue the ho∣ly Sacrament of the aultar, do truly eate Christes natural body?

Palmer.

* 24.50If the Sacrament of the Lordes supper bee mini∣stred, as Christ did ordaine it, the faithfull receiuers do in deed spiritually and truely, eate and drinke in it, Christes very naturall body and bloud.

Person.

The faithfull receiuers? ye cannot bleare our eies with such Sophistry. Doe not all maner receiuers good & bad, faithfull, and vnfaithfull, receiue the very natural bo∣dy in forme of bread?

Palmer.

No sir.

Person.

How prooue you that?

Palmer.

By this place. Qui manducat me, viuet propter me. i. He that eateth me,* 24.51 shall lyue for me.

Person.

See that fond fellow whiles he taketh himselfe to be a Doctor of the law, you shall see me prooue him a stark foolish dawe. Do you not read likewise: Quicunque inuo∣cauerit nomen domini saluus erit? id est. Whosoeuer inuoca∣teth the name of the Lord, shall be saued? Ergo, Doe none but the godly call vppon hym? therefore you must marke how S. Paul answereth you. He sayth, that the wicked do eate the true body to their condemnation.

As Palmer was bent to aunswere him at the full, the Person interrupted hym, crying still, what sayest thou to S. Paule.

Palmer.

I say, that S. Paule hath no such wordes.

Person.

See, the impudent fellow denieth the playne text. Qui edit & bibit corpus Domini indignè, reus erit Iudicij. i. He that eateth and drinketh the body of the Lord vnworthily, is guiltie of iudgement.

Palmer.

I beseech you lend me your booke.

Person.

Not so.

The Shiriffe.

I pray you lend hym your booke. So y^e booke was geuen ouer to hym.

Palmer.

Your owne booke hath, Qui manducat hunc panem. &c. i. He that eateth this bread.

Person.

But S. Hieromes translation hath Corpus.

Palmer.

* 24.52Not so M. Parson, and God bee praysed that I haue in the meane season, shut vp your lippes with your owne booke.

Ieffrey.

It skilleth no matter whether ye write bread or bo∣dy, for we be able to prooue that he ment the bodye. And where as you say, they eate it spiritually, that is but a blind shift of descant.

Palmer.

What should I say els?

Ieffrey.

As holy Church sayeth, really, carnally, substan∣tially.

Palmer.

And with as good Scripture, I may say grosly, or monstrously.

Ieffrey.

Thou speakest wickedly. But tell me: Is Christ present in the sacrament or no?

Palmer.

He is present.

Ieffrey.

How is he present.

Palmer.

* 24.53The Doctors say modo ineffabili. Therefore why do ye aske me. Would God ye had a mynd ready to beleue it, or I a tongue able to expresse it vnto you.

Ieffrey.

What say you to the baptisme of Infants.* 24.54

Palmer.

I say that it standeth with Gods word, & therfore it ought of necessitie to be retayned in the Church.

Ieffrey.

Ye haue forgotten your self I wis, for ye write that children may be saued without it.

Palmer

So I write, and so I say.

Ieffrey.

Then it is not necessary to be frequented and con∣tinued in the Church.* 24.55

Palmer.

Your argument is not good M. Doctor.

Ieffrey.

Will ye stand to it?

Palmer.

Yea M. Doctor, God willyng.

Ieffrey

Note it Register.

More of his Examination in that tyme and place, is not yet come to our hands, whensoeuer God sendeth it, I will impart and communicate the same to the Reader. In the meane season we are credibly informed of this, that sir Richard Abridges the same day after dinner, sent for hym to his lodging, and there in the presence of diuers persons yet alyue in Newbery and elsewhere, friendly exhorted hym to reuoke his opinion to spare his yong yeares, wit, and learnyng. If thou wilt be conformable,* 24.56 and shew thy selfe corrigible and repentant, in good fayth (sayeth he) I promise thee before this company, I will geue thee meate and drinke, and bookes, and x. pound yearely so long as thou wilt dwell with me. And if thou wilt set thy mynd to mariage, I will procure thee a wyfe and a farme, & helpe to stuffe and frit thy farme for thee.

How sayest thou?

Palmer thanked him very curteously,* 24.57 & made him fur∣ther answer concernyng his religion somewhat at large, but very modestly and reuerently, concludyng in the end, that as he had already in two places renounced his liuing for Christes sake, so he would with Gods grace be redy to surrender and yeld vp his lyfe also for the same, whē God should send tyme.

When Sir Richard perceiued that hee woulde by no meanes relent: Well Palmer (sayth he) then I perceiue one of vs twain shal be damned. For we be of two faiths, and certayne I am that there is but one faith that leadeth to lyfe and saluation.

Palmer.

O sir, I hope that we both shall be saued.

Sir Rich.

How may that be?

Palm.

Right well Sir. For as it hath pleased our merciful Sauiour, accordyng to the Gospels parable,* 24.58 to call me at the third hower of the day, euen in my flowers, at the age of 24. yeres, euen so I trust he hath called, and wil cal you at the eleuenth hower of this your olde age, and geue you euerlasting lyfe for your portion.

Sir Rich.

Sayest thou so? Well Palmer well, I woulde I might haue thee but one moneth in my house, I doubte not, but I would conuert thee, or thou shouldst conuert me.

Then sayd M. Winchcome: Take pitie on thy golden yeares, and pleasaunt flowers of lusty youth, before it bee too late.

Palm.

Sir, I long for those springing flowers, that shall neuer vade away.

Winchcome.

If thou be at that poynt, I haue done with thee.

Then was Palmer commanded agayne to the blynd house, but the other two sillie men,* 24.59 were ledde agayne the same after noone to the Consistorie, and there were condē∣ned, and deliuered to the secular power of the shiriffe there present, by name sir Rich. Abridges.

It is reported also, that D. Ieffrey offered Palmer a good liuyng, if he would outwardly shew hymself confor∣mable, kepyng his conscience secret to hymselfe, or at least declare that hee doubted, which was the truest doctrine. But I cannot affirme it for a suretie.

The next mornyng the 16. of Iuly, Palmer was re∣quired to subscribe to certaine Articles, which they had drawen out, touching the cause of his condemnation: in the front whereof, were pluckt together many haynous termes, as horrible, hereticall, damnable, diuelish, and ex∣ecrable doctrine.* 24.60 To these wordes Palmer refused to sub∣scribe, affirming, that the doctrine which he professed, was not such, but good and sound doctrine.

Ieffrey.

Ye may see good people what shifts these heretikes seeke to escape burnyng, when they see Iustice ministred vnto them. But I tell thee this stile is agreeable to y^e law, and therfore I cannot alter it.

Palmer.

Then cannot I subscribe to it.

Ieffrey.

Wilt thou then craue mercy, if thou like not iustice? and reuoke thy heresie.

Palmer.

I forsake the Pope & his Popelings, withall Po∣pish heresie.

Ieffrey.

Then subscribe to the Articles.

Palmer.

Alter the Epithetons, and I will subscribe.

Ieffrey.

Subscribe and qualifie the matter with thine own pen. So he subscribed. Whereupon D. Ieffrey proceded to read the Popish sentence of his cruell condemnation, and so was he deliuered to the charge of the secular power,* 24.61 & was burned the same day in the after noone, about fiue of the clocke.

Within one houre before they went to the place of exe∣cution▪* 24.62 Palmer in the presence of many people, comforted his fellowes with these wordes. Brethren (sayth he) be of good ••here in the Lord and faint not. Remember y^e words of our Sauiour Christ, where he sayth: Happy are you whē men reuile you and persecute you for righteousnesse sake. Re∣ioyce and be glad, for great is your reward in heauen. Feare not them that kill the body, and be not able to touch the soule. God is faythfull, and will not suffer vs to be tempted further, then we shall be able to beare it. Wee shall not ende our lyues in the ••ire, but make a change for a better lyfe. Yea for coales, we shall receiue pearles. For Gods holy spirite certifieth our spirit, that he hath euen now prepared for vs a sweet sup∣per in heauen for his sake which suffered first for vs.

With these and such lyke wordes, he did not only com∣fort the hartes of his sillie brethren that were with hym appoynted as sheepe to be slaine, but also wrested out plē∣tifull teares from the eyes of many that heard him. And as they were singyng a Psalme,* 24.63 came the shiriffe Sir Ri∣chard Abridges, and the Bailiffes of the Towne, wyth a great company of harnessed and weaponed men to con∣duct them to the fire. When they were come to the place where they should suffer, they fell all three to the ground, and Palmer with an audible voyce pronounced the xxxj. Psalme, but the other two made their prayers secretly to almighty God.

* 24.64And as Palmer began to arise, there came behind him two popish priests, exhortyng him yet to recant and saue his soule. Palmer answered and sayd: Away, away, tempt me no longer. Away I say from me all ye that worke ini∣quitie, for the Lord hath heard the voice of my teares. And so forthwith they put of their raiment, and went to y^e stake and kissed it. And when they were bound to the post, Pal∣mer sayd: Good people pray for vs, that we may perseuer to the ende. And for Christes sake, beware of Popish tea∣chers, for they deceiue you.

As he spake this, a seruant of one of the Bailifs, threw a fagot at his face, that the bloud gushed out in diuers pla¦ces. For the which fact, the Shiriffe reuiled hym, callyng hym cruell tormentor, and with hys walkyng staffe brake hys hed,* 24.65 that the bloud likewyse ran about his eares. Whē the fire was kindled and began to take holde vppon their bodies, they lift their hands towards heauen, and quietly and cheerefully as though they had felt no smart, they cri∣ed: Lord Iesu strength vs, Lord Iesu assist vs, Lord Ie∣su receiue our soules. And so they continued without any

[illustration]

struglyng, holdyng vp their handes, and knockyng their hartes, and calling vpon Iesu vntill they had ended their mortall lyues.

Among other thyngs this is also to be noted,* 24.66 that af∣ter their three heds by force of the ragyng and deuouryng flames of fire were fallen together in a plumpe or cluster, which was meruailous to be hold, and that they all were iudged already to haue geuen vp the ghost, sodainly Pal∣mer, as a man waked out of sleep, mooued his tongue and iawes, and was heard to pronounce this word Iesu. So beyng resolued into ashes, he yelded to God as ioyfull a soule (confirmed with the sweete promises of Christ) as any one that euer was called beside to suffer for his bles∣sed name. God graunt vs all to be mooued with the lyke spirite, workyng in our hartes constantly to stand in de∣fence and confession of Christes holy Gospell, to the ende, Amen.

¶De Martyrio Palmeri hexasticon.

Palmerus flammas Christi pro dogmate passus,* 24.67 Impositum pondus, ceu bona palma tulit. Non retrocessit, sed contra audentior iuit, Illaesam retinens, fortis in igne sidem. Propterea in coelum nunc Palmifer iste receptus, Iusticiae Palmam non percuntis habet. Iustus vt Palma florebit.

¶A memorable storie of one Ag∣nes Wardall in the Towne of Ipswich, pur∣sued for the true fayth of Christes Gospell.

ABout the sayd moneth of Iuly, in this present yere,* 24.68 1556. there was one Rich. Argentine D. of Phisike, otherwise called Rich. Sexten, with certaine other dwellyng in the Towne of Ipswich, not many in num∣ber, but in heart and purpose mightily bent to impugne & impeach the growyng of Christes Gospell,* 24.69 & the fauou∣rers of the same. In the number of whome were Phillip Ulmes, Edmond Leach, Iohn Steward, and Mathew Butler Apothecarie, a curious singyng man, a fine player of the Organes, a perfect papist, and a diligent promooter of good men. This Butler beyng then Constable in the Towne of Ipswich, as he was in his watch by night vp∣pon Cornehill, commeth to hym Doc. Argentine in great hast, geuyng hym intelligence of one Agnes Wardall, be∣yng thē lately come home to her house in Ipswich. Wher∣upon immediately, such a way was contriued betweene them, that the sayd Agnes Wardall forthwith should bee apprehended: but God in whose prouidence the direction of all thynges consisteth, by whose disposition they haue their operation, so graciously prouided for his seruaunt, & so preuented their malignaunt deuises, that they came to no great effect in workyng, although on the contrary part there wanted no good will, as here consequently you shall further vnderstand.

This Agnes Wardall was a womā that liued in gods feare, and was at defiance with their Romish trash, desi∣ring rather with hard fare and euill lodging to be abroad, then to be at home in her house, and among the tentes of the vngodly: her husband also beyng a man liuyng in the feare of God, and for the testimony of his conscience being also hunted,* 24.70 by force of the law was constrained to auoyd his house, and got into a Crare with an honest man, ser∣uyng as a sailer, a facultie not before of hym frequented, nor he a man nimble for that trade, because God had ge∣uen hym an impediment by reason of a stumped foote, vn∣fit to climbe to top and yard: yet so it pleased God to en∣able hym with his strength, that he was strong and lustie to doe good seruice, as they can well witnesse that were of his company.

The sayd Agnes Wardall chaunced on a day to come home to see her poore house and children, which was vn∣der the guiding of a yong maid, and beyng espied, newes was borne to Doct. Argentine,* 24.71 who hauyng knowledge thereof as is aforesayd, went spedily vnto the Apothecary the Constable aforesayd, and informed hym what a nota∣ble cure was to bee brought on Wardals wyfe in the ap∣prehendyng of her. Which was more lyke to speede then misse, had not the mighty prouidence of God wrought cō∣trary to their expectation.

This beyng known to the Constable, the watch was charged spedily, and ech company sent to his place. And Argentine and Butler tooke vnto them a good number, & forth they go vnto the house of this poore woman to laye hands vpon her, and beset the house on the foreside & back side, lying open in the fieldes, and other some were set to

the house of his mother, which was not far frō his house. This done, one knockt at the streete dore where Argen∣tine and Butler was, with one of their weapons, and no answer was made: the second time somewhat harder, but had no answer.* 24.72 In the meane tyme they fearing that some cōueiance was made, knocked the third time more harder then before.

There was not far from the dore where they knocked, a certain bay window where one might look out & speake: And so at the third knocking, a woman who at that tyme was tenant to R. Wardals mother, & had but two nights before ly••n in the house, speaking out hard by their eares, asked who was there?

Ah sirha, quoth Argentine, are ye so nie and wyll not speake? How fortuned it that ye spake not at the first, be∣yng so nye?* 24.73 How fortuned it, quoth the woman? Marrie I shal tel you. I am but a stranger here, and I haue heard say, that there be spirites walkyng hereabout, which if a man do answer at the first call or second, he stands in great daunger, and I was neuer so afraid of my lyfe. At this her aunswere they laughed, and commaunded her to open the dore in the Queenes Name, for they were the Queenes watch.

Agnes Wardall beyng at that tyme in bed in an inner chamber,* 24.74 hauing her mayd with her, and her two children she beyng at that tyme very heauy a sleepe, heard not the knockyng. Her mayd hearing at the second knocke, called and shogged her dame, and with much ado awaked her, & said: the watch is at the dore. What thou liest, said she. Yes truly said the mayd, & hath knockt twise. With that she a∣rose with all speed, and put on her clothes very sleightly, and took with her a buckeram apron, which afterward she cast on her head, when she was faine to creepe in a ditche with nettles,* 24.75 and so passed downe into a parlour, wherein stood a cupbord with a faire presse, into the which the maid did locke her.

And immediately went vp to a chamber which was hard by the streete, where she might see and speake to the watch, and said, who is there. Then they bade her opē the dore. And she sayd, we haue no candle. And they said, open the dore, or we will lay it in the floore: With that she came downe and opened the dore. Then asked they the mayde, who is within? And she sayd, none but a woman y^t dwel∣leth within vs, and two children. Then said they, where is thy dame? Truly, said she, I cannot tell, she is not with¦in. She was here in the euening said they. Yea, sayde the maid, but she went forth I know not whether. Notwith∣standyng, they charged her that she knew where she was, which she denied.* 24.76 Then got they a Candle light at one of the neighbors houses, and came in, & in the entrie met the woman which had answered thē at the window, and said, she was afraide of sprites. Argentine lookyng vppon her, clapt her on the backe, and said: thou art not the woman whom we seeke for.

So entred they the house, and searched a parlour next the streete where the woman lay which was his mothers tenant,* 24.77 and a yong child that sucked on her brest, and not onely in the bed turning it downe past all honest humani∣tie, but also vnder the bed behynd the painted clothes, and in the chimney, and vp into the chimney, and finding the bed hote, said: who lay here in the bed. The woman sayd, I and my childe. And none els, quoth they? No, said the womā. When they could find nothing there for their pur∣pose, from thence they went into an inner parlour, in the which stood the cupbord wherin she was, & serched the par¦lor which was but a little one.* 24.78 And one of the companye laying his hand on the cupbord, said: this is a faire cup∣bord, she may be here for any thing that is done. That is true, saith another of them. Notwithstanding, they looked no further, but went from that into the chamber alofte, wherein the said Agnes had lyen with her mayd and chil∣dren, with all other roumes and chambers.

At length came down into the yard where they found a horse tyed at a pale eatyng of shorne grasse. Then asked they the mayd, whose horse is this? She answered, it is her horse in deed, and she came in before night, & went abroad againe, but I know not whether. Then were they in good hope to find their pray and bestirred them with speed, and went into an out chamber that was in the yarde, in which was a boy in bed of 13. or 14. yeres old. And beyng in hys dead sleepe, they sodainly awaked hym, and examined him for his Dame. Who aunswered, he knew not where she was, and vnto that stood firmely, although their threates were vehement, not onely to the poore silly boy, but also to the good simple plaine mayd. Then caused they hym to a∣rise and dresse hym,* 24.79 and sent both mayd and boy vp to the cage, where they put the mayde, but kept the boy among their trustie souldiours, so that one of them shoulde not speake with another.

Nowe, while some were on the Cornehill, and other some searching the neighbours houses and backesides, the wyfe of Wardall beyng in the presse fast locked and almost smoothered for want of breath,* 24.80 desired the woman her mo∣thers tenaunt, when she heard her in the parlor, to let her out. She asked her where the keyes were, who answered they were in a hamper which she found and assaied to vn∣locke the presse, and of a long tyme could not. Then desi∣red she her to breake it open: for (saide she) I had rather fall into their handes, then to kil my selfe. Then went her mothers tenant & sought for her husbandes hammer and chisell to breake it opē, but could not find it, nor any thing els to breake it open withall, & came againe and tolde her she could find nothyng to breake it open with.

Then sayd she, assay againe to open it, for I trust God will geue you power to opē it.* 24.81 And being within in much extremitie, she hartily prayed vnto God who hearde her praier and helped her: for at the first assay and turne of the kay, it opened easily. When she came out, she looked as pale and as bleake as one that were layd out dead by the wals and as she her selfe looked afterward when she was dead, as the same woman reported, which then let her out, and was also at her death long after in the Queenes maiesties raigne that now is, and all on a vehement sweat was she lyke drops of rayne.

Then went she out into the backside, where was a pale toward the fieldes for the defence of the Garden, wherein was one or two lose pales, by the which both she and her husband had diuers times vsed to come and go in and out, so went she out into the fields.* 24.82 And passing one little field and ouer a style, shrouded her self in a low ditch with net∣tles, and couered her hed with the buckram apron afore mentioned, and so crept low, and lay in the ditch. After lōg search, when they could not find her in the towne, certaine of the watch returned agayne into the fields side: among whom was one Geo••ge Mannyng, with Iohn Bate the Crier of the same towne commyng together. This Man∣nyng was a simple honest plaine man, but Bate a very e∣nemy, and one that in Queene Maries tyme would haue bene a priest as it was reported, but that he was maried.

Mannyng espying where she lay, gaue a hemme, and made a noyse with his Bill, he beyng before Bate, at the which she lay still,* 24.83 and at last they departed to the streete side to the Constable. All this tyme the mayde was in the Cage, and the boy with the other of the watch vntill per∣fect day light. Then went they vp and let out the mayde, & sent her home, and the boy also? but they made the mayde beleeue, they had found her Dame. Who aunswered, if ye haue her, keepe her fast.

On the morow, Mannyng sent her worde to beware that she should hyde her selfe no more so neare.

Thus by the might and power of God was his faith∣ful seruant deliuered from their crueltie,* 24.84 and they known to be his aduersaries, not onely at that tyme, but dyuers tymes after and before. Notwithstandyng,* 24.85 the sayd Ar∣gentine at his first commyng to Ipswich, came in a Ser∣uyng mans cote. And then beyng in the dayes of K. Hen∣ry the 8. he would accustomably vse the readyng of Lec∣tures hymselfe, in the which he was well commended at that tyme. After obtained the office of Usher of the Free Grammer schoole, and the maister beyng dead, got to bee maister hymselfe. And beyng maried to a very honest wo∣man, remained there the dayes of K. Edward. And when God tooke hym from vs for our iust deserued plague, and Queene Mary came to her raigne, none more hote in all Papistry and superstition, then he, paintyng the postes of the towne with viuat Regina Maria, and in euery corner.

Furthermore, after the death of his wyfe (which was an honest woman) was made a Priest: taking vpon him diuers tymes to preach (but neuer without his white mi∣niuer hoode) such doctrine as was shamefull to heare, say∣ing Masse, and carying about the pixe in high processions. Furthermore, leadyng the boy S. Nicholas with his mi∣niuer hood, about the streetes for apples and belly cheere. And who so would not receiue him, he made them here∣tikes, and such also as would not geue his fagot to y^e bon∣fire for Queene Maries child. And thus continued he at Ipswich the most part of Queene Maries dayes, mole∣styng there good men, some for not goyng to the Churche, some for not beyng confessed, some for not receiuyng, &c. till at length, toward the end of Queene Mary he came to London, and in this Queens time began to shewe himselfe againe a perfect protestant. And thus much of Argen∣tine. Ex testimon. Petri Moonaei.

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

IN the yeare of our Lord God. 1556. The sceane or visi∣tation, being kept before Whitsontide, in the Towne of Ipswich in Suffolcke, by Doctour Hopton being then Byshop of Norwich, and Myles Dunninges, being then his Cauncellour, diuers and sondry godly Protestantes, through the accusation of euill men, where sore troubled & presented before him: among whom were accused one Pe∣ter Moone a Taylor,* 24.86 and Anne his wife: for theyr disobe∣dience to the law, in not shewing theyr readinesse to come to the Church, and to be partaker of such Romish obser∣uances as at that time were vsed.

And first the sayd Peter Moone was commaunded to come before the Bishop, where he was examined of three sondry Articles, to wit: 1. Whether the pope were supreme head:* 24.87 2. Whether King Philip and Queene Mary were right inheritors to the crowne. 3. And whether in the Sa∣crament of the aulter was the very body of Christ substā∣cially and really there present.

Unto the which, the sayde Peter being timerous and weake, fearing more the face of man then the heauy wrath of God, affirmed, and in maner graunted vnto the demaū∣des.* 24.88 Whereupon the Bishop being in good hope, that al∣though he had not come to the Church, nor receiued theyr Sacrament of the Aultar, nor bene ready to doe his duetye as the law had commaunded: yet there shewing his mind sayd, that he liked well the man: for such as haue bene (sayd he) earnest in euill thinges, will also be earnest in that that is good and godly, if once they be wonne.

Thus as this Spirituall father was commending his carnall child, and rather preferring him to hell fire, thē vn∣to the sincere word and commaundementes of GOD, it chaunced amongest many others in the chamber, was one of the portmen of the same towne named Smart, an ear∣nest member of theyr Romish law, doing of a very consci∣ence that he did,* 24.89 who after the death of Queene Mary ly∣ued not many yeares, but rendred his life in godly repen∣taunce, protesting that if God should suffer him to liue, he woulde neuer be the man he had bene before, what lawes so euer should come agayne: so that before the time of hys sicknes he frequenting earnestly the Sermons in the same Towne by diuers godly learned, woulde weepe as it had bene a childe, being notwithstanding of courage as stout a manne as any was in Ipswich. Such is the maruellous mercy of God, in calling to his kingdome, whom, & when he pleaseth.

This portman aforesayd, perceiuing the Bishop thus, as it were, at an end with the sayd Moone, and so he lyke to be discharged, sayd vnto the Bishop: my Lord, in deed I haue a good hope in the man, and that he will be conforma∣ble:* 24.90 but my Lord, he hath a perrillous woman to his wife. For I will tell you my Lorde, she neuer came to Churche yet, since the Queenes reigne, except it were at Euensong, or when shee was Churched. And not then vntill Masse were done. Wherfore your good Lordship might do a good deed to cause her to come before you, and to see if ye coulde do any good. And therefore I beseech your good Lordshyp to commaund him to pray her to come before your Lord∣shippe.

At the which words Moone was somewhat styrred in that he sayde, commaunde him to pray her to come before your Lordship. And he sayd vnto him, vnder my Lordes correction I speake, I am as able to cōmaund her to come before my Lorde, as ye are to commaund the worst boy in your house. Yea my Lord, sayd the other, I cry your Lord∣ship mercy: I haue informed your Lordship with an vn∣troth,* 24.91 if this be so. But if he be so able as he saith, he might haue commaunded her to haue come to Church in all thys time, if it had pleased him. Well sayde the Bishop, looke ye come before me agayne at afternoone, and bring your wife with you: I will talke with her.

As my Lordes dinner at that time was seruing vppe, Moone departed and taryed not to take parte thereof ha∣uing such an hard breakefast geuen him before to digest. At afternoone Moone delayed and wayted his time, bethink∣ing whē he might most conueniently come, especially whē his accuser & his wiues shoulde not haue bene there. And accordinge to the commaundement came with his wife, which was not so secretly, but his accuser had knowledge thereof, and came with all expedition in such poste speede, that in a maner he was windlesse entring into the bishops chamber.

The Bishoppe hearing that Moone and his wife were come, called for them, and sayd to Moone: is this your wife Moone? Yea my Lord, sayd he.* 24.92 O good Lord (sayd the By∣shop) how a man may be deceiued in a woman. I promise you a man would take her for as honest a woman, by all outward appearaunce, as can be. Why my Lorde, sayde Moones wife, I trust there is none that can charge me w^t any dishonesty, as cōcerning my body, I defy all y^e worlde in that respect.

Nay (quoth the Bishop) I meane not as concerning the dishonesty of thy bodye: but thou hadst bene better to haue geuen the vse of thy body vnto xx. sundry men, thē to doe as thou hast done.* 24.93 For thou hast done as much as in thee lyeth, to plucke the King and the Queenes maiesties out of theyr royal seates, through thy disobedience, in she∣wing thy selfe an open enemy vnto Gods lawes, & theyr proceedinges.

Then began the Bishop to examine the said Moone a∣gayne, with the aforesayd Articles, and his wife also. And hearing her husband relēt, did also affirme the same, whi∣che turned vnto either of them no small trouble of minde afterwarde, but yet neither were they like thus to escape, but that in the meane time Dunning the Bishops Chaū∣cellour came vp in great haste, and brought newes to the Bishop, that there were such a number of hereticks come, of which some came from Boxford, some from Lanham, & about from the Cloth Country, that it would make a man out of his wittes to heare them, and there are amōg them both heretickes and Anabaptistes, sayd he. And thus Do∣ctour Dunning with his blostering wordes interrupting Moones examination, went downe agayne as the deuill had driuen him, to keepe his styrre among them, & to take order what should be done with them.

The Bishop beginning to bewaile the state of the coū∣trey, in that it was so infected with such a number of here∣tickes and rehearsing partlye theyr opinions to these that were at that time in the chāber, Moones wife had a young childe, whiche shee her selfe nursed, and the childe beyng brought into the yeard vnder the Bishops chamber cried, so that she heard it, and then sayde: My Lorde, I trust ye haue done with me. My childe cryeth beneath,* 24.94 I must goe geue my childe sucke, with such like wordes. And the By∣shop being, as it were, out of minde to talke with them a∣ny more, sayd: goe your way, I will talke with you in the morning: looke ye be here agayn in the morning: with this they both departed.

And beneath in the stone Hall of the same house, the Chauncellour Dunning being very busy about his blou∣dy busines, espyed Moone and his wife comming, & must needes passe by the place where he stood, and sayde: Nay soft, I must talke with you both: for ye are as euill as any that are here to day. To whom Moones wife aunswered: My Lorde hath had vs in examination, and therefore yee shall haue nought to doe with vs. Nay, quoth he,* 24.95 ye shall not so escape, I must talk with you also. Unto whō Moon answered: In the presence of the more, the lesse hath no po∣wer: My Lord hath taken order with vs, and therfore we are as his Lordship hath appoynted, and must repayre be∣fore him agayne to morow. At the which he let them go,* 24.96 al¦though he was earnestly procured by the party aboue spe∣cified, to haue shewed his quality, which was nothing els but tyranny.

So departed Moone and his wife without hurt of bo∣dy:* 24.97 but afterward when they with Peter the Apostle be∣held the face of Christ, they were sore wounded in consci∣ences, ashamed of theyr doings, and also at the doore of de∣speration. In so muche, that when the sayde Moone came home to his house, & entring into a parlour alone by him∣selfe, considering his estate, and saw where a sword of hys did hang agaynst a wall, was earnestlye allured by the e∣nemy Sathan to haue taken it downe, and therewith to haue slayne himselfe: but God, who casteth not away the penitent sinner repenting his fall with hart, defended hys vnworthy seruaunt from that temptation, and hath (I trust) left him to the amendement of life by the assistaunce of his holy spirit and to make him one amōg the elect that shalbe saued.

The morow they both remayned and kept house with no small griefe of conscience wayting and looking wyth feare, when to be sent for to the Bishop, rather then offe∣ring theyr diligence to keepe the Bishops appoyntment, but God so wrought,* 24.98 that when the time drew neare that they feared calling forth, the bels rong for the bishops de∣parture out of the towne. For the which they were not on∣ly glad, but also many a good hart in Ipswich reioised and gaue thankes to God. God for his mercy graunt, that our sinne neuer deserue to prouoke Gods ire, that the lyke dayes come agayne. And if it so do, God make them, with all other weakelinges, stronge and worthy souldiours to

incounter with the ghostly enemyes,* 24.99 the world, the fleshe, and the Deuill. And boldely to stande to the confession of Christ, and of his Gospel, saying with the Apostles: Whe∣ther it be right in the sight of god,* 24.100 that we should obey you more then God, iudge ye.

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

AMong all and singular Historyes touched in this Booke before, as there be many pitifull, diuers lamentable,* 24.101 some Horrible and Tra∣gicall: so is there none almost either in cruel∣ty to be compared or so farre of from all com∣passion and sense of humanity, as this merciles fact of the Papistes, done in the Isle of Garnsey, vpon three women and an infant, whose names be these as folow.

• Katherine Cawches. the Mother.
• Guillemine Gilbert. the daughter.
• Perotine Massey. the other daugther.
• An Infant. the sonne of Perotine.

But before I come to the purpose of this story, it shall be necessary, for the better explayning of the matter, to be∣gin first with the circumstances, whereupon the first Ori∣ginall and occasion did rise of this tragicall cruelty. The case was this.

The xxvij. day of May. an. 1556. in the Isle of Garn∣sey, which is a member of England, in a towne there cal∣led S. Peters port, was a noughty woman named Uin∣cent Gosset, who being euill disposed, went (the day afore∣said) to the house of one Nicholas le Conronney, dwelling in the towne of the sayd S. Peters Porte, about ten of the clocke at night, and there taking the key of the house (ly∣ing vnder the doore) entred into a Chamber towarde the streete,* 24.102 where she espying a Cup of Siluer within a Cup∣bord, tooke it away, and so conueied her selfe out of y^e house agayne. Who immediately after this fact done (whether by counsell or by what occasiō els, I haue not to say) brought the sayd Cup to one Perotine Massey, an honest woman, dwelling in the sayd towne, desiring her to lend her vj.d. vpon the same.

Perotine seing the cup or goblet, & suspecting (as truth was) the same to be stollen, answered that she woulde not take it: yet neuerthelesse hauing knowledge of the owner theerof, tooke it, to restore it agayne to whom it did apper∣teyn, and to the end she should not cary it to another, gaue her thē presently vj. d. Where moreouer is to be noted, that Thomas Effart sayth and testifieth, that knowledge was geuen by the sayde Perotine to Conronney touching the stealing of his piece, who eftsoones vpō the misliking ther∣of attached the sayd Uincent Gosset, of the trespasse. Who being apprehended and examined vpon the same, imme∣diatly confessed the fact, desiring to haue one sent wyth her (which was Collas de Loutre) with vj. d. to fetch agayne the goblet, where it was: And so did.

The next day folowing, the kinges officers being in∣formed of the premises by one Nicolas Cary of the sayde towne Constable, assembled the Iustices there to inquire and examine further,* 24.103 as well vpon that facte of Uincent Gosset, as vpon other griefes and things there amisse. So that after declaration made by the officers and Constable before the Iustice, for that the sayd Constable did report to haue founde certayne vessell of Pewter in the house of the foresayd Perotine Massey (who then dwelt with her mo∣ther Katherine Cauches, & her Sister Guillemine Guil∣bert) the which vessell did beare no marke, and especially for that there was a Peuter dishe, whereof the name was scraped out, theyr bodyes vpon the same were attached, & put in prison, & theyr moueable goodes taken by inuēto∣ry. Within a few daies after these things this done & past, these 3. sely women abiding thus in durance in the castle,* 24.104 made theyr supplication to the Iustices to haue iustice mi∣nistred vnto them, videlicet: If they had offended the law, then to let them haue the law: if not, beseeching to graunt them the benefite of Subiects. &c. Which supplication put vp, thereupon were they appoynted to come to theyr an∣swere the fift day of Iune, in the yeare aforesayd. Uppon which day, after straight examining of the matter,* 24.105 and the honest aunswering of the cause by the sayde good woman, at the last they submitted them to the report of their neigh∣bours, that they were no theeues, nor euill disposed per∣sons, but liued truely and honestly, as became Christian women to do, the false and vntrue report of theyr accusers notwithstanding.

So the cause being thus debated, after the inquirye made by the kinges Officers, they were founde by theyr said neighbors not guilty of that they were charged wyth, but had liued alwayes as honest women among them: sa∣uing onely that to the commaundementes of holy church,* 24.106 they had not bene obedient. &c. Upon this triall, & verdit of the neighbours, it was in fine adiudged, firste that the sayd Uincent Gosset, being atteinted of fellonye and con∣demned for the same should be whipped, and after her eare being nailed to the pillory, should so be banished out of the Isle without further punishment. And as touching the o∣ther three women, the Mother with her two daughters,* 24.107 for theyr not comming to the Church, they were returned prisoners agayn into the Castle the first of Iuly. And thus farre concerning the true discourse of this matter, with all the circumstaunces and appurtenaunce of the same in e∣uery poynt as the case stoode, according to the faythfull te∣nour and testimony of the Garnesey menne written with theyr owne handes both in Frenche and English tongue. Wherein you see what false surmised matter was preten∣ded agaynst these women, and nothing proued, and howe by the attestation of theyr neighbours they were fully cle∣red of that facte, and should by the temporall Courte haue bene dismissed, had not the spirituall Clergy men picking matter of religion agaynst them, exercised such extremitye in persecuting these miserable prisoners, that in no case they could escape theyr bloudye handes, till at length they had brought them (as you shall heare) to theyr finall ende. For after the time of this declaration aboue mentioned made by the neighbours, whereby they were purged of al other thinges, & being then known of theyr not comming to the Church, the Bailiefes Lieutenaunt and the Iustice, thinking the matter not to perteyne to them, but to the Clergy, forthwith wrote theyr letters or Mandate vnder theyr signes to the deane, whose name was Iaques Amy, and Curates of the sayd Isle:* 24.108 The contentes wherof here foloweth.

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

MAyster Deane and Iustices in your Court and iurisdiction, after all amiable recommendations, pleaseth you to know that we are informed by the deposition of certayn honest men, past before vs in maner of an inquiry:* 24.109 in the which inquiry Ka∣therine Cawches and her two daughters haue submitted them∣selues in a certayne matter criminall. Wherein we be informed that they haue bene disobedient to the commaundementes, and ordinances of the Church, in contēning and forsaking the masse and the ordinances of the same, agaynst the will and commaun∣dement of our souereigne Lord the king and the Queene. Wher¦of we send you the sayd matter, for as much as the matter is spi∣rituall, to the end you may proceed therein after your good dis∣cretions, and as brieflye as you can possible, and also that it per∣teined to your office, recommēding you to God, the which geue you grace to do that perteineth to right and iustice. Written the first day of the moneth of Iuly, the yeare of our Lord. 1556.

After these letters, and information thus addressed to Iaques Amy Deane, and to other of the Clergy, the sayde women were agayne commensed before the Iustice afore∣said with his assistances. In the presence of whom they be∣ing examined of theyr fayth, concerning the ordinances of the Romish church, made their aunswere that they would obey and keepe the ordinaunces of the king & Queene, & the cōmaundementes of the church, notwithstanding that they had sayd and done the contrary in the time of K. Ed∣ward the 6. in shewing obedience to his ordinaunces and commaundementes before. After which aunswere taken, they were returned againe to prison, vntill the other had an answere of their letter frō the deane & his cōplices. Du∣ring which time, the Deane & curates gaue their informa∣tion touching the sayd women, and deliuered the same to the Bailiefe and Iurates,* 24.110 cōdemning and reputing them for hereticks, the women neither hearing of any informa∣tion, neither yet being euer examined at any time before of theyr fayth and religion. Wherupon when the said Bailife & Iurates vnderstood that the sayd Deane & Curates had not examined the women of theyr fayth, would not fitte in

iudgement on that day, but ordeined the women to come first before the Deane and Curates to be examined of their fayth. And so the Officers at the commaundement of the Iustices,* 24.111 did fetch and present them before the sayd Deane and Curates. The which being accomplished and done, they were examined a parte seuerally one from an other: After which examination they incontinently were retur∣ned agayne into prison.

Then the xiiij. day of the sayd moneth of Iuly, in the yeare aforesayd, after the examination aboue specified be∣fore Elyer Gosselin Bailiffe, in the presence of Thomas Deuicke, Pierres Martine, Nicolas Cary, Iohn Blon∣del, Nicolas de Lisle, Iohn Lauerchaunt, Iohn le Feuer, Pierres Bonnamy, Nicolas Martin, Iohn de la March Iurates, Syr Iaques Amy Deane, and the Curates, dyd deliuer before the Iustice vnder the seale of the Deane, & vnder the signes of the Curates, a certayne Act and Sen∣tence, the summe whereof was that Katherine Cawches and her two daughters were found heretickes, and suche they reputed them, and haue deliuered them to Iustice, to do execution, according to the Sentence, of the which the tenour foloweth.

¶The Sentence.

AN. dom. millesimo, quingentesimo, quinquagesimo sexto, die verò .xiij. mensis Iulij apud Ecclesiam diui Petri in portu maris insula promotor. per nos Dominum Decanum inquisitio facta fuit de fide Catholica, & super Sacramenta Ecclesiastica, videlicet super Sacramentum Baptismi, confirmationis, poeni∣tentiae, ordinis Matrimonij Eucharistiae, & extremae vnctionis, nec non super ceremonias Ecclesiae, ac de veneratione & hono∣ratione beatae Mariae & sanctorum, de Missa & eius efficacia, & de ceremonijs Ecclesiae, videlicet Katherinae Cawches, eiusdem{que} duarum filiarum Guilleminae & Parotinae nuncupatarum, & ha∣rum tam coniunctim quam separatim & via iuris. Et quamuis pluries ad veniam petendam, & ad delicta sua cognoscenda * 24.112 hor∣tauimus & inuitauimus, quae quidem praedicta omnino negaue∣runt & negant, quod locutae fuerunt aliquod verbum inane, in∣honestum, ociosum, & vanum contra fidem catholicam, Sacra∣menta Ecclesiae, & alias ceremonias Ecclesiae. Quapròpter audi∣tis negationibus praedictarum, & attestatíonibus & depositioni∣bus testium per nos visis, consideratis, & bene ponderatis, & per opiniones Curatorum & Vicariorum ibidem assistentium super easdem Katherinam & Parotinam, nec non & Guilleminam cri∣mine hereticas inuenimus & reputamus. Quapropter coram vo∣bis Domino Baliuo omnino remittimus vt antea remissimus. Thomas le Coll de mandato, Iohn Alles, Guillielmus Panquet, Petrus Tardise, & Iohannes Manatiell.

When this was done, commaundement was geuen to the kinges officers, to go to the Castle to fetche the sayde women, to heare the sentence agaynst them in the presence aforesayd. And they appearing before thē, sayd in the eares of all the auditory, that they woulde see theyr accusers, and know them that haue deposed agaynst them, because they might make aunsweres to theyr sayinges and personages and to haue theyr libell accordingly: for they knew not to haue offended the maiesties of the King and Queene,* 24.113 nor of the Church, but intyrely would obey, obserue and keepe the ordinances of the King and Queene, and of y^e Church, as all good and true Subiectes are bound to do. And for a∣ny breach of the Kyng and Queenes lawes that they had done, they required iustice. All whiche theyr reasons and allegations notwithstanding, the sayd poore women were condemned, and adiudged to be burnt, vntill they were consumed into Ashes, according to a sentence geuen by Ely∣er Gosseline Bailife: of the which sentence the tenour here∣after foloweth.

¶The effect of the sentence in English.

THe xvij. (or as some other thinke the xxvij. day) of the Mo∣neth of Iuly, 1556.* 24.114 Elier Gosselin Bailiffe in the presence of Thomas Deuicke, Pierres Martine, Nicholas Cary, Iohn Bloun∣dell, Nicholas Deuise, Iohn le Marchaunt, Iohn le Feauer, Pierres Bonamy, Nicholas Martine and Iohn de la March Iurates: Kathe∣rine Cowches, Perotine Massey, and Guillemyne Guilbert, the sayd Perotine and Guillemyne daughters to the sayd Katherine, are all condemned & iudged this day to be burned, vntil they be consumed to ashes in the place accustomed, with the confiscation of all theyr goodes, moueables, and heritages, to be in the handes of the king and Queenes maiesties, according and after the effect of a sentence deliuered in iustice, by Mayster Deane and the Cu∣rates the xiij. day of the moneth of Iuly, in the yeare aforesayd, in the which they haue bene approued heretickes.

[illustration]

❧A Lamentable Spectacle of three women, with a sely infant brasting out of the Mothers Wombe; being first taken out of the fire, and cast in agayne, and so all burned together in the Isle of Garnesey. 1556. Iuly. 18.

* 24.115

After which sentence pronounced, the sayd women did appeale vnto the Kyng and the Queene, and theyr hono∣rable Counsell, saying that agaynst reason and right they were condemned, & for that cause they made their appeale: notwithstanding they coulde not be heard,* 24.116 but were deli∣uered by the sayd Bayliffe, to the King and Quenes Of∣ficers, to see the execution done on them, according to the sayd sentence.

The time then being come, when these three good ser∣uauntes and holy Sayntes of GOD, the Innocent mo∣ther with her two daughters shoulde suffer, in the place where they should consummate theyr Martyrdome, were three stakes set vp. At the middle post was the mother, the eldest daughter on the right hande, the youngest on the o∣ther. They were first strangled, but the Rope brake before they were dead, and so the poore women fell in the fire. Per∣rotine, who was then great with childe, did fall on her side, where happened a ruefull sight, not onely to the eyes of all that there stood, but also to the eares of all true harted chri∣stians, that shall read this historye: For as the belly of the woman brast a sonder by vehemency of the flame, the In∣fant being a fayre man childe, fel into the fire, and eftsoones being taken out of the fire by one W. House, was layd vp∣on the grasse.

Then was the child had to the Prouost, and from him to the Bayliffe, who gaue censure, that it should be caryed backe agayne and cast into the fire. And so the infant Ba∣ptised in his own bloud, to fill vp the number of Gods in∣nocent Sayntes, was both borne, and dyed a Martyr, lea∣uing behinde to the world, which it neuer saw, a spectacle wherein the whole world may see the Herodian cruelty of this gracelesse generation of catholicke Tormentors, Ad perpetuam rei infamiam.

Now forsomuch as this story percase, for the horrible straungenes of the fact, will be hardly beleued of some, but rather thought to be forged, or els more amplified of me, then truth will beare me out, therefore to discharge my cre∣dite herein, I haue not onely foretolde thee a little before, how I reciued this story, by the faythfull relation, both of french and English, of them which were there presēt wit∣nesses, and lookers vpon: but also haue hereto annexed the true supplication of the sayd inhabitauntes of Garnesey, & of the brother of the sayde two sisters, complayning to the Queene and her Commissioners, concerning the horrible∣nes of the acte: which Supplication, for the more euidence here vnder foloweth to be sene.

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

MOst lamentably and woefully complayning, sheweth vnto your gracious and honorable Lordships,* 24.117 your poore & hū∣ble Orator Mathew Cawches, of the Isle of Garnesey, that where Iaques Amy Clerke, Deane of the Isle aforesayd, assisted by the Curates there, agaynst all order, lawe and reason, by colour of a sentence of heresie, pronounced agaynst Katherine Cawches, the Sister of your honours sayd suppliant, and Perrotine and Guille∣mine, her two daughters, did cause the same Katherine, beyng a poore widowe, and her sayd two daughters, moste cruelly to bee burned, although the said persons, ne any of them did hold, main∣teine, or defend any thing directly agaynst the Ecclesiasticall la∣wes then in place, vnder the raigne of the late Queene Mary, but in all thinges submitted themselues obediently to the lawes thē in force, and yet the cruelty of the said Deane and his accompli∣ces in perpetrating such murther as aforesayd, raged so farre, that whereas, whilest the sayd persons did consume with violent fire, the wombe of the sayd Perrotine being burned, there did issue frō her a goodly man childe, which by the Officers was taken vp & handled, and after in a most despightful maner, throwne into the fire, and there also with the sely mother most cruelly burnt. In tē∣der consideration whereof, and for so much as this bloudy mur∣ther was not in due order of any law, or in any maner according to iustice, but of meere malicious hatred, as the true copy of the whole procedinges in this matter, by the sayd Deane and his ac∣complices, here ready to be shewed to your honours, will make very playne and manifest: It may therefore please your good and gracious Lordships, of the zeale that you beare to iustice, and for our Lord Iesu Christes sake, to haue due consideration in iustice of such horrible murther, so cruelly committed as aforesayd, ac∣cording to the right demerite therof. And that it may please your honourable Lordships to order & decree also, that all the goods of all the sayd parties by pretence aforesayd wrongfully taken as confiscate, may be deliuered to your sayd poore beseecher, to whom of right they do belong. And your honors sayd Suppliant will dayly pray to God for your long preseruation, to his glory, and your euerlasting health.

This supplication being presented in maner aforesaid, to the Queenes honourable Commissioners in the yeare 1562. such order therein was taken, that the matter beyng returned agayne downe, to the sayd country, further to be examined, the Deane therupon was committed to prison,* 24.118 and dispossessed of all his liuinges. So that in conclusion, both he, and all other partakers of that bloudy murther, whether of conscience, or feare of the law, were driuen not long after, to acknowledge theyr trespasse, and to submitte themselues to the Queenes Pardon. The tenour of whose seuerall submissiōs, as they are left in y^e Rolles, I thought here to publish to the world, for a memoriall of more truth of this story.

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

HElyer Gosseline,* 24.119 of the Parish of Saynt Peter le porte in Garnesey Marchaunt, Nicholas Carie, the elder, Iohn Marchant, Peter Bonamie, of the Parish of Saint Martin, and Nicholas Martin, Sonne of Iohn, hauyng humbly submitted themselues to the Queenes most excel∣lent Maiestye, acknowledging theyr erroneous Iudge∣mentes, aswell agaynst Katherine Cawches, and Guille∣mine, and Perotine, her two Daughters, and the Infant of the sayd Perotine, executed by fire, for supposed heresy, as also for the acquiting of Nicholas Normain, a wilfull murtherer, and other matters conteined in theyr seuerall Submissions, praye the Queenes Maiestyes Pardon for the sayd crimes and others cōmitted in theyr seuerall sub∣missions.

Iohn Blondell the elder, of the Parish of Saynt Sa∣uiour, within the Isle of Garnesey, vppon lyke Submis∣sion, and acknowledging of his offence, prayth like grace and Pardon for his consent geuen, to the execution of the sayd three women.

Richard de Uike, of the Parish of saynt Peter le port, Marchant, prayeth like grace and pardon for his consent and Iudgement geuen for the acquitting of the sayd Nor∣man, according to his Supplication, and Submission late presented by Peter Bonamie, the same De Uike, and Peter Pelley, of the Parish of Saynt Peter le port, Mar∣chauntes.

The sayd Peter Pelley, prayeth the benefite of the said Pardon, to be extended vnto him, according to his submis∣mission in the sayd supplication.

Iaques Amy Clerke, prayeth the benefite of the sayde pardon for his sentence with the Clergies against the said women, according to his Submission.

Thomas Effart, of the Parish of Saynt Peter le port, humbly prayeth, as procurour lawfully constituted by the Chapiter, Bailiffe, and Iurates, that the same pardō may extend to acquite all the inhabitantes of the sayd Isle, of the arrerages. &c.

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

REgina, omnibus ad quos. &c. Salutem. Sciatis quod nos de gratia nostra speciali ac ex certa scientia & mero motu,* 24.120 no∣stris pardonauimus, remissimus, & relaxauimus, ac pro nobis, hae∣redibus & successoribus nostris, per praesentes pardonamus, remittimus & relaxamus Hillerio Gosselyne, de Parochia san∣cti Petri in Portu, infra insulam nostram de Garnesey, Merca∣tori: Iohanni Blundell de Parochia Sancti Saluatoris infra prae∣dictam insulam de Garnesey seniori, Marchant: Nicolao Carie seniori de dicta Parochia sancti Petri in Portu, infra eandem in∣sulam de Garnesey Mercatori: Ioanni Marchant de eisdem Paro∣chia & in insula Generoso: Nicolao Martin filio Iohannis de dicta Parochia sancti Petri in Portu, infra praedictam insulam de Gar∣nesey Mercatori: Richardo Deuike de dicta Parochia sancti Petri in Portu, infra praedictam insulam de Garnesey Mercatori: Petro Pelley de dicta Parochia sancti Petri in Portu, infra praedictam insulam de Garnesey, Mercatori: & Iacobo Amy de Parochia sā∣cti Saluatoris, infra dictam insulam de Garnesey, Clerico: & eo∣rum cuilibet, coniūctim & diuisim, seu quocunque alio nomine, siue quibuscunque alijs nominibus cognominibus siue additio∣nibus, nominis vel cognominis, officiorum artium vel locorum, ijdem Hillerius, Nic. Carie, Iohannes, Nicholaus Martin, Iohan∣nes Blundell, Richardus, Petrus, & Iacobus censeantur, vocētur, siue nuncupentur aut nuper censebantur, vocabentur siue nun∣cupabantur, aut quocun{que} alio nomine, seu cognomine, aut ad∣ditione nomininis, vel cognominis, dignitatis, officij, artis aut lo ci, aliqui eorundem Hillerij, Nicolai Carie, Iohannis Marchant, Nicolai Martin, Iohannis Blundel, Richardi, Petri, & Iacobi, cen∣seantur,

vocētur, siue nuncupentur, aut nuper censebantur, voca∣bantur, siue nuncupabantur, omnia & omnimoda murdra, homi∣cidia, felonias, & felonicas intersectiones Katherinae Cauches, & Guilleminae, & Perotinae, filiarum eiusdem Katherinae, & earum cuius••••bet, ac accessarias earundem: ac omnia, & singula, felonias, insultus, verberationes, vulnerationes, combustiones, transgres∣siones, offensas, riotas, routas, conuenticula illicita, assemblatio∣nes, congregationes, insidiationes, conspirationes, acces••arias, auxiliationes, compercussiones, procurationes, abbettationes, confortationes, & manutentiones, concelamenta, foresfacturas, contemptus, impetitiones, negligentias, & alia malefacta quaecū∣que, murdra, homicidia & felonicam interfectionem praedictarū, Kathetinae, Guilleminae, & Perotinae, seu alicuius earum tangen. in aliquo, seu concernen▪ perpraefatos Hillerium, Nicolaum Ca∣rie, Iohannem, Nicolaum Martin, Iohannem Blundell, Richar∣dum, Petrum, & Iacobum, seu eorum aliquem vel aliquos, ante praesentem diem, qualitercunque fact▪ habit. commiss. siue per∣petrat. ac omnes & singulas fugam, & fugas, quascunque per prae∣fatos Hillarium, Nicolaum Carie, Iohannem, Nicolaum Martin, Iohannem Blundell, Richardum Deuicke, Petrum Pelley, & Ia∣cobum Amy, seu eorum aliquem, siue aliquos, ratione seu occasi∣one murdra, homicidia, aut felon cam interfectionem praed. fact. si∣ue habit. adeo plene & integrè, ac in tam amplis. modo, & forma, prout, si quilibet praedictorum Hillerij Gosseline, Nicolai Carie, Iohannis Marchant, Nicholai Martin, Iohannis Blundell, Richar∣di Deuicke, Petri Pelley, & Iacobi Amy, specialiter literas nostras patentes de perdonatione habuisset.

Pardonauimus etiam, remisimus, & relaxauimus, ac pro no∣bis haeredibus & successoribus nostris, per praesentes, perdona∣mus, remittimus, & relaxamus, praefacto Hillerio Gosselyne, Ni∣colao Carie, Iohanni Marchant, Nicolao Martin, Iohanni Blun∣dell, Richardo Deuicke, Petro Pelley, & Amy, & eorum vnicui∣que, haeredibus, executoribus, administratoribus, & assign. suis imperpet. omnes & omnimodas intrusiones, infractiones, & in∣gressus, per ipsos seu eorum aliquem, eiusuè aut eorū vel alicuius eo••um procuratores, agentes, vel ministros, in omnia & singula maneria, terras, tenementa, possessiones, & haereditamēta nostra, quaecunque, quaruncunque nuper Cantariarum, Gildarum, obit. fraternitat seu collegiorum nostrorum, aut alicuius seu aliquorū progenitorum nostrorum, infra praedictam insulam de Garnesey existen ante decimum septimum diem Nouemb. Anno regni no∣stri primo fact. perpetrat. siue commss. Ac omnia & singula de∣bita, redditus, computa, arreragia, & collectiones, receptiones, detentiones, & nō ••olut••ones granorum, & aliorum reddituum, exituum, preficuorum quoru••cunque nobis aut alicui progeni∣torum nostrorum pro eisdem Cantarijs, Gildis, obit▪ fraternita∣tibus, seu collegijs, siue eorum aliquo vel aliquibus, quouismodo ante praedictū decimum septimū diem Nouemb. Decimo Anno regni nostri primo, debit. pertinent. siue spectant.

Perdonauim••, remisimus, & relaxauimus, ac de gratia spe∣ciali, ac ex certa scientia, & mero mortu nostris praedictis, pro no∣bis, haeredibus, & successoribus nostris, per praesentes perdona∣mus, remittimus, & relaxamus praefatis Hillerio Gosselyne, Ni∣colao Carie, Iohanni Marchant, Nicolao Martin, & Richardo De∣uicke, & eorum cuique liberationē, euasionem, escapiam, & vo∣luntar. ad libertatem positionem cuiusdem Nicolai Norman, nu∣per de Par••chia sancti Saluatoris, infra praedictam insulam Yo∣man, de homicidio, siue murdro, nuper iudicat. attinct. & con∣uinct, existen pro interfectione siue murderatione, cuiusdā Io∣hannis Breghault, de dicta Parochia sancti Saluatoris, infra insu∣lam praedictam, husbandman. Ac omnia & omnimoda, felonias, crimina, offensas, poenas, mortes, punitiones, forisfactur. cōtēp∣tus negligenc. ignorantias ac alia delicta & offensas, quaecunque praedictam liberationem, euasionem, escapiam, & ad libertatem positionem praedicti Nicolai Norman tangendi, seu aliquo modo concernen. per praefatos Hillerium, Nicalaum Carie, Iohannem Marchant, Nicolaum Martin, & Richardum Deuicke, seu eorum aliquem, vel aliquos, ante praesentemd••em, qualitercūque habit. fact. commiss. siue illapsa.

Perdonauimus etiam, remisimus & relaxauimus, ac per prae∣sentes, ex certa scientia & mero mortu nostris, pro nobis, haere∣dibus, & successoribus nostris, perdonamus, remittimus & rela∣mus, praefatis Hillerio Gosselyne, Nicolao Carie, Iohanni Mar∣chant, Nicolao Martin, Iohanni Blundell, Richardo Deuicke, Pe∣tro Pelley, & Iacobo Amy, omnia & omnimoda riotas, routas, il∣licitas congregationes, & conuenticula illicita, in pacis nostrae perturbationem, per praefatos Hillarium, Nicolaum Carie, Iohā∣nem Marchant, Nicolaum Martin, Iohannem Blundell, Richardū Deuicke, Petrum Pelley, & Iacobum Amy, seu eorum aliquem, si∣ue aliquos, ante hac qualiter cunque infra insulam predictam ha∣bit. commiss. fact. siue perpetrat. &c.

¶Defence of this Garnesey story a∣gaynst M. Harding.* 24.121

ANd thus haue you the true narration of this Hystory, discoursed without corrupting or falsifying anye parte or sentence thereof, no lesse faythfully of my part reported, then I receyued them, who dwelling in the same Isle, and beynge present the same time, were best acquaynted with the matter, and haue geuen sufficient euidence, not onely to me, but also to the Queenes highnesse Commis∣sioners, concerning the same, as both by the letter of the Bailiffe, by the sentence of the Deane, by the suplication of the playnetife, and submission of the partyes, and likewise by the Queenes Pardon graunted vnto them, may well appeare.

By all which proofes and circumstances thus debated, it remayneth manifest for all men to perceiue, what cruel∣ty, and wrong was wroughte agaynst these poore women aboue specified, and no lesse matter offered, in a case so vn∣iust, iustly to expostulate, or rather to wonder at the harde hartes of these men, but especially of the catholicke Clergy of Garnesey, who professing the Gospell of peace & chari∣ty, should after the example of Christ, walke in the steppes of meekenesse, and mercy, and yet contrary, not onely to al Christian charity and mansuetude, but also agaynst all or∣der of equity, or humanity, were so extreme and rigorous,* 24.122 to condemne them to the burning fire, vnder the pretensed colour of heresy. Who if they had bene heretickes in deede, yet mercy would haue corrected the errour, and saue life, equity would haue cōsidered mans weak fragility at least true iustice would haue heard both the parties aduisedly, & also substancially haue surueyed the cause, and not to ••ash out the sentence of death so hastely, as they did: yea, and though they had bene heretickes in deed, yet true christian charity woulde haue stretched farther, and at least to haue geuen them leisure, and respite of time, to reclayme them∣selues. But now what is here to be said, they being no he∣retickes at all, as neither it could then, nor yet can be pro∣ued? For if king Edwardes Religion (which was obie∣cted to them) were heresy, yet were they then no hereticks, when they reuoked the same: and if Queene Maries Re∣ligion were heresy, then were they much more heretickes themselues, which condemned them of heresy.* 24.123

But most of all we haue herein to wonder at Mayster Harding, who in his late reioynder, written agaynst the Bishop of Salisbury, notwithstanding all these euidēces, and demonstrations so certayne, & manifestly appearing, yet goeth about, first to denye the storye, terming it to be a fable, and afterward being forced to flye a statu inficiali, and to admit the story, he remoueth ad translationem criminis, & there seeking, by all meanes, to cleare the Cleargy frō the spot of cruelty, trasferreth the whole blame onely, vpō the womē that suffered, but principally vpon poore Perotine:* 24.124 whome he specially charged with two capitall crimes, to wit, whoredome, and murder.

And first, touching his accusatiō of whoredome, let vs heare, how he proueth this matter.* 24.125 Because (sayth he) by sto∣ry it is graunted, that she was with childe: and yet the Historio∣grapher doth not declare (neither durst for shame) who was her husband, or father to the childe. &c. As though that Historio∣graphers being occupyed in setting forth the persecutiō of Gods people, suffering death for religion, and doctrine of Christ, were bound, or had nothing els to do, but to playe the sumner, and to bring forth, who were husbands to the wiues, and fathers to theyr children: which newfoūd law of history being neuer required before, nor obserued of any Storye writers, if M. H. nowe shall exact of me, first let him begin with himselfe, and shew vs (as wise as he is) who was his owne father, if he can. And yet I thinke not contrary, but his mother was an honest woman. And no lesse do I thinke also of this Perotine aforesayde, whereof more shalbe sayd (God willing) hereafter.

But in the meane time here commeth in the cauilling obiection of M. H. and beareth the Reader in hande, as though for shame I durst not,* 24.126 or of purpose would not expresse it. &c. My answere wherunto is this. First to expresse eue∣ry minute of matter in euery story occurrent, what Story writer in al the world is able to performe it? Secondly al∣though it might be done, what resonable reader would re∣quire it? Thirdly, & albeit some curious readers would so require, yet I suppose it neither requisite, nor conuenient to be obserued. And fourthly, what if it were not remem∣bred of the authour? What if it were to him not knowne? what if it were of purpose omitted as a matter not mate∣riall to the purpose? Many other causes besides might in∣curre, which the reader knoweth not of. And shall it thē by and by bee imputed to shame and blame, whatsoeuer in euery narration is not expressed? or doth M.H. himself in all his sermons neuer pretermit any thing, that conueni∣ently might be inferred? Who was the husbād of this Pe∣rotine, the Historiographer hath not expressed: I graūt, & what thereof? Ergo therupon concludeth he, that for shame I durst not. Nay I may maruell rather y^t he durste for shame

vtter such vntydy Argumentes, or so asseuerantly to pro∣nounce of an other mans minde and purpose, which is as priuy to him, as then it was to me vnknowne what was her husbands name. And though it had bene known, what was that material in the story to be vttered?* 24.127 or what had it relieued the cruell partes of them, which burned both the mother & infant together, though the infantes father had bene expressed? And howe then did I for shame conceale that, which was not in my knowledge at that time (if I would) to expresse, nor in my suspition to misdeeme?

Neuertheles if he be so greatly desirous (as he preten∣deth) to know of me, who was this infantes father, I will not sticke with M. H. although I can not sweare for the matter, yet to take so much payne for his pleasure, to go as neare it as I may. For precisely & determinately to poynt out the right father either of this, or of any childe: I trow, neither will M.H. require it of me, neither is he able per∣aduenture himselfe being asked, to demonstrate his owne. And yet as much as I may, to sa••isfy his dainty desire here in, and partly to helpe the innocency of the woman, tou∣ching this demaund, who should be the infantes father, who, say I, but his owne mothers husband? the name of which husband was Dauid Iores,* 24.128 a minister, and maryed to the sayd Perotine in king Edwardes time, in the Churche of our Ladyes Castle Parishe at Garnesey: the party which maryed them being called M. Noel Regnet a French mā, and yet aliue, witnes hereunto, and now dwelling in lon∣don in S. Martins Le grande.

Thus thue, after my knowledge, I haue shewed forth, for M.H. pleasure the right husband of this Perotine, and what was his name, who was also aliue, his wife beyng great with child, & partaker of the persecution of the same time, & a scholemayster, afterward in Normandy. &c Now if M. H. can take any such aduauntage hereof to disprooue that I haue sayde: or be so priuy to the begetting of this childe, that he can proue the said Dauid Iores, which was the right husband to this wife, not to be the right father to this infant, let him shew herein his cūning, by what migh¦ty demonstrations he can induce vs to deeme the contra∣ry, & as I shall see his reasons, I shall shape him an aun∣swere, in such sort (I trust) that he shall well perceiue, that whoredome, wheresoeuer I may knowe it, shall finde no bolstering by me, I wish it might finde as little amongest the chaste Catholickes of M.H. Church.

From this I proceed now to the second part of his in∣famous accusation, wherin he chargeth her of murther. A straūge case,* 24.129 that she which was murthered her selfe, with her childe, and dyed before him, shoulde yet bee accused to murther the childe. Murther doubtles is an horrible ini∣quity in any person. But the mother to be the murderer of her owne infant, it is a double abhomination, and more then a monster, so farre disagreeing from all nature, that it is not lightly to be surmised of any, without vehemēt cau∣ses of manifest probation.

Wherefore, to try out this matter more thorowly tou∣ching this murthering mother, let vs see. First, what hand did she lay vpon the child? None. What weapon vsed she? None. Did she then drowne it, or cast it in some pond, as we read of the strompets at Rome, whose childrēs heads were taken vp in Pope Gregories mote, by hundrethes, what time Priestes began first to be restrayned of lawfull wedlocke: witnes the epistle of Volusianus. pag. 1129. or els did she throw it by the walles into some priuy corner,* 24.130 as I am credibly certified, that in the 8. yeare of Q. Elizabeth, certayne scalpes & other young infantes bones were foūd and taken out with a sticke in the hole of a stone wall in Lenton Abbay,* 24.131 by certayne Gentlemen within the Coū∣try of Nottingham, Iames Barusse, Richard Loueyt, & W. Louelace walking in the Prior chamber: witnesse the sayd W. Louelace, with other which saw the bones afore∣sayd? Or otherwise did she take any hurtfull drinke to im∣portonate the child within her, as commonly it is repor∣ted, fewe Nu••••eries to haue bene in Englande, wherein such a tree hath not bene growing within theyr grounde, meete for practising of suche a purpose? Neither so, nor so. What then? did she purposely and wittingly thrust her self in ieopardy, to the destruction of her child, whē she needed not,* 24.132 as Pope Ioane, when she might haue kept her bedde, woulde needes aduenture forth in procession, where both she her selfe, and her infant perished in the open street?

Well thē, thus much by this hetherto alledged & graū∣ted, we haue gottē this woman here to be accused of mur∣dering her child, which neither laid hand vpon it, nor vsed weapō agaynst it: neither vsed any other practise in drow∣ning, hanging, breaking, burying, poisoning, or any other wilfull meanes, whereby to destroy it. And how then? by what maner of way was this woman a murtherer of her young babe? Forsooth: (sayth M. H) when she was accu∣sed and condemned to be burned,* 24.133 she did not claime the be∣nefite of her belly, whereby the life both of her selfe for the time might haue bene delayed, and the child preserued.

Whether she did or no, I haue not perfectly to saye: no more, I weene, hath M.H. Howbeit this is certayne, and by witnes knowne, that she vttered no lesse to her ghostly father in confession. And what if she had opened the same vnto the Iudges? They would (sayth he) haue spared her life for the time, and so the innocēt had bene preserued. And how is M.H. sure of this, more then was the life spared of the young Lady, & mistres sometime of M. H. who suffe∣red,* 24.134 notwithstanding she was reported of some to be with childe? Because the law (sayth he) is beneficiall to women in her case, clayming the benefite thereof.

The law so geueth, I graūt. But it foloweth not ther∣fore, whatsoeuer the law geueth or prescribeth, the same to be put by and by in execution. But many times the law go¦eth as it pleseth them which haue the handling of the law. As for example, the law willeth none to be condemned by sentence of death, for heresye, whiche the first time reuoke theyr opinion, and yet contrary to this law they condēned her vnlawfully. Agayne, the like law prescribeth, none to be executed for heresy, before the writ be sent downe de cō∣burendo, and yet contrary to this lawe, without any suche writ (as farre as I yet vnderstand) they burned her moste cruelly. And what lawe then was here to be looked for of these men, who in theyr doinges herein seemed, neither to obserue law, nor to regarde honesty, nor much to passe for charity? And albeit she had claymed neuer so much the pri∣uiledge of the law, what had that auayled with those men, whose hunting altogether (as by theyr proceedinges maye appeare) semeth to be for the houshold goodes of these wo∣men, which after theyr death immediatly they incroched in to theyr owne handes.

But bee it admitted, that neither she demaunded this benefite of the law, nor that the Iudges would euer haue denyed her, if she had so done: yet had it bene the parte of a graue accuser, before he had bene descended into such a ra••∣ling action of murder agaynst a poore woman now dead & gone, first to haue aduised wisely with himselfe, whether it might be, that she had no such intelligence what bene∣fite the law would haue geuē, in case it had bene required. For not vnlike it is, and well may be thought rather yea, then no, that the simple woman,* 24.135 brought vppe all her lyfe long in her mothers house in an obscure Iseland, & in such an outcorner of the realme, farre of from the Courte, and practise of English lawes, neuer heard before of any such benefite of the law: and therefore vpon mere simplicity, & for lacke of skil required it not, because she knew not what to require. Peraduenture also her senses might be so asto∣nied with the greatnesse and sodennesse of the feare, that it was out of her remembraunce. Certes, it had bene the du∣ty of the Iudges, which knew the lawe, & hauing the wo∣man before them could not be ignorant of her case, to haue questioned with her thereof, and to haue holpen her sim∣plicity in that behalfe. Or at least, if they had disdained,* 24.136 yet it had bene the Priestes parte, who was her Ghostly Fa∣ther, and made priuy thereunto, either to haue instructed her, or to haue stayd the executiō of her death, for sauegard of the childe.

But all this denyeth M.H. and to aggrauate the mat∣ter, inferreth, that shee, not of any simple vnskilfulnesse of the law, but onely of mere wilfulnesse,* 24.137 for auoyding of worldlye shame, concealed her owne turpitude, and so became a murderer of her babe. &c. These be the wordes of M. H. written by him not of any sure ground, but onely vpon his catholicke coniecture:* 24.138 for other demonstration certeinely to prooue this true, he bringeth none. Wherefore to aunswere conie∣cture by coniecture, thus I replye to him agayne, that in case she had bene asked the questiō of the Iudges and In∣quisitours, whether shee had bene with childe, and then had denyed the same: or els if she, by any other coloura∣ble meanes, had cloaked her being with child, whereby it should not appeare, this accuser might haue some proba∣ble aduauntage agaynst the woman. Nowe,* 24.139 as she was neuer demaunded of theyr partes any such question, nor did euer deny any such matter: so to aunswere this man w^t as good probability, I holde, that in case they had inquired that matter of her, she woulde neuer haue denyed it. And therfore whereas she is accused for her not vttering of her child: why may she not, by as good reason agayne be defē∣ded for not denying the same.

But she shoulde haue vttered it, sayth he. It had bene well done: say I. And I would she had,* 24.140 but yet that is not the question betwene him and me, what she shoulde haue done, but why she did it not. M. Harding wandring in his blind surmises, phantasieth the cause onely to be, for hiding her dishonesty, & for that she would not shame the Gospell. So

that in Summa, to this effect tendeth all his accusation.

Perotine being big with childe at her condemnation did not shew it to the Iudges.

* 24.141Ergo, she did not conceale her turpitude, and because she would not shame the Gospell.

But here this accuser must vnderstande, if he haue not forgotte his Logike, that such argumentes which do tru∣ly holde, a Signis, doe alwayes presuppose, that the signes whiche goe before the thinges signified, must be necessary, perpetuall and firme, as is betweene causes naturall & their effectes. Otherwise if the signes be doubtfull, volun∣tary, or accidentall, there is no firme consequent can pro∣ceede therof.

Now, if the sayd accuser shoulde be put to his proofe, how to iustifie this his sequele to be true by euident demō∣stration: that she did it onely for couering her dishonesty: I suppose verely he should be found to say more,* 24.142 then hee is able to make good, and in conclusion shuld be brought into the like case, as were the Phariseis, who comming to accuse the adulteresse before christ, went away mute, with as much shame out of the temple, as the woman her selfe came in, hauing not one word to aunswere. For a man to pronounce assuredly vpon the secret cogitation and intent eyther of man or womā, farther thē by vtterance of speach is to him signified, passeth his capacitie and is to bee lefte onely to him, which is serutans corda & renes Deus.

But for so muche as M.H. worketh (as I sayde) by surmises, construing euery thing to the worste, let vs see what may be surmised as much agayne to the contrarye, concerning the quallitie of this surmised murder. Wherin diuers thinges are to be considered, as hereunder follo∣weth.

The first coniecture is this, that suche maner of wo∣mē which for worldly shame are disposed to murder their children,* 24.143 haue otherwayes to compasse that wickednesse, then by silence keeping. Now, as touching this Perotine going to be burned, neither coulde this silence saue her if she would, from ••ordly shame, neither is it to be thought any such intent euer to be in her, to murder her childe: as might well appeare in her mothers house, where if shee might haue continued her whole time out she intended no lesse but honestly to be brought to bed, and to nurse vp her childe, neither caryng for shame of the world, nor fearyng anye sclaunder to the Gospell. Whereby may be argued, that no suche intent of murder was euer in her thoughte.

For how is it like that shee, whiche had gone so longe with childe, almost to the full time of her deliueraunce, & neuer thought, nor wrought any hurt to the infant al that while, shoulde nowe goyng to her owne death, mynde more hurte to her childe, then she did before, hopyng her selfe to liue?

Secondly, how knoweth M.H. to the contrarye, but that she was knowne in the towne to be with childe,* 24.144 and went boldly abroad without note of any shame, before y^e time she came in trouble? Whiche being true, shame then could be no cause, why she should conceale her child more now after her condemnation, then she did before she was condemned.

* 24.145Thirdly, admitte the case it was not knowne before, what aduauntage thereby should ryse to her, beyng nowe appoynted to dye, by concealing her being with childe. She should haue eschued (sayth M.H.) the publike shame and obloquie of the worlde, in that none should haue kno∣wen her to be with childe. First, what shame was it for a maryed wife to be noted to be with childe? Agayne, what gayne had that bene to her, to auoyde the shame and fame of the world, which hadde not to liue in the worlde, being now condemned to dye?

* 24.146Fourthly, how is it like, that for shame shee meant to conceale that from the world, which both knew she shuld not liue in the worlde, and also suffer that kinde of death whereby her childe could not be hidden from the sight of y^e worlde, though she had gone about her self neuer so much to conceale it?

Fiftly, how is it to be thought, that any woman, go∣ing to suche a sharpe punishment of fire to bee consumed, would let for any worldly shame, to reschue her owne life from so bitter torment,* 24.147 at least so long as she might, beside the safegard also of her childe, if by any meanes she hadde knowne any remedy?

Sixtly, for so much as M. Harding doth so haynouslye charge her with the wilfull murdering of her owne na∣turall childe:* 24.148 let all indifferente consciences thys consider with themselues, what was the cause that moued her so willinglye to recant as shee did, but partly to saue her owne life, and especially the poore innocent? Whereby it is manifest to be vnderstanded, what a motherly affection she had to saue her infant, if the fathers of the spiritualtie had not bene so cruell, agaynst all order of law to cast both her and her childe away, all this her sayd recantation not withstanding.

Seuenthly and lastly,* 24.149 when M.H. hath inueyed al that euer he can agaynst this poore Perotine, yet is all the same but a by matter from this principall purpose preten∣ted, supposing thereby through his deprauing of her, to iustifie and excuse the Pope holye Clergy, which wrought her death. Which will not bee. For what soeuer her lyfe was besides, yet for so much as y^e cause of her death & con∣demnation, was neither for their, whoredome, nor murder but onely and merely for Religion, whiche deserued no death: I therefore hauing in my story no further to deale as I sayd before, so doe I say agayne, that the cause of her condemning was wrongfully, her deathe was cruell, the sight of the babe was ruefull, the proceding of the Iudges was vnlawfull, the whole story is pittifull, and of al thys the priestes and Clergye were the authors principall. All which being considered, and well expended, M.H. I trust may stand sufficiently contented. Or if hee thinke murder to be a thing, whiche ought not (as it ought not in deede) lightly to bee passed ouer, let him then finde out murder where it is, and tell vs truely without affection of partia∣litie, where the true murder lyeth: whether in the poore woman, whiche together with her childe was murdered, or in them which without all law and conscience, brought them both to death?

Briefly and finally to conclude with this manne, what soeuer the woman was, she is now gone.* 24.150 To bite so bit∣terly agaynst the dead it is little honesty. And thoughe the accusation had in it some truth, yet this accusatiō here nee∣ded not. Now the same being false, it is to much vnmerci∣full. At least being doubtfull and to him vnknown, chary∣tie would haue iudged the best. Humanitie woulde haue spared the dead. And if he coulde not foorde her his good word: yet he might haue left her cause vnto the Lord, whi∣che shall iudge bothe her and him. To pray for the dead he findeth in his Masse, but to backbite the dead, he ney∣ther findeth in his Masse, Mattens, nor Euensong. And no doubt but in hys Dirige & commendations he commē∣deth many one, lesse deseruing to be commēded then this woman, let Catholicke affection be set aside. And thoughe the merites of her cause deserued not his commendations yet did she neuer deserue at M. Hardinges handes to geue her suche a Kyrieleson (as they saye) after her departure. Cruelty she suffered enough aliue, thoughe M. H. hadde not added this cruell inuectiue to her former afflictions: wherein notwithstanding he hurteth not her but hurtethe peraduenture himself, neither so much destaineth her ho∣nesty, as he blemisheth his owne. It hath bene the maner of learned men in time past, with theyr defending oration, euer to be more ready, then to accuse. And if they dyd at a∣nye tyme accuse: yet neuer but enforced, neyther did they accuse any but such onely as were aliue, and that neyther but in such matters, wherein eyther the common wealth, or themselues were vehemently touched.

Now if this greue hym so greatly, that in my storye I haue termed her to be a martyr: let him consider the cause wherfore she suffered, which was neyther for felony, mur∣der, nor whoredome, but onely for the religion in K. Ed∣wardes time receaued: and when hee hath confuted that religion, I shall crosse her out of the booke and fellowship of Martyrs. In the meane time my exhortation shall be this to M. Harding.

First, that if he will needes become a writer in these so furious and outragious dayes of ours, he will season hys veyne of writing with more mildenes and charitie, & not to geue such example of rayling to others.

Secondly, that hee will moderate hys iudging & con∣demning of other with more equitie and indifferencie,* 24.151 and not to be so rash and partiall. For if shee be to be accomp∣ted a murderer, which so carefully went about by recan∣tation to saue both her selfe and her childe from the fire: what is to be sayd of them which condemned her so cru∣elly, and caused both her and the infant to be burned, not∣withstanding that she for safegard of theyr lyues had (as I sayd) recanted. And yet so partiall is hee, that in all this inuectiue crying out so intemperately agaynst the woman and the childe that were burned, he speaketh ne∣uer a worde of theyr condemners and true murderers in deede.

Thirdly, for so much as M. Harding is here in hande with infantacide: and with casting away young childrens liues, I woulde wishe, that as he hath sisted the doynges of this woman to the vttermost,* 24.152 who was rather murde∣red then a murderer: so hee would with an indifferent eye looke on the other side a little vppon them of hys owne

Clergy, and see what he could finde there amongest those wilfull contemners of immaculate mariage. Not that I do accuse any of incontinencie, whose liues I knowe not but there is one aboue, that well knoweth and seeth all thinges, be they neuer so secret to man, and most certain∣ly will pay home at length wyth fire and brimstone when hee seeth his time.

I say no more, and not so much as I might, following herein the Paynters, whiche when their colours will not serue to expresse a thing that they meane,* 24.153 they shadow it with a veile. But howsoeuer the matter goeth with them whether they may or may not be suspected touchyng thys crime aforesayd of infantacide, most sure and manifest it is that they are more then worthely to be accused of homicide in murdering the children and seruauntes of God, bothe men and women, wines and maydes, old & young, blinde and ••ame, madde and vnmadde, discreete and simple inno∣centes, learned with the vnlearned, and that of all degrees from the high Archbishop to the Clark and Sexten of the church, and that most wrongfully and wilfully, with such effusion of innocent Christian bloud, as cryeth vp dayly to God for vengeance.

And therefore M.H. in my minde shoulde doe well, to spare a little time from these his inuectiues wherewith he appeacheth the poore protestantes of murder, whom they haue murdered themselues, and exercise his penne wyth some more fruitfull matter, to exhort these spirituall Fa∣thers first to cease from murdering of their owne children to spare the bloud of innocentes, & not to persecute Christ so cruelly in his members, as they do, and furthermore to exhort in like maner these Agamistes, and wilful reiecters of matrimony,* 24.154 to take themselues to lawfull wiues, and not to resist Gods holy ordinaunce, nor encounter his in∣stitution with an other contrary institution of theyr own deuising, lest perhappes they preuented by fragilitie, may fall into daunger of suche inconueniences aboue touched: which if they be not in thē, I shall be glad: but if they be, it is neyther theyr rayling agaynst y^e poore protestantes, nor yet theyr secret auricular confession, that shall couer theyr iniquities from the face of the Lord, when hee shall come to reueale abscondita tenebrarum, & iudicare saeculum per ig∣nem.

And thus for lacke of further lays••re, I end with M. H. hauing no more at this time to ••ay vnto him, but wish him to feare God, to embrace his truth, to remember him∣selfe, and to surcease from this vncharitable rayling and brawling, especially agaynst the dead whiche cannot aun∣swer him, or if he will needes cōtinue still to be suche a ve∣hement accuser of other, yet that hee will remember what belongeth to the part of a right accuser: First, that his ac∣cusation be true: secondly that no blinde affection of par∣tialiti•• be mixt withall: thirdly, whosoeuer taketh vppon them to carpe and appeache the crimes of other,* 24.155 oughte themselues to be sincere and vpright, and to see what may be written in their owne foreheades.

Whoredome and murder be greeuous offences, and worthy to bee accused. But to accuse of murder the par∣ties that were murdered, and to leaue the other persons vntouched whiche were the true murderers, it is the part of an accuser, which deserueth himself to be accused of par∣tialitie.

As verily I thinke by this woman, that if she hadde bene a Catholicke Papiste and a deuout follower of their Church, as she was a Protestant, she had neyther bene condemned thē aliue of them, nor now accused being dead of M. H. But God forgeue him, and make him a good man, if it be his will.

Three Martyrs burned at Greenstead in Sussex.

NEre about the same time that these three womē with the infant were burned at Garnesey,* 24.156 suffered other three likewise at Grenestead in Sussex, two men and one woman, the names of whome were Thomas Dungate Iohn Foreman, and mother Tree, who for righteousnes sake, gaue themselues to death and tormentes of the fire, patiently abiding what the furious rage of man could say or worke agaynst them, at the sayde Towne of Grenested ending theyr lines, the xviij. of the said month of Iuly, and in the yeare aforesaide.

¶The burning and Martyrdome of Tho∣mas More in the Towne of Leice∣ster, Iune xxvi. the yeare .1556.

* 24.157AS the bloudy rage of this persecution, spared neyther manne, woman, nor childe, wife, nor mayde,* 24.158 lame▪ blynde nor creple, and so through all men and women, as there was no difference: either of age or sexe considered: so ney∣ther was there any condition or qualitie respected of anye person: but whosoeuer he were that helde not, as they did on the pope, and sacrament of the Aultar, were he learned or vnlearned, wise, or simple, innocent, all went to y^e fire. As may appeare by this simple poore creature, & innocent soule named Thomas More retayning as a seruaunt to a Mans house in the towne of Leicester, about the age of 24. and after in manner of an housbandman, for speakyng certayne wordes, that his Maker was in heauen, & not in the Pixe, was thereupon apprehended in the countrey,* 24.159 being with his frendes. Who comming before his Ordi∣nary, first was asked, whether he did not beleue his Ma∣ker there to be, poynting to the high Aultar. Whiche he denyed.

Then asked the Bishop, how then, sayd hee, doest thou beleue?

The young man aunswered agayn: as his Creede did teache him.

To whom the bishop sayde: and what is yonder that thou seest aboue the aultar? He aunswering, sayd: forsooth I cannot tell what you would haue me to see. I see there fine clothes, with golden tassels, and other gay ge••e han∣ging about the pixe. What is within I cannot see.

Why? Doest thou not beleue, sayth the bishoppe, Christ to be there, fleshe, bloud, and bone? No, that I doe not, sayd he.

Whereupon the Ordinary making short with him, red the sentence,* 24.160 and so condemned the true and faythfull ser∣uaunt of Christ to death, in sainct Margaretes Churche in Leicester: who was burnt and suffered a ioyfull & glo∣rious Martirdome, for the testimony of righteousnesse, in the same Towne of Leicester, the yeare of our Lord aboue mentioned .1556. about the 26. of Iune.

To this Thomas Moore, we haue also annexed the aunsweres, and examination of one Iohn Iackson, be∣fore Doctour Cooke one of the Commissioners, for that it belongeth much vnto the same time.

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

FIrst, when I came before him, he railed on me, and cal∣led me hereticke, I aunswered and sayde:* 24.161 I am no he∣reticke.

Cooke.

Yes, quoth he. For M. Read told me that then wast the rankest hereticke of all them in the Kynge•• Benche.

Iackson.

I sayd I knew him not.

Cooke

No, quoth he? Yes, hee examined thee at the kinges Benche.

Iackson

I aunswered him, and sayd: he examined fiue other, but not me.

Cooke.

Then answer me: what sayest thou to the bles¦sed sacrament of the Aultar? tell me.

Iackson.

I answered: it is a diffuse question, to aske me at the first dash, you promising to deliuer me.

Cooke.

What an hereticke is this, quoth he?

Iackson.

I sayd: it is easier to call a man hereticke then to proue him one.

Cooke.

Then he sayd: what Church art thou of?

Iackson.

What church, quoth I? I am of y^e same church that is builded on the foundation of the Prophetes & the Apostles, Iesus Christ being the head corner stone.* 24.162

Cooke.

Thou art an hereticke, quoth he.

Iackson

Yea, quoth I? how can that be, seeing that I am of that Church? I am sure that you will not say that the Prophetes, and Apostles were heretickes.

Cooke.

No, quoth he. But what sayst thou to the bles∣sed sacrament of the Aultar agayne? Tell me.* 24.163

Iackson.

I aunswered hym, and sayde, I finde it not written.

Cooke.

No, quoth he? Keeper away with him.

Iackson.

Yet I taryed there longe, and did talke wyth hym, and I said: Sir, I can be content to be tractable, and obedient to the word of God.

Cooke.

He aunswered and sayde to me, that I knewe not, what the word of God meant, nor yet whether it wer true or not.

Iackson.

I aunswered, and sayd to hym, yes that I do.

Cooke.

Wherby, quoth he?

Iackson.

Hereby sayde I. Our sauioure Christ sayth: Searche the Scriptures, for in them you thinke to haue eter∣nall

lyfe. For they be they that testifie of me.

Cooke.

This is a wise proofe, quoth hee.

Iackson.

It is so, quoth I? What say you then to these wordes that the Prophet Dauid sayd? What soeuer hee be that feareth the Lord, he will shewe him the way that hee hathe chosen: his soule shall dwell at ease, and his seede shall possesse the land The secretes of the Lorde are amonge them that feare hym, and he sheweth them his couenaunt. &c.

Cooke.

Well, quoth he, you shall bee ridde shortly one way or other.

Iackson.

Thē I said to him: my life lyeth not in mans handes: therefore no man shall do more vnto me then god will suffer him.

Cooke,

No quoth he? Thou art a stubborne & naugh∣ty fellow.* 24.164

Iackson.

You cannot iudge of me, quoth I, excepte you did see some euill by me.

Cooke.

No, quoth he? Why may not I iudge thee, as well as thou, and thy fellowes iudge vs, and call vs Pa∣pistes?

Iackson.

Why, quoth I? that is no iudgement, but Christ sayth: If you refuse me, and receiue not my worde, you haue one that iudgeth you. The word that I haue spokē vnto you now, shall iudge you in the last day.

Cooke.

I pray thee tell me, who is the head of the con∣gregation?

Iackson.

I aunswered, and sayd: Christ is the head.

Cooke,

But who is head in earth?

Iackson.

I sayd: Christ had members here in yearth.

Cooke

Who are they, quoth he?

Iackson.

They, quoth I, that are ruled by the worde of God.

Cooke.

You are a good fellow, quoth he.

Iackson.

I am that I am quoth I.

Cooke.

Then he sayd to my keeper, haue him to prison agayne.

Iackson.

I am contented with that, quoth I: and so we departed. I aunswered no further in this matter, because I thought he shoulde not haue my bloud in a corner. But I hope in the liuing God, that when the time shall come before the congregation, I shall shake theyr building on an other maner of fashion. For they build but vpon sande and their walles be daubed with vntempered morter,* 24.165 and therefore they cannot stand long.

Therefore good brothers and sisters, be of good cheare for I trust in my God, I, and my other prison fellowes shall goe ioyfully before you, praysing God most hartily, y^t we are coūted worthy to be witnesses of his truth, I pray you accept my simple aunswere at this time, commyttyng you vnto God.

Of this Iohn Iackson, besides this his foresayde aun∣sweres and examination before Doctor Cooke one of the Commissioners, no more as yet came vnto our handes.

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

* 24.166IOhn Newman was first apprehended in Kente, dwel∣ling in the towne of Maydestone, and there was exami∣ned before D. Thornton Suffragan, and others, at Ten∣terden. From thence he was brought to Boner, and there condemned with M. Denley and Pachyngham, and bur∣ned at Saffron Walden, as is before storyed. But because his examinations and aunsweres before the Suffragan came not then to my handes, I thought here in this place to bestow them, rather then they shuld vtterly be suppres∣sed. And first what his aunswere was, by writing to the sayd Suffragan, after his apprehension, you shall heare by the tenour of his owne wordes as follow.

* 24.167IT may please you to vnderstande, that for the space of all the time of king Edwardes raigne, we were dilligently instructed with continuall sermons made by such men whose faythe, wyse∣dome, learning, and vertuous liuing, was commended vnto all men, vnder the kinges hande and seale, and vnder the handes of the whole Counsell. These men taught dilligently a long tyme, perswading vs by the allegations of Gods word, that there was no transubstantiation, nor corporall presence in the sacrament. Their doctrine was not beleued of vs sodainly, but by their cō∣tinuall preaching: and also by our continuall prayer vnto god that we might neuer be deceiued, but if it were true that GOD would incline our hartes vnto it: and if it were not true, that wee might neuer beleue it.

We wayed that they laboured with Gods word, and we as∣ked the aduise of our frendes: neyther could wee finde that they preached false doctrine. We considered also, as wee did learne, that the kinges Grace and his Counsell, and the most part of al the whole realme, beleued as they taught, because no man prea∣ched the contrary. Also we knowe that the preachers were com∣maunded by the king and the lawes of the Realme, to preach vn∣to vs such doctrine, as was to the authoritie of Gods word, agre∣able and no other. And by their dilligent setting forthe of it, by the kinges commaundemente, and the whole consent of the whole Counsell, and by the authoritie of the Parliament, we em¦brased it, and receiued it, as a very infallible trueth taught vnto vs, for the space of vii. yeares. Wherefore, vntill such time as our consciences are otherwise taught and instructed by Gods word we cannot with safegard of our consciences, take it, as manye suppose at this time. And we trust in God that the Queenes mer∣cifull highnesse, neither yet her most honourable Counsell will in a matter of fayth vse compulsion, nor violence, because faythe is the gift of God, and commeth not of man, neyther of mannes lawes, neyther at such time as men require it, but at such time as God geueth it.

¶The examination and answeres of Iohn Newman Martyr, before D. Thorn∣ton and others.

FIrst, one of the Doctours, or one of the Benche, eyther the Archdeacon, or Fauced, or some other,* 24.168 whose name Iohn Newman doth not expresse, beginneth asking in this wise.

Doctor.

How say ye to this? This is my body whiche is geuen for you.

Newman.

It is a figuratiue speach, one thing spoken, and an other ment, as Christ sayth: I am a vine, I am a dore, I am a stone, &c. Is hee therefore a materiall stone, a vine, or a dore?

Doct.

This is no figuratiue speache. For he sayth: This is my body which is geuen for you, & so sayth he not of the stone vyne, or dore: but that is a figuratiue speach.

New.

Christ sayth, this cup is the new Testament in my bloud.* 24.169 If ye will haue it so meant, then let them take and eate the Cup.

Doct.

Nay, that is not so meant, so it is a common phrase of speache among our selues: we say to our friende, drinke a cup of drinke, and yet we meane hee shoulde drinke the drinke in the cup.

New.

Why if we will haue the one so vnderstoode, ye must so vnderstande the other.

Doct.

Nay, it is a common vse of speach, to say drynke a cup of Ale, or Beere? And therefore it is no figuratiue speache.

New.

The often vsing of a thing doth not make that thing otherwise then it is:* 24.170 but where soeuer one thing is spoken and an other ment, it is a figuratiue speach.

Doct.

Well, we will not stand here about. Howe say ye by the reall presence? Is not christes naturall body there that was borne of the virgine Mary?

New.

No, I do not so beleue, neither can I so beleeue: for the soule of man doth not feede vpon naturall thinges, as the body doth.

Doct.

Why, how then doth he feede?

New.

I thinke the soule of manne dothe feede as the Aun∣gelles in heauen, whose feedyng is onely the pleasue, ioye felicitie, and delectation that they haue of God: & so the soule of man doth feede and eate, through fayth, the body of Christ.

Colens.

Yea, but if the body doe not feede vppon naturall thinges, the soule cannot continue with the body:* 24.171 there∣fore the body must needes feede vppon naturall thinges, that both may liue together.

New.

I graunt it to be true: but yet the soule dothe liue o∣therwise then the bodye, whiche doth pearysh: therefore naturall thinges do but feede the body onely. I pray you what did Iudas receiue at the supper.

Colens.

Mary, Iudas did receaue the very body of Chryst but it was to hys damnation.

Newman.

Why? was the Deuill entred into him before.* 24.172 Then he hadde both the Deuill and Chryst in hym at one tyme.

Colens.

Nay, the deuill did enter into him afterwade.

New.

Yea, and before too what doe ye thinke? had hee but one Deuill. Nay I think he had rather a legion of deuils at the latter end.

Colens.

Well, put case it be so, what say you to that?

New.

Mary, if Christe and the Deuill were both in Iudas at once, I pray you how did they two agree together?

Colens.

Wee graunt they were bothe in Iudas at that tyme: for Chryst may bee where the Deuill is, if he will,

but the deuill cannot be where Christe is, excepte it please Christ.

New.

Christ will not be in an vncleane person that hathe the Deuill.

Thornton.

Why, will ye not beleue that Christ was in hell and ye will graunt that the Deuill is there:* 24.173 and so mighte he be in Iudas, and if it pleased him.

New.

Christ woulde not suffer Mary Magdalen to touche him, which sought him at his graue, and did loue him en∣tirely: much lesse he will suffer an vngodly man to receaue him into his vncleane body.

Thornton.

Yes, seeing God may do all thinges, he may do what he list, and be where he will: And doth not the Psal. say: he is in hell, and in all places. Why shoulde wee then doubt of his being there.

New.

Though his Godhead bee in all places, yet that is not sufficient, to prooue that his humanitie is in all pla∣ces.

Thornton.

No, doe you not beleeue that God is omnypo∣tent, and may do all thinges?

New.

I doe beleue that God is almighty, and may doe all that he will do.

Thornton.

* 24.174Nay, but and if he be omnipotent, hee may doe all thinges, and there is nothing vnpossible for hym to do.

New.

I know God is almighty, and can do all that he wil but he cannot make his sonne a lyer, he cannot deny hym selfe, nor hee cannot restore virginitie once violated and defiled.

Thornton.

What is that to youre purpose. GOD dothe not defile virginitie: we speake but of thinges that God doth.

New.

Why, will ye haue the humanitie of Christ in all pla∣ces, as the deitie is?

Thornt.

Yea, he is in all places, as the deitie is, if it please him.* 24.175

New.

I will promise you that seemeth to me a very great heresie: for heauen and earth are not able to conteine the diuine power of God, for it is in all places, as here and in euery place: and yet ye will say, that where soeuer the dei∣tie is, there is also the humnanitie: and so ye wil make him no body, but a phantasticall body, and not a body in deede.

Thornton.

Nay, we do not say he is in al places, as the dei∣tie is, but if it please him, he may be in all places with the deitie.

New.

I promise you that it seemeth to me as great an he∣resie as euer I heard of in my life,* 24.176 and I dare not graunt it, least I shoulde deny Christ to be a very man, and that were agaynst all the scriptures.

Thornton.

Tushe, what shall we stande reasoning wyth him? I dare say he doth not beleeue, that Christ came out of his mother, not opening the matrice. Doe you beleue that Christ rose from death and came through the stone?

New.

I doe beleue that Christ rose from death: But I doe not beleue that he came through the stone, neither doth the scripture so say.

Thornton.

Loe, how say you, he doth not beleue that chryst came through y^e stone: And if he doth not beleue this, how shall he beleue the other? If he could beleue this, it wer ea∣sie for him to beleue the other.

New.

The scripture doth not say he went through y^e stone, but it saith the Angels of God,* 24.177 came downe and roled a∣way y^e stone, and for feare of him: the keepers became euen as dead men.

Thornt.

A foole, foole, that was because the women shuld see that he was risen agayne from death.

New.

Well the scripture maketh as much for me, as it doth for you and more to.

Thornton.

Well, let vs not stande anye longer aboute him. Backe agayne to the real presence. How say ye, is the body of Christ really in the sacrament, or no?

New.

I haue aunswered you already.

Thornton.

Well doe yee not beleeue that hee is there re∣ally?

New.

No, I beleue it not.

Thornton.

Well, will ye stand to it?

New.

I must needes stande to it, till I bee perswaded to a further truth.

Thornton.

Nay, yee will not bee perswaded, but stande to your owne opinion.

New.

Nay I stand not to mine owne opinion, GOD I take to witnesse, but onely to the scriptures of God, and that can all those that stand here witnes with me, and no∣thing but the scriptures: and I take God to witnes, that I do nothing of presumption, but that that I do, is onely my conscience, and if there be a further trueth: then I see, excepte it appeare a trueth to me, I cannot receiue it as a truth. And seeing fayth is the gifte of God, and commeth not of man: for it is not you that can geue me fayth nor no man els, therfore I trust ye will beare the more with me, seing it must be wrought by God, and when it shall please God to open a further truth to me, I shall receiue it with all my hart, and embrace it.

Thornton

had many other questions, which I did not beare away: but as I doe vnderstand: these are the chiefest as for tauntes, foolish, and vnlearned, hee lacked none. Prayse GOD for his giftes, and GOD increase in vs strength.

*The argument of Iohn Newman.* 24.178

If the body of Christ were really and bodily in the sa∣crament, then who soeuer receiued the sacrament, re∣ceiued also the body.

The wicked, receiuing the sacrament, receiue not the body of Christ.

Ergo, the bodye of Christe is not really in the Sacra∣ment.

*Argument.

Ca- They which eate the fleshe, and drinke the bloude of Christ, dwell in him, and he in them.

mes- The wicked dwell not in Christ, nor he in them.

tres Ergo, The wicked eate not the fleshe, nor drinke the bloud of Christ.

*Argument.

Ca- They that haue Christ dwelling in them, bring foorth much fruite. Iohn. 15. Hee that dwelleth in me, and I in him, bringeth forth much fruite. &c.

mes- The wicked bringeth forth no fruit of goodnes.

tres. Ergo, they haue not Christes body dwelling in them.

¶Argument.

Da- Where remembrrunce is of a thing,* 24.179 there is imported the absence thereof.

ti- Remembraunce of Christes body is in the sacrament: Do this in remembraunce of me. &c.

si. Ergo, Christes body there is imported to be absent.

Mary they will say, we see him not with our outward eyes, but he is commended vnder the fourme of breade & wine, and that that we see, is nothing but a quallitie or an accidence. But let them shew me a quallitie or an acci∣dence without a substaunce, and I will beleue them. And thus much concerning Newmans examinations and ar∣gumentes, whose Martyrdome is before expressed.

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

THe first day of August, in the yeare aboue specified, suffered likewise at the Towne of Darby,* 24.180 a certaine poore honest godly woman: being blinde from her birth, and vnmaryed, about the age of xxii. named Ioane Wast, of the Parish of Alhallowes. Of them that sate vp∣on this innocent womans bloude, the chiefest was Ra••e Bayne Bishop of the Dyoces, Doctour Draycot hys Chauncellour, sir Iohn Port Knight, Henrye Uernon Esquire, Peter Finshe officiall of Darby, with the assi∣staunce also of diuers other, Richard Warde, and William Bembrige, the same time being Bayliffes of the Towne of Darby &c. First after the aboue named Byshoppe, and Doct. Draycot had caused the sayd Ioane Waste to be ap∣prehended in the Towne of Darby, suspecting her to bee guilty of certayne heresies, she was diuers times priuily examined, as well in prison as out of Prison: by Finsh the Officiall aforesayd: After that brought to publicke exami∣nation before the Bishop, at last was there burnt in Dar∣by, as is aboue sayd. Touching whose life, bringing vp, & conuersatiō, somewhat more amply we mynd to discourse as by faythfull relation hath come to my handes.

First,* 24.181 this Ioane Wast was the daughter of one Wil∣liam Wast, an honest poore man, and by hys science a Bar∣ber: who some time also vsed to make Ropes. His wife had the same Ioane, and one other at one byrth, and shee was borne blinde. And when shee was about xij. or xiiii. yeares old, she learned to knitte hosen and sleeues, and other thinges, which in time she could do very well. Fur∣thermore as time serued she would help her father to turn ropes, and do such other thinges as she was able, and in

no case would be idle.* 24.182 Thus continued she with her father and mother during their liues: After whose departure then kept she with one Roger Wast her brother, who in y^e time of king Edw. the 6. of blessed memory, gaue her selfe dayly to go to the church to heare Diuine seruice read in y^e vulgar tongue.* 24.183 And thus by hearing Homilies and ser∣mons, she became merueilously well affected to the Reli∣gion then taught. So at length hauing by her labour got∣ten and saued so much mony as would buy her a newe te∣stamēt, she caused one to be prouided for her. And though she was of herselfe vnlearned and by reason of her blind∣nes vnable to read, yet for the great desire shee had to vn∣derstand and haue printed in her memory the sayinges of holy scriptures conteined in the new Testament, shee ac∣quaynted her selfe chiefly with one Iohn Hurt, then priso∣ner in the common Hall of Darby, for debtes.

The same Iohn Hurt being a sober graue man of the age of three score and ten yeares, by her earnest intreatie, and being Prisoner,* 24.184 and many times idle and without cō∣pany, did for his exercise dayly read vnto her some one chapter of the new Testament. And if at any time he wer otherwise occupied or letted through sickenes: she woulde repayre vnto one Iohn Pemerton Clarke of the Parishe Churche of all sayntes in the same towne of Darby, or to some other person which could read, and sometimes shee would geue a penny or two (as shee might spare) to suche persons as woulde not freely read vnto her,* 24.185 appoyntyng vnto them aforehand how many Chapiters of the newe Testament they should read, or how often they should re∣peate one Chapiter vpon a price.

Moreouer in the sayde Ioane Wast, this was notory∣ous that she being vtterly blinde, could not withstanding without a guide, go to any Church within the sayd town of Darby, or to any other place or person, with whom she had any such exercise. By which exercise shee so profited, y^t she was able not onely to recite many Chapiters of y^e new testament without book, but also could aptly impugne, by diuers places of scriptures, as well sinne, as suche abuses in Religion, as then were to much in vse, in diuers and sondry persons.

As this godly woman thus dayly increased in y^e know¦ledge of Gods holy worde and no lesse in her life expressed the vertuous fruites and exercise of the same: Not long af∣ter, through y^e fatall death of blessed K. Edw. followed the woefull ruine of religion, in the raygne of Queene Mary his sister. In which alteration, notwithstanding the ge∣neral backsliding of the greatest part and multitude of the whole realme into the olde papisme agayne, yet this poore blind woman continuing in a constant conscience, procee∣ded still in her former exercise, both being zelous in y^t shee had learned, and also refusing to communicate in religion with those which taught contrary doctrine to that she be∣fore had learned in king Edwardes time, as is aboue de∣clared.

For the which she was called and conuented before the foresayd Bishop and D. Draycot, with diuers other called in to beare witnesse.

*Articles ministred vnto her.

THe Articles ministred to her, and wherewith she was charged,* 24.186 were these: First, that she did hold the Sacra¦ment of the Aultar, to be but onely a memory or represen∣tation of Christes bodye, and materiall bread and wyne, but not his naturall body, vnlesse it were receaued. And that it ought not to be reserued from time to tyme ouer y^e Aultar, but immediately to be receaued &c.

Item that she did hold, in receiuing of the sacramente of the Aultar, she did not receaue the same body that was borne of the virgine Mary, and suffered vppon the Crosse for our redemption. &c.

Item, she did hold, that Christe at his last supper dyd not blesse the bread y^t he had then in hys handes, but was blessed hymselfe, and by the vertue of the wordes of conse∣cration, the substaunce of the bread and wyne is not con∣uerted and turned into the substaunce of the body & bloud of Christ.

Item, shee did graunt that shee was of the parishe of Alhallowes in Darby. &c.

Item, that all and singular the premisses are true and notorious by publike report and fame. &c.

* 24.187Whereunto she aunswered, that she beleued therein so much as the holye scriptures taught her, and according to that she had heard preached vnto her by diuers learned mē Whereof some suffered imprisonment, and other some suf∣fered death for the same Doctrine. Amongest whome she named, beside other, Doctour Taylour, whome she sayde took it of hys conscience, that y^e doctrine which he taught was true, and asked of them, if they would doe so in lyke case for their doctrine, whiche if they woulde not, she desi∣red them for Gods sake not to trouble her being a blynde, poore, and vnlearned woman, wyth anye further talke, saying (by Gods assistaunce) that she was ready to yeld vpp her lyfe in that fayth, in suche sorte as they shoulde appoynt.

And yet notwithstanding being Prest by the sayd by∣shoppe and Doctor Draycot,* 24.188 with many argumentes of Christes omnipotency, as, why was not Christe able as well to make the bread his bodye, as to turne water into wyne, rayse Lazarus from death, and suche other lyke ar∣guments: and many times being threatned with greuous imprisonmentes, tormentes, & death. The poore woman thus being, as it wer, half astonied through their terrors & threates, and desirous (as it seemed) to prolong her lyfe, offered vnto the Bishop then present,* 24.189 that if he would be∣fore that company, take it vpon his conscience, that y^e doc∣trine which he would haue her to beleue concerning y^e sa∣crament, was true, and that he would at the dreadful day of iudgement aunswere for her therein (as the sayd Doct. Taylor, in diuers of his sermons did offer) she would thē further aunswere them.

Whereunto the Bishop aunswered, hee woulde. But Doctor Draycot his Chauncellour, hearyng that, sayde: My Lord, you knowe not what you doe,* 24.190 you maye in no case aunswere for an hereticke. And immediately hee asked the poore woman whether she would recant or no, & sayd she should aunswere for her selfe. Unto whose sayings the Bishop also reformed himselfe.

The poore woman perceauing this, aunswered again that if they refused to take of theyr conscience that it was true they woulde haue her to beleue, shee would answere no further, but desired them to do theyr pleasure, and so after certayne circumstances, they pronounced sentence a∣gaynst her, and deliuered her vnto the Bayliffes of y^e sayd Towne of Darby afore named. Who after they hadde kept her about a moneth or fiue weekes, at length there came vnto them a writte De heretico comburendo: by ver∣tue whereof they were appoynted by the sayd Byshoppe to bryng her to the Paryshe Churche of all Sayntes at a day appoynted where Doct. Draycot should make a Ser∣mon.

When the daye and time was come that this innocent Martyr shoulde suffer, first commeth to the Church Doct. Draycot accompanyed with diuers gentlemen, as May∣ster Tho. Powthread, M. Henry Uernon, M. Dethick of Newall, and diuers others. This done, & all things now in a readines, at last the poore blinde creature and seruant of God was brought and set before the Pulpit, where the sayd Doct. being entred into his sermon, and there inuei∣yng agaynst diuers matters, which he called heresies, de∣clared vnto the people that that woman was condemned for denying the blessed sacrament of the Aulter to be y^e ve∣ry body and bloud of Christ really and substancially,* 24.191 and was thereby cut off from the body of the Catholick church and sayd, that she was not onely blinde of her bodily eyes but also blind in the eyes of her soule▪ And he sayd, that as her body shuld be presently consumed with materiall fire: so her soule shoulde be burned in hel with euerlasting fire, as soone as it should be seperated from the body, and there to remayne world without end, and sayd it was not law∣full for the people to pray for her: and so with many ter∣rible threates he made an end of his sermon, and commā∣ded the Bayliffes and those gentlemen to see her executed. And the sermon thus ended,* 24.192 eftsoones the blessed seruant of God was caried away from the sayd Church, to a place called the windmill Pit, neare vnto the sayd Towne, and holding the foresayd Roger Wast her brother by the hand she prepared herselfe, and desired the people to pray wyth her, and sayde such prayers as she before had learned, & cryed vpon Christ to haue mercy vpon her as long as life serued. In this meane season,* 24.193 the sayde D. Draycot went to hys Inne, for great sorrow of her death, and there layd him downe, and slept during all the tyme of her execution and thus much of Ioane Wast.

Now, for so muche as I am not ignoraunt (faythfull reader) that this, and other storyes more, set forth of the Martyrs, shall not lack carpers and markers enow rea∣dy to seeke all holes and corners, how to diffame the me∣mory of GODS good Saynctes, and to condemne these hystoryes, of lyes and vntruthes: especially hy∣stories wherin they see their shamefull actes and vnchri∣stian crueltye detected and brought to lyghte: therfore for better confirmation of thys historye aboue written, and to stop the mouthes of such Momes, thys shall be to ad∣monish all and singular readers hereof, that the discourse of this poore blinde womans life and deathe, in suche

sorte as is aboue prefixed,* 24.194 hath bene confessed to be very true, by diuers persons of worthy credite and yet liuing: and also hath bene specially perused and examined by W. Baynbridge, tofore mentioned, Bayliffe then of Darbye: who aswell of his own knowledge, as by speciall enquiry and conference, by him made, with diuers others, hath cer¦tified vs the same to be vndoubted: besides the Testimo∣niall of Iohn Cadman Curate of the sayd towne, and of other also, vppon whose honesty well knowne, and theyr report herein nothing differing from such as were best ac∣quaynted with that matter, I haue bene here the more bold to commit this story to posteritie, for all good men to consider and to iudge vpon.

*Edwarde Sharpe.

ABout the beginning of the next month folowing, whi∣che was September,* 24.195 a certayn godly, aged, deuout, & zelous person of the Lords glory, borne in Wiltshyre, na∣med Edward Sharpe,* 24.196 of the age of lx. yeares, or therea∣bout, was condemned at Bristow to the like Martyrdom where he constantly & manfully persisting in y^e iust quarrel of Christes Gospell, for misliking and renouncing the or∣dinaunces of the Romishe Churche, was tryed as pure gold, and made a liuely sacrifice in the fire: in whose death as in y^e death of all hys other saynts, the Lord be glorified and thanked for his great grace of constancy: to whom be praise for euer, Amen.

¶Foure suffered at Mayfield.

NExte after the Martyrdome of Edward Sharpe a∣boue sayd,* 24.197 followed iiii. which suffered at Mayfield in Sussex, the xxiiii. day of September. anno. 1556. Of whose names, ii. we finde recorded, and the other two we yet know not, and therefore according to our register, here vnder they be specified, as we find them.

• ...* 24.198Iohn Hart.
• ...Thomas Rauensdale.
• ...A Shomaker.
• ...And a Coriar.

Which sayd .4. being at the place where they shoulde suffer, after they hadde made theyr prayer, and were at the stake, ready to abide the force of the fire, they constantlye & ioyfully yelded their liues for the testimony of the glorious Gospell of Iesus Christ, vnto whome be prayse for euer, and euer. Amen.

The day after the Martyrdome of these foresayde at Mayfield, which was the 24. of September. an. 1556. was a young man (which by science was a Carpenter, whose name we haue not) put to death for the like testimonye of Iesus Christe at Bristowe, where he yelding himselfe to the tormentes of the fire, gaue vp his life into the handes of the Lord, with such ioyfull constancye and triumphe, as all the Church of Christe haue iust cause to prayse God for him.

The martyrdome of Iohn Horne and a woman.

NOw, not long after the death of the sayde young man at Bristow,* 24.199 in the same moneth were two mo godly Martyrs cōsumed by fire at Wotton Underhedge in Glo∣cestershyre, whose names are aboue specified, which dyed very gloriously in a constaunt fayth, to the terrour of the wicked, and comforte of the Godly. So graciously did the Lord worke in them, that death vnto them was life, and life with a blotted conscience was death.

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

* 24.200WHen I had written and finished the story of y^e Garn¦sey women, with the young infant there with them burned, and also had passed the burning of the poore blind woman Ioane Wast at Darby, I well hoped I shoulde haue found no moe such stories of vnmerciful cruelty she∣wed vppon seely women with theyr children and young infantes: but now cōming to the persecution of Glocester shyre about the partes of Bristow, I finde an other story of such vnmercifulnes shewed agaynst a woman in child∣bed, as farre from all charitie and humanitie, as hath ben anye other storye yet hetherto rehearsed, as by the sequele hereof may appeare.

In the Parish of Wotton Underhedge, not farre from Bristow, was dwelling one W. Dangerfield a right ho∣nest and godly poore man, who by Ioane Dangerfield his wife had ix. Children, and she nowe lying in childbed of the tenth. Thys William after he had bene abroad from his house a certayne space, for feare of persecution, hearing that his wife was brought to bed, repayred home to visite her, as naturall duety required, and to see his children, she being now deliuered foure dayes before.

The returne of this man was not so soone known to some of his vnkinde & vncharitable neighbours, but they incensed with the spirite of Papistrye, eftsoones beset the house about, and there tooke the sayd W. Dangerfield. & caryed him to prison, and so at length hee was brought to the Bishop, being then Doctor Brookes: in whose cruell handling he remayned a certayne space, so longe till hys legges almost were freated off with yrons.* 24.201

After the apprehension, of the Husband, the wife like∣wise was taken, with her younge borne childe, being but 14. dayes olde (as is sayde) out of her childbed, and caryed into the common Iayle, and there placed amongst theues and murderers, where both shee and her poore innocent found so small charitie amongest the catholicke men, that she neuer could come to any fire, but was driuen to warm the clothes that she should put about the childe, in her bo∣some.

In the meane season while they lay thus inclosed in se¦uerall prisons, the husband and the wife, the Bishop be∣ginneth to practise not with the woman first, as the ser∣pent did with Eue, but with the man, craftily deceiuing his simplicitie, with fayre glosing wordes, falsely perswading him that his wife had recanted, and asking him, wherfore he should more stande in his owne conceate, then shee be∣ing as well learned as he, and so subtilly drew out a form of recantation, wherewith hee deceiued the simple soule. Whereunto after y^t he had once graunted that hee would consent, although hee had not yet recanted, they suffered hym to to go to his wife, where shee laye in the common Iayle.

Then they with melting hartes opening their minds one to an other, when he saw hys wife not released, & per∣ceauing that he had not done well, he declared vnto her y^e whole matter, how falsely he was circumuented by y^e sub∣tile flatteringes of the Byshop, bearyng him in hand that certaynly she had recanted: and thus deceiuing me (sayde he) brought this vnto me,* 24.202 and so plucked out of hys bo∣some the copy of the recantation, whereunto he had gran∣ted his promise. At the sight whereof the wife hearyng what her husband had done, her hart claue a sunder, say∣ing: Alacke, thus long haue we continued one, and hath Satan so preuayled, to cause you to breake your first vow made to Christ in Baptisme? And so departed the saide W. and Ioane his wife, with what heartes the Lorde know∣eth. Then began hee not a little to bewayle his promyse made to the Bishop, and to make hys prayer to almighty God, desiring him that he might not liue so long as to cal euill good, and good euill: or light darkenes, or darkenes light, and so departed he home toward hys house: where by the way homeward (as it is affirmed) he took his death and shortly after departed according to his prayer, after he had endured in prison xii. weekes.

After this, Ioane his wife continued still in prison with her tender infant, till at last she was brought before that Bishop to be examined. Whereunto what her aunswers were, it is not certainely knowne. Howbeit most like it is what soeuer they were, they pleased not the Bishoppe, as appeared by his ire increased agaynst the poore woman & her long continuance in the prison,* 24.203 together with her ten∣der babe, which also remayned with her in y^e Iayle, parta∣ker of her Martyrdome, so long as her milke would serue to geue it sucke, till at length the childe being starued for colde and famine, was sent away when it was past al re∣medie, and so shortly after dyed. And not long after y^e mo∣ther also followed, besides the olde woman whiche was mother of the husband, of the age of 80. yeares and vp∣warde. Who being left in the house after their apprehēsion for lacke of comfort there perished also.

And thus haue ye in one story the deathe of foure toge∣ther: first of the old woman, then of the husband,* 24.204 after that of the innocent childe, and lastly of the mother. What be∣came of the other nine children, I am not perfectly sure, but that I partly vnderstand, that they were all vndone by the same.

This story is reported and testified as well by other as namely by Mistres Bridges, dwelling in the same town,

and partaker then of the like afflictions,* 24.205 and hardly esca∣ped with her life.

A Shomaker suffering in Northamton.

IN the moneth of October folowing, was burned at the towne of Northampton, a Shomaker, a true witnesse and disciple of the Lorde,* 24.206 who accordinge to the grace of God geuen vnto him, cleauing fast to the sounde doctrin and preaching of Gods woord, renounced the vntrue and false coloured religion of the Romish sea, wherein manye a good man hath bene drowned.

After whom, not long after in the same month of Oc∣tober, died also in the Castle of Chichester thre godly con∣fessors, being there in bonds for the like cause of Christes Gospel, who also should haue suffred y^e like Martyrdom, had not theyr naturall deathe,* 24.207 or rather (as it is to be sus∣pected) the cruel handling of the papists made them away before, and afterward buried them in the fielde.

I reade moreouer that in this present yeare, to witte, An. 1556. was burnt one called Hooke a true witnes of the Lordes truthe, at Chester.

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

AS among all the Bishops, Boner bishop of London, principally excelled in persecuting the poore members and Saintes of Christe:* 24.208 so of all Archdeacons Nicholas Harpesfield Archdeacon of Cāterburie (as may by mans sight appeare) was the forest, and of least compassion) on∣ly Dunning of Norwich excepted) by whose vnmercifull nature, and agrest disposition, verye many were putte to death in that dioces of Canterbury, not onely in the blou∣dy time of that Queene, but some also in the blessed begin∣ning of this our moste renowmed Queene that nowe is, as by the grace of Christ heereafter shall appeare.

* 24.209Of those that suffered in Queene Maries time within the foresayd diocesse of Canterburie, some be recited alrea∣dy, with the order and fourme set downe of suche Articles as then were most commōly ministred to the examinates by Thorneton, Suffragane of Douer, and the sayde Ni∣cholas Harpsefielde and other, as before in the volume of this hystorie may appeare, pag. 1683. Now to proceede in the order and course of time where we left, next followeth the moneth of Nouember.

In the beginning whereof were together in the Ca∣stell of Caunterburie 15. godly and innocent Martyrs, of which number, not one escaped with theyr life, but either were burned,* 24.210 or els were famished in prisone. Of y^t which two sortes, which is the easier death: God knoweth it is hard to iudge. Notwithstāding, the truth is, that of these 15.10. were burned and suffered in the fire, of whom in the next booke more shall follow hereafter, the Lord willing. The other 5. were pined and famished most vnmercifully in the straite prisone, of whome we haue heere presently to entreate. Whose names were these.

Whiche two were yet vn∣condemned.

• * 24.2111. Iohn Clearke.
• 2. Dunston Chittenden.

These were condemned to bee burnt.

• 3. W. Foster of Stone.
• 4. Alice Potkins wife, of Stapleherst.
• 5. Iohn Archer of Cranbroke, wea∣uer.

Of these 5. prisonners, the firste two were vncondem∣ned, the other thre last were condemned, and should haue bene burned, but suffered no lesse tormentes then if they had abidde the fire, being macerate and pined to death by famine. What theyr articles and answers were, it needeth not heere to recite,* 24.212 seeing all they, in that time of Queene Mary, commonly suffered for one maner & sort of cause, y^t is, for holding against the 7. Sacraments, against the re∣altie of Christes being in his supper, for speaking against the churche of Rome, and determinations of the same, a∣gainst Images set vp and woorshipped in the churche, for not comming to the church, and such other like. &c.

First, William Foster answearing to these and like ar∣ticles, sayde, that he beleeued well in all the Articles of the Creede:* 24.213 but to beleeue to be m0e Sacraments then two, and to pray to Saintes, either to profite vs, or to praye for soules in purgatorie to profit them, that faith and works doe iustifie, or to alow the popish ceremonies in y^e church, that he denied. Moreouer hee sayde, to carie Candels vp∣on Candelmasse daye, were as good for him as to carye a dungforke, and that it is as necessary to cary the galowes about, if his father were hanged, as the crosse. To come to the church he cannot, sayd he, with a safe conscience.* 24.214 Con∣cerning fish daies and flesh daies, hee graunted it good to put difference therein, except where necessity required the contrary.

This William Foster was a labouring man, of y^e age of xl. yeares. He was apprehended and imprisoned by Sir Thomas Moyle Knight.

Alice Potkins for the like confession, was condemned to be burned, for that she was not, neyther would be con∣fessed to the Priest, for that shee receiued not the sacrament of the aultare, because shee would not pray to saincts, nor creepe to the Crosse. &c. Being demaunded of her age, she sayde that shee was xlix. yeares olde according to her olde age, & according to her yong age, since she learned Christ, shee was of one yeares age, and was committed by mai∣ster Roberts to prisone.

The answer and confession of Iohn Archer of Cram∣broke, was muche in like sorte.* 24.215 And although certayne of these vpon ignorant simplicitie swarued a litle in y^e num∣ber of Sacraments, some graunting one sacrament, that is, the body of Christ hanging vpon the crosse, some moe, some lesse. &c. yet in the principal matter touching the doc∣trins of saluation for faith to stay vpon, and in disagreing from the dreaming determinations of the Popish church, they moste agreed. Concerning the not praying to saints, and for the deade in Purgatorie, for not creepynge to the crosse, for faith onely to iustifie, for taking of an oth & such other like, he graunted as the other had done. This father Archer, by his occupation a Weauer of the towne of Crā∣broke, of the age of 50. yeres, was attached and imprison∣ned by syr Iohn Gilforde knighte. And thus haue yee the cause and imprisonment of these 5. godly prisoners.* 24.216 Now as touching the cruelty of theyr death, for that yee shal not surmise the suspicion or relation thereof to proceede of my selfe, ye shall heare theyr own testimonie and certification by their owne letter thrown out of the prison concerning the vnmercifull dealing of the Catholicke tyrantes in fa∣mishing them, as is aforesayde. The woordes and copye of theyr letter is this.

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

BE it knowen to all men that shall read,* 24.217 or heare redde these our letters, that we the pore prisoners of y^e Castle of Canterburie for Gods truth, are kept and lie in cold y∣rons, & our keepers wil not suffer any meat to be brought to vs to comfort vs. And if any man do bring any thyng, as bread, butter, cheese, or any other foode, the saide keeper wil charge them that so bring vs any thing, except mony or raiment, to carie it with them againe, or els if he do re∣ceiue any foode of any for vs, he doeth keepe it for himself, and he and his seruaunts do spend it, so that we haue no∣thing thereof: and thus the keeper keepeth away our vic∣tuals from vs. In so muche that there are 4. of vs prison∣ners there for Gods truthe, famished already, and thus is it his minde to famish vs all: and we thinke he is apoyn∣ted thereunto of the Bishops and priestes, and also of the iustices, so to famish vs, and not onely vs of the saide Ca∣stel, but also all other prisoners in other prisons for y^e lyke cause to be also famished: notwithstanding we wryte not these our letters, to that entent we moughte not aforde to be famished for the Lord Iesus sake, but for this cause and entent, that they hauing no law so to famish vs in prison, should not doe it priuely, but that the murtherers heartes should be openly knowen to all the world, that all menne may know of what church they are, & who is their father.

Out of the Castel of Canterburie.

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

THese foresayde monethes of September, Nouember, and December as they were troublesome to diuers o∣ther places, and especially to the Dioces of Canterburie,* 24.218 by reason of the Archdeacon aboue named: so likewyse they brought no little busines in the countrey of Lichfield and Couentrie by a cruel bishop there called Rafe Bane, and a more cruell Chauncellor named Doctour Draycot, through the fierce inquisition of whome, great stirre was there amonge the people, being called to examination for theyr Faith, and many caused to beare fagottes. Who al∣tho••h they were not put to y^e torment of death, yet because

it may appeare what a number there is in the countrys of England abroade,* 24.219 which in theyr hearts haue a misliking of the Popes Romish lawes and religion, if for fear they durst vtter theyr mindes, I thought to make a rehearsall of theyr names which in the foresayde Diocesse of Couen∣trie and Lichfielde, were taken in suspicion and examined for theyr Religion.

And first amongst them that were detected and inioy∣ned to the popish penance, that is, to beare a fagot, candel, and beades about in procession,* 24.220 were Agnes Forman, de∣tected, examined, and by witnesse conuicted and bare a fa∣got the 12. of Septemb. Likewise Margery Kirry, Tho∣mas Norreis, Thomas Stiffe, William Kayme, Robert Katrenes, Thomas Smith, Iohn Borsley the younger. Ite•• Iohn Waterhouse, against whom came in witnesse and accusers, Richarde Caterbanke, I. Edge, William Smith, Robert Cooke, laying against him for seldome cō∣ming to the Churche, for geuing no reuerence at the leua∣tion of the Sacrament, but looking vpon his booke, for not kissing y^e paxe. &c. Robert Bissel, Leonard West, Richard Baily of the parish of Whiteacre.

These were depriued.

• Nicholas Cartwright, Doctor.
• Richard Iurdian, Priest.
• Edmund Crokel, Priest.
• Thomas Whitehead, Priest.
• William Taylour, Priest.
• Anselme Sele, Priest.
• Richard Slauie, Priest maryed.
• Edward Hawes, Priest maried.
• Robert Aston, Priest depriued.
• Henry Tecka, Priest depriued.
• Rob. Mossey, priest maried & depriued.

Beside these were diuers other, which in like sort were detected,* 24.221 accused, and examined, although they bare no fa∣got, but were dimissed, as Richard Kempe, Iohn Fran∣kling, William Marler, Ielius Dudley, Eustache Bysa∣cre, William Shene, Antonie Afterwittel, Tho. Steilbe, Henry Birdlim, William Mosley, Iohn Leeche, Iohn Richardson, Anthony Iones, alias Pulton, Thom. Wil∣son, Thomas Lynacres, and Hugh Lynacres hys sonne, Isabel Parker, Martine Newman, William Enderby, Cicely Preston, Thomas Saulter, Ihon Stamford sho∣maker, Richard Woodburne, Thomas Arnall Shooma∣ker, Iohn Robinson, Hugh More Shoomaker, Iohn Adale, Thomas Arche, Fraunces Warde, Iohn Auines, Richard Foxal, Thomas Underdoune, Rich. Weauer.

The next moneth following, being October, came vn∣der examination Ioyce Lewes gentlewoman,* 24.222 of whome we deferre to speake vntil the next yeare, at what time she was burned?

These forenamed persones with many moe folowing in the next yeare after, although they did subscribe and re∣lent through feare of death: yet for thys cause I doe heere recite them, that by them it myght appeare, what a num∣ber there were, not onely in the countrey of Lichfield, but also in other parties in heart set against the Popes proce∣dings, if that feare rather then conscience had not compel∣led them to the contrary.

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

ANd thus haue yee the whole persecution of thys yere declared, which was the yeare of our Lord 1556. and the fourth of Quene Maries raigne,* 24.223 with the names and causes of all them which suffered Martyrdome within the compasse of the sayd yeare: the number of all which slayne & Martyred in diuers places of England at sundry times this yere came to aboue 84. persons,* 24.224 whereof many were women, wines, widowes, and maidens: besides them which otherwise by secreate practise were made awaye, or driuen out of goodes and houses, or out of the Realme, or els within the realme, were put to penaunce, and coacted by forceable violence to recante, saue onely that I haue o∣mitted the story of Sir Iohn Cheeke, Knight, and schole∣master sometimes to king Edwarde. The worthinesse of which man deserueth much to be sayd: but his fall woulde rather be couered in silence and obliuion.* 24.225 Onely to note a woorde or two of a few things to the present storye moste principally appertaining, it shall suffice.

First M. Cheeke being in the countrey of Germanie, out of all danger of persecution, w^t many moe of his owne countreymen and acquaintance, was not onely in safetie, but also with reputation accordingly esteemed among the Germaines, and also well placed in the Citie of Straus∣bourgh. Where if he had contented himself to haue remai∣ned, rather geuing place to time, then to presume vppon aduentures, peraduenture it had bene better wyth hym.* 24.226 But what fatall instigatiō wrought in his mynd, I know not. In the ende so it fell, that he woulde needes take hys iourney with Sir Peter Carew, from hie Germanie vn∣to Bruxels, and that (as I haue credibly hearde of them which knew somwhat, not without the forecasting of his aduentured iourney by the constellation of starres, & dis∣position of the heauens aboue. For as he was a man fa∣mously expert, and trauailed in the knowledge of sundrye artes and sciences: so was he a little too much addicted to the curious practising of this Starre diuinitie, which we call Astrologie. But how soeuer it was, or what soeuer it was that the starres did promise him, truth was, that mē heere in earth kept litle promise with him. For hauing (as it is sayde) king Phillips safeconduct to passe and repasse, and that by the meanes (as I find) of the Lord Paget, and Sir Iohn Mas. pledging for his safegarde king Phillips fidelitie, he came to Bruxels to see the Quenes Ambassa∣dors, and hauing brought the lord Paget on his way to∣ward England, in the retourne betweene Bruxels & An∣warpe, was taken with sir Peter Carewe by the Prouest Marshal, spoiled of their horses, and clapped into a carte,* 24.227 theyr legges, armes, and bodies tied wyth halters to the body of the carte, and so shipped, being blindfielde vnder the hatches, and so brought to the tower of London.

Thus the good man being intrapped, & in the handes now of his enemies, had but one of these 2. wayes to take either to chaunge his religion, or to chaunge his life. O∣ther remedy with those holy catholikes there was none. Neither could his conscience excuse him, nor truth defend him, nor learning helpe him.

Albeit M. Fecknam, whether by the Queene subor∣ned, or vppon his owne deuotion and frendship towarde his olde acquaintance,* 24.228 tooke vpon him the defence & com∣mendation of M. Cheeke, speaking in his behalfe: yet no mercy coulde be had with the Queene, but he must needes recant, and so did he. The copie of whose recantation pre∣scribed vnto him, because it is knowen, and in the handes of diuers, it needeth not heere to be expressed.

Then after his recantation, he was throughe the craf∣tie handling of the Catholickes,* 24.229 allured firste to dine and companie with them, at lengthe drawen vnwares to sitte in place, where the poore Martyrs were broughte before Boner and other Bishops to be condempned, the remorse whereof so mightely wroughte in hys heart, that not long after he left thys mortall life. Whose fall al∣though it was full of infirmitie, yet his ri∣sing againe by repentaunce was great, and hys ende com∣fortable, the Lorde bee pray∣sed.

❧The ende of the XI. Booke.

Notes

• * 1.1

  Robert Smith of London, Martyr.
• * 1.2

  Robert Smith actiue in the art of paynting.
• * 1.3

  The first exami∣nation of Rob. Smith before B. Boner.
• * 1.4

  Confession not neede fall.
• * 1.5

  Reiectio cri∣minis ingeniosa & diuina.
• * 1.6

  The Sacrament of the Altar.
• * 1.7

  Boners argumēt to proue the Sa∣crament.
• * 1.8

  Steuen Harwod examined before the Bishop. Robert Smith exa∣mined by the Bishop.
• * 1.9

  Where was the visible Church a∣mongest the Protestants? Where was the visible Church a∣mongest the Apostles?
• * 1.10

  Here he would not aunswere me to the Church of Iury, but flyeth to the 5. of Corinth.
• * 1.11

  How Bo∣ner layeth snares to catch the in∣nocent.
• * 1.12

  The church of Christ is not vniuer∣sally in one particular place.
• * 1.13

  Talke be∣tweene Robert Smith and the Bishops Chapleyne. Absurditye graunted by the Catho∣lickes that the body of Christ go∣eth into the belly, and ••o so into the draughte. Comparisō betweene the Iewes that spit in Christs face and Papists which let fall him in∣to the draught.
• * 1.14

  Note this Catholicke doctrine, which re∣••••••bleth the body of Christ to the incom∣prehensible: 〈◊〉〈◊〉 of 〈◊〉〈◊〉.

  The questiō 〈…〉〈…〉 what Christ is 〈◊〉〈◊〉 to doe 〈◊〉〈◊〉 the Sa∣cramēt, but what ••e 〈…〉〈…〉.
• * 1.15

  Rob. Smith brought a∣gayne be∣fore the Bi∣shop and the Lord Mayor.
• * 1.16

  B. Boner excuseth himselfe of blouddines.
• * 1.17

  B. Boner p••••ued to be cruell & bloudy.
• * 1.18

  By this question it may ap∣peare whe∣ther the B. sought bloud or no.

  The Papists dea•• God, hauing bo∣dy without bloud.
• * 1.19

  Euen as the bread is the bo∣dy: so is the cup the bloud.
• * 1.20

  Rob. Smith commaunded of Boner into Limbo.
• * 1.21

  An other exa∣mination of R. Smith.

  Boner begin∣neth with an vntruth.
• * 1.22

  The Church.
• * 1.23

  Auricular con∣fession is but a pickepurse mat∣ter.
• * 1.24

  The inconueni∣ences of auricu∣lar confession.
• * 1.25

  A false practise of a Priest vn∣der confession.
• * 1.26

  Example of terrible cruelty shewed vpon a poore innocent.
• * 1.27

  Anno 1555. August.
• * 1.28

  Syr Iohn Mor∣dant Knight.
• * 1.29

  2. Sacramentes.
• * 1.30

  Baptisme in what poyntes it is abused by the Catholickes.
• * 1.31

  This was spokē more to con∣found the opi∣nion of water, then to let chil∣dren to haue water.
• * 1.32

  The water of Baptisme a preacher, and not a Sauiour.
• * 1.33

  The element of water in Bap∣tisme bringeth not the holy Ghost.
• * 1.34

  The holy Ghost receaued of some before Baptisme.
• * 1.35

  The Sacra∣ment of or∣ders.
• * 1.36

  Boner sha∣ueth him∣selfe in an∣ger of Ro∣bert Smyth.
• * 1.37

  Holy bread. Holy water. A••nnoyn∣ting.
• * 1.38

  Talke be∣twene Rob. Smyth and the Doctors.
• * 1.39

  Against au∣ricular con∣fession.
• * 1.40

  Conf••ssing vnto ••ohn in the wil∣derne•••• was not to him, but before him ••o God.
• * 1.41

  Anno 1555. Iuly.
• * 1.42

  The mar∣uerlous boldenes of Robert Smith geuē him of God agaynst Christes e∣nemyes.
• * 1.43

  The last ex∣amination of Robert Smith be∣fore B. Bo∣ner with his condēnat••on in the Con∣sistory.
• * 1.44

  Syr Iohn Mordant came in af∣ter this story was tolde.
• * 1.45

  The word•• of Robert Smith to the Lord Mayor.
• * 1.46

  Here my bro∣ther Tankerfield recited the story of my Lord By∣shops Cooke.
• * 1.47

  Boner no Saint.
• * 1.48

  This Maior was Syn••oh Lion.

  Here my bro∣ther Tankerfield pulled out of his bosome a testa∣ment requiring iudgement by the same, but it would not be heard.
• * 1.49

  This Sheriffe was M. Wood∣rofe.
• * 1.50

  Iustice required in the Bishops Consistory, but could not be had.
• * 1.51

  A lawfull re∣quest not heard.
• * 1.52

  The Bishops sentence begin∣neth with a wrong name. Where finde the Catholickes in the scripture to put any to death for their consci∣ence sake.
• * 1.53

  Robert Smith wrongfully condemned by the Byshop. The wordes of Robert Smith agayne to the Lord Mayor.
• * 2.1

  The godly behauiour of Robert Smith and his fellowe in pryson.
• * 2.2

  Elizabeth Warne. George Tanker∣field. Robert Smith. George King. William Hale. Cuthbert Sim∣son. Iohn Newman.
• * 2.3

  Prob, 5.
• * 2.4

  Esay. 1.
• * 2.5

  Sapien. 2.
• * 2.6

  Genes. 3.
• * 2.7

  ••. Peter, 3.
• * 2.8

  Sapien. 13.
• * 2.9

  Iohn. 7.
• * 2.10

  1. Corin. 2.
• * 2.11

  1. Tobi. 11.
• * 2.12

  Iohn. 9.
• * 2.13

  Apoc. 14. Exodu••. 22▪ Math. 15.
• * 2.14

  Math. 25.
• * 2.15

  2 Cor 9.
• * 2.16

  Luke. 12.
• * 2.17

  Iohn. 1.
• * 2.18

  2. Cor. 6.
• * 2.19

  Math. 7.
• * 2.20

  Heb. 13. 〈◊〉〈◊〉. 13.
• * 2.21

  Math. 6.
• * 2.22

  Math. 6.
• * 2.23

  Prou. 4.
• * 2.24

  Si••••••. 30.
• * 2.25

  Tobi. 3.
• * 2.26

  2. Pet. 3.
• * 2.27

  This letter is thought of some to be M. Hoopers, partly for that in one copy amongest diuers, it is en∣titled vnto him: and also by the phrase and ma∣ner of writing, it may be well coniectured so to be.
• * 2.28

  Apo. 17.
• * 2.29

  Psal••. 115.
• * 2.30

  Math. 7. Ephe. 2.
• * 2.31

  2. Tim. 2. Ephe. 6. Phil. 2. Heb. 12. Col. 1.
• * 2.32

  Pet. 5.
• * 2.33

  Apoc. 6. 1. Cor. 1.
• * 2.34

  1. Cor. 10
• * 2.35

  1. Pet 3.
• * 2.36

  Luke. 13. Act. 2. Psalme. 51.
• * 2.37

  1. Reg, 17. Psal. 6. 2. Cor. 6. Heb 8. Psalm. 32.
• * 2.38

  Psalm. 117. Psalm 52. Psalm. 65.
• * 2.39

  Gene. 12.
• * 2.40

  Psalm. 33.
• * 2.41

  Gene. 4. Gene. 21. Gene. 11. Phil. 3. Psalm. ••. 1. Corin. 3. Psalm. 74. Iob. 5. Apoc. 12.
• * 2.42

  Apo. 8. Psal. 145.
• * 2.43

  1. Corin. 6. 1. Cor. 8. Heb. 9.
• * 2.44

  Actes. 3.
• * 2.45

  Heb. 1. 1. Pet. 3. Ephes. 1.
• * 2.46

  Ephes. 2.
• * 2.47

  Rom. 8.
• * 2.48

  Ephes 2.
• * 2.49

  1. Iohn. 2.
• * 2.50

  Col. 1.
• * 2.51

  1 Cor. 2. Ephe. 2. 〈◊〉〈◊〉. 2. Gala. 3. Act. 10.
• * 2.52

  Luke. 9.
• * 2.53

  Iohn. 14. Psal. 15. Ephe 4. Col. 5. Math. 10. Marke. 8.
• * 2.54

  Phil. 3. Luke. 8.14.
• * 2.55

  Romans. 7.
• * 2.56

  Ephe. 1. Gala. 4. Phi. 3.
• * 2.57

  Heb. 6. 1. Cor. 2.
• * 2.58

  Heb. 11.
• * 2.59

  Phi. 3. Math. 3. Iohn. 8.
• * 2.60

  Psalm. 34. Heb. 4.
• * 2.61

  Iude. 1.
• * 2.62

  Psalm. 76.
• * 2.63

  Math. 20. Luke. 21. Math. 10. 1. Pet 2.
• * 2.64

  Math. 10. Sapi. 3.
• * 2.65

  Psalm. 7.
• * 2.66

  Exod. 13. Esd. 3 13. 2. Mach. 7. Iacob. 4. 1. Peter. 5. Apo. 9. Heb. 12. Iacob. 2.
• * 2.67

  2. Cor. 12. Esdras. 36.
• * 2.68

  Romans. 2.
• * 2.69

  1. Cor. 1. Luke. 15.
• * 2.70

  Ephes. 4.
• * 2.71

  Os••. 13.
• * 2.72

  Rom. 12. Phil. 2. Luke. 8. Marke. 4. Psalme 8. Psalm. 4. Ieremy. 12. Ieremy. 18.
• * 2.73

  Math. 12.
• * 2.74

  Iob. 12. Pro. 15.21.
• * 2.75

  Psal. 24.30.78.
• * 2.76

  Marke. 6. Math. 10. Apo. 5.
• * 2.77

  Iohn. 16.
• * 3.1

  The Martyr∣dome and com∣fortable death of Rob. Smith of Vxbridge. An. 1555. August. 8.
• * 3.2

  A token of com∣fort and resur∣rection geuen by R. Smith at his Martirdome.
• * 3.3

  A letter of Ro∣bert Smith to his wyfe, full of ghostly instruc∣tion.
• * 3.4

  Be good to thine enemy.
• * 3.5

  A double hedge to the tongue.
• * 3.6

  Cast out the mo••e in thine owne eye first. Coue•• not to be rich.
• * 3.7

  Blessed be the mercifull.
• * 3.8

  An other letter of R. Smith to his wyfe.
• * 3.9

  Commen∣dation of Peter the keeper.
• * 3.10

  An other letter of R. Smith to his wyfe.
• * 3.11

  Beholde here the Cōmunion of Saintes.
• * 3.12

  Anno 1555. August.
• * 3.13

  An other letter of Robert Smith to a 〈◊〉〈◊〉 of 〈◊〉〈◊〉.
• * 3.14

  Steuen Harwood Thomas Fust Mar∣tyrs.
• * 3.15

  The aun∣s••ere of Thomas Fust to By∣shop Boner.
• * 3.16

  The condē∣nation and Martyr∣dome of Steuen Harwood and Tho. Fust. Anno. 1555. Au∣gust.
• * 3.17

  William Haile Mar∣tyr.
• * 3.18

  Th•• Martyr∣dome of Williā Haile at Barnet about the ende of August. Anno. 1555.
• * 3.19

  Hailes wordes to the people. Ex Regist.
• * 3.20

  3. Martyrs sicke∣ned in prison & buryed in the fieldes.
• * 3.21

  George King, Thomas Leyes▪ Iohn Wade, Martyrs.
• * 3.22

  The story of Ioane Laysh∣ford hereafter followeth a∣mong the Mar∣tyrs of the next yeare.
• * 3.23

  William An∣drew buryed in the fieldes.
• * 3.24

  The L. Rich the first sender vp of W. Andrew.
• * 4.1

  A letter of Syr Richard South∣well to Bishop Boner.
• * 4.2

  W. Andrew twise before B. Boner. W. Andrew through strayte handling dyed in Newgate. W. Andrew buryed in the fieldes.
• * 4.3

  Mayster Foster Iustice persecu∣tor of Christes people.
• * 4.4

  Robert Samuell in K. Edwardes dayes a godly Preacher.
• * 4.5

  Robert Samuell remoued from the ministery.
• * 4.6

  Robert Sa∣muell woulde not consent to the wic∣ked decree of Q. Mary to put away his wyfe.
• * 4.7

  Robert Sa∣muell ap∣prehended in his house by night.
• * 4.8

  Robert Sa∣muell put in Ipswich Gayle.
• * 4.9

  Robert Sa∣muell re∣moued to Norwich.
• * 4.10

  The cruelty of Dun∣ninges the bloudy Chauncel∣lour.
• * 4.11

  〈1 paragraph〉〈1 paragraph〉
• * 4.12

  〈1 paragraph〉〈1 paragraph〉
• * 4.13

  〈1 paragraph〉〈1 paragraph〉
• * 4.14

  An other memorable 〈◊〉〈◊〉 of Samuell in prison.
• * 4.15

  〈1 paragraph〉〈1 paragraph〉
• * 4.16

  Two godly 〈◊〉〈◊〉 the 〈◊〉〈◊〉 Bru∣e•••• wyfe, the other a 〈◊〉〈◊〉 w••fe ap∣prehended.
• * 4.17

  〈1 paragraph〉〈1 paragraph〉
• * 4.18

  〈1 paragraph〉〈1 paragraph〉
• * 4.19

  The Martyrdōe of Rob Samuell burned at Ips∣wich. An. 1555 August. 31.
• * 4.20

  The Lord Iesus a ready helper in tyme of weake∣nes.
• * 4.21

  Eccle. 9.
• * 4.22

  Eccle. 4.
• * 4.23

  Esay. 4.
• * 4.24

  Complaynt a∣gaynst England and that not vn∣deserued,
• * 4.25

  Math. 8. English people rightly resem∣bled to the Gergesites. Marke. 5. Rom. 10. Aboundance of goodes is a thing perilous. Gene. 19.
• * 4.26

  Anno 1555. September.
• * 4.27

  Math. 19.
• * 4.28

  Iob. 3. Esay. 10 God hath al∣wayes a rem∣nant, whom he pullysheth with hard aduersa∣ryes.

  1. Cor. 4. Two men in one, God ab∣horreth.
• * 4.29

  Apoc. ••••▪
• * 4.30

  1. Pet. 1.
• * 4.31

  No true quiet∣nes in Sathans seruice.
• * 4.32

  The miserable madnes of worldly men lamented. 2 C••r 4. Iohn. 1••. Transitory pleasures of this lyfe not to be passed vpon.
• * 4.33

  Psalm. 58. Luke. 16.
• * 4.34

  Colos. 3. Heb. 13. Iohn. 7.
• * 4.35

  Ephes. 5. 1. Pet 4. Luke. 14
• * 4.36

  2. Para 3.
• * 4.37

  2. Cor. 5.
• * 4.38

  Ioyes layd vp in Christ to mans sense inesti∣mable.
• * 4.39

  Samuell prophesieth of the de∣struction of the persecu∣t••rs. 1. Rev. 25. 〈1 paragraph〉〈1 paragraph〉
• * 4.40

  The bloud of Gods Martyrs preacheth with more fruite then did their mouthes.
• * 4.41

  Luke. 1. God long looketh for repentance, and we waxe worse and worse.
• * 4.42

  Esay. 3.
• * 4.43

  Wickednes of England declared. Esay. 3.
• * 4.44

  England worthely rebuked.
• * 4.45

  Ieremy. 5. He beway∣leth the state of England.
• * 4.46

  Iohn. ••. 〈◊〉〈◊〉 to the a••flicted 〈◊〉〈◊〉.
• * 4.47

  Math. 10. 〈◊〉〈◊〉. 10.
• * 4.48

  Christ him∣selfe suffe∣reth in his members 〈◊〉〈◊〉. Esay. 5.
• * 4.49

  Ephe. 5.
• * 4.50

  Gods pro∣m••se is im∣mutable.
• * 4.51

  O mery last day.
• * 4.52

  ••. Tim. 2. Christes Saintes be here in But∣chers hands. Psal. 16.
• * 4.53

  Precious is the death of Go••s Saintes.
• * 4.54

  2. Tim. ••. An other letter of 〈…〉〈…〉 3.
• * 4.55

  Marke. 8.
• * 4.56

  One God.
• * 4.57

  Three persons▪
• * 4.58

  Ephes. 1.
• * 4.59

  Actes 17. Psalm. 176.
• * 4.60

  The 2. Article.
• * 4.61

  Heb. 1.
• * 4.62

  No merites of saluation but onely in Christ. Esay. 48.43. Gene. 1.22. Esay 53. Actes. 10. Math. 8.
• * 4.63

  The Catholick Church is the communion of Saintes.
• * 4.64

  Iohn. 10.8. Galath. 1. 1. Tim. 3.
• * 4.65

  Remission of sinnes onely by the merites of Christ appre∣hended by fayth.
• * 4.66

  Confirmation of our resurrec∣tion. Iohn. 10. Iohn 1· Phil. 3.
• * 4.67

  Iohn. 12. 1. Cor. 15.
• * 4.68

  Iohn. 5.
• * 4.69

  Rom 10. 〈◊〉〈◊〉. 13.
• * 4.70

  The ••••ing of death pluckt out.
• * 4.71

  Hi•• confession touching the Sa••ramentes.
• * 4.72

  Sacramentes are confirmations of Go••s grace and acceptation. ••he Sacrament o•• Baptisme.
• * 4.73

  The Sacrament of the Lordes Supper.
• * 4.74

  Gods word to 〈◊〉〈◊〉 Gods word to the eye.
• * 4.75

  Actes. 1.3.
• * 4.76

  Christes body present in the Sacrament to our spirituall eyes.
• * 4.77

  How the body of Christ is spi∣ritually to be 〈◊〉〈◊〉. Rom. 8. Heb. 9.
• * 4.78

  Rom 5.
• * 4.79

  Phil. 3.
• * 4.80

  Iohn. 6.
• * 4.81

  Ephe. 5. Gala. 2
• * 4.82

  Marke. ••.
• * 4.83

  W. Allen, Martyr.
• * 4.84

  The Mar∣tyrdome of W. Allen at Walsinghā. Anno. 1555. September.
• * 4.85

  Roger Coo, Martyr.
• * 4.86

  Talke be∣twene Ro∣ger Coo, & Hopton B. of Nor∣wich.
• * 4.87

  Roger Coo, to his accu∣ser.
• * 4.88

  The Bishop of Rome.
• * 4.89

  The Sacra∣ment of the Lordes Supper.
• * 4.90

  Daniell. 9.
• * 4.91

  Well spo∣••en and lyke the Popes clarke.
• * 4.92

  The Mar∣tyrd••me of Roger Coo at Yexford. Anno. 1555. September.
• * 4.93

  Tho. Cobbe of Hauer∣hill in Northfolke, Martyr. Examinati∣•••••• of Tho. Cobbe.
• * 4.94

  The reall presence of Christ only in heauen
• * 4.95

  The Mar∣tyrdome of Thomas Cobbe at Thetford. Anno. 1555. Septemb.
• * 4.96

  Examination•• of these fiue Martyrs.
• * 4.97

  Examination & aunsweres of Catmer.
• * 4.98

  Examination & aunsweres of Streater.
• * 4.99

  Burward exa∣mined.
• * 4.100

  Brodbridge ex∣amined.
• * 4.101

  Thomas Tuttie examined with his aunswere to the same.
• * 4.102

  The Martyr∣dome of Cat∣mer, Streater, Burward, Brod∣bridge, Tuttie, at Canterbury. Anno. 1555. September. Ex Registro.
• * 4.103

  Thomas Hay∣ward, Iohn Goreway Mar∣tyrs.
• * 4.104

  The Martyrdōe of Thomas Hayward and Iohn G••r••way, at Li••hfiel•• Anno. 1555. September.
• * 4.105

  The story of M. Robert Glouer Martyr, and of M. Iohn Glo∣uer his brother
• * 4.106

  Iohn Glouer, Robert Glouer, William Glo∣uer, 2. godly brethren and zealous profes∣sors of the Gos∣pell.
• * 4.107

  Touching fur∣ther mention of 〈◊〉〈◊〉 Iohn Glo∣••••••, 〈◊〉〈◊〉 in the first edition.
• * 4.108

  The inward conflictes and exercises of M. Iohn Glouer.
• * 4.109

  Iohn Glouer a double Martyr.
• * 4.110

  A heauy Crosse of inward tor∣mentes layd vpō Iohn Glouer,
• * 4.111

  〈1 paragraph〉〈1 paragraph〉
• * 4.112

  The first occasiō of Iohn Glouers inward afflictiō.
• * 4.113

  Heb. 7.
• * 4.114

  No griefe lyke to the griefe of conscience.
• * 4.115

  Heb. 7.
• * 4.116

  Christ a mercifull helper in temptation and hard distresses.
• * 4.117

  Iohn Glo∣uer by the grace of Christ re••stored a∣gayne to perfect tran∣quilitye.
• * 4.118

  The Mayor of Couen∣try sendeth a priuy watchword to Iohn Glouer.
• * 4.119

  M. Robert Glouer ap∣prehended lying sicke in his cham∣ber.
• * 4.120

  A letter of M. Robert Glouer to h••s wyfe, certif••ing h••s troubles 〈◊〉〈◊〉 his 〈◊〉〈◊〉 appre∣hen••ion.
• * 4.121

  The world∣ly wanton∣•••••• commō∣ly of Eng∣lish women 〈◊〉〈◊〉.
• * 4.122

  1. Tim. ••. Ghos••••ly 〈…〉〈…〉 and 〈◊〉〈◊〉 of ••••ristian 〈◊〉〈◊〉.
• * 4.123

  1. Peter. 4.
• * 4.124

  Iohn. 12.
• * 4.125

  1. Cor. 1.
• * 4.126

  Luke 17. Example of Lots wyfe.
• * 4.127

  Nothing v∣se•• in Q. Ma••y••s 〈…〉〈…〉.
• * 4.128

  The first note prouing the Church of the Papistes not to be the true Church.
• * 4.129

  2. Note. Iohn. 10.
• * 4.130

  3. Note. Actes 7.
• * 4.131

  4. Note to know the Church.
• * 4.132

  5. Note. Iohn. 5▪
• * 4.133

  6. Note to know the Church.
• * 4.134

  Ephes. 5. Compare the proceedinges & doinges of the Popes Church, with the true members of Christs Church, and you shall see what they are.

  The Church of the valiant Pa∣pistes compared to Nemrod, and why?

  The Popes Church stan∣deth all in lying and murdering.
• * 4.135

  3. Reg. 18.
• * 4.136

  Luke 9.
• * 4.137

  The Popes Church vnder payne of dam∣nation is to be auoyded. Apoc. 2.
• * 4.138

  Phil. 1. He exhorteth to be bolde in Christ.
• * 4.139

  Math. 13.
• * 4.140

  Worldly Chri∣stians resembled to Aesops Cocke.

  Worldly allu∣rements & mo∣tions of draw∣ing backe by Gods grace with standed.
• * 4.141

  Experience of the Lordes as∣sistance in con∣firming his ser∣uantes.
• * 4.142

  M. Glouer cō∣mitted to the Iayle before any cause was decla∣red.
• * 4.143

  Gods mighty consolation. vpon Rob. Glo∣uer in prison.
• * 4.144

  M. Glouer wee∣peth for ioy in prison.
• * 4.145

  M. Glouer coū∣selled to put in bondes.

  Rober Glouer refuseth to enter into bondes.
• * 4.146

  Worldly persu∣asions not recei∣ued.
• * 4.147

  M. Glouer a∣g••yne visited with Gods holy comfort.
• * 4.148

  M▪ Glouer rea∣soning with himselfe.
• * 4.149

  M. Glouer taketh cou∣rage, al 〈◊〉〈◊〉 and daun∣ger•• set a∣side.
• * 4.150

  M. Glouer resolued in himselfe to abyde the vttermost for the Gos∣pells cause. The Papist•• proceede with M. Glouer a∣gaynst the lawes of the realme. Commaun∣dement ge∣uen to the Sumner a∣gaynst Iohn Glouer, and not agaynst Robert Glouer. This By∣shops name was Doct. Banes.

  M. Warren of Couen∣try persecu∣tor of Rob. Glouer.

  A lesson for all persecu∣tors.
• * 4.151

  Luke. 16.
• * 4.152

  R· Glouer brought be∣fore Banes B. of Lich∣field and Couentrye. M. Robert Glouer M. of Art in Cambridge. R. Glouer charged for not com∣ming to the Church.
• * 4.153

  The Bishop refuseth to be iudged by the pri∣matiue Church.
• * 4.154

  〈1 paragraph〉〈1 paragraph〉
• * 4.155

  〈1 paragraph〉〈1 paragraph〉
• * 4.156

  〈1 paragraph〉〈1 paragraph〉
• * 4.157

  〈1 paragraph〉〈1 paragraph〉
• * 4.158

  〈1 paragraph〉〈1 paragraph〉
• * 5.1

  〈1 paragraph〉〈1 paragraph〉
• * 5.2

  Robert Glouer and his fellow prisoners remo∣ued from Co∣uentry to Lich∣field in the face of the open market.
• * 5.3

  Iephcot, the Chauncellours seruaunt.
• * 5.4

  Papistes keepe no promise.
• * 5.5

  Iephcot & Per∣sey cruell and straite agaynst M. Glouer.
• * 5.6

  Talke betweene M. Glouer, and the Chancellor in prison.
• * 5.7

  The Church ge∣ueth witnes which be the true bookes and writings of the Apostles: as also the olde Sinagogue of the Iewes doth witnes which be the true bookes of the holy Prophetes: yet it followeth not thereby that the Iewes haue autho∣rity ouer the Scrip∣ture.
• * 5.8

  The comforts & sweete feelinges of M. Glouer in prison.
• * 5.9

  M. Glouer as∣saulted by the enemy in prison concerning vn∣worthynes. Actes. 24. Rom. 11. Rom. 4. Iohn. 2. Gods election bound to no worthines or person. Rom. 10.
• * 5.10

  Psalme. 145.
• * 5.11

  It is no arrogā∣cye to presume vpon Gods pro∣mise.
• * 5.12

  Psalm. 50.
• * 5.13

  Robert Glouer replyeth against the tentation of the enemy in that he is a sin∣ner.
• * 5.14

  M. Glouer brought agayne before the Bi∣shop.

  Reasoning be∣twene M. Glo∣uer and the By∣shop.
• * 5.15

  The true Church is alwayes builded vp on the doctrine of the Apostles: which though it appeare not alwaies alyke in outward ••••ght, the faulte is in the tyme, not in the Church. Tymes do alter, and with the tymes the out∣ward face of the Church may alter sometymes appea∣ring more, some∣tymes lesse, some∣tymes very little, sometymes nothing at all, according as the persecution is. Neuertheles, the truth of the church abydeth alwayes one. Neyther doth it goe by number of mē but by soundnes of truth. Many a∣greeing in one may make an vnitye: but the veritye of the word maketh the Church whe∣ther it be in few or in many.
• * 5.16

  The first question.
• * 5.17

  Power by Gods word in the mini∣stery to re∣mit sinnes. 2. questio••▪
• * 5.18

  3. question.
• * 5.19

  Robert Glouer de∣stitute fo•••• tyme of the Lords com∣fort.
• * 5.20

  The Lord for a tyme may with∣draw his comfortes, but at lēgth he visiteth his seruant••.
• * 5.21

  R. Glouer receaueth agayne cō∣fort of the Lord.
• * 5.22

  Cornelius Bongey, Martyr.
• * 5.23

  Articles ob∣iected to Cornelius Bongey.
• * 5.24

  H••s Aun∣sweres to the articles.
• * 5.25

  The Mar∣tyrdome of Robert Glouer and Cornelius Bongey at Couentry. Anno. 1555. September ••0.
• * 5.26

  Iohn Glouer & William Glouer after their dea••h condemned▪ and cast out for he∣retickes.
• * 5.27

  A new search made for Iohn Glouer.
• * 5.28

  The prouidence of God agayne in sauing Iohn Glouer.

  Agnes Glouer wyfe to Iohn Glouer appre∣hended.
• * 5.29

  D. Dracot not suffering Iohn Glouer to be buryed in the Churchyearde.
• * 5.30

  Iohn Glouer af∣ter his death iudged of Doct. Dracot to be a damned soule. Testimony of this story.
• * 5.31

  The maner of handling the body of Williā Glouer after his death.
• * 5.32

  Bernard a Po∣pish Curate of Weme.

  Iohn Thorlyne agaynst the bu∣rying of W. Glo¦uers brother.
• * 6.1

  The letter of Raufe Bayne B. of Chester, for the not burying of W. Glouers body.
• * 6.2

  The dead corpe•• of W. Glouer dragged with horse into the field.
• * 6.3

  M. Edward Burton not suf∣fered to be bu∣ryed in Christi∣an buriall, the same day when Q. Elizabeth was crowned.
• * 6.4

  Oliuer Richar∣dine in Hartford West. Martyr.
• * 6.5

  William Wol∣sey, Robert Pi∣got, Martyrs.
• * 6.6

  Richard E∣uerard ex∣treame a∣gaynst Wil∣liā Wolsey.
• * 6.7

  W. Wolsey commaun∣ded to the Iayle. D. Fuller, Christo∣pherson, D. Yong, come to conferre with Wol∣sey. Wolsey putteth a question to the 〈…〉〈…〉.
• * 6.8

  D. Watsons booke of Sermons or Homelyes. D. Fuller agayne re∣sorteth to W. Wolsey.
• * 6.9

  The Chaun∣cellour ge∣••eth leaue to Wolsey to depart.
• * 6.10

  W. Wolsey layd in the Castle of Wisbich.
• * 6.11

  Rob. Pigot Painter presented for not cō∣ming to the Chu••ch. Talke be∣tweene Syr Clement Higham Iudge, and Rob. Pigot.
• * 6.12

  Rob. Pigot brought to the Iayle where W. Wolsey 〈◊〉〈◊〉.
• * 6.13

  Anno 1555. October.
• * 6.14

  Wolsey and P••got retur∣ned to Eley to prison. Tho. Good∣••••••e Bi••••hop of E∣ley. The Bi∣shops C••••playne a Frenchmā 〈◊〉〈◊〉 the priso∣ners in the 〈◊〉〈◊〉.
• * 6.15

  〈◊〉〈◊〉 and Wo••sey cal∣led to iudg∣ment in the B••shops 〈◊〉〈◊〉.
• * 6.16

  〈1 paragraph〉〈1 paragraph〉
• * 6.17

  Wolseys aunswere to S••••xton.
• * 6.18

  M. Christo∣pherson writeth what he would haue P••got con∣•••••• of the ••acr••ment. 〈◊〉〈◊〉 refu∣seth to 〈◊〉〈◊〉 to Christo∣phersons 〈◊〉〈◊〉.
• * 6.19

  M. Peacoke appoynted to preach at t••e burning of Wolsey and Pigot.
• * 6.20

  ••. Wolsey 〈◊〉〈◊〉 himselfe to be ••ound in all pointes of the scrip∣ture belon∣ging to his 〈…〉〈…〉.
• * 6.21

  The Martyrdōe of W. Wolsey and Rob. Pigot at Eley. Anno 1555. Octob. 16.
• * 6.22

  Bookes burned with Wolsey & Pigot.
• * 7.1

  The natures of Wolsey, and Pi∣got described.
• * 7.2

  The zelous spi∣rite of William Wolsey.
• * 7.3

  W. Wolsey de∣sirous of Mar∣tirdome.
• * 7.4

  Wolsey calleth the day of his Martirdome, his glad day.
• * 7.5

  Thomas Hodilo Berebruer of Cambridge witnes of this story.

  Richard Denton first conuerter of Wolsey.
• * 7.6

  Money sent by Wolsey to Den∣ton.

  Wolsey exhor∣ting Richard Denton to persist in the truth.
• * 7.7

  Denton afrayd•• of burning.
• * 7.8

  Richard Dentō burned in his owne house, which before would not burne for Christ. Anno. 1564. Aprill. 18
• * 7.9

  Doct. Nicholas Ridley, Martyr.
• * 7.10

  Nicholas Rid∣ley borne in No••thumber∣land. Nicholas Rid∣ley learned at Newcastle. Nicholas Rid∣ley mayster of Pembroke hall in Cambridge. Nicholas Rid∣ley made D. of Diuinitye. Nicholas Rid∣ley king Hen∣ryes Chapleine. Nicholas Rid∣ley made Bi∣shop of Roche∣ster. Nicholas Rid∣ley made By∣shop of Londō. The fruitefull dilligence of B. Ridley in preaching Gods word.
• * 7.11

  B. Ridley of great memory and reading.
• * 7.12

  B· Ridley comely of proportion and com∣plexion. The fayre conditions of Byshop Ridley▪ tender to his kinred, ye•• not other∣wise then truth and right requ••∣red.

  B. Ridley •• great mor∣tyfier of himselfe. The order of his study and dye••.
• * 7.13

  His order after sup∣per▪
• * 7.14

  The carefull dilli••••nce of Bishop Ridley in instructing his familye.
• * 7.15

  The beha∣uiour of Bi∣shop Ridley to Doctor Boners mo∣ther.
• * 7.16

  The 〈◊〉〈◊〉 of Rid∣ley and the currishnes of Boner described & compared together.
• * 7.17

  B. Ridley 〈◊〉〈◊〉 and 〈◊〉〈◊〉 to Boners mo∣ther.

  Boner vn∣••ade and reuilish to B. Ridleys ••••••ter, and 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of his 〈◊〉〈◊〉 in 〈◊〉〈◊〉.
• * 7.18

  ••. Ridley fir••t conuer∣ted by 〈…〉〈…〉.
• * 7.19

  B. Ridley 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 in troub∣••••e a••ter the death of K. Edward.
• * 7.20

  B. Ridley in the Tower. Bishop 〈…〉〈…〉 to the prison o•• B••cardo in Oxford.
• * 7.21

  N. Ridlei.
• * 7.22

  Anton obiect. i.
• * 7.23

  N. Ridleis an∣swere. Luke. 9. Gala. 2.
• * 7.24

  Math. 18. Marke 9.
• * 7.25

  H. Latimer. Iohn. 15.
• * 7.26

  Anton obiect. ••
• * 7.27

  N. Ridleis answer.

  He meaneth his owne confession openly in Prea∣ching. 1. Tim. 1.
• * 7.28

  Math. 26.
• * 7.29

  H. Latimer.
• * 7.30

  Iohn. 19.
• * 7.31

  1. Cor. 19. 1. Tim. 3. Iohn. 15. Col. 1.
• * 7.32

  Anton. obiect. ••▪
• * 7.33

  N. Ryd▪ Answer.
• * 7.34

  1. Corin. 11.
• * 7.35

  H. Latimer. Hillarius con∣tra A••••ent.
• * 7.36

  Rom. 15.
• * 7.37

  Anton. obiect. 4.
• * 7.38

  Cypri. l. ••. ep. 2. An. ep. 152.
• * 7.39

  N. Ryd. Answer.
• * 7.40

  H. Latimer.
• * 7.41

  Anton. obiect. 5.
• * 7.42

  Aug. li. 4. de Sim. 10. In ep. post col. contra Donat.
• * 7.43

  N. Ridleis answer. 1. Tim. 3. Apocal. 21. Ephes. 1.
• * 7.44

  Gala. 6. Phil. 2.
• * 7.45

  Apoc. 21. Iohn. 3. Gala. 4.
• * 7.46

  In. op. lin. homi. 49. in Math.
• * 7.47

  1. Cor. 10.
• * 7.48

  H. Latimer
• * 7.49

  2. Cor. 6.
• * 7.50

  1. Tim. 6.
• * 7.51

  2. Cor. 1.
• * 7.52

  Anton. ob∣iect. 6.
• * 7.53

  N Ridle•• Answer.
• * 7.54

  Anton. ob∣iect. 7.
• * 7.55

  N. Ridleis Answer.
• * 7.56

  Apocall 2.
• * 7.57

  〈1 paragraph〉〈1 paragraph〉
• * 7.58

  〈1 paragraph〉〈1 paragraph〉
• * 7.59

  〈1 paragraph〉〈1 paragraph〉
• * 7.60

  1 Cor. 2.
• * 7.61

  H. Latimer.
• * 7.62

  Mel. 〈…〉〈…〉.
• * 7.63

  A question.
• * 7.64

  Answere.
• * 7.65

  Anton obiect. 8.
• * 7.66

  N. Ridleis an∣swere.
• * 7.67

  2. Cor. 6.
• * 7.68

  Ioan. 4.
• * 7.69

  A prouerb.
• * 7.70

  H. Latimer.
• * 7.71

  The inconstan∣cye of the Eng∣lish Parlaments & conuocations.
• * 7.72

  Death is the best phisition to the faythful.
• * 7.73

  Anton. obiect. 6.
• * 7.74

  N. Rid. answer. Ephes. 5.
• * 7.75

  Luke. 12. Esay. 8.
• * 7.76

  Rom. 10.
• * 7.77

  Luke. 11.
• * 7.78

  Esay. ••.
• * 7.79

  Iohn. ••.
• * 7.80

  Hieron. 23. Math.
• * 7.81

  Rom. ••7. Ephes. 4.
• * 7.82

  H. Latimer.
• * 7.83

  2. Tim. 3.
• * 7.84

  Gala. 3. 1. Cor. 3. Rom 3. Psalm. 119.
• * 7.85

  Anton. ob∣iect. 10.
• * 7.86

  N. Ridleis Answer.
• * 7.87

  Soc••. ecclesi. hist. lib. 2.
• * 7.88

  Socr ecclesi. H. l. 1 c. 24.32. ••heo. l. 5. c. 34.
• * 7.89

  Obiection
• * 7.90

  Aunswere.
• * 7.91

  L. 2. de bap∣ti. cont. Don. c. 3.
• * 7.92

  The Bi∣shops booke.
• * 7.93

  1. Tim ••.
• * 7.94

  The B. of R••mes au∣thoritye.
• * 7.95

  England abiured the Pope•• su∣premacye.
• * 7.96

  Conci. Carthag. 3. Can. 22.
• * 7.97

  Anton ob∣iect. 11. Ephes 48.
• * 7.98

  Anno 1555. Iuly.
• * 7.99

  N. Ridleis Answer. Aug l. 3. contr. lite∣•••••• parm. cap. 23.
• * 7.100

  〈1 paragraph〉〈1 paragraph〉
• * 7.101

  〈1 paragraph〉〈1 paragraph〉
• * 7.102

  〈1 paragraph〉〈1 paragraph〉
• * 7.103

  Ephes. 119.
• * 7.104

  〈1 paragraph〉〈1 paragraph〉
• * 7.105

  3. Reg, 13.
• * 7.106

  4. Reg. 23.
• * 7.107

  F••er••. 2••. 〈◊〉〈◊〉. 11.
• * 7.108

  •• Cor. 6.
• * 7.109

  Leuit. 26.
• * 7.110

  Esay. 52.
• * 7.111

  Iu••ith. 12.
• * 7.112

  〈1 paragraph〉〈1 paragraph〉
• * 7.113

  H. Latimer▪
• * 7.114

  Psalm. ••.
• * 7.115

  Anton. obiect. 1••.
• * 7.116

  N. Ridle•• Answer.
• * 7.117

  H. Latimer▪
• * 7.118

  Anton. obie••••. 14.
• * 7.119

  Anno. 1555. October.
• * 7.120

  N. Rid. answer.
• * 7.121

  Act. 4.
• * 7.122

  Satan and his minis••ers do al∣wayes charge the God∣ly with sedition. Reg. 18. Hiere. 26.
• * 7.123

  Luke. 23. Iohn. 18. Act••s. 24.
• * 7.124

  Theodore. eccl. hist. l. 4. cap. 5. Euseb. eccl. hist. lib. 4. cap. 4. Niceph. l. 3. cap. 35.
• * 7.125

  Ephe. 6.
• * 7.126

  1. Peter. 5.
• * 7.127

  Math. 24·
• * 7.128

  Iacob. 4.
• * 7.129

  1. Tim. 6,
• * 7.130

  1. Cor. 4.
• * 7.131

  Math. 10. Marke. 11.
• * 7.132

  Ephes. 6.
• * 7.133

  Psalme. 44. Psalm. 14••.
• * 7.134

  Apoc. ••.
• * 7.135

  Anno 1555. October.
• * 7.136

  Apoc. ••.
• * 7.137

  ••. Latimer.
• * 7.138

  〈◊〉〈◊〉. 10.
• * 7.139

  〈◊〉〈◊〉. 3.
• * 7.140

  〈1 paragraph〉〈1 paragraph〉
• * 7.141

  〈1 paragraph〉〈1 paragraph〉
• * 7.142

  Apoc. 6.
• * 7.143

  〈1 paragraph〉〈1 paragraph〉
• * 7.144

  〈1 paragraph〉〈1 paragraph〉
• * 7.145

  〈1 paragraph〉〈1 paragraph〉
• * 7.146

  〈1 paragraph〉〈1 paragraph〉
• * 7.147

  A letter of By∣shop Ridley to Maister Brad∣ford and others.
• * 7.148

  False reporte•• spread by the policye of the Papistes.
• * 7.149

  This letter see∣meth to be writ∣ten a little be∣fore, about the tyme of the burning of M. Rogers.
• * 7.150

  Whatsoeuer fault is done, the cause is layd vpō the poore Chri∣stians.
• * 7.151

  M. Ridley and his fellow pri∣soners in Bocar∣do, restrayned of their libertye;
• * 7.152

  The ingratitude of the scholars in not visiting the Bishops in Bocardo.
• * 7.153

  Bocardo a Colledge of Quondams.
• * 7.154

  Anno. 1555. October.
• * 7.155

  The goodnes of Mistres Wilkin∣son, and Anne Warcup to helpe the Bi∣shops in Bocar∣do.
• * 7.156

  An other letter of Bishop Rid∣ley to his Cosin.
• * 7.157

  M. Ridley la∣mēteth the state of them which for feare of trouble doe wynde with the world and goe contrary to their conscience.
• * 7.158

  An other wor∣thy letter of B. Ridley to M. Bradford.
• * 7.159

  Two mayne pillers holding vp the Sina∣gogue of Sathā.

  • 1. False doc∣trine of the Sa∣crament
  • 2. The Popes primacye.

  Apoc. 8. Sathans poyson paynted ouer with fayre pre∣t••nces of Reli∣gion. Apoc. 2.
• * 7.160

  B. Ridley•• purpose to liue and dy•• vpon the e∣nemyes of Christ and of the Gos∣pell.
• * 7.161

  An other letter of B. Ridley an∣swering to M. Brad∣ford.
• * 7.162

  This was a treatise of The Lordes Supper, with other thinges▪ which M. Bradford sent to him to peruse & to iudge thereof.
• * 7.163

  Commen∣dation of D. Taylor.
• * 7.164

  This matter was concer∣ning the de∣liberation of the priso∣ners in Lō∣don, what to doe if they were called to o∣pen dispu∣tation.
• * 7.165

  〈1 paragraph〉〈1 paragraph〉
• * 7.166

  〈1 paragraph〉〈1 paragraph〉
• * 7.167

  Th••s letter 〈…〉〈…〉 written to 〈…〉〈…〉 when i•• was 〈…〉〈…〉 to Lā∣••••••hire. Math. 25.
• * 7.168

  The reioy∣s••••g of B. 〈◊〉〈◊〉 at 〈◊〉〈◊〉 constan∣•••••• of M. Rogers.
• * 7.169

  A letter of B R••••ley to 〈…〉〈…〉 of 〈…〉〈…〉 English.
• * 7.170

  Apoc. 1••.
• * 7.171

  Apoc, 17.
• * 7.172

  Gal. 5. Math. 24.
• * 7.173

  He exhorteth the brethren to stand fast.
• * 7.174

  1. Iohn. 4.
• * 7.175

  Virgill. Aene••d. 1. Phil. 1.
• * 7.176

  Heb. 10.
• * 7.177

  Patience neces∣sary for al Chri∣stians. 1. Iohn. 10,
• * 7.178

  The quarell of the Martyrs 〈◊〉〈◊〉 iust and true.
• * 7.179

  Heb. 1. Colos••. 1. Martyrs put to death 〈…〉〈…〉 they will ac∣knowledge no more 〈…〉〈…〉 1. Cor. 8.
• * 7.180

  Iohn. ••••.
• * 7.181

  The profundi∣ties of Sathan. Apoc 2. 1. Peter. 5.
• * 7.182

  The Martyrs haue all the Prophets, Apo∣stles and aunci∣ent ecclesiastical writers on their side. Phil. 1.
• * 7.183

  1. Peter. 4.
• * 7.184

  He exhorteth vs not to wishe euill to our per∣secutors.
• * 7.185

  1. Pet.. 3.
• * 7.186

  An other letter of B. Ridley wherein he cō∣firmeth the bre∣thren in captiui∣tye translated out of the Latin.
• * 7.187

  Communion & vnitye of Saints.
• * 7.188

  Phil. 2.
• * 7.189

  Reasons prouing the reli••ion in Q. Maryes tyme not to be of God.
• * 7.190

  Comparisō betwene the religion in K Ed∣wards time, & the reli∣gion set out in Q. Ma∣ryes tyme. Scriptures in K. Ed∣wards tyme knowen, in Queene Maryes tyme vn∣knowen.
• * 7.191

  In king Ed∣wards tyme the people knew what they pray∣ed: in Q. Maries time they neithe•• knew what, nor to whō they praied. The Cate∣chisme set forth in K. Edwardes tyme for children in Q. Maryes tyme for∣bidden.
• * 7.192

  Math. 23.
• * 7.193

  The Ca∣tholicke Pharisies neyther en∣ter them∣selues, no•• will suffer other to en∣ter Gods kingdome. Apoc 9. The pit of the Locusts opened. Apoc. ••. 1. Iohn. 5. Exhortatiō to stand constant i•• Christ and his truth.
• * 7.194

  〈1 paragraph〉〈1 paragraph〉
• * 8.1

  An other letter of B. Ridley 〈…〉〈…〉. 1 Iohn. 2. Math. 10.
• * 8.2

  〈1 paragraph〉〈1 paragraph〉
• * 8.3

  What it is 〈…〉〈…〉 himselfe.
• * 8.4

  Luke. 12.
• * 8.5

  Feare of G••d.
• * 8.6

  Bishop Ridley 〈◊〉〈◊〉 to haue s••te made for him.
• * 8.7

  Confession to the mi∣nister in the way of 〈◊〉〈◊〉 coun∣s••••le not 〈◊〉〈◊〉. B Ridley 〈◊〉〈◊〉 a reue∣rend hand∣•••• of the Sacrament.
• * 8.8

  The part of a t••ue Bishop on∣ly to seeke the glory of Christ his Maister.
• * 8.9

  B. Ridley re∣penteth that he was not more earnest in stabli∣shing the con∣sciences of his famely and cure.
• * 8.10

  Doctor Haruey charged.
• * 8.11

  Good monitiōs of B. Ridley to his olde Chap∣leynes.
• * 8.12

  Psal. 2.
• * 8.13

  Iohn. 2.
• * 8.14

  What is truth. Iohn. 17. Eccle. 27.
• * 8.15

  Heb. 13.
• * 8.16

  Common pray∣er in the com∣mon tongue.
• * 8.17

  What it is to cō∣fesse Christ.
• * 8.18

  He that deny∣eth an open truth agaynst Gods word for worldly daun∣ger, will be as ready to deny God himselfe. Death common to good and bad. Damnable ••∣greement.
• * 8.19

  Apostata was he who fled from his cap∣tayne to the e∣nemye.

  He was also so called that de∣parted from the Christians to the Iewes and Gentiles.

  The Summe of M Grindals letter to B. Rid∣ley.
• * 8.20

  An aunswere of B Ridley to M. Grindals letter sent from Franckford.
• * 8.21

  Experience of Gods strength toward his Saintes in their imprisonment.
• * 8.22

  B. Ridley prisoner in the Tower halfe a yeare and more.
• * 8.23

  Canter▪ Ridley, Latimer, Bradford, prisoners together in the Tower.
• * 8.24

  Canter. Ridley, Latimer, remoued to Oxford.
• * 8.25

  D. Weston condemner of Canter. Ridley, and Latimer.
• * 8.26

  Writtes for the burning of Iohn Bradford called in a∣gayne.
• * 8.27

  Names of Martyrs.
• * 8.28

  This West, when he had relen∣ted and sayd Masse agaynst his conscience, shortly af∣ter pined a∣way and dyed for sorrow.
• * 8.29

  Note how Boner here requited the kindnes of B. Ridley shewed to his mother▪
• * 8.30

  All the sta∣tutes of re∣formation in Cam∣bridge bro∣ken, and all thinges re∣duced a∣gayne into the olde s••ate of Po∣pery.
• * 8.31

  〈1 paragraph〉〈1 paragraph〉
• * 8.32

  〈1 paragraph〉〈1 paragraph〉
• * 8.33

  〈1 paragraph〉〈1 paragraph〉
• * 8.34

  B. Ridley 〈◊〉〈◊〉 for Q. Mary.
• * 8.35

  〈1 paragraph〉〈1 paragraph〉
• * 8.36

  〈1 paragraph〉〈1 paragraph〉
• * 8.37

  Protomartyr is the first martyr▪ whom he ••o called, because he was the first that suffered here in those bloudy dayes.
• * 8.38

  The story of M. Hugh Latimer Martyr.
• * 8.39

  M. Latimer first set to schoole.
• * 8.40

  M. Latimer sent to Cambridge.
• * 8.41

  M. Latimer a long tyme was a zealous and superstitious Papist.
• * 8.42

  M. Latimer de∣clamed in Cam∣bridge agaynst Melancthon.
• * 8.43

  Latymer con∣uerted by M. Bilney.
• * 8.44

  R••ad M. L••ti∣mers owne con∣f••••sion in his first Sermon vp∣on the Pater Noster.

  M. Latimer a Papis•• turned to a zealous Christian.
• * 8.45

  M. Latimer be••commeth a Preacher in Cambridge.
• * 8.46

  Enemyes styrred in Cambridge agaynst M. La∣timer.
• * 8.47

  M. Latimers Pre••ching of the Cardes in Cambridge.
• * 8.48

  The difference betweene true & false religion.
• * 8.49

  Hartes trompe.
• * 8.50

  Two maner of killinges
• * 8.51

  D. Dewface playeth at dice with M. Lati∣mer.
• * 8.52

  Note these great reasons of the Catholicks, why the Scrip∣tures should not come in English.
• * 8.53

  Answere of M. Latimer to D. Bucknhams Sermon.
• * 8.54

  An other bar∣king Fryer a∣gaynst M. Lati∣mer.
• * 8.55

  Math. 5.
• * 8.56

  Answere of M. Latimer to an other rayling Fryer.
• * 8.57

  Sapien. 5.
• * 8.58

  Actes. 2.
• * 8.59

  D. West Bishop of Eley forbid∣ding M. Latimer to Preach.
• * 8.60

  Bilney and Lat••m•••• ioyned 〈◊〉〈◊〉.
• * 8.61

  A story of a certayne woman 〈…〉〈…〉 by M. Latimer.
• * 8.62

  M. Latimer obteyned pardon of the king for a woman wrongfully condem∣ned.
• * 8.63

  Purification of women.
• * 8.64

  D. Redman against M. Latimer.
• * 8.65

  A letter of D Redman to M. Lati∣mer.
• * 8.66

  Aunswere of M. Lati∣mer to D. Redman.
• * 8.67

  M. Latimer called vp to the Cardi∣nall.
• * 8.68

  D Buttes a worthy fa∣uourer of Gods worde.
• * 8.69

  M. Latimer 〈◊〉〈◊〉 in 〈◊〉〈◊〉 in West King∣ton.
• * 8.70

  M. Latimer troubled 〈…〉〈…〉 our 〈◊〉〈◊〉, and 〈…〉〈…〉 La∣dy.
• * 8.71

  The superstiti∣ous rudenes of blinde Priestes.
• * 8.72

  Matter deuised agaynst M. Lati∣mer by Popi••••e Priestes.
• * 8.73

  Doct. Powell, Doct. Wilsone, D. Sherwood, Hubberdine, D. Warham Archb. of Can∣terbury, Doctor Stokesly B. of London trou∣blers of M. La∣timer.
• * 8.74

  M. Latimer ap∣pealed from the Bishop of Lon∣dons citation, to his owne Ordi∣nary.
• * 8.75

  M. Latimer mo∣lested by War∣ham Archb. of Canterbury and Stokesley B. of London.
• * 8.76

  M. Latimers letter to the Archbishop·
• * 8.77

  Indigna Episco∣po••um a••tio contra Latime∣rum.
• * 8.78

  Quid in religi∣one corrigendū.
• * 8.79

  Discrimen inter mandata dei, et precepta ho∣minum.
• * 8.80

  Multa tolerat deus quae tamen non era. precep∣tu••us vt fierent.
• * 8.81

  〈1 paragraph〉〈1 paragraph〉
• * 8.82

  Multa tole∣ra•• pos••unt quum fiunt•• quae tamen vt fie e••t necessitatē nullam ha∣bent.
• * 8.83

  Articles propounded to W. Lati∣mer to sub∣scribe vnto▪
• * 8.84

  M. Latimer whether he 〈…〉〈…〉, it is 〈◊〉〈◊〉.
• * 8.85

  The crafty handling of the Bishops 〈◊〉〈◊〉 exami∣ning M. Latimer.
• * 8.86

  Ex verbis Latimeri.
• * 8.87

  〈◊〉〈◊〉 & ••••ptious question put to M. Lati∣mer by the ••ishops.
• * 8.88

  M. Latimer res∣cued by the king.
• * 8.89

  Maister Latimer aduaunced to the Bishoprick•• of Worcester by the king.
• * 8.90

  The pastorall diligence of M▪ Latimer in his dioces.
• * 8.91

  The time vnsta∣ble for B. Lati∣mer to worke in.
• * 8.92

  Wordes vsed i•• Bishop Lati∣mers dioces in geuing holy water.
• * 8.93

  Wordes vsed in geuing holy bread.
• * 8.94

  The behauiour of Bishop Lati∣mer in his office▪
• * 8.95

  The troubles of M. Latimer in his Bishopricke.
• * 8.96

  Ex verbis Lati∣meri, pro con∣cione.
• * 8.97

  B. Latimer ac∣cused to King Henry for his Preaching. M. Latimer an∣swereth his ac∣cuser
• * 8.98

  The wordes of B. Latimer to 〈◊〉〈◊〉 King.
• * 8.99

  The Kings harte reserted toward B. Latimer.
• * 8.100

  B. Latimer ta∣keth the poore mans part a∣gaynst his op∣pressor.
• * 8.101

  Bishop La∣timer at the comming in of the sixe articles re∣signed 〈◊〉〈◊〉▪ Bishoprick.
• * 8.102

  M. Latimer kept silence till the time of King Edward.
• * 8.103

  The whole life of M. Latimer full of tri∣bulations. M. Latimer almost slayne▪ with the fall of a tree.

  M. Latimer cast into the Tower.

  M. Latimer restored by K. Edward to liberty of Preaching.
• * 8.104

  Diuer•• Ser∣mon•• of M. Latimer in K. Ed∣wards time
• * 8.105

  M. Latimer Preaching be∣fore K. Edward. The diligent traueling of M. Latimer in King Edwardes time.
• * 8.106

  The early waking of M. Latimer to his book••.
• * 8.107

  M. Latimer 〈…〉〈…〉 Q. Maryes 〈◊〉〈◊〉.
• * 8.108

  M Latimer 〈◊〉〈◊〉 vp 〈…〉〈…〉 by 〈…〉〈…〉 to 〈◊〉〈◊〉.
• * 8.109

  〈1 paragraph〉〈1 paragraph〉
• * 8.110

  M. Latimer 〈◊〉〈◊〉 vp to Lon∣d••n not c••••pe••led.
• * 8.111

  〈1 paragraph〉〈1 paragraph〉
• * 8.112

  M. Latimer ••••refull 〈◊〉〈◊〉 imprison∣••••nt.
• * 8.113

  M. Latimers 〈…〉〈…〉.
• * 8.114

  〈1 paragraph〉〈1 paragraph〉
• * 8.115

  〈1 paragraph〉〈1 paragraph〉
• * 8.116

  Octob. 16.
• * 8.117

  Three requestes of M. Latimers prayer.
• * 8.118

  Once agayne, once agayne.
• * 8.119

  M. Latimers prayer for Q. Elizabeth▪
• * 8.120

  All three re∣questes of M. Latimer graun∣ted of the Lord.
• * 8.121

  The vnthanke∣fulnes of Eng∣land.
• * 8.122

  Gods gratious helpe in tyme of neede, vpon the realme of England.
• * 8.123

  Q Elizabeth graunted of God to Eng∣land.
• * 8.124

  God for Christs sake so graunt.
• * 8.125

  A letter of M. Latimer to M. Moric••.
• * 8.126

  Note the diss••∣bling inconstan∣cy of Popish Priestes.
• * 8.127

  Inhibition pro∣cured against M. Latimer not to preach.

  Hubberdine and Powell preach agaynst M. La∣timer.
• * 8.128

  What the Pa∣pistes do geue to our Lady.
• * 8.129

  Our Lady not without sinne.
• * 8.130

  Papists depraue when they can∣not disproue.
• * 8.131

  Difference be∣twixt Images & Saintes.
• * 8.132

  Maister Lati∣mers errour in those dayes.
• * 8.133

  Pare away the skurf••, and cleane take all Po∣perye away.
• * 8.134

  Aue Maria.
• * 8.135

  Aue Maria no prayer.
• * 8.136

  Whether the fier in hell be a materiall fier, or spi∣rituall.

  The worme of consciēc•• is so called by a meta∣phoricall speach.
• * 8.137

  M. Latimer had leauer•• be in Pur∣gatory the•• in Lollers Tower. Causes de∣clared why it is better to be in Purgatorye then in Lol∣lers Tower▪
• * 8.138

  As they did with Hūne.
• * 8.139

  Chrisost. What is the greatest payne to damned s••••les. Prouision of Purgato∣ry bringeth many to hell.
• * 8.140

  What the Waspe is that sting∣eth the Pa∣pistes, and maketh thē to swell.
• * 8.141

  The Popes pardoning out of Pu••∣gatory, a vayne inuē∣t••••n.

  Suffrage. Masse, 〈…〉〈…〉. Authority of ••eyes. This bloud of Hailes was proued before the ••ing, and openly 〈◊〉〈◊〉 at 〈…〉〈…〉 by the Byshop of Roche∣ster that thē was, to be but the ••••oud of a 〈◊〉〈◊〉.

  Two certi∣f••••ations of 〈◊〉〈◊〉 remissi∣•••• out of 〈…〉〈…〉.
• * 8.142

  The bodyly 〈◊〉〈◊〉 of 〈…〉〈…〉 pro∣••••••eth little.
• * 8.143

  Warning a∣gainst false pro∣phets.
• * 8.144

  D. Wilson a∣gaynst M. Lati∣mer. & why.
• * 8.145

  Hubberdine a great rayler a∣gaynst M. Lati∣mer.
• * 8.146

  D. Powell a stout Preacher of Popery.
• * 8.147

  Scripture appli∣ed of the Pa∣pistes.
• * 8.148

  A note tou∣ching Hubber∣dine.
• * 8.149

  Hubberdine a right Image of Hipocrisie.
• * 8.150

  Hubberdine a great rayler a∣gaynst the ser∣uants of Christ.
• * 8.151

  A dauncing Sermon of Hubberdine.
• * 8.152

  Hubberdine dauncing in the Pulpit fell with the Pulpit, and brake his leg.
• * 8.153

  Aunswere of the Church-wardens.
• * 8.154

  D. Sherewood writeth agaynst M. Latimer.
• * 8.155

  Praelatos omnes esse latrones.
• * 8.156

  This letter is an aun∣swere of M Latimers 〈◊〉〈◊〉 this that goeth be••o••e.
• * 8.157

  Euill will ne∣uer sayth well.
• * 8.158

  Diffa••••tion.
• * 8.159

  ••ay, my Lord wil•• none of 〈◊〉〈◊〉.
• * 8.160

  〈1 paragraph〉〈1 paragraph〉
• * 8.161

  Bilney cō∣mended.
• * 8.162

  No man so 〈◊〉〈◊〉 but he may learne.
• * 8.163

  The copy of Syr Edward Bayntōs letter to M. Latimer.
• * 8.164

  These friendes of M. Bay••tō seeme to be some Popish Priestes, and e∣nemyes to the Gospell, as Powell, Wilson, Sherwood, Hubberdine. &c.
• * 8.165

  The Papistes will not haue vnity disturbed.
• * 8.166

  Papistry colou∣red with autho∣rity of holy fa∣thers.
• * 8.167

  M. Bayntō will follow the most number.
• * 8.168

  Note the pro∣ceedynge of the Pope•• Church, which would not haue the people cer∣tayne of Gods truth and reli∣gion.
• * 8.169

  Errour and false doctrine would fayne lye still in peace and no•• be stirred.
• * 8.170

  Vnity in the Lord, in Bap∣tisme, in fayth.
• * 8.171

  The Chayne of christen charity.
• * 8.172

  Answere of M. Latimer to M. Bayntōs letter.
• * 8.173

  The Bee. The Spinner.
• * 8.174

  Euery thing as it is taken.
• * 8.175

  Had I wist.
• * 8.176

  Example of a true diligent pastor.
• * 8.177

  M. Latimer vn∣furnished with outward helpe.
• * 8.178

  M. Latimer bla∣med for saying he was sure of the truth which he preached. As God alone knoweth all truth so some truth he reuea∣leth to be cer∣taine to his ser∣uauntes.

  〈◊〉〈◊〉 pre∣sumption in a Preacher being certayne of that which he Prea∣cheth, to shew it to the people. Let not man Preach except that he be cer∣tayne of that which he prea∣cheth.
• * 8.179

  Euery true chri∣stian ought to be certayne of his fayth.
• * 8.180

  The doubting doctrine of the Catholickes.
• * 8.181

  Argumentes.
• * 8.182

  Aunswere.
• * 8.183

  i. The 〈…〉〈…〉 the most 〈◊〉〈◊〉 certayn•• 〈◊〉〈◊〉. Certa••ne knowledge. Cl••are know∣ledge.

  M. Latimer not 〈◊〉〈◊〉 of the 〈…〉〈…〉 Which 〈…〉〈…〉 had knowledg without any 〈…〉〈…〉, while th••y knowing the will of God, doe no∣thing the•• af∣ter.

  1. 〈…〉〈…〉, that al••o which he 〈…〉〈…〉 as not to haue it. And also seing it is true, that Gods 〈…〉〈…〉 will not dwell in a body sub∣iect to sinne, albeit he a∣bound in car∣nall wisedome to much yet the same ••••r∣nall and Phi∣losophicall vn∣derstanding of Gods 〈◊〉〈◊〉, is not the wisedome of God, which is hidde from the wi••e and i•• reuealed to li∣tle ones.

  Euery Prea∣cher ought to be su••e of the truth.

  There be ma∣ny truthes, whereof a good man may well be igno∣raunt.

  There be ma∣ny thinges in Scripture in the profundi∣ties whereof a man may wade to farre▪ Agaynst prea∣chers which take vpon thē to define great subtilties and highe matters in the Pulpit. Vayne subtil∣ties and que∣stions to be declined. Simple and playne prea∣ching of faith, and of the fruites thereof. Foolishe hu∣militye.
• * 8.184

  A meane betweene to hie, and to low.
• * 8.185

  Not euery thing wher••••pon dissē∣tion com∣••eth, i•• the 〈…〉〈…〉.

  He 〈…〉〈…〉 Pope and his Papists, which 〈◊〉〈◊〉 not 〈◊〉〈◊〉 the 〈…〉〈…〉 K. Henry and 〈◊〉〈◊〉 br••thers 〈◊〉〈◊〉.

  〈◊〉〈◊〉 may be ta∣ken where 〈◊〉〈◊〉 is ge∣uen.

  The church of the Ga∣lathians.
• * 8.186

  Erasmus in 〈◊〉〈◊〉 epistle set before the Para∣••••rase, in •••• Cor.
• * 8.187

  〈1 paragraph〉〈1 paragraph〉
• * 8.188

  To pretend vni∣tye vnder the title of one Lord, is not i∣nough.
• * 8.189

  Chrisost. Hom. 49. in Mat. cap. 24.
• * 8.190

  To be in vnity of fayth, except the fayth be sound, is not i∣nough.

  i. If we beleeue we shew the truth in wor∣king.

  i. He that bele∣ueth God, at∣tendeth to his commaunde∣mentes. Hieron. Tom. 5. in Hierem. Cap 26.

  How true prea∣chers should order themsel∣ues, when the wicked Priestes be against them. Hieron. Tom. 6. in Naum cap. 30. i. The people which before were brought a sleepe by their Maners, must goe vp to the mountaynes, not such moūtaines which smoke when they are touched, but to the mountaines of the old and new testament, the Prophets, Apostles, and Euangelistes. And when thou art occupyed with reading in those moun∣taines yf then thou find no in∣structors, (for the haruest is great and the workemen be few) yet shall the diligent stu∣dy of the people be flying to the mountaines and the slouthfulnes of the Maisters shalbe rebuked.
• * 8.191

  i. Which wit•• mouth onely confesse Christ to come in flesh▪
• * 8.192

  Naughty ser∣uauntes not fee∣ding but smit∣ting their fel∣low seruauntes, eating and drin∣king with the drunken which shall haue their portion with hypocrites. i. Because they confesse Christ in flesh: and naughty they are called, be∣cause they deny him in their deedes, not ge∣uing meat in due season, and excercising mai∣stershippe ouer the flocke. August. in Ioan. Tract. 3.
• * 8.193

  Both Christians and Antichristi∣ans confesse the name of Christ. i. Let vs not stand vpon our talkes but at∣tend to our do∣inges and con∣uersation of life, whether we, not onely do not put our in∣deuour thereto, but also per∣swade our selues as though it were not neces∣sary for vs to ac∣complish such thinges. &c. but that it is inough to beare rule and authoritye ouer them, and to bestow our selues wholy vpon secular matters, plea∣sures, & pompe of this world. In the people is required a iudg∣mēt to discerne, whether they tooke of their ministers chalke for cheese. The blind eateth many a flye. Intollerable se∣cularitye and negligence in Churchmen. Better is in the Church a de∣forme disagree∣ment so that Christ be truely preached, then vniforme igno∣rance agreeing in Idolatrye.
• * 8.194

  i. If ye loue me keepe my com∣maundementes. i. He that kno∣weth my pre∣ceptes and doth them, he lo∣ueth me.

  The state of Curates what it is.
• * 8.195

  The true honour of Christ tur∣ned to Pi∣ping play∣ing, and Singing.
• * 8.196

  He that wil•• be busie with V•• Vobis let him looke shortly for corā nobis.
• * 8.197

  Iohannes do tu••••e Cre∣mata.
• * 8.198

  The Pope great Mai∣ster, Lord, and king, ouer all the world.
• * 8.199

  i. He came into his owne, and his owne receaued him not. Iohn. 1.
• * 8.200

  The Popes dominion. Purgatory. Worship∣ping of Saintes.
• * 8.201

  i. I shall haue neede of great pa∣tience to beare the false re∣portes of the malig∣nāt church. A priuye nippe to such as haue many cures and are re∣sident to none.
• * 8.202

  i. I must needes suffer and so enter: so perilous a thing it is to liue ver∣tuously in Christ.
• * 8.203

  An other ••••tter of M. ••a••imer to ••. Henry. August. ad Ca••ula••ū Chrisost.
• * 8.204

  M. Latimer t••uched in conscience 〈◊〉〈◊〉 write to the king.
• * 8.205

  〈…〉〈…〉 to truth.
• * 8.206

  Math. 23.
• * 8.207

  The subtile wilines and practises of the prelats.
• * 8.208

  〈…〉〈…〉. 2. 〈…〉〈…〉. 12. 1. 〈◊〉〈◊〉. 2. 〈…〉〈…〉. 1. 〈◊〉〈◊〉. 12.
• * 8.209

  Math. 7.
• * 8.210

  The rule of Christ.
• * 8.211

  The pouerty of Christes life ex∣pressed.
• * 8.212

  The poore con••dition of Christs life, is an exam∣ple to vs to cast down our pride, nor to set by ri∣ches.

  It is not agaynst the pouertye of the spirite, to be rich.

  What is to be poore in spirite, and what not. Priuy enemyes to spirituall po∣uertye.
• * 8.213

  Against Monkes and Fryers, and Prelates of the spiritualtye. Math. 17. Subiection to superiour pow∣ers.
• * 8.214

  Ambition of the spiritualtye.
• * 8.215

  Math. 7.
• * 8.216

  Math. 15.
• * 8.217

  Christ promi∣seth no promo∣tions, but perse∣cution to his followers.
• * 8.218

  Math. 1••.
• * 8.219

  Iohn. 16. Math. 10.
• * 8.220

  Gods word only is the weapon of Spirituall Pa∣stors.
• * 8.221

  The Apostles were persecu∣ted, but neuer no persecutors.
• * 8.222

  Phillip. 1.
• * 8.223

  Persecution a sure marke of true preaching.
• * 8.224

  The worde of the Crosse.
• * 8.225

  Iohn. 3.
• * 8.226

  Crafty preten∣ses of the Pre∣lates to stoppe the reading of holy Scripture.
• * 8.227

  Belly wise∣dome.
• * 8.228

  Perswation to let the Scripture to be read in Englishe.
• * 8.229

  Sinister counsell about Princes.
• * 8.230

  Wicked 〈…〉〈…〉 his owne de••struction.
• * 8.231

  Vnder the 〈…〉〈…〉 Christes Gos∣pell.

  Obiection preuented and aunswered. The cause and cause••s of 〈◊〉〈◊〉 kinges Pro∣clamation a∣gainst ••he rea∣ding of Scrip∣ture booke▪ in 〈◊〉〈◊〉. He meane••h o•• Cronmer, Cromwell. & one or two mo••, agaynst whom the Bishop of Winchester & his faction did preuayle.
• * 8.232

  A practise of Prelates, to conuey their owne procla∣mations vn∣der the kinges name and au∣thoritye.

  He meaneth of the Pope, which went about to driue K. Henry out of his king∣dome, and that not without some adherentes, nere about the king.

  The cause of insurrections is falsly layed vpon English bookes: but rather is to be lyed vpon the Popes pardōs. Extortioners, Bribers, theeues, be the greatest enemyes to the Gospell to be in Eng∣lishe.
• * 8.233

  The froward lyfe of the Gospellers, is not to be layd to the Gospel.
• * 8.234

  Lacke of good Curates, is the cause of all mischiefe in the Realme.
• * 8.235

  〈1 paragraph〉〈1 paragraph〉
• * 8.236

  〈…〉〈…〉 to Gods word.

  By Nathan we may learne not 〈…〉〈…〉 to call 〈◊〉〈◊〉 our w••rdes when we 〈◊〉〈◊〉 Gods pleasure to 〈…〉〈…〉.

  The Popes 〈◊〉〈◊〉 geuen to K. Hen∣ry.
• * 8.237

  Defender of the ••ayth no 〈◊〉〈◊〉 title for man.
• * 8.238

  The ••ayth of Christ is 〈…〉〈…〉 by man 〈…〉〈…〉, but 〈◊〉〈◊〉 Christ 〈…〉〈…〉.
• * 8.239

  〈…〉〈…〉 of M. Latimer to the 〈◊〉〈◊〉 to be co••••idered.
• * 8.240

  The heauenly courage of M. Latimer in dis∣charging his conscience.
• * 8.241

  The King well pleased with the playnnes of M. Latimer.
• * 8.242

  Example for Bishops and al•• good Pastors to follow.
• * 8.243

  Warning to Iustices of peace.
• * 8.244

  A letter of M. Latimer to a certayne gentle∣man.
• * 8.245

  i. God turne •••• to good, I re∣fuse no iudge∣ment. Let vs accuse one ano∣ther, that one of vs may amend an other in the name of the Lord. Let iustice proceede in iudgement.
• * 8.246

  i. I cannot chuse but much alow such diligence. i. And then will I gladly geue place confessing my fault humb∣ly, as one con∣quered with iust reasons. As may wel ap∣pea••e by his let∣ter sent to the King before.
• * 8.247

  i. To rebuke the world of sinne.
• * 8.248

  i. Which thing vndoubtedly is the peculiar of∣fice of the holy ghost in the church of God, so that it be practised by lawfull Prea∣chers.

  i. vnlesse per∣haps to rebuke sinne sharpely, be now to lacke all charitye, friendship, and truth.
• * 8.249

  M. Latimer flat∣tereth no man.
• * 8.250

  i. Among al mē, eyther frendes or enemyes ac∣cording to Paules precept, not esteemed of the children of this world, hate you sayth he, that which is euill, and cleaue to that which is good.

  And let vs not at any tyme for the fauour of men, call good euill, and euill good, as the children of this world are com∣monly wont to doe, as it is eue∣ry where to be seene.
• * 8.251

  Bolstring of falsehood and iniquitie.
• * 8.252

  Brother ought not to beare with bro∣ther, to beare down right and truth, espe∣cially being a Iustice.
• * 8.253

  i. The Lord himselfe saying: in the mouth of two or three. &c. i. Corrupte tenantes. i. But God is yet aliue, which se∣eth all, and iudgeth iustly.

  Were not here a good sor••e of Iu∣stices, trow you?
• * 8.254

  Iustices tur∣ned to Iug∣glers.
• * 8.255

  Partaking Iustices. i. O good God.
• * 8.256

  i. Of a double na∣ture, sound & corrupte. That was full of Iu∣stice. This vnlesse it be restored, a∣bideth al∣wayes vn∣iust, bring∣ing forth the fruites of wicked∣nes one after an other. i. Of which sorte we haue fewer amongest vs, then I would. i. To vicini∣ty of bloud.
• * 8.257

  〈◊〉〈◊〉 & 〈…〉〈…〉 of 〈…〉〈…〉 and 〈◊〉〈◊〉 also be 〈◊〉〈◊〉 a••••ording to the 〈…〉〈…〉 of their 〈…〉〈…〉 wealth, which t••ouble vs, when they 〈◊〉〈◊〉 to ••elpe vs, 〈◊〉〈◊〉 this 〈…〉〈…〉 Vexation 〈◊〉〈◊〉 vn∣derstanding, 〈◊〉〈◊〉 good, O ••ord, that thou h••m∣••••e•• me. 1. After this 〈◊〉〈◊〉, bind 〈◊〉〈◊〉 Asses with ••ri••le and s••a••le, 〈◊〉〈◊〉 they approch not 〈◊〉〈◊〉 vnto thee.
• * 8.258

  〈◊〉〈◊〉 will not such 〈◊〉〈◊〉 cause, ••••yther wil communi∣cate with other mens 〈…〉〈…〉 dete∣••••ble pride. 〈…〉〈…〉.
• * 8.259

  ••. What is to oppresse & to defraud your bro∣ther in his 〈◊〉〈◊〉. ••. The sinne is not for∣geuen, ex∣cept the thing be re∣stored a∣gayne, that i•• taken a∣way.
• * 8.260

  i. Of thinges gottē by fraude, guile, & deceite, as of thinges gotten by open theft and rob∣bery.

  Godly threates of M. Latimer to saue the soule of his friend.
• * 9.1

  M. Latimers Newyeares gift sent to K. Henry.
• * 9.2

  B. Ridley, and M. Latimer brought forth to examination▪
• * 9.3

  October. 1.
• * 9.4

  M. White B. of Lincolne M. Brokes B. of Glocester the Popes deputies.
• * 9.5

  The last exami∣nation of M. Ridley and M. Latimer.
• * 9.6

  The effect of the Cardinalls Commission sent downe to Oxford.
• * 9.7

  D. Ridley and M. Latimer as∣cited to appeare the last of Sep∣tember.
• * 9.8

  B. Ridley put∣teth on his cap, at hearing of the Popes name.

  The wordes of the Bishop of Lincolne to D. Ridley, for not putting of his cappe.
• * 9.9

  Answere of D Ridley, to the B of Lincolne.
• * 9.10

  D. Ridley reuerenceth the person of the Car∣dinall, but not his Le∣gacye.
• * 9.11

  D. Ridley o••eth no reuerence to the pope.
• * 9.12

  D. White Bishop of Lincolne, replyeth a∣gayne.
• * 9.13

  Putting of caps at the naming of the Pope,
• * 9.14

  D. Ridley answereth.
• * 9.15

  The vsur∣ped supre∣macye of Rome de∣fied.

  D. Ridleys cap pluck•••• of perforce.
• * 9.16

  〈1 paragraph〉〈1 paragraph〉
• * 9.17

  Though the 〈◊〉〈◊〉 of 〈…〉〈…〉: yet the doc∣trine 〈◊〉〈◊〉 Rome is straunge.
• * 9.18

  〈1 paragraph〉〈1 paragraph〉
• * 9.19

  The words of D. Rid∣ley falsly repo••ted.
• * 9.20

  The Bishop of Lincolne perswadeth D. Ridley 〈◊〉〈◊〉 t•• the Popes Church.
• * 9.21

  〈1 paragraph〉〈1 paragraph〉
• * 9.22

  Answere 〈◊〉〈◊〉 D. ••id∣ley to the B. of Lin∣co••••e.

  ••. Pointes 〈◊〉〈◊〉 in the B. of Lin∣colnes Ora∣tion.
• * 9.23

  〈1 paragraph〉〈1 paragraph〉
• * 9.24

  2 The sea of Rome con••••∣med by old Doctours.
• * 9.25

  3. D. Ridley once of the same sea.
• * 9.26

  The church not builded vpon Peter.
• * 9.27

  The church bu∣ilded vpon faith•• not vpon any person.
• * 9.28

  The wordes of Christ to Peter•• Math· 16. ex∣pounded.
• * 9.29

  Fayth is the foundation of the Church.
• * 9.30

  Lineall discent of the Bishop of Rome.
• * 9.31

  Why the Bi∣shops of R••me haue bene more esteemed then the Bishops of other cities.
• * 9.32

  The preroga∣tiue that the Doctours geue to the sea of Rome, and for what cause.
• * 9.33

  The sea of Rome so long as it continued in sound doctrine, was worthy to be reuerenced.
• * 9.34

  The Bishop of Rome proued to be Antichrist. The place of S. Austen aunswe∣red.
• * 9.35

  4. Patriarches in the Church in Austines tyme.
• * 9.36

  Countreys be∣yond the sea subiect to Rome how and in what respect.
• * 9.37

  Rome may be mother of chur∣ches, and yet no supreme head of Churches.
• * 9.38

  D. Ridley falsly charged to preach transub∣stantiation at Paules Crosse.
• * 9.39

  D. Ridley mista∣ken in his Ser∣mon.
• * 9.40

  Lincolne againe replyeth.
• * 9.41

  D. Ridley agayn•• ••••••swereth 〈◊〉〈◊〉 the word••▪ of Austen.
• * 9.42

  Lincolne returneth agayne to his oration.
• * 9.43

  And why then do you alligate it to the city of Rom••▪
• * 9.44

  2. Powers, of the keyes and of the sword.
• * 9.45

  England how sub∣iect to the King, and how to the Pope.
• * 9.46

  B. Ridley exhorted to submitte himselfe to the Pope.
• * 9.47

  Feare of punishment set before him.
• * 9.48

  But that office you your selues haue assig∣ned vnto them.
• * 9.49

  A••••were to D. Ridley to Lincolne.
• * 9.50

  He mea∣neth, in which no generall er∣rour can be ••••nally.

  The church 〈◊〉〈◊〉 to no 〈◊〉〈◊〉.

  〈…〉〈…〉 doe 〈◊〉〈◊〉 the Church to ••••certayne place, and that onely 〈◊〉〈◊〉 Rome The 〈…〉〈…〉 bind the Church to no one 〈…〉〈…〉 what Church to 〈…〉〈…〉 infected with the Church of 〈◊〉〈◊〉 and 〈…〉〈…〉.
• * 9.51

  〈1 paragraph〉〈1 paragraph〉
• * 9.52

  Articles ioyntly and seuerally ministred to D. Ridley and M. Latymer, by the Popes deputies.
• * 9.53

  B. Ridley exa∣mined vpon the Articles afore∣sayd.
• * 9.54

  The Catholicke promise fayre, but they per∣forme nothing.
• * 9.55

  The hie Priestes had not power to put Christ to death, but they had power to commit him to Pilate, neyther would they suf∣fer him to ab••solue Christ.
• * 9.56

  D. Westō shoo∣teth his bolte.
• * 9.57

  The protestatiō of D. Ridley.
• * 9.58

  D. Ridley can∣not be suffered to speake.
• * 9.59

  The reall pre∣sence in the Sa∣crament may haue a double sense.

  Equiuocation in the word really. How the body of Christ may be sayd to be really, and how not really in the Sacrament.
• * 9.60

  ••. Questions vnder one.
• * 9.61

  The Papistes & Protestantes in graunting the presence do a∣gree•• onely in the maner of being they dif∣fer.

  How Christes body is effectu∣ously receaued in the Sacramēt.
• * 9.62

  How Christ may be graun∣ted to be really in the Sacramēt, and how not.
• * 9.63

  What change is in the Sacra∣mentall bread. Sacramen∣tall mutati∣on.

  The sub∣staunce of bread and wine in the•• Sacrament not chāged.
• * 9.64

  Comparisō betweene the Sacra∣ment of the Communiō and of Bap∣tisme.
• * 9.65

  What dif∣ference the Catholicks put be∣tweene the Sacrament of the Cō∣munion, and Baptisme.
• * 9.66

  Aunswere to the 3. Article.
• * 9.67

  Propitiato∣ry sacrifice of the masse is a deroga∣tion to Christes passion.
• * 9.68

  Vnbloudy sacrifice.
• * 9.69

  Answere to the 4. Ar∣ticle.
• * 9.70

  D. Ridley assigned to appeare a∣gayne the next day.
• * 9.71

  M Latimer 〈…〉〈…〉 the 〈◊〉〈◊〉.
• * 9.72

  The order of M. Lati∣•••••• 〈◊〉〈◊〉.
• * 9.73

  The oratiō 〈◊〉〈◊〉 Lincolne 〈◊〉〈◊〉 M. Lati∣mer.
• * 9.74

  But this Church 〈◊〉〈◊〉 stan∣ding on the truth of Gods word, 〈…〉〈…〉 the 〈◊〉〈◊〉 of man.
• * 9.75

  How you 〈◊〉〈◊〉 the 〈◊〉〈◊〉, your owne actes can beare witnes.
• * 9.76

  The Popes authoritye.
• * 9.77

  〈1 paragraph〉〈1 paragraph〉
• * 9.78

  〈…〉〈…〉 Latimer.
• * 9.79

  Qui tradid••∣runt metio••••na∣ius pecca••••m habent, sayth Christ.
• * 9.80

  Perswasions v∣sed to M. Lati¦mer 〈…〉〈…〉 to the vnitye of the Popes Church.
• * 9.81

  Reasons to per∣swade the flesh, but not 〈◊〉〈◊〉 con••cience.
• * 9.82

  M. Latimer hath leaue to sit downe.

  Answere of M. Latimer to the B. of Lincolne.
• * 9.83

  The vniuersall Church hath not his founda∣tion onely in Rome.

  ••rg••ment. Christ bad Pe∣ter regere, go∣uerne his pe••∣ple.

  Ergo, the Pope 〈…〉〈…〉 Rex, to reigne 〈◊〉〈◊〉 Kinges and Emperours.
• * 9.84

  Regere 〈…〉〈…〉 to regere 〈◊〉〈◊〉 voluntatē. Deut. 21.
• * 9.85

  Cli••ping of Gods Scriptures by the Catho∣lickes.
• * 9.86

  The author of this booke was D. Brookes, which there was in the com∣mission.
• * 9.87

  Brookes B. of Glocester spea∣keth.
• * 9.88

  The Catholicks how vnreasona∣ble they are in their vsing of men.
• * 9.89

  The Catholicks alleage the Scriptures but take not all.
• * 9.90

  The protestatiō of M. Latimer.
• * 9.91

  1. Article.
• * 9.92

  The body of Christ in the Sacra∣ment recei∣ued by spi∣rite & grace.
• * 9.93

  M. Latymer agaynst the grosse and carnall be∣ing of christ in the Sa∣crament. 2. Article. What chaunge is in the bread and wine in the Sacrament, not in the nature but in the dig∣nitye of re∣presenting.
• * 9.94

  Substance of bread & wine in the Sacrament vnchanged.
• * 9.95

  Difference betweene Christs ho∣ly bread & the Popes holy bread.
• * 9.96

  3. Article.
• * 9.97

  4. Article.
• * 9.98

  ••. Article.
• * 9.99

  〈1 paragraph〉〈1 paragraph〉
• * 9.100

  The next 〈…〉〈…〉
• * 9.101

  October. 1.
• * 9.102

  D. Ridleys appearan••e 〈…〉〈…〉 the 〈◊〉〈◊〉.
• * 9.103

  The words 〈◊〉〈◊〉 M. 〈…〉〈…〉, to B. 〈…〉〈…〉.
• * 9.104

  〈1 paragraph〉〈1 paragraph〉
• * 9.105

  B. Ridley refu∣seth to put of his cap to the Pope or to them which come frō the Pope.
• * 9.106

  The last exami∣nation of Bi∣shop Ridley.
• * 9.107

  The wordes of the B. of Lin∣colne.
• * 9.108

  The place of S. Austen again repeated, Totus mundus. &c.
• * 9.109

  Aunswere of D. Ridley to the place of S. Au∣sten as before.
• * 9.110

  How the Ca∣tholickes vse to alledge the Doctours.
• * 9.111

  A place of Cy∣rillus alledged by Melancthon. Scripture bookes burned at Ox∣ford.
• * 9.112

  Argumentum á contrario sensu ex Cyrillo con∣tra ••udaeo••.
• * 9.113

  Altars be erected in Christes remem¦brance in Britayne. Ergo Christ is come.

  Altars be now plucked downe in Britayne: Ergo, Christ i•• not come. Aunswere.

  This argument is not a sensu contra∣rio. For erecting of altars in the Ante∣cedent▪ and pluc∣king downe altars in the consequent, be not contrary. In the Antecedent, Cyril meaneth the table, or els the ce∣lebration of the Lordes Supper in his remembrance. In the consequent by plucking downe of altars▪ is ment the taking away of places and monu∣mentes, seruing not to the Lordes Sup∣per, but to Idola∣try, whereby the true table of the Lordes Supper in his remēbrance may be erected agayne.
• * 9.114

  B. White blas∣phemously cal∣leth the bord of the Lordes Sup∣per, an Oyster table.
• * 9.115

  The articles read agayne to M. Ridley.
• * 9.116

  B. Ridley not suffred to reade his owne aun∣swere.
• * 9.117

  Note the ex∣treme dealing of these catho∣licke men.
• * 9.118

  The deputies durst not read out the writing of Bishop Rid∣ley.
• * 9.119

  To the 1. arti∣cle.
• * 9.120

  To the 2. Article.
• * 9.121

  The words of exhorta∣tion of Brookes Bishop of Glocester to M. Rid∣ley.
• * 9.122

  B. Ridley vntruely charged with singu∣larity.
• * 9.123

  The deter∣mination of the Church is only that, whereupon our catho∣licke men do ground theyr fayth▪
• * 9.124

  A briefe answere of B. Ridley to B. Brokes ta••le.
• * 9.125

  〈1 paragraph〉〈1 paragraph〉
• * 9.126

  D. We••ton 〈…〉〈…〉.
• * 9.127

  〈1 paragraph〉〈1 paragraph〉
• * 9.128

  Sentence of 〈◊〉〈◊〉 ••ead 〈◊〉〈◊〉 D. ••••••ley.
• * 9.129

  〈1 paragraph〉〈1 paragraph〉
• * 9.130

  〈…〉〈…〉 of M. Latimer before the Commissioners.
• * 9.131

  The Bishop of Lincolnes wordes to M. Latimer.
• * 9.132

  M. Latimer short with the Commissioner••▪
• * 9.133

  The Catholicke Church and the Romish Church be two thinges. Cyprians coun∣sell, in truth no deliberation to be taken.

  M. Latimers question to the Bishops.
• * 9.134

  Whether is more lyke, the sea of Rome which persecu∣teth: or the lit∣tle flocke which is persecuted▪ to be the ••rue Church. &c.
• * 9.135

  The cause of the Martyrs of the primitiue tyme, and of the Mar∣tyrs of the latter tyme a••l one.
• * 9.136

  The Image of the Church be∣fore Christes comming com∣pared with the Church after his comming.
• * 9.137

  The Articles agayne propoū∣ded to Maister Latimer.

  Maister Latimer againe aunswe∣reth with Pro∣testation, as be∣fore.

  The very body of Christ recea∣ued in the Sa∣crament by the spirite & grace.
• * 9.138

  Aunsweres to 2. & 3. articles.
• * 9.139

  M Latimer will not deny his Maister Christ. Condemnation read agaynst M. Latimer.
• * 9.140

  The Papistes false in their promises.
• * 9.141

  M. Latimer ap∣pealeth to the next generall Councell truly called in the Lordes name: but that Coun∣cell is long a comming.
• * 9.142

  October. 15.
• * 9.143

  The talke be∣tweene D. Brookes B. of Glocester and D. Ridley, vpon his degradation.
• * 9.144

  No mercy to be had without consenting to iniquitye.
• * 9.145

  Answere o•• D. Ridley▪ to Bishop Brookes.
• * 9.146

  O worthy champion of Christes Church.
• * 9.147

  With that their caps went of, but D. Ridley held on his cap.
• * 9.148

  B. Ridley commaun∣ded to si∣lence, when otherwise he could not be re∣uinced.
• * 9.149

  B. Ridley refuseth to put on the surples.
• * 9.150

  B. Ridley inueyeth a∣gaynst the Bishop of Rome, and his foolish apparrell. The surples here is cal∣led a foolish apparrell. Maister E∣dridge ge∣ueth coun∣sell that B. Ridley should be gagged.
• * 9.151

  〈1 paragraph〉〈1 paragraph〉
• * 9.152

  〈1 paragraph〉〈1 paragraph〉
• * 9.153

  〈1 paragraph〉〈1 paragraph〉
• * 9.154

  〈1 paragraph〉〈1 paragraph〉
• * 9.155

  〈1 paragraph〉〈1 paragraph〉
• * 9.156

  A prayse of Bertrams 〈◊〉〈◊〉 vpon the Sacra∣ment.
• * 9.157

  Note the charitye of the Papists.
• * 9.158

  B. Ridleys 〈◊〉〈◊〉 put from her house by B. Boner.
• * 10.1

  A supplication of B. Ridley to Queene Mary, in the behalfe of certayne poore mens leases.
• * 10.2

  This Bishop was D. Boner.
• * 10.3

  If to succour the widow and fa∣therles is pure & vndefiled reli∣gion, as Saint Iames sayth: Then is Boner and his religion filthy and abo∣minable which doth such wr••••g to the widow and fatherles.
• * 10.4

  Notwithstan∣ding these god∣ly and iust ••e∣que••tes, no Iu∣stice could be had vntill that now of late some of these shamefull iniu∣ries, by order of law haue be••ne redressed.
• * 10.5

  The life of M. Ridley such as coul•• not with any notorious crime be char∣ged.
• * 10.6

  The wordes of a certayne war∣den or head of a Colledge.
• * 10.7

  D. Ridley bid∣deth gestes to his mariage.
• * 10.8

  Mistres Irish a great Papist before, weepeth for D. Ridley.
• * 10.9

  B. Ridley care∣les of his death.
• * 10.10

  The order and maner of B. Ridley and M. Latimer going to the stake.
• * 10.11

  D. Ridley and M. Latimer brought toge∣ther to the stake.
• * 10.12

  The behauiour of D. Ridley & M. Latimer at the stake.
• * 10.13

  〈1 paragraph〉〈1 paragraph〉
• * 10.14

  〈1 paragraph〉〈1 paragraph〉
• * 10.15

  〈1 paragraph〉〈1 paragraph〉
• * 10.16

  D. Ridley ready to aunswere D Smithes Sermon, but ••••uld not ••e suf∣fered.
• * 10.17

  D Marshall Vicecha••••••cellour of Oxford, stoppeth D. Ridleys mouth.
• * 10.18

  B. Ridley committ•••••• his cause to G••d.
• * 10.19

  M. Latimer•• wordes when he could not be suffered to answere D Smith.
• * 10.20

  This was no Popish Tippet, 〈◊〉〈◊〉 made 〈◊〉〈◊〉 to keepe 〈◊〉〈◊〉 necke warme.
• * 10.21

  D. Ridley geueth a∣way his apparrell & other 〈◊〉〈◊〉 to the pe••∣ple 〈…〉〈…〉 him.
• * 10.22

  M. Latimer standing at the sta••e in his shirte.
• * 10.23

  〈1 paragraph〉〈1 paragraph〉
• * 10.24

  〈1 paragraph〉〈1 paragraph〉
• * 10.25

  〈1 paragraph〉〈1 paragraph〉
• * 10.26

  〈1 paragraph〉〈1 paragraph〉
• * 10.27

  〈1 paragraph〉〈1 paragraph〉
• * 10.28

  〈1 paragraph〉〈1 paragraph〉
• * 10.29

  〈1 paragraph〉〈1 paragraph〉
• * 10.30

  D Ridley 〈…〉〈…〉.
• * 10.31

  The death and Martyrdome of D. Ridley.
• * 10.32

  The lamenting hartes of the people, at the Martyrdome of these two Saintes.
• * 10.33

  The first fare∣well of B. Rid∣ley to his friendes.
• * 10.34

  Commendation of George Shipside his brother in lawe.
• * 10.35

  To his brother Iohn Ridley.
• * 10.36

  To his sister in lawe of vn∣thanke, wife to Hugh his bro∣ther.
• * 10.37

  To his Cosin M. Nicholas Rid∣ley.
• * 10.38

  To his Cosin Rafe Ridley.
• * 10.39

  To all his kin∣dred.
• * 10.40

  B. Ridley ap∣poyn••ed to be B. of Durham.
• * 10.41

  Martyrdome Gods singular and rare pro∣motion.
• * 10.42

  1. Peter. 4.
• * 10.43

  A blessed thing to suffer death for Christ.
• * 10.44

  If 〈…〉〈…〉 dye w••••h his 〈◊〉〈◊〉 vpō thee••es for wor••••ly goo••••s, how m••ch more then to dye in Chri••••es ••uarell vpo•• the ene∣mye of his Church.
• * 10.45

  Deut. 7. Iohn. 15.
• * 10.46

  To dye in any right, whatsoeuer it be, is to dye in Gods cause.
• * 10.47

  To dye in the truth a∣gainst thee∣ues, and to dye for the truth a∣gaynst Christes e∣nemyes, compared.
• * 10.48

  Truth taught in the Church of England.
• * 10.49

  True mini∣stration of the Lordes Supper.
• * 10.50

  Seruice in th•• vulgare to••gue.
• * 10.51

  〈1 paragraph〉〈1 paragraph〉
• * 10.52

  〈1 paragraph〉〈1 paragraph〉
• * 10.53

  〈1 paragraph〉〈1 paragraph〉
• * 10.54

  〈1 paragraph〉〈1 paragraph〉
• * 10.55

  〈1 paragraph〉〈1 paragraph〉
• * 10.56

  〈1 paragraph〉〈1 paragraph〉
• * 10.57

  Luke. 22.
• * 10.58

  〈1 paragraph〉〈1 paragraph〉
• * 10.59

  〈1 paragraph〉〈1 paragraph〉
• * 10.60

  〈1 paragraph〉〈1 paragraph〉
• * 10.61

  〈…〉〈…〉 Chri••••, is con∣trary to Gods word, is a sub∣uersion of 〈◊〉〈◊〉 godlines, and destruction to mans soule.
• * 10.62

  Comparison be∣tweene Popishe persecutors and strong theeues.
• * 10.63

  Popish persecu∣tors when they are false theeues, yet will they be called true Ca∣tholickes.
• * 10.64

  The fight with spirituall theues, is worse then with temporall theeues.
• * 10.65

  Ephesians. 6.
• * 10.66

  Ephesians. 6.
• * 10.67

  The weapons of a christian warriour.
• * 10.68

  D. Ridley 〈◊〉〈◊〉 to the Sea of Durham.
• * 10.69

  The cause of Martyrs is the common cause of Christ, and of 〈◊〉〈◊〉 his elect Saintes.
• * 10.70

  Let no man fo••••acke to dye 〈◊〉〈◊〉 a blessed 〈◊〉〈◊〉 common quarell.
• * 10.71

  To his friendes in Cambridge.
• * 10.72

  Benefites shew∣e•• to D. Ridley in Cambridge.
• * 10.73

  Pembroke hall in Cā∣bridge.
• * 10.74

  Commen∣dation of Pembroke hall to be a letter forth euer of the Gospell. D. Ridley learned the Epistles of S. Paule & Peter with∣out booke in Pem∣broke hall.
• * 10.75

  D. Ridley called into Kent by Archbi∣shop Cran∣mer.

  To the pa∣rishe of Herne in Kent.

  The godly Lady Phi∣nes in Herne pa∣rish.

  To the me∣trapoliticke sea of Can∣terbury.
• * 10.76

  To the sea of Roche∣ster.
• * 10.77

  To West∣minster.
• * 10.78

  To the sea of London.
• * 10.79

  B. Ridley deposed 〈◊〉〈◊〉 the sea of London without right or iudgement.
• * 10.80

  The Sea of London worthely 〈◊〉〈◊〉.
• * 10.81

  〈1 paragraph〉〈1 paragraph〉
• * 10.82

  ••. Ridleys 〈…〉〈…〉 the Episcopall 〈◊〉〈◊〉 of Lon∣don.

  To the city of London.
• * 10.83

  Commen∣dation of 〈◊〉〈◊〉 Richard 〈◊〉〈◊〉, Alderman & Knight.
• * 10.84

  The crea∣ting of the hospitall by B. Ridley & 〈◊〉〈◊〉 Richard Dobbes, 〈◊〉〈◊〉 of London.
• * 10.85

  Commendation of Syr George Barnes Maior of London.
• * 10.86

  Bridewell ob∣tayned of King Edward by Syr George Barnes, to set poore peo∣ple a worke.
• * 10.87

  To the Citizens of London.
• * 10.88

  To the higher house and tem∣porall Lordes of the Parlament.
• * 10.89

  Gal. 3.
• * 10.90

  A good war∣ning or lesson to the temporall Lordes.
• * 10.91

  Ezech. 3. Luke. 6. Ignorance will not excuse the temporalty be∣ing seduced in religion.
• * 10.92

  The Lordes of the Parliament be fallen from Christ to Chri∣stes enemy.
• * 10.93

  Act. 2••.
• * 10.94

  Many good mē in the sea of Rome.
• * 10.95

  So long as the Sea of Rome fo∣lowed the rules of the Apostles, it might be cal∣led Peter or Paules chayre.
• * 10.96

  The Church re∣ceaued of the Apostles of Christ, Christ of God. Tertull.
• * 10.97

  The sea of Rome hath de∣generated from the Apostles ru∣les and hath set vp an other re∣ligion.
• * 10.98

  That is: hath excercised an other power.
• * 10.99

  Hath ordeyned strange lawes.
• * 10.100

  If true doctrine maketh sea A∣postolicke: then cōtrary doctrine maketh the sea to be Antichrist.
• * 10.101

  Apocalip. 17. Apocalip. 11.
• * 10.102

  Kinges cō∣mitting a∣dultery with the whore of Babilon, what it meaneth.
• * 10.103

  Apoc. 17. Daniel. ••.
• * 10.104

  He spea∣keth to the Lordes tē∣porall.
• * 10.105

  Psalme. 4.
• * 10.106

  If the vnity of the Po∣pes Church standeth vpon neces∣sity of sal∣uation▪ why did the Lordes of this realme abiure this vnitye in K. Henry & K. Edwardes dayes? If it be o∣therwise, why then doe they periure themselues turning to it agayne▪
• * 10.107

  〈◊〉〈◊〉. 6.
• * 10.108

  An other farewell of 〈…〉〈…〉 &c.
• * 10.109

  〈◊〉〈◊〉. 5.
• * 10.110

  〈◊〉〈◊〉. 1 〈…〉〈…〉. 2.
• * 10.111

  Mat••. 5.
• * 10.112

  Luke. 21.
• * 10.113

  Luke, 6. Math. 10.
• * 10.114

  Math. 10·
• * 10.115

  Math. 10. To confesse Christ, and not to feare danger.
• * 10.116

  2. Cor. 4.
• * 10.117

  1. Peter. 3.
• * 10.118

  The causes why the Apostles so reioysed in their affliction.
• * 10.119

  1. Corin. 2.
• * 10.120

  2. Cor. 12.
• * 10.121

  2. Tim. 1. The glory of Paule wherein it consisted.
• * 10.122

  2. Tim. 2.
• * 10.123

  ••. Tim. 3.
• * 10.124

  Gal. 4.
• * 10.125

  The waye to heauen is by afflictions.
• * 10.126

  Heb. 11.
• * 10.127

  Heb. 12.
• * 10.128

  Reasons to moue vs to pa∣cience vnder the Crosse.
• * 10.129

  Prouerb. ••.
• * 10.130

  Heb. 1••.
• * 10.131

  2. Cor. 5.
• * 10.132

  2. Cor. 5.
• * 10.133

  1. Cor 1. Phil. 1.
• * 10.134

  Luke. 25. Rom 9. 1. Iohn. 3.
• * 10.135

  Apoc. 14. To couet to be with Christ, and not to fear•• death.
• * 10.136

  Iohn. 11. Iohn. 5.
• * 10.137

  2. Peter. ••. 2. Cor. 5.
• * 10.138

  Act. 14.
• * 10.139

  Luke. 16.
• * 10.140

  Luke. 12.
• * 10.141

  The state of the Church of England described & 〈◊〉〈◊〉.
• * 10.142

  The lamen∣table chāge of religion in the Church. Ieremy. 4.
• * 10.143

  1. Cor. 14.
• * 10.144

  Ignorance a prayer.
• * 10.145

  Abuse ••n the Lordes S••pper.
• * 10.146

  The Sacrament turned out of his right vse & kind.
• * 10.147

  Idolatry in wor∣shipping the creature for the creator.
• * 10.148

  The cuppe de∣barred from the ministration of the Lordes sup∣per.
• * 10.149

  Blasphemous sacrifice for sinne. Deuter. 5.
• * 10.150

  Idolatry is stockes and stones.
• * 10.151

  The whore of Babilon, with her cup of abo∣minations, ex∣pounded. Apoc. 17.
• * 10.152

  2. Peter. 2.
• * 10.153

  The misticall marchaundise of the Babilonicall strumpet.
• * 10.154

  All thinges at Rome for mo∣ney.
• * 10.155

  Verses agaynst Pope Alexāder.
• * 10.156

  Abominations, and wicked a∣buses of the Sea of Rome decla∣red.
• * 10.157

  The true word of God & the office of the same declared.
• * 10.158

  Note here that these Scriptures were writ∣ten by M. 〈◊〉〈◊〉 in the Mar∣••e••t, but were not in the copy which we ••llowed.
• * 10.159

  Act. ••0.
• * 10.160

  Cranmer and Ridley 〈◊〉〈◊〉 in the Duke o•• S••mer∣sets c••use. Cranmer repugning agaynst the spoyle of the Church goodes.
• * 10.161

  Latimer. Bradford. Leuer. Knoxe.
• * 10.162

  The corrupt 〈◊〉〈◊〉 of 〈…〉〈…〉 K. Edwardes tyme.
• * 10.163

  Hipocrisie a double euill.
• * 10.164

  The slackenes that was in that tyme to good workes.
• * 10.165

  Gods pla•••••• vpon England iustly deserue••▪
• * 10.166

  He exhortet•• 〈◊〉〈◊〉 constant confe••∣sion of Christ Punishment of heretiques 〈◊〉〈◊〉 gentle in the olde tyme, and how it was v∣sed.
• * 10.167

  Counsell geuen in these dayes of persecution, what to doe.
• * 10.168

  Such as remay∣ned out of cap∣tiuitye counsay∣led to voyde the realme.
• * 10.169

  The abominatiō of desolation, set vp in England.
• * 10.170

  Christ cōmaun∣deth to flye to the mountaynes.
• * 10.171

  Apoc. 18.
• * 10.172

  2. Cor. 6.
• * 10.173

  Counsell to depart the realme.
• * 10.174

  Doubtes whether to flye or to tarry deba∣ted.
• * 10.175

  Presump∣tuous pro∣uocation & rash run∣ning into daunger forbidden. Euseb. Eccle. lib. 4. cap. 15.
• * 10.176

  〈1 paragraph〉〈1 paragraph〉
• * 10.177

  〈…〉〈…〉 dwelling in ••ngland 〈◊〉〈◊〉 a good 〈◊〉〈◊〉, eyther with out daunger of consciēce o•• perill of lyfe.
• * 10.178

  I•• ••ent no excuses to c••o••e sinne.
• * 10.179

  Confession of 〈◊〉〈◊〉.
• * 10.180

  must goe with belief of 〈◊〉〈◊〉▪
• * 10.181

  To trust in God what it is.
• * 10.182

  1. Corin 3▪ 2. Cor. 6.
• * 10.183

  Rom. ••.
• * 10.184

  To beare the beastes marke•• what it is. Apoc. 13.14.10.
• * 10.185

  The literall ta∣king of the Scripture▪ 〈◊〉〈◊〉 the Iewes 〈…〉〈…〉.
• * 10.186

  The Popes marked men.
• * 10.187

  Carnall obiecti∣ons aunswered.
• * 10.188

  An other worldly obiec∣tion aunswered.
• * 10.189

  A lesson 〈◊〉〈◊〉 trust to the Lord, who is alwayes a helpe in ex∣tremitye of neede.
• * 10.190

  Examples of Gods ready helpe in extreme perils.
• * 10.191

  Examples of gods de∣liuerance. Actes. 23.
• * 10.192

  〈1 paragraph〉〈1 paragraph〉
• * 10.193

  〈1 paragraph〉〈1 paragraph〉
• * 10.194

  〈◊〉〈◊〉 11.
• * 10.195

  D••n Ibid.
• * 10.196

  Martyrdome an high honour.
• * 10.197

  Apocalip. 11▪
• * 10.198

  Math. 16.
• * 10.199

  Marke. 8.
• * 10.200

  Heb. 1••▪
• * 10.201

  Apoc. 2••.
• * 10.202

  〈…〉〈…〉 without Gods ••oresight.
• * 10.203

  Math. 10.
• * 10.204

  The death of Steuen Gardi∣ner, enemy to Gods word.
• * 10.205

  Nouember.
• * 10.206

  The vices of Winche∣ster descri∣bed.
• * 10.207

  Winchester not worthy the title of a learned man.
• * 10.208

  The muta∣bility of Steuen Gardiner in religion.
• * 10.209

  Touching the 〈◊〉〈◊〉 of Winche∣s••er at Lo∣uane, reade the letter of 〈◊〉〈◊〉 to C••spine.
• * 10.210

  〈1 paragraph〉〈1 paragraph〉
• * 10.211

  〈1 paragraph〉〈1 paragraph〉
• * 10.212

  〈1 paragraph〉〈1 paragraph〉
• * 10.213

  〈1 paragraph〉〈1 paragraph〉
• * 10.214

  〈1 paragraph〉〈1 paragraph〉
• * 10.215

  Ste. Gardi∣ner especi∣ally hun∣teth for the life of Lady Elizabeth.
• * 10.216

  Q. Eliza∣beth preser∣ued.
• * 10.217

  M. Bridges Liueten••nt, the Lordes organe in sauing the Lady Eli∣zabethes lyfe.
• * 10.218

  Tho. Arun∣dell Arch∣bishop of Canterbu∣ry.
• * 10.219

  〈1 paragraph〉〈1 paragraph〉
• * 10.220

  〈1 paragraph〉〈1 paragraph〉
• * 10.221

  Math. 16.
• * 10.222

  Diuers iudge∣ments of Christ.
• * 10.223

  Man can do no∣thing of him∣selfe.
• * 10.224

  Disagreement amongest men of law.
• * 10.225

  Disagreement among Philoso∣phers.
• * 10.226

  Disagreement among simple people.
• * 10.227

  Simon signifieth obedience.
• * 10.228

  Ionas signifieth a doubt.
• * 10.229

  Obedience.
• * 10.230

  Simplicitye.
• * 10.231

  Learning with∣out humilitye neue•• find••th Christs schoole.
• * 10.232

  Humilitye the Po••ter of Christs schoole.
• * 10.233

  The office of Christ declared.
• * 10.234

  To beleeue Christ thorow∣ly.
• * 10.235

  Note here Winchester▪ The Sacrament was ordeyned to keepe vs in the perpetuall fauour of God.
• * 10.236

  Winchesters dayly sacrifice.
• * 10.237

  Note here Winchester cō∣trary to himself: for before he sayd the Sacra∣ment was or∣deyned to keepe vs in the fauor of God, & now he sayth it is to keepe vs in re∣membrance of his passion.
• * 10.238

  What Winche∣ster thinketh of the Church of England.
• * 10.239

  What Winche∣ster thinketh of the Masse.
• * 10.240

  Winchester al∣lowed the Sa∣crament in both kindes.
• * 10.241

  The opinion of Winchester of chaūtry Masses.
• * 10.242

  Whether ye did or not let Q. Ma••yes time iudge.
• * 10.243

  Note, ••••••••chester 〈◊〉〈◊〉 not 〈…〉〈…〉 for 〈◊〉〈◊〉, to bring 〈◊〉〈◊〉 to hea•••• to take ••••way 〈◊〉〈◊〉 or to 〈…〉〈…〉
• * 10.244

  As 〈◊〉〈◊〉 was in deede. Masse•• Scala 〈…〉〈…〉 craftel•• speake ••••gaynst 〈◊〉〈◊〉 abuse of the Masse, 〈◊〉〈◊〉 agaynst the Masse. Winch••••••er agaynst 〈◊〉〈◊〉
• * 10.245

  Winch•••••••••• alloweth the Procla∣mation set forth 〈◊〉〈◊〉 receauin•• in both kindes.
• * 10.246

  It was a constitution prouincia••l of Pecka•• to receau•••• in both kindes in Ecclesijs maioribu•• in smalle Churche it was thought not so ex∣pedient. Math. 16.
• * 10.247

  Iohn. 1. Outwar•• confessin•• wi••hout ••••••ward teaching is inough.
• * 10.248

  Petrus what it signifi••••••
• * 10.249

  Note 〈◊〉〈◊〉 Winche•••••••• here say•••• that vpo•• the con••••••••sion of 〈◊〉〈◊〉 the Church is builded. Steuē Gar∣diner a∣gaynst the Popes su∣premacye.
• * 10.250

  〈1 paragraph〉〈1 paragraph〉
• * 10.251

  〈1 paragraph〉〈1 paragraph〉
• * 10.252

  〈1 paragraph〉〈1 paragraph〉
• * 10.253

  〈1 paragraph〉〈1 paragraph〉
• * 10.254

  Winchesters 〈◊〉〈◊〉 of 〈◊〉〈◊〉.
• * 10.255

  Ceremo∣•••••••• how & when they 〈◊〉〈◊〉
• * 10.256

  Ceremo∣nies 〈…〉〈…〉 not to 〈◊〉〈◊〉 Ce∣remonies.
• * 10.257

  〈1 paragraph〉〈1 paragraph〉
• * 10.258

  Winchester 〈…〉〈…〉 the 〈…〉〈…〉 of Images be∣••••g 〈…〉〈…〉 Ido∣l••••••••.
• * 10.259

  Two maner of reformation••, one where the thinges cannot be taken away, but the abuse: the other where both the things and the abuse may be taken a way.

  To take away all Images ly∣eth in the liber∣ty of the rulers. In abusing of I∣mages to Idola∣try because suf∣ficient to take a∣way Images, why did Win∣chester hold with them be∣fore: if it be not cause sufficient why doth he n••w graunt to the taking of them away, be∣ing no more wantonly abu∣sed, then they were before time?
• * 10.260

  Taking away of Palmes and Candels
• * 10.261

  B. Gardiner speaketh accor∣ding to his vn∣constant consci∣ence.
• * 10.262

  Winchester li∣keth well the communion.
• * 10.263

  B. Gardiner li∣keth well K. Edwardes pro∣ceedinges. B Gardiner misliketh the Preachers in K. Edwardes tyme, and why? B. Gardiner compareth Preachers to Postes carrying truth in their letters and lyes in their mou∣thes.
• * 10.264

  B. Gardiner misliketh the breaking of a Vowe of cha∣stitye.
• * 10.265

  B. Gardiner a∣gainst mariage of Priestes.
• * 10.266

  B. Gardiner a¦gr••••ing to re∣formation of re∣ligiō how farre and wherein.
• * 10.267

  Places in B. Gardiners bookes and Ser∣mons expressed, where he im∣pugneth the Popes suprema∣cye.
• * 10.268

  Read in the first impression of Actes and Mo∣numentes.
• * 10.269

  The head men of Enquest.
• * 10.270

  Wynchester Vehement, Pithy, Earnest 〈…〉〈…〉 Pope Wynchester caused 〈…〉〈…〉 to writt•••• a∣gaynst the Pope▪ Winchester 14. yeares preached a∣gaynst the Popes au∣thoritye.
• * 10.271

  Winchester Ceremo∣nyes.
• * 10.272

  Wynchester agaynst I∣mages abu∣sed.
• * 10.273

  Winchester agaynst Monkes & Fryers Winchester agaynst the going 〈◊〉〈◊〉 of S. Nicho∣las. &c. Wynchester agaynst Chauntrey Obites.
• * 10.274

  Wynchester would not that a man should be addicted to dayes, how∣ers, number, tyme, and place. &c. Wynchester liketh the Cōmunion. Wynchester liketh the booke of common seruice. Wynchester exhorteth to come and heare the homilies read. Wynchester caused Car∣dinal Poole to be expel∣led France. Wynchester sworne and forsworne.
• * 10.275

  〈1 paragraph〉〈1 paragraph〉
• * 10.276

  Wynchester 〈…〉〈…〉 with 〈…〉〈…〉 Gospel, 〈◊〉〈◊〉 in popery with 〈◊〉〈◊〉 Papi••••s▪ neyther with him∣selfe.
• * 10.277

  〈1 paragraph〉〈1 paragraph〉
• * 10.278

  〈1 paragraph〉〈1 paragraph〉
• * 10.279

  Sim••licita∣tion 〈…〉〈…〉 Vid. 〈◊〉〈◊〉 17 ••.
• * 10.280

  A mouse may eate Christes body, sayth the Mayster of Sentence.
• * 10.281

  A mouse cannot eate it sayth Winchester.
• * 10.282

  Within him, that is, within his soule.
• * 10.283

  The Masse ta∣keth his satis∣faction by the deuotion of the Priest & people, and not of the thing offered.
• * 10.284

  1. Proposition.
• * 10.285

  Contradiction.
• * 10.286

  2. Proposition
• * 10.287

  Contradiction.
• * 10.288

  3. Proposition.
• * 10.289

  Contradiction.
• * 10.290

  4. Proposition
• * 10.291

  Contradiction.
• * 10.292

  5. Proposition.
• * 10.293

  Contradiction.
• * 10.294

  6. Proposition.
• * 10.295

  Contradiction.
• * 10.296

  7. Proposition.
• * 10.297

  Contradiction.
• * 10.298

  8 Proposition.
• * 10.299

  Contradiction.
• * 10.300

  9. Proposition.
• * 10.301

  Contradiction.
• * 10.302

  10. Proposition.
• * 10.303

  Contradiction.
• * 10.304

  11. Proposition.
• * 10.305

  Contradiction.
• * 10.306

  12. Proposition.
• * 10.307

  Contradiction.
• * 10.308

  13. Proposition
• * 10.309

  Contradiction.
• * 10.310

  14. Proposition.
• * 10.311

  Contradic∣tion.
• * 10.312

  15. Propo∣sition. Contradic••tion. 16. Prop••••sition. Contrad••••∣tion.
• * 10.313

  17. Proposi∣tion. Contradic∣tion.
• * 10.314

  Notes de∣claring wherein Winchester graunted to the Spiritus all vse of the Sacra∣ment.
• * 10.315

  Transubstā∣tiation first spoken of.
• * 10.316

  Alledged out of the booke of D. Turner in∣tituled: The reseuer of the Ro∣mish Foxe. One vsur∣per well compared with an o∣ther.
• * 10.317

  Note here blasphe∣mous Win∣chest▪ pre∣ferring the words spo∣ken by 〈◊〉〈◊〉 before Christes doctrine.
• * 10.318

  〈1 paragraph〉〈1 paragraph〉
• * 10.319

  〈1 paragraph〉〈1 paragraph〉
• * 10.320

  The B. of Winchester Maister of Ceremo∣nyes.
• * 10.321

  The B. of Winchester 〈…〉〈…〉 the 〈…〉〈…〉 of K. 〈…〉〈…〉 to∣wards him.
• * 10.322

  Winchester ••••••iable in 〈◊〉〈◊〉.
• * 10.323

  〈1 paragraph〉〈1 paragraph〉
• * 10.324

  〈1 paragraph〉〈1 paragraph〉
• * 10.325

  B. Gardiner de∣fendeth his booke Devera obediedtia of Louane. Winchester counted for an excommunicate and a schisma∣ticke, at Louane.
• * 10.326

  Nouember. 30. M. Webbe, George Roper, Gregory Parke, Martyrs.
• * 10.327

  The appearance of M. Webbe before the B. of Douer.
• * 10.328

  Aunsweres of M. Webbe to the Bishops ar∣ticles.
• * 10.329

  George Roper leapeth at the stake.
• * 10.330

  George Roper stoode in the fi∣er like a roode.
• * 10.331

  The martirdome of Webbe, Ro∣per, & Parke at Canterbury.
• * 10.332

  December. 13.
• * 10.333

  William Wise∣man dead in ••ollars tower, and cast into the fieldes.
• * 10.334

  Iames Gore Martyr, dyed in Colchester prison.
• * 10.335

  Decemb. 20. ••he history of M. Iohn Phil∣pot, Martyr. Iohn Philpot a Knightes sonne, student of law in New Col∣ledg in Oxford.
• * 10.336

  Iohn Phi••••pot we•••• ouer to I∣taly.

  Iohn Phil∣pot indan∣ger by an Italian Fry∣er.

  The returne of Iohn Philpot in∣to England.
• * 10.337

  Iohn Phil∣pot Arch∣deacon of Winche∣ster.
• * 10.338

  This Doct. Poinct By∣shop of Winchester fled after∣ward into Germany, and there decea••••d. An. 15••7.
• * 10.339

  Iohn Phil∣pot 〈◊〉〈◊〉 Gard•••••••• Bone••••
• * 10.340

  The 〈1 paragraph〉〈1 paragraph〉
• * 10.341

  〈1 paragraph〉〈1 paragraph〉
• * 10.342

  〈1 paragraph〉〈1 paragraph〉
• * 10.343

  〈1 paragraph〉〈1 paragraph〉
• * 10.344

  〈1 paragraph〉〈1 paragraph〉
• * 10.345

  〈1 paragraph〉〈1 paragraph〉
• * 10.346

  M. Philpot ha∣uing publicke leaue▪ spake in the Conuocati∣on, Ergo, he must be com∣mitted to Lo∣lardes Tower, by D. Storie•• Logicke.
• * 10.347

  Iohn Philpot charged further by the Com∣missioners then the law would beare.
• * 10.348

  Now commeth in the Butchers axe.
• * 10.349

  M. Philpot re∣quireth to see their commissiō.
• * 10.350

  Philpot wil not dissēble agaynst his conscience.
• * 10.351

  The 2. examina∣tion of Iohn Philpot before th•• Commissio∣ners.
• * 10.352

  Iohn Phil∣pot depri∣ued of his Archdea∣con••y with∣out any lawe.
• * 10.353

  Whether an heretick suspected may with∣out ordinary processe be depriued of his liuing by his ordi∣nary before his death, & by what lawe.
• * 10.354

  Iohn Phil∣pot agayne requireth to see their Commissi∣on, and yet it could not be seene: and that al∣so agaynst the lawe.
• * 10.355

  Anno 1555. Decemb.
• * 10.356

  〈1 paragraph〉〈1 paragraph〉
• * 10.357

  〈1 paragraph〉〈1 paragraph〉
• * 10.358

  〈1 paragraph〉〈1 paragraph〉
• * 10.359

  〈1 paragraph〉〈1 paragraph〉
• * 10.360

  〈1 paragraph〉〈1 paragraph〉
• * 10.361

  The first appea∣ring of Iohn Philpot before B. Boner.
• * 10.362

  B. Boners cha∣ritye sent to 〈◊〉〈◊〉 Iohn Philpot.
• * 10.363

  B. Boner enter••teyning M. Philpot.
• * 10.364

  B. ••oner made the common Inquisitor a∣gaynst his will▪
• * 10.365

  Or els why were the questi∣ons there pro∣pounded.
• * 10.366

  1. Peter. 3.
• * 10.367

  No man is bound to ren∣der accompte of his fayth pri∣uately, vnles it be to edifie.
• * 10.368

  Ambros. ad Va∣lentianum.
• * 10.369

  One Church.
• * 10.370

  The fayth pro∣mised by his godfathers was the fayth of Christ, after his Creede onely.
• * 10.371

  And why then began you so hastely with him in the Sa∣crament of your altar.
• * 10.372

  B. Boner offen∣ded with M. philpots singing in prison.
• * 10.373

  The end of his first talke with B. Boner.
• * 10.374

  An other exami∣nation of Iohn Philpot, before the Byshops.
• * 10.375

  And why do not you Bishops your selues pray also for them▪ that are 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 The pray•••• of Iohn Philpot before the Byshop••▪ B. Boner agaynst prayer.
• * 10.376

  B. Boner here see∣meth 〈◊〉〈◊〉 skilfull 〈◊〉〈◊〉 his law 〈◊〉〈◊〉 in Church storye••.
• * 10.377

  M. Philpot complay∣neth of his wrongfull imprison∣ment.
• * 10.378

  M. Philpot called in no sufficient assembly and there∣fore not bound to aunswere▪ whereby to put himself in danger.
• * 10.379

  Wilfull because 〈◊〉〈◊〉 wil not put himselfe wilfully in∣to the Wolues mouth.
• * 10.380

  This 〈◊〉〈◊〉 was for 〈…〉〈…〉 the 〈…〉〈…〉 with 〈…〉〈…〉 in 〈◊〉〈◊〉 Parla•••••••• B. Bo•••••• not 〈◊〉〈◊〉 Ordinary to Iohn Philpot.
• * 10.381

  Note how 〈◊〉〈◊〉 men 〈◊〉〈◊〉 for 〈…〉〈…〉.
• * 10.382

  M. Philpot agayne ap∣pealeth frō ••. Boner to 〈◊〉〈◊〉 Ordi∣nary.
• * 10.383

  No man is 〈◊〉〈◊〉 to 〈◊〉〈◊〉 own ••ight due 〈◊〉〈◊〉 him.
• * 10.384

  Nay rather 〈◊〉〈◊〉 Ca∣tholicke 〈…〉〈…〉.
• * 10.385

  〈1 paragraph〉〈1 paragraph〉
• * 10.386

  S. Paule. 20. yeares before his conuersion, & S. Peter before his calling, was of an other fa••th then they were afterward: and yet it followeth not that they would haue e∣uery yeare a new fayth. The determina∣tion of the pri∣mitiue Church, and of the Church of Rome as it is now, is not all one.

  Athanasius misalledged.
• * 10.387

  A place of Ire∣naeus alledged.
• * 10.388

  The Church of Rome not now as it was then.
• * 10.389

  The Church of Rome neuer deceaued.
• * 10.390

  I find not in Eu∣sebius that Peter should be Bi∣shop of Rome. 25. yeares, but this is in Linus, Hierom. lib. de viris illustr. and in Abdias. lib. 1. de vita Petri.
• * 10.391

  Harke my Lordes wise parable.
• * 10.392

  Neyther you nor they are a∣ble in this case. Reason why it is not lyke that in Athanasius tyme all men were bound to abide the deter∣mination of Rome.
• * 10.393

  Not the law, but the Gospell gathered the Church toge∣ther. Ambrose.
• * 10.394

  400. Priestes a∣gaynst one He∣lias.
• * 10.395

  A good 〈◊〉〈◊〉 for Ro•••• by a Roma∣nist.
• * 10.396

  Whether the vniuer∣sall Church may be ••••••ceaued 2. Thess. ••.
• * 10.397

  A defection prophesied of in the Church. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 10.398

  The Pope•• Church which now is, was ne∣uer vniuer∣sall.

  Of this Florentin•••• Councell▪ which was about the yeare .143••▪ read before. The word or the Church iudge in controu••••∣sies.
• * 10.399

  Iohn Phil∣pots Pro∣phesie of the increase of the Gos∣pell.
• * 10.400

  Iohn Phil∣pot put of to an other day.
• * 10.401

  Iohn Phil∣pot to cer∣taine that required him to wryte hys e••••minati∣on••.

  The 〈◊〉〈◊〉 and ••••learned p••••cedings 〈◊〉〈◊〉 the••e Cat••••licks 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of Christ.
• * 10.402

  The 5. exa∣mination of M. Philpot.
• * 10.403

  Iohn Phil∣pot ready to 〈◊〉〈◊〉 his life i•• Christes 〈◊〉〈◊〉.
• * 10.404

  〈1 paragraph〉〈1 paragraph〉
• * 10.405

  M. Philpots iust defence 〈◊〉〈◊〉 speaking in 〈◊〉〈◊〉 Parlament.
• * 10.406

  It were the pa•••• of a charitable Bishop to ma••e a matter better, and not worse.
• * 10.407

  Iohn Philpot appealeth to the whole Par∣lament house.
• * 10.408

  This Bishop 〈◊〉〈◊〉 like would fayne haue bloud.
• * 10.409

  B. Boner here forgetteth him∣selfe.
• * 10.410

  Amb. li. 5. Epist. 30. Eodē contr. Auxentium.
• * 10.411

  Our fayth not grounded vpon the ciuil law.
• * 10.412

  Iohn Philpot still standeth to his defēce of the law, in refusing the iudge, not to be competent.
• * 10.413

  De officio ordi∣narij, is a title in the 1. booke of the Decretales. De foro compe∣tente, is a title in the 2 booke of the Decre∣tales.
• * 10.414

  M. Philpot re∣turneth agayne to his question of the Church.
• * 10.415

  That Peter did build the church of Rome it is false, for both the Scrip∣ture sayth, that Peter was set o∣uer the circum∣cised, and not o∣uer the Gen¦tiles, and also it is to be pro∣ued by Orosius, Suetonius, Ter∣tullianus, and other storyes, that the fayth of Christ was in Rome in Tybe∣rius tyme before Peter euer sawe Rome.
• * 10.416

  Catholicke.
• * 10.417

  The popes fayth hangeth vpon the multitude.
• * 10.418

  Fides catholic•• secundum Au∣gust.
• * 10.419

  Where M. Curtop ••••••∣deth this, I cannot sayes but this I finde that Eusebius doth report that Irenae∣us did re∣proue Vic∣tor Byshop of Rome for his rash Sentence in excommu∣nicating the Churches of Greece concerning the ob••er∣uation of the feast of Easter. Euseb. lib. •••• cap. ••••.
• * 10.420

  Socr. lib. 5. cap. 22.7. Generall Counsells in which the Bishop of Rome was neuer taken for supreame head. The church of Rome discenteth from the primatiue Church.
• * 10.421

  Transub∣stantiation is but a late plantation.
• * 10.422

  Iohn Phil∣pot retur∣neth againe to his issue.
• * 10.423

  Rome 〈◊〉〈◊〉 not the Catholick•• Church 〈◊〉〈◊〉 why?
• * 10.424

  Comparisō betweene the prima•• Church and the Popes Catholicke Church. The fayth 〈◊〉〈◊〉 the popes Catholicke 〈◊〉〈◊〉 now 〈…〉〈…〉.
• * 10.425

  For the fur∣ther deba∣••••g of this matter, that Ciprian doth alow 〈◊〉〈◊〉 such 〈◊〉〈◊〉, reade the answere of M. Now∣ell to M. Dorman.
• * 10.426

  〈◊〉〈◊〉 lib. 1. 〈◊〉〈◊〉. 3.
• * 10.427

  D. Sauersō 〈…〉〈…〉 M. Phil∣pot.

  〈◊〉〈◊〉. lib. 4. Epist. 2. Cap. 1••. 〈…〉〈…〉.
• * 10.428

  Patriarches on∣ly be named, to whom after¦ward the Pa∣triarke of Con∣stantinople was also ioyned. Cyprian hath also these words following in the same epistle: It was declared a∣mongest vs and it is according to iustice and e∣quity that euery mans cause should be heard where the fault was committed and to euery se∣uerall Pastor there is a portiō of the flocke ap∣poynted to rule and gouerne, for the which he must make an accopmt before God. Cipri. lib. 4. Epist. 2.
• * 10.429

  How S. Cyyriā meaneth, Christ to build his Church vpon Peter.

  Cypria. De sim∣plicitate▪ Praela∣torum. tract. 10. in Ioā.
• * 10.430

  Hieronym. ad Nepotianum.
• * 10.431

  Hieronim ad E∣uagium.
• * 10.432

  False sc••aūders.
• * 10.433

  D. Story com∣meth in.
• * 10.434

  Happy are you when they re∣uile you, and say all euill agaynst you for my names sake. Math. 5.
• * 10.435

  The Papistes will not be ru∣led by the scrip∣tures without their own iudge.
• * 10.436

  Iohn. 12.
• * 10.437

  What say you now M. Doctor.
• * 10.438

  M. Doctour ha∣uing not to aun∣swere, falleth to rayling.
• * 10.439

  Gods iudgemēt and ciuill iudge∣ment not lyke.
• * 10.440

  The iudgement of the Church, how farre it ser∣ueth.
• * 10.441

  Prescription of ••yme.
• * 10.442

  Prescrip•••••• of time ••••••keth no 〈◊〉〈◊〉 in 〈◊〉〈◊〉 matters.
• * 10.443

  D. Story confesseth himselfe to be the chiefe di••∣patcher of all Gods Saintes that suffered in Q. Maryes tyme.
• * 10.444

  Storyes cruelty. Iohn Phil∣pot left post alone.
• * 10.445

  The straight handling of Iohn Phil∣pot in pri∣son, for all the Bishops faire words.
• * 10.446

  The 6. exa∣mination of M. Philpot before cer∣tain Lord••, and the Bi∣shop of Lō∣don.
• * 10.447

  The words of Bishop Boner to M. Philpot.
• * 10.448

  M. Phil∣•••••••• aun∣swere to the Bishop.
• * 10.449

  Heretickes 〈◊〉〈◊〉 the pri∣••••iue Church onely 〈◊〉〈◊〉 to 〈◊〉〈◊〉.
• * 10.450

  •• boner 〈◊〉〈◊〉 the can 〈◊〉〈◊〉 of M. Philpots 〈…〉〈…〉.
• * 10.451

  〈…〉〈…〉 of the Parliament 〈◊〉〈◊〉 sayth 〈◊〉〈◊〉 Lord 〈◊〉〈◊〉.
• * 10.452

  Whether the Con∣uocation be part of the Parliament 〈…〉〈…〉 free 〈◊〉〈◊〉 was 〈◊〉〈◊〉 by 〈…〉〈…〉 man 〈…〉〈…〉.
• * 10.453

  How Boner 〈◊〉〈◊〉 in the Sa∣crament, 〈…〉〈…〉 both the signe and thing sig••••••fied.
• * 10.454

  Both the sig•••• and the thing signified in 〈◊〉〈◊〉 respectes, 〈◊〉〈◊〉 the Sacrament▪
• * 10.455

  Ye say ye seek•• not his lyfe and yet ye 〈◊〉〈◊〉 to aunswere 〈◊〉〈◊〉 that ye aske 〈◊〉〈◊〉 be his death.
• * 10.456

  The protestatiō of Iohn Philpot before the Lordes.
• * 10.457

  Two thinge wherein the Clergy dece••∣ueth the whole realme.
• * 10.458

  The Papistes haue neyther•• the Sacrament of the Lordes body nor the true Church.
• * 10.459

  Papistes vnto 〈◊〉〈◊〉 vsurpe the name of the Church.
• * 10.460

  M. Philpot of∣fereth himselfe to stand against 10. of the best learned in the realme in proofe of his cause.
• * 10.461

  The Popes Ca∣tholickes when they haue no iust reason wherewith to perswade, they fall to rating, & to charge men with stubbernes.
• * 10.462

  Psalme. 8.
• * 10.463

  Scriptures al∣ledged.
• * 10.464

  How the letter killeth and whom. 2. Cor 3.
• * 10.465

  Iohn. 6.
• * 10.466

  1. Cor. 6.
• * 10.467

  1. Cor. 2. M. Philpots request to the Lordes.
• * 10.468

  Iohn Phil∣pot wil not be iudged by his ad∣uersaryes, but by the hearers, so far as they shall iudge by Gods worde.
• * 10.469

  The true order of iudgement vsed in the primatiue Church. B. Boner bewrayeth his owne ignoraunce.
• * 10.470

  B. Boner dare not fetch out his booke.
• * 10.471

  •• Boner ••••••••pheth 〈◊〉〈◊〉 the 〈◊〉〈◊〉.
• * 10.472

  〈◊〉〈◊〉 a Iudge 〈…〉〈…〉 law 〈…〉〈…〉 the ••earing of 〈◊〉〈◊〉 o∣••••••••wise 〈◊〉〈◊〉 ••gree∣•••••••• to the word••s: so 〈◊〉〈◊〉 the 〈◊〉〈◊〉 no power to ••dge the ••••aning of Gods word ••••••trary to ••. 〈◊〉〈◊〉. ••••••ection of the Lord 〈◊〉〈◊〉, why the wordes 〈◊〉〈◊〉 the scrip∣•••••• a••e not 〈◊〉〈◊〉 be taken: [••his is my body.]
• * 10.473

  Aunswere to B. Boners ••••i••ction.
• * 10.474

  The place 〈…〉〈…〉. ••he bread 〈◊〉〈◊〉 I will true is my 〈◊〉〈◊〉 &c] A••nswere 〈◊〉〈◊〉 the Lord ••iches ob∣••••ction. Papistes ••ater cosins •••• the Ca∣pemai••es.
• * 10.475

  〈◊〉〈◊〉 hath ney∣ther 〈…〉〈…〉. 150.
• * 10.476

  B. Boner•• vn••e∣uerent and blasphemous speaking of God.
• * 10.477

  The omnipot••••∣cye pretended in vayne.
• * 10.478

  Christ in the Sacrament real∣ly present to the receauer.

  What he calleth really.
• * 10.479

  B. Boner to weake for Iohn Philpot.
• * 10.480

  The Lordes fall to drinking.
• * 10.481

  Lord Rich bid∣deth M. Phil∣pot drinke.
• * 10.482

  Chadsey begin∣neth to dispute with M. Philpot.
• * 10.483

  1. Vntruth.
• * 10.484

  2. Vntrth.
• * 10.485

  4. Vntruthes of Chadsey, at on•• clappe.
• * 10.486

  3. Vntruth.
• * 10.487

  4. Vntruth.
• * 10.488

  M. Philpot an∣swereth D. Chadsey.
• * 10.489

  Iohn Philpot interrupted in his aunswere.
• * 10.490

  Prayse be to the Lord, for so he hath.
• * 10.491

  Chadsey pro∣ueth the Sacra∣ment by the 6. of Iohn.
• * 10.492

  So is there twise Ego too, and yet but one naturall body.
• * 10.493

  Iohn Philpot aunswereth with protesta∣tion.
• * 10.494

  A question of Iohn Philpot.
• * 10.495

  Blasphemy to say that these wordes onely [this is my bo∣dy] make a re∣all presence.
• * 10.496

  Cypri. lib. ••. Epistol. 3. These wordes [blesse, take, and eate] be as sub∣stanciall pointes of the Sacra∣ment, as [this is my body.] Hereof reade more in the ex∣aminations of M. Bradford.
• * 10.497

  M. Doctor ta∣ken with the maner.
• * 10.498

  The w••rds of Chr•••••• [this is 〈◊〉〈◊〉 body] ••••••cept a 〈◊〉〈◊〉 speake 〈…〉〈…〉 body.
• * 10.499

  Sacraments without their vse, be no Sa∣cramentes.
• * 10.500

  The Sacra∣ment of the Lords body without receauing, is no Sacra∣ment.
• * 10.501

  As Bap∣tisme, •••• no baptisme but to the child 〈◊〉〈◊〉 is 〈◊〉〈◊〉 and not 〈◊〉〈◊〉 the 〈◊〉〈◊〉 by: so 〈◊〉〈◊〉 Sacrament of the body is no Sacra∣ment but to them that worthely receaue.
• * 10.502

  My Lor•• 〈◊〉〈◊〉 better 〈…〉〈…〉 Capon, 〈◊〉〈◊〉 in 〈◊〉〈◊〉 Sacra••••••••▪
• * 10.503

  〈1 paragraph〉〈1 paragraph〉
• * 10.504

  〈1 paragraph〉〈1 paragraph〉
• * 10.505

  〈1 paragraph〉〈1 paragraph〉
• * 10.506

  〈1 paragraph〉〈1 paragraph〉
• * 10.507

  〈1 paragraph〉〈1 paragraph〉
• * 10.508

  〈1 paragraph〉〈1 paragraph〉
• * 10.509

  M. Philpot stan∣deth vpon his conscience & the feare of God.
• * 10.510

  B. Boner pro∣ceedeth Ex offi∣cio with Maister Philpot.
• * 10.511

  2. Vntruthes in the Bishops articles.
• * 10.512

  Iohn Philpot chalengeth the priuiledge of his ordinary ryght.
• * 10.513

  Spiritual things are not subiect to temporall powers, and therefore the temporall com∣missioners had no power to re∣moue him into an other mans dioces.
• * 10.514

  A man is not baptised into his godfathers fayth nor his godmo∣thers fayth: but into the fayth of Christes church. Iohn Philpot proueth his church to be from Christ.
• * 10.515

  No rule better then Antiquity, Vniuersalitie, & Vnitie, to proue the true fayth & Church of the Protestantes. Because you dare not.
• * 10.516

  S. Cyprian meaneth euery church to haue his owne go∣uernour not all churches to be vnder one,
• * 10.517

  Cypri lib. 1. Epist. 3.
• * 10.518

  The place of S. Ciprian expla∣ned.
• * 10.519

  The Bishop of Rome no more head of the Church, then the B. of Londō.
• * 10.520

  Peter had no more authoritye ouer the church then euery one of the Apostles.
• * 10.521

  Peter beareth but a figure of the Church.
• * 10.522

  B. Boners diui∣nity lieth much in the ciuill lawe.
• * 10.523

  Cyprian.
• * 10.524

  The place of Cyprian ex∣pounded.
• * 10.525

  B. Boner goeth to the Parla∣ment.
• * 10.526

  M. D. 〈◊〉〈◊〉
• * 10.527

  The 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Peter 〈◊〉〈◊〉 my 〈◊〉〈◊〉
• * 10.528

  〈1 paragraph〉〈1 paragraph〉
• * 10.529

  〈1 paragraph〉〈1 paragraph〉
• * 10.530

  In Nice counsell 〈◊〉〈◊〉 B. o•• 〈◊〉〈◊〉 was no 〈…〉〈…〉
• * 10.531

  The scholer of Oxford shrinketh away.
• * 10.532

  The 〈◊〉〈◊〉 side nota∣ble to proue the Church to be the holy catho∣lick church.
• * 10.533

  3. Blind coniect•••••• out of 〈◊〉〈◊〉 epistle of Austen to 〈◊〉〈◊〉 prouing the Sea of Rome to be suprea••e head. The 〈…〉〈…〉 Bishop from 〈…〉〈…〉 tyme. The 〈…〉〈…〉 may be cal▪
• * 10.534

  〈1 paragraph〉〈1 paragraph〉

  The ••cope of S. Augustines argument is 〈…〉〈…〉 the Church of Rome therfore 〈…〉〈…〉 in the doctrine because it hath 〈…〉〈…〉 Bishops from the Apostles, but 〈…〉〈…〉 Donatistes to be schismatickes, 〈…〉〈…〉 Churche of Rome continuing 〈…〉〈…〉 the doctrine of the Apostles, 〈◊〉〈◊〉 still succession of 〈◊〉〈◊〉 the Apostles tyme, yet they 〈…〉〈…〉 the vnitye of that Churche, 〈…〉〈…〉 other Churche of their owne.

  The Argument is this.

  〈…〉〈…〉 from that Churche which 〈◊〉〈◊〉 succession of Bishops 〈…〉〈…〉 Apostles, and keepeth the 〈◊〉〈◊〉 still in fayth and doctrine, is 〈◊〉〈◊〉 the vnitye of the Churche, and to 〈…〉〈…〉.

  The Donatistes doe so from the Church 〈◊〉〈◊〉, hauing no iust cause of doctrine 〈◊〉〈◊〉 to doe. 〈◊〉〈◊〉▪ the 〈…〉〈…〉▪
• * 10.535

  〈1 paragraph〉〈1 paragraph〉
• * 10.536

  〈1 paragraph〉〈1 paragraph〉
• * 10.537

  〈…〉〈…〉 to their dinner afterward as they haue, as i•• they had eaten neuer a bit of meate before▪ Iohn Philpot refu••eth to aun∣swer•• but in o∣pen iudgement▪ Iohn Philpot commaun••ed to be set in the stockes in the Colehou••e.
• * 10.538

  An other dayes talke of the Bishop with Iohn Philpot and other priso∣ners.

  Iohn Philpot denyeth to come before the Bi∣shop for feare of some priuy practise.
• * 10.539

  Iohn Philpot brought to the Bishop by vio∣lence.
• * 10.540

  Note here the iust dealinges of these Bishops.
• * 10.541

  This Bishop of Lincolne was D. White.
• * 10.542

  Iohn Philpot being Archdea∣con excommuni∣cated B. White for preaching fal••ed doctrine.
• * 10.543

  Matter made of a knife sent to Iohn Philpot in a Pigs belly.
• * 10.544

  Articles agayne put to Iohn Philpot.
• * 10.545

  B. Boner of mere power and authoritye pro∣nounceth him∣selfe to be Phil∣pots Ordinary.
• * 10.546

  False articles: fayned a••aynst Iohn Philpot.
• * 10.547

  B. Boner taken with an vn∣truth.
• * 10.548

  Other prisoners called in to beare witnes a∣gaynst Iohn Philpot.
• * 10.549

  The prisoners refuse to be sworne agaynst M. Philpot.
• * 10.550

  B Boner agayne doth agaynst the lawe.
• * 10.551

  Note how the Bishops make Anabaptistes.
• * 10.552

  B. 〈◊〉〈◊〉 seeketh 〈◊〉〈◊〉.
• * 10.553

  An other priuate talke or cō∣ference be∣tweene him and the Bi∣shop.
• * 10.554

  B. Boner vewing his Colehouse.
• * 10.555

  He mea∣neth Steuē Gardiner Bishop of Winchester. Good coū∣sell geuen to B. Boner.
• * 10.556

  Iohn 〈…〉〈…〉 a clo••e tower ioyning to Paules Church.
• * 10.557

  〈1 paragraph〉〈1 paragraph〉
• * 10.558

  〈1 paragraph〉〈1 paragraph〉
• * 10.559

  The 8. 〈◊〉〈◊〉 of ••. Philpot.
• * 10.560

  Articles 〈◊〉〈◊〉 & Phil∣pot.
• * 10.561

  〈…〉〈…〉 M. Philpot.
• * 10.562

  〈1 paragraph〉〈1 paragraph〉
• * 10.563

  〈1 paragraph〉〈1 paragraph〉
• * 10.564

  B. Boner doth without order o•• lawe.
• * 10.565

  The 9. exami∣nation of Iohn Philpot before the Bishop and his Chapleyns.
• * 10.566

  Iohn Philpot still standeth to his former plea to aunswere be∣fore his owne Ordinary.
• * 10.567

  Iohn Philpot will not heare his articles read.
• * 10.568

  Talke of the Sacrament.
• * 10.569

  This argument in the 2 figure concluding af∣f••••matiuely doth not holde by Logyke.
• * 10.570

  The Bishop be∣ing brought to a narrow straite, is fayne to call for more helpe.
• * 10.571

  Whether the Masse be a Sa∣crament.
• * 10.572

  M. Cosins ge∣ueth ouer in the playne field.
• * 10.573

  The 〈◊〉〈◊〉 of S. 〈◊〉〈◊〉 alledg•• for con••••••••mation of the Masse, aunswered how it 〈◊〉〈◊〉 deriued.
• * 10.574

  The 〈◊〉〈◊〉 Missa.
• * 10.575

  The Masse is a sacrifi•••• quoth Harpsfield.
• * 10.576

  A Sacrament is no Sacra∣ment with••out his vse▪
• * 10.577

  Receauing maketh not the Sacra∣ment, ye•• the Sacra∣ment of the Lords Sup∣per with∣out it be re∣ceiued is no Sacrament.
• * 10.578

  What the Priestes ought to do at their Masse.
• * 10.579

  The Sacra∣•••••••• 〈…〉〈…〉.
• * 10.580

  The Sacra∣ment of the 〈…〉〈…〉.
• * 10.581

  〈◊〉〈◊〉 the 〈…〉〈…〉 Sup∣pe•• all that 〈◊〉〈◊〉 present 〈…〉〈…〉.
• * 10.582

  〈◊〉〈◊〉. in 〈…〉〈…〉 E∣p••e. 〈…〉〈…〉 Sa∣crament without it be a com∣munion▪ Co••ins and the Chap∣l••••ne geue 〈◊〉〈◊〉 their 〈◊〉〈◊〉.
• * 10.583

  〈…〉〈…〉 M. 〈◊〉〈◊〉 & 〈…〉〈…〉 Arch∣••eacon.
• * 10.584

  M. Harpsfield standeth vpon number and multitude.
• * 10.585

  What this Pro∣noune [Ho••] doth d••mon∣strate.
• * 10.586

  That is agaynst the opinion of Winchester, read before in the tractation of Winchesters Sermon.
• * 10.587

  M. Harpsfield in a double tale.
• * 10.588

  Contrariety in popish doctrine.
• * 10.589

  Pretence of Gods omnipo∣tencye.
• * 10.590

  The substanciall partes of the Sacrament takē away by the Papistes.
• * 10.591

  M. Harpsfield geueth ouer for lacke of good matter.
• * 10.592

  His tenth exa∣mination before the B. & others.
• * 10.593

  Iohn Philpot accu••sed by St••. Gardiner, with∣out orde•• of lawe.
• * 10.594

  Iohn Philpot required abso∣lution of Win∣chester and was denyed it.
• * 10.595

  B. Boner will needes be his Ordinary.
• * 10.596

  M. Philpot ap∣pealeth from the B. of Lon∣don agayne.
• * 10.597

  How one may be of three dio∣ces at once.
• * 10.598

  His Baalamite kinsman.
• * 10.599

  Scripture han∣somely applied.
• * 10.600

  〈◊〉〈◊〉 next 〈◊〉〈◊〉 talke wi•••• the Bishop.
• * 10.601

  Witnes a∣gayne sworn•• ••∣gaynst 〈…〉〈…〉 Philpo••▪ Iohn P••••l∣pot 〈…〉〈…〉 from 〈◊〉〈◊〉 Bisho••
• * 10.602

  Yet an ••••ther ex••••••••nation 〈◊〉〈◊〉 Iohn Phil••pot be••or•• Bishop•• & Doctors.
• * 10.603

  Setling of a mans con∣science in religion re∣quireth good ad∣uisement. P••pistes will haue fayth to be compelled. Bernard▪ in cant•• Serm. 66.

  Faith ought not to be compelled.
• * 10.604

  〈1 paragraph〉〈1 paragraph〉
• * 10.605

  The true Church, 〈◊〉〈◊〉 & 〈◊〉〈◊〉 euer 〈…〉〈…〉 c. 15. 〈◊〉〈◊〉 true & 〈◊〉〈◊〉 church 〈…〉〈…〉 Abel 〈◊〉〈◊〉 Caine.
• * 10.606

  The B. of Chichester D Day 〈◊〉〈◊〉 to a 〈◊〉〈◊〉▪
• * 10.607

  The By∣sh••p•• 〈◊〉〈◊〉 to be wea••y of 〈◊〉〈◊〉 parte.
• * 10.608

  B. Boner would fayne picke out matter if he could tell how.
• * 10.609

  An other mat∣ter picked a¦gaynst Iohn Philpot.
• * 10.610

  Rom. 5. 1. Tim. 1.
• * 10.611

  Iohn Philpot falsly charged with vntruth, when no truth can be found a∣gaynst him.
• * 10.612

  M. Philpot charged with a letter written to M. Grene. This letter torne in the blinde tower read be∣fore pag. 1382. col. 2.
• * 10.613

  The contents of M. Philpots letter to M. Grene.
• * 10.614

  M. Grene called.
• * 10.615

  M. Philpot a∣gayne charged with an vn∣truth.
• * 10.616

  Note what great gentlenes this Bishop sheweth to Philpot and compare the same with the handling now of him in his imprisonment.
• * 10.617

  Blacke pouder 〈◊〉〈◊〉 to Iohn Philpot to make Inke.
• * 10.618

  False surmises ••ayd agaynst Iohn Philpot.
• * 10.619

  D. Westons chiefe argumēts in the conuoca∣tion house.
• * 10.620

  Bishop Tonstall a••d M. Weston 〈◊〉〈◊〉 ouer the matter.
• * 10.621

  Wisedom•• in Gods matters consisteth not in 〈◊〉〈◊〉 learning.
• * 10.622

  Cyprian. ad Corne. li. 1. Epist. 3.
• * 10.623

  D Day Bishop of Chichester shrinketh also away.
• * 10.624

  The plac•• of Cypri•••• expo••n••••••.
• * 10.625

  〈1 paragraph〉〈1 paragraph〉
• * 10.626

  〈1 paragraph〉〈1 paragraph〉
• * 10.627

  〈1 paragraph〉〈1 paragraph〉
• * 10.628

  〈1 paragraph〉〈1 paragraph〉
• * 10.629

  The Sacra∣••••••t abu∣••es b•• the Papistes, 〈◊〉〈◊〉 and 〈◊〉〈◊〉.
• * 10.630

  Sacrament 〈◊〉〈◊〉 ••ind.
• * 10.631

  Synechdoche is a figure wh••n by one thing or by part, the whole is vnder∣standed. Eusebius hath these wordes: Parum Euchari∣stiae puero de∣dit. i. He gaue a litle of the Sa∣crament to the boy: which words may very well compre∣hende both partes: and it seemeth by the wordes that follow, that part of it was licour, for it is written in the same place: Iussit vt id in∣funderet et in os senis instilla∣ret. i. He com∣maunded that he should poure it and droppe it into the olde mans mouth, & so he did. Euse∣bius in Eccles. hist. lib. 6. cap. 44.
• * 10.632

  The Image of God is not like in Christ, and in vs.
• * 10.633

  Presence of the Sacrament.
• * 10.634

  The Sacrament of the Masse as it is vsed, is no Sacrament.
• * 10.635

  Altar what it signifieth.
• * 10.636

  Christopherson for lacke of bet∣ter profe falleth to exclaming.
• * 10.637

  Wrangling mat∣ter agaynst M. Philpot.
• * 10.638

  Iohn Philpots religion elder then Popery by a 1000. yeares.
• * 10.639

  This religion was not s••ene o∣penly a 100. yeares ago: Ergo this religion was not. The antecedent is true and the consequent false.
• * 10.640

  Scoffing Mor∣gan.
• * 10.641

  1. Cor. ••.
• * 10.642

  Morgan falleth to Scoffing 〈◊〉〈◊〉 rayling at the good Martyrs of God.
• * 10.643

  Iohn Phil∣pot with great zeale▪ denounceth hell fier to Morgan vnlesse he repent.
• * 10.644

  Morgan sombling & stammering in the Con∣uocation house.
• * 10.645

  Morgan taken vp for halting.
• * 10.646

  M. Harps∣•••••••• an•• C••fins 〈◊〉〈◊〉.
• * 10.647

  Christian truth called heresie.
• * 10.648

  The holy Ghost is Christes Vicar vpon 〈◊〉〈◊〉, and 〈◊〉〈◊〉▪
• * 10.649

  〈◊〉〈◊〉 Phil∣•••••• denyed 〈…〉〈…〉▪
• * 10.650

  The 12 exami∣nation of M. Philpot before certayne Bishop••
• * 10.651

  Iohn Philpot sent for to masse, refuseth to come.
• * 10.652

  The Bishop lay∣eth out his arti∣cles agayne.
• * 10.653

  The Bishops doinges agayn•••• the lawe.
• * 10.654

  Iohn Philpot is rebuked for singing.
• * 10.655

  Talke betweene Iohn Philpot & the B. of Wor∣cester and Ban∣gor.
• * 10.656

  If violence and tyranny be no token of true religion: what may men iudge then of the Popes religion, I pray you?
• * 10.657

  The Popes reli∣gion hath no other ground to stand vpon but violence.
• * 10.658

  Where this re∣ligion was 100. yeares agoe.
• * 10.659

  Boner rayleth on Latimer.
• * 10.660

  Fathers may be asked, but not f••••lowed fur∣ther then they follow the Scriptures.
• * 10.661

  Note he sayth not in the Sa∣crament but in the ad∣ministrat•••• of the Sa∣crament.
• * 10.662

  After din∣ner Maister Philpot called a∣gayne.
• * 10.663

  To stand to the Catho∣lick Church is not i∣nough with these men, except you be in the Church of Rome. The wordes of Christ, [feede my sheepe] o∣pened.
• * 10.664

  The Pope is no feeder.
• * 10.665

  By really he meaneth truely.
• * 10.666

  Talke with D. Chad∣sey, and D. Wright and others.
• * 10.667

  〈…〉〈…〉 more Chadsey 〈◊〉〈◊〉 you can proue
• * 10.668

  D. Chad∣sey ••etteth 〈…〉〈…〉.
• * 10.669

  Whether re••ll men receaue the body of Christ
• * 10.670

  Quodam mo••o.
• * 10.671

  D. Chadsey ••••ynteth in 〈◊〉〈◊〉 proofe.
• * 10.672

  〈1 paragraph〉〈1 paragraph〉
• * 10.673

  Fayth consisteth not in learning but in beleuing.
• * 10.674

  The authority of the Church
• * 10.675

  The place of S. Austen I would not be∣leeue the worde if the Church did not moue me. &c.
• * 10.676

  The word hath his authority onely of God & not of the Church.
• * 10.677

  The word is the foundation of the Church and not the Church of the word.
• * 10.678

  Talke betweene the Archbish▪ of Yorke and Iohn Philpot.
• * 10.679

  The Church defined.
• * 10.680

  The Church both visible and inuisible.
• * 10.681

  Catholicke de∣fined by S. Au∣sten.
• * 10.682

  Catholicke de∣fined by the Pa∣pistes.
• * 10.683

  Vniuersalitye & Succession.
• * 10.684

  This consequent being reduced into a Syllogisme of the first figure, will ground vpon a false Maior.

  Ergo,

  Da- Vniuersalitye and Succession make a true Church.

  ri- The Churche of Rome hath vniuersall succession.

  j. Ergo, the Church of Rome is the true Church▪
• * 10.685

  To this is suf∣ficiently aun∣swered ••efore, pag. 1980. looke in the latter end of the 11. exa∣mination. Vniuersalitye alwayes to be ioyned with Veritye.
• * 10.686

  Not principal∣ly by your leaue my Lord.
• * 10.687

  The errour of the Donatistes.
• * 10.688

  The church may be certayne and yet not tyed to one place.
• * 10.689

  August. de doc∣trina christiana.
• * 10.690

  Argument a 〈◊〉〈◊〉 non suffi∣ci••nte et non total••.
• * 10.691

  The Argument denyed.
• * 10.692

  〈1 paragraph〉〈1 paragraph〉
• * 10.693

  Apoc. 2.
• * 10.694

  3. Reg. The m••••ther 〈◊〉〈◊〉 of 〈…〉〈…〉 to the 〈◊〉〈◊〉 man 〈…〉〈…〉 tyme, 〈◊〉〈◊〉 falsly 〈…〉〈…〉 true mo••thers 〈◊〉〈◊〉 from 〈◊〉〈◊〉
• * 10.695

  So ye say now, when ye would geue him no leaue no•• tyme when he was a∣liue to make his aunswere••.
• * 10.696

  Succession of Bishop•• alone is ••o sufficient poynt to proue the Catholicke Church.
• * 10.697

  Leaue your reuiling termes, 〈◊〉〈◊〉 Lord 〈◊〉〈◊〉 goe to the matter. Note how these men groūd their fayth not vpon Gods word, but vpon the determina∣tion of their owne knowne Church.
• * 10.698

  My Lord of 〈◊〉〈◊〉 dri∣••e•• to seeke 〈◊〉〈◊〉 bookes. August de implicitate ••••edendi. ••. Philpot 〈◊〉〈◊〉 re∣p••••ted to 〈…〉〈…〉.

  •• Poyntes 〈◊〉〈◊〉 proue 〈◊〉〈◊〉 Catho∣••••cke church 〈◊〉〈◊〉 of S. Austen.

  • 1. Consent of al natiōs.
  • 2. Sea Apo∣••••••licall.
  • 3. Vniuer∣salitye.
  • 4. Catho∣licke▪

  Aunswere to the Archbi∣shops 4. poyntes.
• * 10.699

  Christes church cea∣seth not 〈◊〉〈◊〉 his Church al∣beit 〈◊〉〈◊〉 tyme of persecu∣tion i•• be hid some∣time in corners. First aun∣swere to his reason▪ and 〈◊〉〈◊〉 him ob••tinate ••••terward.
• * 10.700

  Because 〈◊〉〈◊〉 Lord, 〈◊〉〈◊〉 be not 〈◊〉〈◊〉 to aun∣swere him.
• * 10.701

  〈1 paragraph〉〈1 paragraph〉
• * 10.702

  〈1 paragraph〉〈1 paragraph〉
• * 10.703

  Anot•••••• 〈◊〉〈◊〉 of M. Phil•••••• before ••he ••i∣shop.
• * 10.704

  Concerning these 4. poynt aunswered suf••ficiently befo••••.
• * 10.705

  It is best for you to lay so, when you haue no o∣ther way to shift of his Ar∣gumentes.
• * 10.706

  The last exami∣nations of M. Philpot in open iudgement, with his finall condemnation by B. Boner in the consistory at Paules. December. 14.
• * 10.707

  M. Philpot cal∣led into open iudgement. 3. Speciall Ar∣ticles layd to M. Philpot.
• * 10.708

  Here eyther the Register be∣lyeth M. Phil∣pot, or els he ment as not of∣fēding the law, thereby to be accused, for o∣therwise ••all his former exami∣nations doe de∣clare that he spake against the Sacrament of the Altar.
• * 10.709

  B. Boner with all his Doctors not able to satis∣fie M. Philpots offer.
• * 10.710

  December. 16.
• * 10.711

  The last exami∣nation of Iohn Philpot.
• * 10.712

  B. Stokesleys prayer when he gaue sentence vpon any.
• * 10.713

  B. Boner pray∣eth against him∣selfe.
• * 10.714

  B. Boner hath no authoritye by right to proceed agaynst M. Philpot.
• * 10.715

  B. Boner noted to 〈◊〉〈◊〉 ignorant 〈◊〉〈◊〉 the lawe.
• * 10.716

  This law seemeth eyther blindly c••∣pared of the Bishop, or els not rightly col∣lected of his Regi∣ster.
• * 10.717

  The Lord Maio•• with the Sh••••ef••e assistan•• to B. Boner against M. Philpot.
• * 10.718

  The 3. ar••••••cles agaynst Iohn Phil∣pot agaynst repeated.
• * 11.1

  An exhor∣tation of ••. Bone•• to Iohn Phil∣pot. December 16.
• * 11.2

  〈◊〉〈◊〉 Phil∣pot answe∣••eth to the B••••hops ex∣hortation before the Lord Mai∣or.
• * 11.3

  To the first a••ticle. Iohn Phil∣pot is of the Catholicke Church, but not of the ••a••ilonical Church. To the 2. Article. Iohn Phil∣pot spea∣keth not a∣gaynst the 〈◊〉〈◊〉 sacrifice 〈◊〉〈◊〉 agaynst 〈◊〉〈◊〉 sacrifice 〈◊〉〈◊〉 ••pon the 〈◊〉〈◊〉, vsed 〈◊〉〈◊〉 pr••uate mas••es. To the 3. article. P••••••pot de∣nyeth not 〈◊〉〈◊〉 Sacra∣ment of the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, but the Sacra∣ment of the Altar of 〈◊〉〈◊〉 he de∣••••eth. Philpot chargeth the clergy of Q Mar· time▪ to be idolaters to 〈◊〉〈◊〉, and 〈…〉〈…〉 church where their 〈…〉〈…〉 church 〈◊〉〈◊〉 England 〈◊〉〈◊〉 K. Ed∣warde•• ••••me.
• * 11.4

  B. Boner char∣geth him with false surmises; for want of true matter.
• * 11.5

  Philpot had a knife brought him vnder a pig: Ergo the Church of Rome is a Ca∣tholicke church. Articles conclu∣ded in Cam∣bridge, and Ox∣ford.

  The catechisms set forth in K. Edwards dayes. The booke of report of the disputation in in the Conuoca∣tion house.
• * 11.6

  A letter written to M. Philpot touching the handling of M. Grene. exhibi∣ted by B. Boner. Boner breaketh promise.
• * 11.7

  M. Grene strong in srip∣tures & Doctors.
• * 11.8

  Fecknams report of Bart. Grene.
• * 11.9

  This bill was a supplication to be offred vp in the Parlament.
• * 12.1

  A letter written to M. Philpot by the faythfull Christen Lady, the Lady Vane.
• * 12.2

  A supplication of Iohn Phil∣pot to the King and Queene.
• * 12.3

  The strayte handling of Iohn Philpot in the Bishops Colehouse.
• * 12.4

  Of this booke of dis∣putation 〈◊〉〈◊〉 the Conuo∣cation rea•••• before pag. 1410.
• * 12.5

  Ah my Lord what needed this question when no reasonable aunswere could be allowed. Sentence of condemna∣tion read a∣gaynst M. Philpot. M. Phil∣pots words in reading the sentēce.
• * 12.6

  M. Philpot deliuered to the She∣riffes.

  M. Philpot to his ser∣uaunt.

  M. Philpot brought into New∣gate, his man per∣mitted to enter with him.
• * 12.7

  Talke be∣tweene M. Philpot & Alexander the keeper.
• * 12.8

  Good Philpot l••∣den with yrons, be∣cause he would not recant at Alexanders bidding. Alexander taketh Philpots tokens from his man. Alexander the cruell keeper re∣quireth 4. poundes of M. Philpot for his y∣rons.
• * 12.9

  M. Philpot 〈…〉〈…〉.
• * 12.10

  〈1 paragraph〉〈1 paragraph〉
• * 12.11

  Note the 〈…〉〈…〉 Ph••lpot with much 〈…〉〈…〉. M. Philpot warned by the She∣riffes ••o prepare him agayn••t the next day to 〈…〉〈…〉. Decemb. ••••.
• * 12.12

  M. Philpot brought to the place of Mar∣tyrdome.
• * 12.13

  M. Philpot•• words going to the stake.
• * 12.14

  M. Philpot•• prayers.
• * 12.15

  Iohn Philpot geueth▪ the Of∣ficers money.
• * 12.16

  The writinges & examinations of M. Iohn Philpot by the proui∣dēce of almigh∣ty God preser∣ued.
• * 12.17

  A godly prayer to be sayd at the tyme of Martyr∣dome.
• * 12.18

  He prayeth for restoring of the Gospell and peace in Eng∣land.
• * 12.19

  A letter of M. Philpot to the Congregation.
• * 12.20

  Heb. 6·
• * 12.21

  Math. 25.
• * 12.22

  Math. 5.
• * 12.23

  Rom. 10.
• * 12.24

  Math. 11.
• * 12.25

  Luke. 12.
• * 12.26

  Math. 7.
• * 12.27

  Luke. 9.
• * 12.28

  Math. 7.
• * 12.29

  Aggeus. ••.
• * 12.30

  Wisedome of the flesh not to be harkened vnto.
• * 12.31

  Rom. 8. 1. Cor. 6. Math. 16.
• * 12.32

  Heb. 11. Psal. 116.
• * 12.33

  Death for righteous∣nes bring∣eth felicity.
• * 12.34

  Godly counsell Luke. 18. 3. Reg. 18. Apoc. ••.
• * 12.35

  3. Reg. 31. God will not be ser∣ued after mans ima∣gination but as him∣selfe pre∣scribeth.
• * 12.36

  Ephe. 2.
• * 12.37

  Psal. 21.
• * 12.38

  Psal. 26.
• * 12.39

  〈…〉〈…〉. 5.
• * 12.40

  1 Cor. 3.
• * 12.41

  Not lawfull 〈◊〉〈◊〉 true 〈…〉〈…〉 Popish 〈◊〉〈◊〉.
• * 12.42

  Not 〈◊〉〈◊〉 to 〈◊〉〈◊〉 God in 〈◊〉〈◊〉, but in 〈…〉〈…〉.
• * 12.43

  A lesson for large con∣sciences.
• * 12.44

  〈1 paragraph〉〈1 paragraph〉
• * 12.45

  Persons 〈…〉〈…〉 true Christians ought in no 〈◊〉〈◊〉 to par∣••••cipate with 〈◊〉〈◊〉.
• * 12.46

  Heb. 10. Apoc. 13.
• * 12.47

  〈◊〉〈◊〉. 5.
• * 12.48

  〈◊〉〈◊〉. 2.
• * 12.49

  1 Cor. 6.
• * 12.50

  Apoc. 18.
• * 12.51

  〈◊〉〈◊〉 3.
• * 12.52

  The place 〈…〉〈…〉. 5. 〈◊〉〈◊〉.
• * 12.53

  Math. 24.
• * 12.54

  A cursed thing to sinne vpon hope of for∣geuenes.
• * 12.55

  Psal. 102.146.
• * 12.56

  Luke. 20. 1. Pet. 2.
• * 12.57

  Obedience to Magistrates, what, and how farre.
• * 12.58

  Actes. 4. Daniell 6. Math. 15.
• * 12.59

  Agaynst such •• sinne wilfully vpon hope of Election. Rom. 3.
• * 12.60

  Ephe. 1.
• * 12.61

  2. Heter. 1.
• * 12.62

  Prouerb. 24.
• * 12.63

  Iohn. 12.
• * 12.64

  Iohn. 3.
• * 12.65

  Heb. 6.10.
• * 12.66

  Large consciēce.
• * 12.67

  1. Cor. 4. 1. Tim. 1.
• * 12.68

  Charitye. Pure hart. Fayth vnfayned.
• * 12.69

  Good consciēce. An other letter of M. Philpot to Iohn Careles.
• * 12.70

  Experience of the Lordes com∣fort in trouble.
• * 12.71

  Example of Christes comfort to be taken by M. Philpot.
• * 12.72

  Apoc. 21.
• * 12.73

  An other letter of M. Philpot to the same partye.
• * 12.74

  To this let∣ter Careles maketh a very godly aunswere, which you shall see af∣ter in his story.
• * 12.75

  Math. 15. Psal. 125. Psal. 51. Luke. 7. Sorow in a Christian man ought to be mo∣derate. 1. Thess. 4.
• * 12.76

  2. Cor. 7.
• * 12.77

  Rom. 5.
• * 12.78

  Sathans practise to bring the godly repē∣tance of a sinner, to desperatiō.
• * 12.79

  Gods chil∣dren fall. The deuills children lye still.
• * 12.80

  Luke. 11.
• * 12.81

  Strife a∣gaynst sinne i•• a token of Gods child. Iames. 4.
• * 12.82

  〈1 paragraph〉〈1 paragraph〉
• * 12.83

  〈1 paragraph〉〈1 paragraph〉
• * 12.84

  〈1 paragraph〉〈1 paragraph〉
• * 12.85

  Wholsome and godly preceptes of lyfe.
• * 12.86

  An other letter of M. Philpot to his owne Sister, full of fruitfull exhor∣tation.
• * 12.87

  Spirituall con∣sanguinitye and naturall, com∣pared.
• * 12.88

  The Sieue of afflictions. Luke. 22.
• * 12.89

  Eccle. 2.
• * 12.90

  Christ our first borne brother.
• * 12.91

  A Christen mans backe should alwayes be ready to beare Christes crosse.
• * 12.92

  Vngodly fel∣lowship to be eschewed.
• * 12.93

  Psal. 15.
• * 12.94

  2. Tim. 2.
• * 12.95

  Apoc 4.
• * 12.96

  This was for the first fruites of his A••chdea∣conry, whereof all the tyme of his imprisonmēt he had no com∣moditye, and yet his suretie•• were compelled to pay the same.
• * 12.97

  An other letter of Iohn Philpot contayning god∣ly exhortations.
• * 12.98

  He commēdeth their faythfull zeale to Gods word.
• * 12.99

  He exhorteth them to conti∣nue and to stand fast.
• * 12.100

  Math. 1••.
• * 12.101

  Apoc. 3.
• * 12.102

  The 〈◊〉〈◊〉 of 〈◊〉〈◊〉
• * 12.103

  1. Pet. 1.
• * 12.104

  Heb. 2.
• * 12.105

  Iohn. 16.
• * 12.106

  Luke. 2••.
• * 12.107

  Lu••e. 2••.
• * 12.108

  The fruite that com∣meth by bearing of the Crosse.
• * 12.109

  The de∣lightes of the world nothing comparable to them that are to come.
• * 12.110

  Considera∣tion of the ioyes to come.
• * 12.111

  The note of a true chri∣stian.
• * 12.112

  〈1 paragraph〉〈1 paragraph〉
• * 12.113

  1. Tim▪ 2.
• * 12.114

  Psal. 3.
• * 12.115

  He exhor∣••eth t•• be 〈…〉〈…〉 in 〈◊〉〈◊〉.
• * 12.116

  To be pati∣•••••• and not murmure 〈◊〉〈◊〉.
• * 12.117

  〈1 paragraph〉〈1 paragraph〉
• * 12.118

  Gene. 22.
• * 12.119

  How to sacrific•• our Isaac to God.
• * 12.120

  Remedyes a∣gaynst the temptations of the Deuill and the world.
• * 12.121

  Christes temp∣tations mistical∣ly applyed.
• * 12.122

  An other letter of Iohn Philpot to M. Harring∣ton his friend.
• * 12.123

  Iohn. 21.
• * 12.124

  Reward greater then the price.
• * 12.125

  Godly Matri∣mony how to be vsed.
• * 12.126

  He bewayleth the state of Eng∣land.
• * 12.127

  Plagues pro∣phesied to Eng∣land though the Gospell be re∣stored agayne.
• * 12.128

  Good lucke for∣shewed in resto∣ring agayne the Gospell.
• * 12.129

  Philpo••▪ Scarffe.
• * 12.130

  Experience of Gods comfort•• in the ti•••• of affliction. 〈◊〉〈◊〉 whe•• th••y prison mens bodies, they set their soule•• at liberty••.
• * 12.131

  An other letter of M. Philpot to a certayne godly La∣dy.
• * 12.132

  Agaynst faint harted Gosspel∣lers.
• * 12.133

  〈◊〉〈◊〉 16.
• * 12.134

  〈1 paragraph〉〈1 paragraph〉
• * 12.135

  Perfect ioy 〈◊〉〈◊〉.
• * 12.136

  Comparisō 〈…〉〈…〉 the 〈◊〉〈◊〉 this 〈◊〉〈◊〉.
• * 12.137

  Gods Saintes shal 〈…〉〈…〉 lud∣••es agaynst 〈…〉〈…〉.
• * 12.138

  The Gos∣pel trium∣pheth by the death of Martyrs.
• * 12.139

  An other 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Phil∣pot to the Lady Vane.
• * 12.140

  Lady Vane 〈◊〉〈◊〉 benefactor to Gods 〈◊〉〈◊〉.
• * 12.141

  Marke. 9.
• * 12.142

  A perfect Chri∣sten man how he is knowen.
• * 12.143

  Rom. 8.
• * 12.144

  The tyme of tri∣bulation better for a Christian then the tyme of ioy.
• * 12.145

  An other letter of M. Philpot to the same La∣dye.
• * 12.146

  Experience of Christ, comfor∣ting his Saintes in their persecu∣tion.
• * 12.147

  An other letter of M. Philpot.
• * 12.148

  By this Sena∣charib, he mea∣neth the death of the Bishop of Winchester.
• * 12.149

  He expres∣seth the great ioy which Gods pri∣soners feel•• in ther suf∣fringes.
• * 12.150

  Iohn Phil∣pot neuer so mery in all his lyfe before.
• * 13.1

  A letter of M. Philpot, stablishing A certaine brother in the matter of baptising of infantes.
• * 13.2

  〈1 paragraph〉〈1 paragraph〉
• * 13.3

  〈1 paragraph〉〈1 paragraph〉
• * 13.4

  〈1 paragraph〉〈1 paragraph〉
• * 13.5

  〈1 paragraph〉〈1 paragraph〉
• * 13.6

  〈1 paragraph〉〈1 paragraph〉
• * 13.7

  〈1 paragraph〉〈1 paragraph〉
• * 13.8

  1 Cor. 11.
• * 13.9

  Proo••e by testi∣monyes and Scriptures.
• * 13.10

  Baptisme of in∣fantes of olde Antiquity in the Church.
• * 13.11

  Euery thing a∣bused in the Popes Church is not to be re∣iected, but the Antiquity ther∣of to be sear∣ched and to be reduced agayne to the same.
• * 13.12

  The people of God is to be iudged by his free promise, & not by their confession.
• * 13.13

  Gene. 17.
• * 13.14

  Math. 5:
• * 13.15

  Math. 10.
• * 13.16

  Math. 19. Math. 18.
• * 13.17

  Math. 28.
• * 13.18

  Argumentes p••ouing the baptisme of children to be of God and that the Apostles baptised childrē.
• * 13.19

  Actes. 10.
• * 13.20

  An other Ar∣gument.
• * 13.21

  1. Cor. 1.
• * 13.22

  1. Cor. 1. An other Ar∣gument.
• * 13.23

  In Sacramentes 2. thinges to be considered.
• * 13.24

  Actes. 20.
• * 13.25

  An other reason.
• * 13.26

  Another reason. Rom. 8.
• * 13.27

  Another reason.
• * 13.28

  Math. 10.
• * 13.29

  Obiection.
• * 13.30

  Iohn. 4.
• * 13.31

  Another reason.
• * 13.32

  Coloss. 2.
• * 13.33

  Another reason.
• * 13.34

  Iosua. 5.
• * 13.35

  Another reason.
• * 13.36

  Another reason.
• * 13.37

  Argu•••••••• of 〈◊〉〈◊〉 & 〈◊〉〈◊〉.
• * 13.38

  Origen who was 200. yeares after Christ. S. Austen & S. Hierome 400. after Christ. Verba Io∣hannis Cō∣stantinopol. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cyprian. 250. after Christ. August. contra Do∣nati•••• a••. Cyrillus.
• * 13.39

  Math. 18.
• * 13.40

  Righteous∣nes and ac∣ceptation is onely by imputacion and mere grace. 1. Cor. 7.
• * 13.41

  Marke. 1.
• * 13.42

  Math. 28.
• * 13.43

  The place of Mathew. 28. [he that beleeueth and is bap∣tised] ope∣ned.
• * 13.44

  In the fi••st c••••uerting of ••••fidels, beleeuing ought to 〈◊〉〈◊〉 before bapti••ing, but where 〈◊〉〈◊〉 the p••rceiued: Gods grace and Sacra∣mentes goe 〈◊〉〈◊〉 by age, but as well be children of the faith∣•••••••• recea∣•••••••• at the fathers.
• * 13.45

  〈◊〉〈◊〉 chil∣d••e•• of chri¦s•••••••• pa••ents be receaued 〈◊〉〈◊〉 baptisme.
• * 13.46

  Cathecu∣menius a much to say 〈◊〉〈◊〉 Nouecies & beginners in Christes fayth.
• * 13.47

  2. Cor. 14.
• * 13.48

  Concerning the party to whom this letter was written, note that he was conuerted and afterward dyed in the same faith as this letter did perswade him.
• * 13.49

  Your deedes de∣clare and beare witnes to the same.
• * 13.50

  〈1 paragraph〉〈1 paragraph〉
• * 13.51

  〈1 paragraph〉〈1 paragraph〉
• * 13.52

  〈1 paragraph〉〈1 paragraph〉
• * 13.53

  Sacrifice of the Masse.
• * 13.54

  Sea of Rome.
• * 13.55

  Sacrament of the Altar.
• * 13.56

  Aunswere to the 1. article.
• * 13.57

  To the 2 article.
• * 13.58

  To the 3 article.
• * 13.59

  To the 4. ar••icle.
• * 13.60

  The fayth which they were baptised in, was in the name of the Father, the Sonne, and the ho∣ly Ghost, beleeuing the articles of the Creede, with pro∣mise made to abre∣nounce the Deuill, the flesh, and the wo••ld of the which sayth their godfa∣th••rs and godmo∣thers were suretyes for them, and in this fayth they con∣tinue still. As for o∣ther ceremonyes & abuses of the Church, they neuer made any promise in their baptisme.
• * 13.61

  To swarue from the corruptions of the Sea of Rome, and Sa∣crifice of the Masse is not to goe from the Catholicke Church of Christ.
• * 13.62

  To the 6. article.
• * 13.63

  The Catholicke Church and the church of Rome are 2. thinges. To the 7. article. The Masse dis∣sonant from the word of the Gospell.
• * 13.64

  The Masse full of Idolatry. Iohn Went re∣penteth his go∣ing to Masse.
• * 13.65

  To the 8. article.
• * 13.66

  Of this Ioane Warne read before, pag. 1878. To the 9. article▪
• * 13.67

  Thomas Whittell, Martyr.
• * 13.68

  Edmond A∣labaster, after a pro∣moter and persecuter.
• * 13.69

  Tho. Whit∣tell repor∣teth of the maner of his hand∣ling with B. Boner.
• * 13.70

  Tho. Whit∣tell beaten on the face by Boner.
• * 13.71

  Episcopum non per••••••∣sorem esse oporte••. Tit. 1.
• * 13.72

  Tho. Whit∣tell con∣uented be∣fore D. Harpsfield.
• * 14.1

  〈1 paragraph〉〈1 paragraph〉
• * 14.2

  〈1 paragraph〉〈1 paragraph〉
• * 14.3

  〈1 paragraph〉〈1 paragraph〉
• * 14.4

  〈1 paragraph〉〈1 paragraph〉
• * 14.5

  〈1 paragraph〉〈1 paragraph〉
• * 14.6

  A letter of M. Harpsfield de∣claring how Tho. Whittell rent his sub∣scription out of the Bishops Register.
• * 14.7

  He meaneth of the returne a∣gayne of Tho. Whittell.
• * 14.8

  This young woman was Ioane Warren▪ otherwise na∣med Ioane Lashford, who was burned al∣so with the same Whittell.
• * 14.9

  An other letter of Iohnson tou∣ching the sayd Tho. Whittell.
• * 14.10

  Touching Ioane Lashford.
• * 14.11

  The last exami∣nation of Tho. Whittell.
• * 14.12

  Eleuatiō of the Sacramēt cause of Idolatry.
• * 14.13

  B. Boners ar∣gument.

  He was baptised in the fayth of the Catholicke Church: Ergo, he was baptised in the fayth of Rome.
• * 14.14

  Tho. Whitell degraded.
• * 14.15

  Whittel•• words to B. Boner.
• * 14.16

  Causes why the administra∣tion of the Po∣pish Sacrament is to be repro∣ued.
• * 14.17

  A letter of Tho. Whit∣tell written to Iohn Careles.
• * 14.18

  His iudge∣ment and experience of Popish Prelates.
• * 14.19

  The burden of a trou∣bled consci∣ence.
• * 14.20

  He writeth 〈◊〉〈◊〉 the exa∣minations of M. Phil∣••••••.
• * 14.21

  〈◊〉〈◊〉. 16.
• * 14.22

  1. 〈◊〉〈◊〉 1.
• * 14.23

  1. Peter. 2.
• * 14.24

  Math. 10.
• * 14.25

  1 Peter. 4.
• * 14.26

  〈◊〉〈◊〉. 11.
• * 14.27

  Apoc 12.
• * 14.28

  〈◊〉〈◊〉 can 〈…〉〈…〉 to 〈◊〉〈◊〉 persecuted 〈◊〉〈◊〉 onely 〈◊〉〈◊〉 & 〈…〉〈…〉 this 〈◊〉〈◊〉 Apo••. 2. 〈◊〉〈◊〉 115.
• * 14.29

  〈◊〉〈◊〉. 13.
• * 14.30

  A letter of 〈◊〉〈◊〉. Whittell to the true professor•• of the Citye of London. Rom. 4. Luke. 1.
• * 14.31

  4, Notes.
• * 14.32

  Rom. 8. Gene. 22. Iob. 1.
• * 14.33

  Rom. 9. 2. Corin. 11. Actes. 16. Genesis. 4. 2. Machab. 6. Actes. 7. Math. 17. Iames. 5.4.
• * 14.34

  Psalm. 6.
• * 14.35

  Luke. ••.
• * 14.36

  The crosse trieth the good people from the bad.
• * 14.37

  Lirach. 2.
• * 14.38

  Preach. 12.
• * 14.39

  Coloss. 3.
• * 14.40

  Philip. 3.
• * 14.41

  The 2. note. Persecetion no strange thing in the Church.
• * 14.42

  3. Regum. 4. Regum. 2. Mac. 6.7. Act. 14.
• * 14.43

  Iohn. ••.
• * 14.44

  Romans 8. 1. Cor. 15. Example of Gods Martyrs going before
• * 14.45

  Iohn. 10. Heb. 13.
• * 14.46

  2. Peter. 2. 1. Tim. 4. 2. Tim. 3. Iude. 1.
• * 14.47

  Exod. 10. 1. Iohn. 5.
• * 14.48

  2. Cor. 10.
• * 14.49

  Math. 4. Where Sathan could not bring Christ to fall downe and worship him, he 〈◊〉〈◊〉 the Phariseys 〈◊〉〈◊〉 kill him.
• * 14.50

  Iames. ••. Math. 1••
• * 14.51

  Apo. 13 14.
• * 14.52

  Apo••. 18.
• * 14.53

  ••. Cor. ••.
• * 14.54

  Psal. 126.
• * 14.55

  The 3. 〈◊〉〈◊〉
• * 14.56

  Act. ••▪
• * 14.57

  Col. 1.
• * 14.58

  Math 6,
• * 14.59

  Phil. 3. Gal. 6.
• * 14.60

  The 4. none.
• * 14.61

  Luke. ••.
• * 14.62

  1. Cor. ••.
• * 14.63

  Heb. 2.
• * 14.64

  1. Peter. 1. Phi••. 1. Iohn. 14.
• * 14.65

  Math. 1•• 2. Cor. ••
• * 14.66

  An other 〈◊〉〈◊〉 of 〈…〉〈…〉.
• * 14.67

  〈◊〉〈◊〉· 16.
• * 14.68

  〈1 paragraph〉〈1 paragraph〉
• * 14.69

  〈1 paragraph〉〈1 paragraph〉
• * 14.70

  〈1 paragraph〉〈1 paragraph〉
• * 14.71

  Math. 26. Marke. 24.
• * 14.72

  Luke. 22.
• * 14.73

  2. Cor. 11.
• * 14.74

  No sacrifice of the Masse is to be made for sinne. Heb. 9.10.
• * 14.75

  Luke 11. Apocalip. 18.
• * 14.76

  Peter. 4.3.
• * 14.77

  Apocalip. 23.
• * 14.78

  An other letter of Thomas Whittell to a godly woma••.
• * 14.79

  To be strong a∣gaynst Sathan, and not to feare persecution.
• * 14.80

  Good counsell not to forsake the Lord for persecution.
• * 14.81

  The story of M. Bartlet Grene gentleman and Martyr. Ianuary. 27.
• * 14.82

  Bartlet Grene student at Ox∣ford.
• * 14.83

  M· Grene con∣uerted by the Lecture of Peter Martyr.
• * 14.84

  Iohn. 4.
• * 14.85

  M. Grene studēt in the Temple at London.
• * 15.1

  A good note or lesson for young Lawyers to marke and fol∣low.
• * 15.2

  What leaude company doth.
• * 15.3

  i. Agreement of mindes ioyning in vnitye of fayth, & grow∣ing vp in chari∣tye, is true and stedfast amitye. Farewell (my Bartrame) and remember me, that euer we may be like to∣gether fare wel, at Newgate. Ianuary. 20. An. 1556.
• * 15.4

  Large 〈◊〉〈◊〉 offered 〈◊〉〈◊〉 M. 〈◊〉〈◊〉 by Doct•••• Bartlet 〈◊〉〈◊〉 returne to the Church of Rome▪
• * 15.5

  Friendship betweene Christo∣pher Good∣man and M. Grene.
• * 15.6

  Occasion of apprehen∣ding of M. Grene came by letters in∣tercepted.
• * 15.7

  M. Grene examined by the coun∣sell of his fayth.
• * 15.8

  Iohn Bourne a stirrer of persecution.
• * 15.9

  A letter from th•• Counse••l to Boner.
• * 15.10

  Post script.
• * 15.11

  M Grene presented before B. Boner.
• * 15.12

  M. Dee was ••et vnder band of re∣cognisance for the good •• ••earing & sorth com∣ming till Christmas next after.
• * 15.13

  M. Grene committed 〈◊〉〈◊〉 to the Fleete, and vpon what occasion.
• * 15.14

  D. Chadsey witnesseth agaynst M. Grene.
• * 15.15

  Talke betweene M. Grene and the Commissio¦ners.
• * 15.16

  Perswasion of M. Welch to M. Grene.
• * 15.17

  Aunswere of M. Grene to M. Welche.
• * 15.18

  Modestye of M. Grene.
• * 15.19

  Rom. 9. The spirite of God addicted neyther to per∣son, nor place.
• * 15.20

  The end of all controuersies is to know the true Church.
• * 15.21

  Markes of the true Church.
• * 15.22

  By this instru∣ment he mea∣neth Peter Martyr.
• * 15.23

  M. Grene see∣king his know∣ledge of God with teares.
• * 15.24

  M. Welche re∣plyeth to M. Grene.
• * 15.25

  Where Phil∣pot was, he meaneth, to whom he wrote this letter.
• * 15.26

  Friendly enter∣taynment of M. Grene, in Bi∣shop Boners house for a time.
• * 15.27

  M. Grene had in priuate exa∣mination before the Bishop.
• * 15.28

  M. Grene vrged with the literall sense of the wordes [this is my body.]
• * 15.29

  Causes mouing M. Grene from the literall sense of the woedes aforesayd.
• * 15.30

  Argument.
• * 15.31

  Why the words of Christ of his body, must be ta∣ken Spiritually.
• * 15.32

  Argument.
• * 15.33

  Reasons mo∣uing M. Grene to take the wordes Spiritu∣ally, not literal∣ly.
• * 15.34

  The last ex••aminatiō of M. Grene.
• * 15.35

  A draught of Mayster Grenes confession, gathered by the Bishops Register.
• * 16.1

  Ex Regist.
• * 16.2

  Transub∣stantiatio•• denyed.
• * 16.3

  M. Grene refusing to heare mass•• Sacrifice of the Masse not main∣taynable by Gods word. M. Grene agaynst the Sacrament of the Altar.
• * 16.4

  Auricular confession refused.
• * 16.5

  M. Grene 〈◊〉〈◊〉 the 〈…〉〈…〉 ••rought 〈◊〉〈◊〉 the Cō∣sistory.
• * 16.6

  〈1 paragraph〉〈1 paragraph〉
• * 16.7

  •• Articles 〈…〉〈…〉 M. Grene.
• * 16.8

  M. Grene 〈…〉〈…〉.

  Doctors 〈◊〉〈◊〉 with ••ifferent ••••••gement, 〈◊〉〈◊〉 more agaynst the Papistes, 〈◊〉〈◊〉 with them.
• * 16.9

  Chrisost. Ad popul. A••tioch.
• * 16.10

  〈…〉〈…〉 vp 〈◊〉〈◊〉 his 〈◊〉〈◊〉 be∣hind him but Christ a••cending 〈◊〉〈◊〉 ••ooke 〈◊〉〈◊〉, and also 〈…〉〈…〉 him. Chrisost. in 1. Cor. 10. 〈◊〉〈◊〉 not the 〈◊〉〈◊〉 which we 〈◊〉〈◊〉 the 〈◊〉〈◊〉 of the Lordes body.

  M. Grene 〈◊〉〈◊〉 a ranke Papist. 〈◊〉〈◊〉 re∣port of Pe∣ter Martyr.
• * 16.11

  Peter Mar∣tyr first 〈◊〉〈◊〉 frō Popery to the truth, i•• prayer and reading 〈◊〉〈◊〉 Doc∣tors.
• * 16.12

  One holy Ca∣tholicke church.
• * 16.13

  True markes of the Church.
• * 16.14

  Disagreement noted amongest piofessors of the Gospell, by Fecknam.
• * 16.15

  The Gospellers in words seeme to discent, but in effect do agree•• with the wor••.
• * 16.16

  Boner forbid∣deth M. Grene to be called Maister.
• * 16.17

  Note the blind ignorance of Pendleton, as though the kingdome of Christ was not gotten at the death of Christ.
• * 16.18

  This Bishop belyke was the Bishop of Winchester.
• * 16.19

  In the old time excommunicati∣ō was the grea∣test penalty in matters of fayth and conscience.
• * 16.20

  Sentence geuen agaynst M. Grene.
• * 16.21

  The wordes of M. Grene to his friendes by the way going to Newgate.
• * 16.22

  Verses of M. Grene written in his friendes booke.
• * 16.23

  The singular modesty, and humble nature of M. Grene.
• * 16.24

  The 〈◊〉〈◊〉 nature of M. Grene.
• * 16.25

  A letter of M. Bartlet Grene to certayne of his louing friendes in the Temple What true frendship is. True frend∣ship is not measured by distance of place or of person••
• * 16.26

  Loue onely coupleth together.
• * 16.27

  All other thinges fayle, loue onely indu∣reth for euer.
• * 16.28

  Loue vnfai∣ned neuer endeth.
• * 16.29

  The sute of M. Grene for the sa∣uing of cer∣tayne poor•• prisoners in Newgate.
• * 16.30

  An other letter of 〈…〉〈…〉 to Mi••tres Elizabeth Clarke.
• * 16.31

  1. Tim. 5.
• * 16.32

  ••. Cor. 5.
• * 16.33

  1. Tim. 5.
• * 16.34

  Psalm 3••. 〈◊〉〈◊〉. 2.
• * 16.35

  Iudith. 8.
• * 16.36

  Ephesian. 6.
• * 16.37

  1. Tim. 5.
• * 16.38

  1. Reg. 2.
• * 16.39

  1. Reg. 15.
• * 16.40

  1. Reg 8.
• * 16.41

  ••▪ Reg. 13.
• * 16.42

  ••. Reg. 1.
• * 16.43

  ••. Ma••h. 7.
• * 16.44

  1. Tim. 5.
• * 16.45

  The office 〈◊〉〈◊〉 exercise of christen widowes 〈◊〉〈◊〉 the pri∣m••tiue Church.
• * 16.46

  S. Ambrose tooke from the church, & gaue to the poore: we take from the poore their tithes and im∣properations, & giue them to Churches and ministers where is nothing but singing, and idlenes.
• * 17.1

  An other cer∣tayne writing of M. Bartlet Grene.
• * 17.2

  A commendatiō of Lawyers.
• * 17.3

  Ex Regist. Tho. Browne, Martyr. Ianuary. 27.
• * 17.4

  Tho. Browne presented by the Constable of S. Brides.
• * 17.5

  Browne knee∣leth among the trees at the Masse tyme.
• * 17.6

  B. Boners words to Tho. Browne.
• * 17.7

  B. Boner char∣ged to be a bloudsucker.
• * 17.8

  The aunswere of Thomas Browne to Bi∣shop Boner.
• * 17.9

  Sentence read against Thomas Browne.
• * 17.10

  Iohn Tudson, Martyr.
• * 17.11

  Ianuary. 27.
• * 17.12

  Of these arti∣cles read before pag. 215. The constant persisting of Iohn Tudson.
• * 17.13

  Sentence read against Iohn Tud∣son.
• * 17.14

  Iohn· Went Martyr. Ianuary. 27.
• * 17.15

  Iohn Went withstan∣deth the Bishops perswasiōs. Iohn Went cōdemned.
• * 17.16

  Isabel Fo∣ster, Martyr. Ianuary. 27.
• * 17.17

  Isabell Fo∣ster constāt in confes∣sing Chri∣stes Gos∣pell.
• * 17.18

  The wordes of Isabell Foster of her last ex∣amination▪
• * 17.19

  Isabell Fo∣ster con∣demned.
• * 17.20

  Ioane Lashford alias, Ioane Warne, Martyr. Ianuary. 27.
• * 17.21

  〈1 paragraph〉〈1 paragraph〉
• * 17.22

  〈1 paragraph〉〈1 paragraph〉
• * 17.23

  〈1 paragraph〉〈1 paragraph〉
• * 17.24

  The confession of Ioane Lash∣ford before the Bishop.
• * 17.25

  Superfluous and Popish Cere∣monyes.
• * 17.26

  The worthy constancye of a mayde.
• * 17.27

  The wordes of Ioane Lashford at her last exa∣mination.
• * 17.28

  The Sentence and condemna∣tion of Ioane Lashford. Ianuary. 27.
• * 17.29

  〈1 paragraph〉〈1 paragraph〉
• * 17.30

  〈◊〉〈◊〉 31.
• * 17.31

  4. Women and one man Martir.
• * 17.32

  Iohn Lomas, Martyr.
• * 17.33

  The aunswere of Iohn Lomas at his examina∣tion.
• * 17.34

  The Sacrament of the Altar denyed.
• * 17.35

  Realty of Christ, neyther vnder forme nor tressel.
• * 17.36

  Sentence against Iohn Lomas.
• * 17.37

  Ianuary. 31.
• * 17.38

  Confession au∣ricular refused.
• * 17.39

  The Sacrament how to be re∣ceaued.
• * 17.40

  Penaunce is denyed to be a Sacrament.
• * 17.41

  Agnes Snoth condemned and committed to the secular power.
• * 17.42

  Anne Albright Martyr.
• * 17.43

  Auricular con∣fession.

  The wordes of Anne Albright to the Priestes. Anne Albright denyeth the Sa∣crament of the Altar.

  Condemnation of Anne Al∣bright. Ianuary. 18.
• * 17.44

  Ioane Sole Martyr. Ionuary. 31.
• * 17.45

  Condemnation of Ioane Sole. Ianuary. 18.
• * 17.46

  Io••••e Cat∣mer, martyr.
• * 17.47

  Ianuary. 31.
• * 17.48

  The Mar∣tyrdome of Iohn Lo∣mas, Agnes Snoth, Anne Al∣bright, Ioane Sole, Ioane Cat∣mer, at Canterbu∣rye. An. 1556. Ianuary. 3••.
• * 17.49

  Persecuto••••
• * 17.50

  March, 21. Thomas Cranmer Archb. of Canterbu∣ry and Martyr.
• * 17.51

  Thomas Cranmer a gentleman borne.
• * 17.52

  〈1 paragraph〉〈1 paragraph〉
• * 17.53

  〈1 paragraph〉〈1 paragraph〉
• * 17.54

  〈1 paragraph〉〈1 paragraph〉
• * 17.55

  Of this Cam∣peius and dis∣course of his le∣gacy read before pag. 1049.
• * 17.56

  Stephen Gar∣diner & Doct. Foxe, chiefe stirrers of the kinges diuorce.
• * 17.57

  D. Stephens, D. Foxe, D. Cran∣mer, conferring together in the kinges cause.
• * 17.58

  D. Cranmers aunswere in the question of the kinges diuorce.
• * 17.59

  D. Cranmers deuise well li∣ked of.
• * 17.60

  The king trou∣bled about the diuorce.
• * 17.61

  D. Cranmers deuise reported to the king.
• * 17.62

  Note the glori∣ous head of D. Stephens.
• * 17.63

  D. Cranmer sent for to the K••ng.
• * 17.64

  D. Cranmer seeketh excuses both to come vnto the kinges presence.
• * 17.65

  D. Cranmer brought to the king.

  Talke betweene the king and D. Cranmer.
• * 17.66

  The king trou∣bled in consci∣ence.
• * 17.67

  Marke this you Papistes, which so rashly iudge the kinges di∣uorce, and the Popes ouer∣throwe to haue sprong of light causes.
• * 17.68

  D. Cranmer excusing and disabling him∣self to the king.
• * 17.69

  D. Cranmer assigned by the king to search the Scriptures in the cause of his diuorce.
• * 17.70

  The king first geuen to vnder∣stand that the Pope hath no authority to dis∣pence with the word of God.
• * 17.71

  The kinges 〈…〉〈…〉 the Pope•• Canō•••••• to the 〈◊〉〈◊〉 of the ••••••••••∣tures.
• * 17.72

  The kinges mariage found by Gods word vnlawfull.
• * 17.73

  Doctor Cranmer with other sent to Rome Am∣bassadour to the Pope.
• * 17.74

  The Eng∣lish Am∣bassadours not hasty to kisse the Popes foote.
• * 17.75

  The vnma∣nerly na∣ture of a Dogge pre∣suming to kisse the Popes foote.
• * 17.76

  Arguing to the Popes face, that contrary to the word of God he had no power to dispense▪ Doctor Cranmer made the Popes Pe∣nitenciary. Doctor Cranmer Ambassa∣dour to the Emperour.
• * 17.77

  Conference betwene B. Cranmer & Cornelius Agrippa▪
• * 17.78

  〈1 paragraph〉〈1 paragraph〉
• * 17.79

  〈1 paragraph〉〈1 paragraph〉
• * 17.80

  〈1 paragraph〉〈1 paragraph〉
• * 17.81

  〈1 paragraph〉〈1 paragraph〉
• * 17.82

  t••e order 〈◊〉〈◊〉 Cran∣•••••• study.
• * 17.83

  〈1 paragraph〉〈1 paragraph〉
• * 17.84

  The gentle na∣ture of Doctour Cranmer.
• * 17.85

  Cranmer stout and constant in Gods cause.
• * 17.86

  D. Cranmer a stout enemy a∣gaynst the 6. articles.
• * 17.87

  Of this cōming of the L. Crom∣well, and the two Dukes to the Archbishop read before.
• * 17.88

  Example for Ecclesiasticall pastors.
• * 17.89

  Archbishop Cranmer in dis∣pleasure about the imploying of Chauntrey landes.
• * 17.90

  The singular patience of this Archbishop.
• * 17.91

  A story betwene the Archbishop of Canterbury, & a popish priest his enemy.
• * 17.92

  The rayling of a Popish Priest agayn••t Doctor Cranmer.
• * 17.93

  Chersey suing for his kinsman to the Archbish.
• * 17.94

  The Priest sent for to the Arch∣bishop.
• * 17.95

  The Arch••bishop•• wordes to the Parson.
• * 17.96

  The Priest confesseth his fault to the Archbi∣shop.
• * 17.97

  The rashe tongues of men sclaū∣derously speaking e∣uill by men, whom they neuer knew nor saw be∣fore.
• * 17.98

  The Priests aunswere.
• * 17.99

  〈1 paragraph〉〈1 paragraph〉
• * 17.100

  〈1 paragraph〉〈1 paragraph〉
• * 17.101

  〈1 paragraph〉〈1 paragraph〉
• * 17.102

  〈1 paragraph〉〈1 paragraph〉
• * 17.103

  The Lord C••omwell offended w••en the Archbi••hop 〈…〉〈…〉 Priest.
• * 17.104

  〈1 paragraph〉〈1 paragraph〉
• * 17.105

  〈1 paragraph〉〈1 paragraph〉
• * 17.106

  Not geuen to filthy luker, but harberous.
• * 17.107

  The liberall doinges of this Archbishop.
• * 17.108

  The Archbi∣shop clearing all his debtes before his at∣tainder.
• * 17.109

  The large ex∣penses of Doct. Cranmer.
• * 17.110

  The Bishops landes sought.
• * 17.111

  Vn••roth told to the king of the Archbi••hop of Canterburyes housekeeping.
• * 17.112

  The kinges an∣swere to the cō∣playner of the Archbishop.
• * 17.113

  The Archbi∣shop of Canter∣buryes house keeping.
• * 17.114

  The comylay∣ne•• asketh par∣don of the king for his vntrue report.
• * 17.115

  The King spea∣keth in defence of 〈◊〉〈◊〉 Archbi∣shop of Canter∣bury.
• * 17.116

  The almes of the Archbishop towardes the poore.
• * 17.117

  To cleaue fast to the worde of doctrine: able to ex∣horte in holsome learning, & to reproue the gayn∣sayer. Titus. 1.
• * 17.118

  Archbishop Cranmer euer constāt in defence of Christes truth and Gospell.
• * 17.119

  〈1 paragraph〉〈1 paragraph〉
• * 17.120

  〈1 paragraph〉〈1 paragraph〉
• * 17.121

  〈◊〉〈◊〉 Papists 〈…〉〈…〉 the Arc••bishop out of 〈◊〉〈◊〉 w••th 〈◊〉〈◊〉.
• * 17.122

  The Archb. agayne 〈◊〉〈◊〉 to the 〈◊〉〈◊〉.
• * 17.123

  〈1 paragraph〉〈1 paragraph〉
• * 17.124

  The kinge•• wordes and ad∣uise for the sup∣portation of the Archbishop.
• * 17.125

  The Archbi∣shops aunswere to the king.
• * 17.126

  The kinges fa∣uorable care and consideration toward the Archbishop of Canterbury.
• * 17.127

  The king sen∣deth his signet in the behalfe of the Archbi∣shop of Canter∣bury.
• * 17.128

  The Archbi∣shop being one of the Counsel, made to stand at the Counsell chamber dore wayting.
• * 17.129

  D. Buttes the kings Phisition, a friend of the Archbishops.
• * 17.130

  The Archb cal∣led before the Counsayle.
• * 17.131

  The Counsaile being set against the Archb, he sheweth the kinges ring and appealeth from them.
• * 17.132

  The kinges wordes to the Counsaile in defence o•• the Archbishop.
• * 17.133

  The Lordes of the Counsaile glad to be friendes agayne with the Arrh∣bishop.
• * 17.134

  The king a great supporter of Cranmer.
• * 17.135

  The L Crom∣wells wordes to the Archbi∣shop.
• * 17.136

  An other accu∣sation brought into the Parla∣ment house by Sir Iohn Gost∣wicke agaynst the Archb.
• * 17.137

  Gostwicke check••e of the king for accusing the Archbi∣shop.
• * 17.138

  Gostw•••••••• glad to 〈◊〉〈◊〉 in agay•••••• with th•• 〈…〉〈…〉
• * 17.139

  New 〈…〉〈…〉 the 〈…〉〈…〉 Iustice•• 〈◊〉〈◊〉 Kent a∣gaynst the Archb.
• * 17.140

  Articles put to the King agaynst D. Cranmer.
• * 17.141

  The king maketh the Archbi∣shop priuy of the arti∣cles.
• * 17.142

  Commissiō appointed to be sent into Kent, for tryall of the articles.
• * 17.143

  Commissi∣oners ap∣pointed to Cranmer, Doct. Bel∣lowes D. Coxe Chime. M. Husley Re∣gister.
• * 17.144

  〈1 paragraph〉〈1 paragraph〉
• * 17.145

  〈1 paragraph〉〈1 paragraph〉
• * 17.146

  〈1 paragraph〉〈1 paragraph〉
• * 17.147

  〈1 paragraph〉〈1 paragraph〉
• * 17.148

  〈1 paragraph〉〈1 paragraph〉
• * 17.149

  〈1 paragraph〉〈1 paragraph〉
• * 17.150

  〈1 paragraph〉〈1 paragraph〉
• * 17.151

  The false Suf∣fragan, and Barbar the Ci∣uilian, aske the Archbishop forgiuenes. The Archbi∣shop forgiueth his enemyes.
• * 17.152

  Practise to get pardon for ma∣lefactors.
• * 17.153

  Richard Turner a faithfull prea∣cher in Kent. Papistes set a∣gainst the Archbishop, by occasion of Turners Prea∣ching.
• * 18.1

  The trouble•• of Richard Turner minister at Car∣tham.
• * 18.2

  M. Raphe Mo∣rice▪ patrone of Richard Turner Preacher.
• * 18.3

  The great con∣course of people to M. Turner•• Preaching.
• * 18.4

  Syr Iohn Baker, Syr Christopher Hales, Syr Tho. Moile, Iustices, with the Pre∣bendaryes of Canterbury, persecuters of Gods people.
• * 18.5

  Syr Thomas Moile hearing Turner, could finde no fault with his doc∣trine.
• * 18.6

  M. Turner ap∣pearing before the Commissi∣oners at Lam∣beth, was dis∣charged, and sent home.
• * 18.7

  New matter made agaynst Richard Turner.
• * 18.8

  The practise of of Papistes to hold vp their kingdome with lyes.
• * 18.9

  The king decei∣u••d by sinister information.
• * 18.10

  New matter made agaynst Richard Turner.
• * 18.11

  Conspiracye a∣gainst the Arch∣b••••••op Cranmer by the Iustices of Kent.
• * 18.12

  Sander▪ and Browne, 2. per••ecuting Papistes.
• * 18.13

  〈1 paragraph〉〈1 paragraph〉
• * 18.14

  This Arch∣bi••hop ma∣ryed his se∣cond wyfe at Norem∣berge.
• * 18.15

  The true & 〈…〉〈…〉 of the ••acrament 〈◊〉〈◊〉▪ bookes 〈◊〉〈◊〉 forth by 〈◊〉〈◊〉 Archb. 〈◊〉〈◊〉 Cant.
• * 18.16

  〈1 paragraph〉〈1 paragraph〉
• * 18.17

  The aunswere of D. Cranmer Archb. of C••n∣terbury agaynst Stephen Gardi∣ner.
• * 18.18

  Marcus Antho∣nius written by Stephen Gar∣diner.
• * 18.19

  Archbshop of Cant. about an aunswere to Marcus Antho∣nius.
• * 18.20

  Notes of D. Ridley agaynst Marcus Antho∣nius.
• * 18.21

  Peter Martyrs booke of defēce agaynst Marcus Anthonius.
• * 18.22

  Lady Iane.
• * 18.23

  Cranmer refu∣seth to sweare to Lady Iane.
• * 18.24

  Cranmer tho∣rough the per∣swasion of the Counsell, the king, and law∣yers subscribed to K. Edwardes Testament.
• * 18.25

  Manet alta mente repostū Iudicium pari∣dis, ••pretaeque iniuria matris. Virgil. Aeneid. 1.
• * 18.26

  This Doctour Thornton was after the Bishop of Douer, a cruell and wic∣ked persecuter.
• * 18.27

  This Bishoppe was D. Heath, Bishop after of Yorke.
• * 18.28

  Cranmer condem•••• of treaso••▪
• * 18.29

  Cranmer released treason, 〈◊〉〈◊〉 accused 〈◊〉〈◊〉 heresie.
• * 18.30

  Cranmer had to Ox∣ford.
• * 18.31

  D. Brookes, D. Martyn, D. Storye. Commissi∣oners a∣gaynst the Archb. D. Martyn not so bitter in this per∣secution, as other Cō∣missioners were.
• * 18.32

  The order of 〈◊〉〈◊〉 & placing 〈◊〉〈◊〉 Commi••••••••oners.
• * 18.33

  The appe∣••••••ng of the Archb. of Canterbury before the Commissi∣oners.
• * 18.34

  The Archb. goeth re∣uerence to the Que∣nes C••m∣m••••••••••ners. D. Cran∣mer 〈…〉〈…〉 re∣uere••ce to 〈…〉〈…〉.
• * 18.35

  The Orati∣on of Bish. brookes.
• * 18.36

  Apoc. ••.
• * 18.37

  Heres••e, 〈◊〉〈◊〉, treason, 〈◊〉〈◊〉 to Doct. Cranmer.
• * 18.38

  〈1 paragraph〉〈1 paragraph〉
• * 18.39

  That is, with∣out the Church there is no sal∣uation.
• * 18.40

  That is, for in hell there is no redemption. That is, remem∣ber from whēce thou hast fallen.
• * 18.41

  That is, for in hell there is no redemption. That is, remem∣ber from whēce thou hast fallen.
• * 18.42

  Cyprian. lib. •• Epist. 6.
• * 18.43

  Prouoking to the Scripture.
• * 18.44

  Breaking of vowes.
• * 18.45

  That is, repent and do thy first workes.
• * 18.46

  Ezech. 33.
• * 18.47

  Orig. in Epist. Paul. ad Rom.
• * 18.48

  Berengarius.
• * 18.49

  That is accor∣ding to the hardnes of your hart ye treasure vp to your selfe an∣ger in the day of wrath.
• * 18.50

  A good conscience.
• * 18.51

  Marke of an euill consci∣ence.
• * 18.52

  Abuses in the Church require a re¦formation, and not a defection.
• * 18.53

  Cogite in∣trare, Clarkely expounded.
• * 18.54

  Math. 5·
• * 18.55

  Melle lita pernic••es.
• * 18.56

  Ora••ion of D. Martyn.
• * 18.57

  Temporall gouernment 〈◊〉〈◊〉 in Spirituall 〈◊〉〈◊〉.
• * 18.58

  Temporall Magistrates 〈◊〉〈◊〉 not 〈…〉〈…〉.
• * 18.59

  The Popes Charitye & 〈◊〉〈◊〉 to 〈◊〉〈◊〉 Arch∣bishop.
• * 18.60

  〈1 paragraph〉〈1 paragraph〉
• * 18.61

  Causes allead∣ged why Doct. Cranmer cannot receaue the Pope.

  The Lawes of this realme and the Popes con∣trary.
• * 18.62

  The Popes pro∣ceedinges con∣trary to God.
• * 18.63

  The reall pre∣sence is not to be proued by a∣ny Doctour a¦boue a 1000. yeares after Christ.
• * 18.64

  The Pope like∣ned to the deuil, and wherein.
• * 18.65

  The Pope pro∣ued. Antichrist.
• * 18.66

  Anno 1556. Ianuary.
• * 18.67

  Math 16.
• * 18.68

  Marke. 8.
• * 18.69

  The Popes lawes agaynst the lawes of this Realme.
• * 18.70

  To be called v∣niuersall head, is a marke of An¦tichrist. Gregor.
• * 18.71

  The Bishop of Glocester char∣ged with penu∣ry.
• * 18.72

  Warham Arch∣bishop gaue vp first the supre∣macye to the King.
• * 18.73

  Both the vni∣uersities subscri∣bed to the kinges suprema∣cye before Cranmer was Archbishop.
• * 18.74

  D. Storyes O∣ration agaynst the Archb.
• * 18.75

  Wordes of the Popes Canon.
• * 18.76

  Note the worshipful reasons of D. Story wherewith he proueth the Popes supremacy.
• * 18.77

  Doct. Story reasoneth a•• though to feede with the word, and to gouerne with the sword, were all one.
• * 18.78

  A maxime in the law.
• * 18.79

  A rule of law.
• * 18.80

  Doct. Story chargeth the Archb. with stub∣bornes.
• * 18.81

  Partialitye 〈◊〉〈◊〉 the re∣porter.
• * 18.82

  Take be∣tweene D. Martyn and 〈◊〉〈◊〉 Arch∣b••••hop.
• * 18.83

  〈1 paragraph〉〈1 paragraph〉
• * 18.84

  Iephthes 〈◊〉〈◊〉.
• * 18.85

  That is, it 〈…〉〈…〉 with 〈◊〉〈◊〉.
• * 18.86

  The Archb. 〈…〉〈…〉 to the 〈…〉〈…〉 not 〈…〉〈…〉 the pope.
• * 18.87

  The Archb. 〈◊〉〈◊〉 first to the pope 〈…〉〈…〉.
• * 18.88

  Doct. Martyn would proue the Archb. per∣iured in for∣swearing his othe made to the Pope.
• * 18.89

  Doct. Cranmer vnwilling to be made Ar••hb.
• * 18.90

  False slaunder of D. Martyn▪
• * 18.91

  Nay the Pha∣riseys cryed not Verbum Domi∣ni, but Templ•• Domini, as the Papists do now agaynst the Protestantes.
• * 18.92

  So did King E∣zechias, and Io∣sies downe with Monumentes of Idolatry, and 〈◊〉〈◊〉 commended.
• * 18.93

  An other false slaunder of D. Martyn.
• * 18.94

  Whether these be the fruites of the Gospellers or of the Papist•• more, let the conuersation of them both geue iudgement.
• * 18.95

  Anno 1556. March.
• * 18.96

  Doctrine of the Sacrament.
• * 18.97

  So was Saint Augustine first a Pagane, then a Manichee, & then a Catho∣licke.
• * 18.98

  Doct. Cranmer first wonne to the knowledge of the Sacramēt by B. Ridley.
• * 18.99

  Supremacye of the Pope.
• * 18.100

  King Henry was not Su∣preame head, but onely of his owne Realme. The Pope will be vniuersall head ouer all.
• * 18.101

  The aun∣swere of the Archb. not sincer••∣ly reported.
• * 18.102

  Interroga∣tories layed agaynst the Archbish.
• * 18.103

  The first mariage of the Archb.
• * 18.104

  The second mariage of the Archb. The Archb. charged with his doctrine, & bookes.
• * 18.105

  The Archb. 〈◊〉〈◊〉 to 〈◊〉〈◊〉 Pope by 〈◊〉〈◊〉.
• * 18.106

  〈1 paragraph〉〈1 paragraph〉
• * 18.107

  〈1 paragraph〉〈1 paragraph〉
• * 18.108

  Origines in A∣pologia Pam∣phili.
• * 18.109

  What an here∣ticke is, after th•• Popes making.
• * 18.110

  B. B••ookes r••∣canteth his oth made to the king agaynst the Pope.
• * 18.111

  Supremacye.
• * 18.112

  The Church builded vpon Peter.
• * 18.113

  [Pasce] expoū∣ded by Chri∣sostome.
• * 18.114

  Aug. Quest. 75.
• * 18.115

  Seruice in latin.
• * 18.116

  Sacrament in one kind.
• * 18.117

  Authoritye of the Church in changing rites.
• * 18.118

  Rites and cere∣monyes Subiect to the dispositiō of the Church.
• * 18.119

  Reasons why lay men receaue not vnder both kindes.
• * 18.120

  Reall presence proued by B. Brookes.
• * 18.121

  August. Psal. 33. Cyprian De Coena Domini.
• * 18.122

  D. Story•••• talke to th•• Archb.
• * 18.123

  3. Thinges required in an othe.
• * 18.124

  D. Story calleth for witnesses.
• * 18.125

  Witnesses sworne a∣gaynst the Archb.
• * 18.126

  The Archb. refuseth those Iu∣rates periu∣red▪
• * 18.127

  The Archb. sent agayne to Bocardo.
• * 18.128

  The Archb. agayne ge••ueth no re∣uerence to the Popes Delegate.
• * 18.129

  The aun∣sweres 〈◊〉〈◊〉 the Archb. not indiffe∣rently re∣ported.
• * 18.130

  〈1 paragraph〉〈1 paragraph〉
• * 18.131

  〈1 paragraph〉〈1 paragraph〉
• * 18.132

  〈1 paragraph〉〈1 paragraph〉
• * 18.133

  〈1 paragraph〉〈1 paragraph〉
• * 18.134

  〈1 paragraph〉〈1 paragraph〉
• * 18.135

  〈1 paragraph〉〈1 paragraph〉
• * 18.136

  〈1 paragraph〉〈1 paragraph〉
• * 18.137

  〈1 paragraph〉〈1 paragraph〉
• * 18.138

  〈1 paragraph〉〈1 paragraph〉
• * 18.139

  The Popes pri••e and tyr∣ranny.
• * 18.140

  Markes of An∣tichrist.
• * 18.141

  The Pope dis∣penseth agaynst the new and old Testament. If any can go before the Pope in pride, let him be called Anti∣christ.
• * 18.142

  His aunsweres to their articles. How Cranmer was made Archb. agaynst his will.
• * 18.143

  D. Cranmer denyed that he tooke the Arch∣bishopricke at the Popes handes.

  Cranmers aun∣swere to K. Hē∣ry refusing to be Archbishop. First breaking of the matter of the Popes su∣premacye to K. Henry.
• * 18.144

  Cranmer sworne to the Pope vnder Protestation. Cranmer in in swearing to the Pope did nothing with∣out aduise of the best learned in this Realme.
• * 18.145

  The Archb. aunswereth for his wyfe and children.
• * 18.146

  Because there was offence ta∣kē at this word Supreame head, it was declared in the Queenes style to be Su∣preame gouer∣nour.
• * 18.147

  The Archb. ci∣ted to appeare at Rome.
• * 18.148

  A poynt to be noted in the crafty practise of Romish hipo∣crites.
• * 18.149

  Of this 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Pope, 〈◊〉〈◊〉 in the first booke pag. 1490.
• * 18.150

  A new Cō∣mission sent downe 〈◊〉〈◊〉 Rome a∣gaynst the Archbish.
• * 18.151

  D. Thurlby, D. Boner, Commissi∣oners.
• * 18.152

  The olde benefites & familiaritye betweene the Archb. and Doct. Thurlby.
• * 18.153

  A new sitting of the Popes delegates in Christes Church a∣gaynst the Archb. of Cant.
• * 18.154

  The Popes Commissiō groundeth vpon ly••••.
• * 18.155

  The order of Archbi∣shops de∣gradation.
• * 18.156

  〈1 paragraph〉〈1 paragraph〉
• * 18.157

  〈1 paragraph〉〈1 paragraph〉
• * 18.158

  〈1 paragraph〉〈1 paragraph〉
• * 18.159

  〈1 paragraph〉〈1 paragraph〉
• * 18.160

  〈1 paragraph〉〈1 paragraph〉
• * 18.161

  〈1 paragraph〉〈1 paragraph〉
• * 18.162

  〈1 paragraph〉〈1 paragraph〉
• * 18.163

  〈1 paragraph〉〈1 paragraph〉
• * 18.164

  〈1 paragraph〉〈1 paragraph〉
• * 18.165

  The inferiour cannot forbid to appeale to the superiour. Generall Coū∣sell is superiour to the Pope.
• * 18.166

  The causes why he doth ap∣peale.

  The .1. cause.
• * 18.167

  The Archb. cy∣ted to appeare at Rome, when he was ••ast in prison that he could not come.
• * 18.168

  Note with what iustice and sin∣ceritye this Ca∣tholicke Church doth proceede.
• * 18.169

  The 2. cause.
• * 18.170

  The Archb. denyed to haue counsell of the law.
• * 18.171

  The 3. cause.
• * 18.172

  The Papistes proceede con∣trary to law.
• * 18.173

  The Papistes contrary to their owne promise.
• * 18.174

  The 4. cause.
• * 18.175

  Causes mouing the Archb. why he could not admit the Popes authoritye. The Popes au∣thoritye cannot be admitted in this Realme without periu∣ry.
• * 18.176

  The 5. cause. Inconuenience to this Realme in receiuing the popes authority. The 6. cause.
• * 18.177

  The primatiue state of the church of Rome sincere & pure.
• * 18.178

  The Church of Rome how and where it began to alter.

  Deformityes of the Church of Rome, infecting all other Chur∣ches.

  The B. of Rome no equall iudge in his owne cause.
• * 18.179

  Appellation frō the Pope to a generall Coun∣sell.
• * 18.180

  i. Letters of protection and defence.
• * 18.181

  Defence of his doctrine.
• * 18.182

  〈1 paragraph〉〈1 paragraph〉
• * 18.183

  He pro••••••steth him∣selfe to be Catholike.
• * 18.184

  New ter∣mes of the Sacrament brought in by the pope vnknowen to the scrip∣ture and old Doctours.
• * 18.185

  Talke be∣tweene D. Thurlby & the Archb. about the appeale.
• * 18.186

  Thurlby weepeth for the Archb.
• * 18.187

  Of this forme of degradatiō, read in the f••rst booke of Actes pag. 1493.
• * 18.188

  Lord Boner vnlordeth the Arch∣bishop.
• * 18.189

  It is happy this Bishop had so much ma∣ner yet to call him gentleman.
• * 18.190

  〈1 paragraph〉〈1 paragraph〉
• * 18.191

  〈1 paragraph〉〈1 paragraph〉
• * 18.192

  The Archb. contented to recant.
• * 18.193

  Causes mouing the Archb. to geue with time.
• * 18.194

  The coppy of Cranmers re∣cantation s••ar∣s ed abroad by the Papistes.
• * 18.195

  The Queene•• hart set agaynst Cranmer. Cranmer in a miserable case.
• * 18.196

  The Queen•• conferreth with D. Cole about Cranmers bur∣ning L. Williams of Tame, L. Shan∣doys, Syr Tho. Bri••e••, Syr Iohn Browne, ap∣poynted to be at Cranmers exe∣cution.
• * 18.197

  Cranmer wri∣teth and sub∣scribeth the ar∣ticles with his owne hand.
• * 18.198

  D. Cranmer brought to D. Coles Sermon.
• * 18.199

  Cran•••••• set 〈◊〉〈◊〉 a stag••.
• * 18.200

  D. Coles Sermon di∣uided into 3. partes.
• * 18.201

  The summe and effect of D. Coles Sermon at Oxford.
• * 18.202

  If Cole gaue this iudgement vpon Cran∣mer when he had re∣pented, what iudg∣ment is thē to be geuen of Cole which al∣wayes pe••••dured in error and neuer yet repented. If all her••∣tickes in England, should be burned, where should D. Cole haue bene ere now.

  Lex non ae∣qualitatis sed iniqui∣tatis.
• * 18.203

  〈1 paragraph〉〈1 paragraph〉
• * 18.204

  〈1 paragraph〉〈1 paragraph〉
• * 18.205

  ••. Cor. 10.
• * 18.206

  〈1 paragraph〉〈1 paragraph〉
• * 18.207

  〈1 paragraph〉〈1 paragraph〉
• * 18.208

  〈1 paragraph〉〈1 paragraph〉
• * 18.209

  〈1 paragraph〉〈1 paragraph〉
• * 18.210

  〈1 paragraph〉〈1 paragraph〉
• * 18.211

  〈1 paragraph〉〈1 paragraph〉
• * 18.212

  The prayer of Archb. Crāmer.
• * 18.213

  The last wordes of Exhortation of the Archb. to the people.
• * 18.214

  Exhortation to contempt of the world.
• * 18.215

  Exhortation to obedience.
• * 18.216

  Exhortation to brotherly loue.
• * 18.217

  Exhortation to rich men of this world mouing them to chari∣table almes. Luke 18. 1. Iohn 3.
• * 18.218

  The Archb. de∣clareth the true confession of his fayth without all colour or dissembling. The Archb. re∣reuoketh his former recanta∣tion and repen∣teth the same.
• * 18.219

  The Archb. re∣fuseth the Pope as Christes ene∣my and Anti∣christ.

  The Archb. st••••deth to his booke written agaynst Win∣chester.
• * 18.220

  〈…〉〈…〉 Papists ••••ceaued.
• * 18.221

  The Papists in a great chase a∣gaynst the Archb.
• * 18.222

  Cranmers aunswere to the Papists.
• * 18.223

  Cranmer pulled downe frō the stage.
• * 18.224

  Cranmer led to the fire.
• * 18.225

  The Archb. b••ought to rep••ace of execution.
• * 18.226

  •• Ely 〈◊〉〈◊〉 to 〈…〉〈…〉 to the Archbi∣shop.
• * 18.227

  The Arch∣••••••••op tyed 〈…〉〈…〉 stake.
• * 18.228

  Cranmer ••••tteth his 〈◊〉〈◊〉 hand w••ich sub∣scribed first 〈◊〉〈◊〉 the 〈◊〉〈◊〉.
• * 18.229

  The last wordes of Cranme•• at 〈◊〉〈◊〉 death.
• * 18.230

  The Fryers ly∣ing report of Cranmer.
• * 18.231

  Archb. Cran∣mer the middle Martyr of all the Martyrs burnt in Q Maryes tyme.
• * 18.232

  A writ••ng or letter of the Archb. sent to Queene Mary.
• * 18.233

  The king and Queene make themselues no better then sub∣iectes complay∣ning of their owne subiect vnto the Pope.
• * 18.234

  The first cause why the Archb. would not make aunswere to the Popes delegate, is to auoyd per∣iury.

  The second cause is that the Popes lawes are contrary to the Crowne and lawes of Eng∣land.
• * 18.235

  The othe of the King & Iustices, and the duety of Subiectes.
• * 18.236

  Dist. 10. Con∣stitutiones.
• * 18.237

  Extran. De Sen∣t••••ti et reindit. Nouerit.
• * 18.238

  The Popes lawes and the lawes of England do vary how and wherei••▪
• * 18.239

  Cases wher¦in the popes lawes repugne a∣gaynst our lawes.
• * 18.240

  Prouision agaynst the popes lawes by Premu∣nire.
• * 18.241

  The pro∣uiso of the Pope a∣gaynst our Premunire.
• * 18.242

  Marke this well.
• * 18.243

  The Cler∣gyes duety in the Par∣lament.
• * 18.244

  The Clergy of England more ad∣dicted to the Pope then to their true alleageance to their Countrey.
• * 18.245

  〈1 paragraph〉〈1 paragraph〉
• * 18.246

  〈1 paragraph〉〈1 paragraph〉
• * 18.247

  〈1 paragraph〉〈1 paragraph〉
• * 18.248

  The Pope com∣maundeth both agaynst God & naturall reason.
• * 18.249

  The Sacramēt ought to be re∣ceaued in both kindes of all Christians. Ex Theophilo Alexandrino.
• * 18.250

  The excuse of the Papistes why they take away the cup.
• * 18.251

  Misorder in the Pope in assoy∣ling the disobe∣diēce of Subiects toward their Princes.
• * 18.252

  Note the saying of Gregory.
• * 18.253

  The deuill and the Pope are lyke.
• * 18.254

  Emperours and kinges made the Popes footmen.
• * 18.255

  The Pope is Antichrist that is, Christes ene∣my.
• * 18.256

  True markes pro••i••g that the Pope is Antichrist.
• * 18.257

  Note this con∣clusion.
• * 18.258

  The cause why the Archb. spake and wrote thus.
• * 18.259

  Math. 10.
• * 18.260

  The Sacrament.
• * 18.261

  A double error of 〈◊〉〈◊〉 Papist••s in the 〈◊〉〈◊〉 of the sacr••mēt, Cranmer 〈◊〉〈◊〉 to the iu••ged by the old Church.
• * 18.262

  The Papistes not able to bring forth one olde author a∣boue a thousand yeares, to make with the Sacra∣ment.
• * 18.263

  With the substance the vse also changed of the Sacra∣ment.
• * 18.264

  The Papists make Christ 2. bodyes. Neyther truth nor comfort in the Popes doctrine of the Sacra∣ment.

  Marke the errours of the Papists in their doctrine of the Sacra∣ment.
• * 18.265

  The Prote∣stantes doc∣trine of the Sacra∣ment more comforta∣ble, then the doc∣trine of the Papistes.
• * 18.266

  An other respecte why the Archb. re∣fused B. Brookes to be his iudge.
• * 18.267

  Double periury in B. Brookes.
• * 18.268

  A peece of an other letter to the Queene. Contradic∣tion in the Queenes othes, sworne both to the Realme, & to the Pope in one day.
• * 18.269

  〈1 paragraph〉〈1 paragraph〉
• * 18.270

  〈1 paragraph〉〈1 paragraph〉
• * 18.271

  〈1 paragraph〉〈1 paragraph〉
• * 18.272

  This Constan∣tinus was Ste∣phen Gardiner, as constant in deede as a We∣thercocke: who thus named himselfe, wri∣ting agaynst this good Archbish.
• * 18.273

  An other letter of the Archb. to Mistres Wilkin∣son.
• * 18.274

  Math 3.
• * 18.275

  Iohn. 4.
• * 18.276

  Math. 5.
• * 18.277

  2. Cor. 12.
• * 18.278

  A letter written to D. Cranmer & his fellowe••, by D. Taylour.
• * 18.279

  Many professe God ad ignem exclusiue, that is, in wordes & outward pro∣fession: but few sticke to him ad ignem inclusiuè, that is, in deede, and in suffering for his sake.
• * 18.280

  Agnes Pot∣ten, Ioane Trunchfield▪ Martyrs.
• * 18.281

  The opini∣ons of these two Ma∣trons and Martyrs.
• * 18.282

  The strēgth of God in weake ves∣sels.
• * 18.283

  The bur∣ning of Ag∣nes Potten reuealed to her before in her sleepe.
• * 18.284

  God ge∣ueth strēgth many times, where most weakenes is.
• * 18.285

  The Mar∣tyrdome of Agnes Po••∣tē, & Io••••e Trunchfeld at Ipswich. Anno. 1556. March.
• * 18.286

  Anno 1556. ••••rill.
• * 18.287

  〈1 paragraph〉〈1 paragraph〉
• * 18.288

  ••he story 〈◊〉〈◊〉 Iohn Maundrell.
• * 18.289

  M••••ndrell ••••••rted 〈◊〉〈◊〉 Tin∣••••••l Testa∣ment.

  M••••ndrell 〈…〉〈…〉 and ••••arer of Gods word.
• * 18.290

  Ma••ndrell 〈◊〉〈◊〉 for speaking a∣gaynst holy bread and holy water. Maundrell 〈◊〉〈◊〉 to open 〈◊〉〈◊〉 in 〈◊〉〈◊〉 Henryes ••••yes.
• * 18.291

  Maundrell 〈◊〉〈◊〉, and Coberley 〈…〉〈…〉.
• * 18.292

  〈1 paragraph〉〈1 paragraph〉
• * 18.293

  〈1 paragraph〉〈1 paragraph〉
• * 18.294

  Maundrell, Spi∣cer, Coberly, sēt to Salisbury. D. Capon B. of Salisbury.
• * 18.295

  Confession of their beliefe.
• * 18.296

  Sacrament of the Aultar.
• * 18.297

  Agaynst the Popes supre∣macye.
• * 18.298

  Christ onely Supreame head of his Church: vnder him euery Prince in his own dominion.
• * 18.299

  Purgatory.
• * 18.300

  Images.
• * 18.301

  Sentence read agaynst these 3. Martyrs.
• * 18.302

  March: 23.
• * 18.303

  Maundrell, Spi∣cer, Coberly, brought to the place of Mar∣tyrdome. The wordes of Maundrell.
• * 18.304

  Alice Coberley being indurance, how she was brought by the keepers to re∣uoke.
• * 18.305

  Aprill. 14. 6. Martyrs burnt in Smith∣field at one stake.
• * 18.306

  These Martyrs were sent vp by the Lord Rich, by M. Tyrrell, and others.
• * 18.307

  A supplication to the Lord Chauncellour.
• * 18.308

  Names subscri∣bed to the sup∣plication.
• * 18.309

  Richard Spurge examined.
• * 18.310

  The Parson of Bocking accuser.
• * 18.311

  For not cōming to the Popish Church.
• * 18.312

  Thom•••• Spurge ••••••••mined.
• * 18.313

  Not co••∣ming 〈◊〉〈◊〉 Church why. Sacram•••••• of the 〈◊〉〈◊〉.
• * 18.314

  George Ambrose examined.
• * 18.315

  Iohn Ca••••ll examined. The caus•••• why Iohn Cauell came not to Church. The Parson of Bocking false and contrary to his owne doctrine.
• * 18.316

  Robert Drakes Parson of Thunder∣sley exami∣ned.
• * 18.317

  Drakes pla∣ced in the benefice of Thundersley by the Lord Rich.
• * 18.318

  The first occasion of taking W. Tyme.
• * 18.319

  M. Tyrrell offended with Ser∣mons prea∣ched in his woodes.
• * 18.320

  〈◊〉〈◊〉 Gye 〈◊〉〈◊〉 Tyrrell•• 〈◊〉〈◊〉 an 〈◊〉〈◊〉 man.
• * 18.321

  〈1 paragraph〉〈1 paragraph〉
• * 18.322

  〈1 paragraph〉〈1 paragraph〉
• * 18.323

  〈1 paragraph〉〈1 paragraph〉
• * 18.324

  〈1 paragraph〉〈1 paragraph〉
• * 18.325

  〈1 paragraph〉〈1 paragraph〉
• * 18.326

  Talke betweene the Bishop of Winchester, and W. Tyms.
• * 18.327

  These 5. Mar∣tyrs were R. Drakes, Tho. Spurge, Richard Spurge, Cauell, Ambrose.

  Their examina∣tions before the B. of London▪ Sacrament of the Aultar.
• * 18.328

  March. 2••.
• * 18.329

  Drakes and W. Tyms with the rest agayne ex∣mined.
• * 18.330

  March. 2••.
• * 18.331

  B. Boners wordes to W. Tyms.
• * 18.332

  Math. 18.
• * 18.333

  1. Tym. 5.
• * 18.334

  The aunswere of W. Tyms to B. Boner.
• * 18.335

  B. Boners wordes.
• * 18.336

  One of the pri∣soners aunswe∣reth to B. Boner.
• * 18.337

  W. Tyms a∣gayne aunswe∣reth.
• * 18.338

  B. Boner char∣ged with per∣iury, and incon∣stancye.
• * 18.339

  Boners preface to Winchesters booke De obe∣dientia.
• * 18.340

  B. Boner excu∣seth himselfe by feare.
• * 18.341

  Tyms agayne replyeth to the Bishop.
• * 18.342

  An hunters pa∣rable against W. Tyms wisely applyed.
• * 18.343

  The an∣swere 〈◊〉〈◊〉 Tym•• 〈…〉〈…〉. B. Boners reason.
• * 18.344

  Robert Drakes answereth.
• * 18.345

  Boner re∣plyeth.
• * 18.346

  Tyms ••••∣swere•••• to Boner.
• * 18.347

  Boner de∣nying the principle•• of diuinitye. Esay. 59.
• * 18.348

  B. Boner calleth for more help••. D. Pendle∣ton studi∣eth for talke.
• * 18.349

  Articles aunswered by William Tyms. His bap∣tisme by his godfathers.
• * 18.350

  Onely ••. Sacraments.
• * 18.351

  The true visible Church.
• * 18.352

  Winchesters booke De obedientia.
• * 18.353

  The Masse blasphe∣mous. Sacrament of the Altar an Idoll.
• * 18.354

  The Popes Church. The Sea of 〈◊〉〈◊〉, the Sea of 〈◊〉〈◊〉.
• * 18.355

  Sentence 〈◊〉〈◊〉 against W. Tyms.
• * 18.356

  The aun∣••were of R. Dra••••••.
• * 18.357

  Sentence geuen a∣gainst 〈◊〉〈◊〉.
• * 18.358

  The aun∣sw••re of T. Spurge.
• * 18.359

  Sentence 〈◊〉〈◊〉 a∣gayn••t Tho. Spurge▪ R. Spurge, 〈◊〉〈◊〉, Ambrose.
• * 18.360

  A letter of W. Tyms to Agnes G••ascocke.
• * 18.361

  An other letter of Will. Tyms to Mistres Glas∣cocke.
• * 18.362

  An other letter of W. Tyms to certayne godly women of his Parish.
• * 18.363

  Anno 1556. March.
• * 18.364

  An other letter of Will. Tyms to his friendes in Hocley.
• * 18.365

  An other letter of W. Tyms to the faythfull brethren in his parish.
• * 18.366

  A letter of W. Tyms to his sisters in the Lord Colfoxe▪ & Glascocke.
• * 18.367

  1. Pet. 5.
• * 18.368

  1. Pet. 4.
• * 18.369

  Rom. 1••.
• * 18.370

  Stephen for the same Gospell put to death.
• * 18.371

  Antipas. Iason. Act 7. Apoc. 2.3. 1. Thess. 2. Rom. 19. Act. 17. Iohn. 16. Act. 9. Phil. 2. Luke. 21. Iohn. 1.3. 1. Cor. 6. Math. 10.
• * 18.372

  Christ may as well be called an hereticke as these men.
• * 18.373

  Math. 16. Luke. 12. Deut. ••. Apoc. 22. Psal. 6••. Gala. 4.
• * 18.374

  Gala. 5.
• * 18.375

  ••. Pet 3. 〈◊〉〈◊〉. ••4.
• * 18.376

  〈1 paragraph〉〈1 paragraph〉
• * 18.377

  〈1 paragraph〉〈1 paragraph〉
• * 18.378

  〈1 paragraph〉〈1 paragraph〉
• * 18.379

  A•• other 〈◊〉〈◊〉 of W. Tyms to Gods faith∣••••l seruāts.
• * 18.380

  •• Boner 〈◊〉〈◊〉 a∣way from 〈◊〉〈◊〉 Tyms, 〈◊〉〈◊〉 not 〈◊〉〈◊〉 to 〈◊〉〈◊〉 his 〈◊〉〈◊〉 good.
• * 18.381

  Heb. 9. 〈…〉〈…〉 mouth 〈◊〉〈◊〉 to his 〈◊〉〈◊〉.
• * 18.382

  Warning to come away frō the wicked.
• * 18.383

  2. Cor. ••.
• * 18.384

  Sirach. 13.
• * 18.385

  What it is to 〈◊〉〈◊〉 associate in ill company.
• * 18.386

  A vyle seruaun•• of B. Boners.
• * 18.387

  Actes. 1.
• * 18.388

  Anno 1556. Aprill.
• * 18.389

  Rom. 15. Rom. 16.
• * 18.390

  Math. 24.
• * 18.391

  B. Boner not able to answere to this place of Dauid.
• * 18.392

  How can cor∣ruption be re∣ferred to acci∣dences when by all Philosophy generation and corruption be∣long onely to the predicamēt of substance.
• * 18.393

  Math. 10.
• * 18.394

  ••. Cor. 4.
• * 18.395

  Actes. 21.
• * 18.396

  A note 〈◊〉〈◊〉 thē 〈◊〉〈◊〉 shronke 〈◊〉〈◊〉 way 〈…〉〈…〉.
• * 18.397

  Ro•• ••.8.
• * 18.398

  2. Tim. 3.
• * 18.399

  1. Peter. 4.
• * 18.400

  1. Reg. 19.
• * 18.401

  3. Reg. 19.
• * 18.402

  Iob. 21 Dan. ••.
• * 18.403

  Exhortatiō not to re∣fuse Christs Crosse. Psal. 119.
• * 18.404

  Gods word neuer so sweete a•• in trouble. Rom. 5.
• * 18.405

  2. Tim. 1.
• * 18.406

  Ierem. ••.
• * 18.407

  Ierem. 7.
• * 18.408

  Ierem. 23.
• * 18.409

  Experiment o•• Gods c••n••ert in 〈…〉〈…〉 of his 〈◊〉〈◊〉.
• * 18.410

  〈1 paragraph〉〈1 paragraph〉
• * 18.411

  〈◊〉〈◊〉. 13.
• * 18.412

  The autho∣••••tye of 〈◊〉〈◊〉 and 〈…〉〈…〉 ••••proued.
• * 18.413

  1. Pet. 5.
• * 18.414

  Christes men bound to obey God in his Ma∣gistrates.
• * 18.415

  The honour of God to be pre∣ferred before all regall honour & power.
• * 18.416

  Q Maryes In∣iunctions disa∣greeing from Gods worde, how & wherin.
• * 18.417

  Hest. 3.
• * 18.418

  1. Esd 4.
• * 18.419

  Queene Mary euill incensed.
• * 18.420

  Religion set forth in K. Ed∣wardes tyme, commende••.
• * 18.421

  Luke. 9.
• * 18.422

  Math. 10.
• * 18.423

  Math. 12.
• * 18.424

  An honest pe∣tition to Que•••• Mary.
• * 18.425

  Examples of king Manasses.
• * 18.426

  4. Reg. 23.
• * 18.427

  Examples of Ie∣roboam.
• * 18.428

  Foule Idolatry set out with fayre shewes & pretenses.
• * 18.429

  Ignorance wil∣fully mayntay∣ned.
• * 18.430

  Seruice in Latin not to be admit∣ted.
• * 18.431

  Iohn. 11.
• * 18.432

  Agaynst Latin Mattins.
• * 18.433

  In the Popes seruice there is no edifying, what fables be in it the Lord knoweth. 2. Thess. 2.
• * 18.434

  The true vse of the Lord•• Supper ex∣tincted.
• * 18.435

  Causes why the Commissi∣oners com¦maunde∣ment ought not to be receaued.
• * 18.436

  Receauing in both kyndes.
• * 18.437

  The Masse hath no∣thing in it but an heape of ce∣remonyes.
• * 18.438

  The people robbed of Go••s worde.
• * 18.439

  Phil 2.
• * 18.440

  All thinges do••e in the Church ought to be in a know∣en tongue.
• * 18.441

  〈◊〉〈◊〉 Prie∣••tes be not 〈…〉〈…〉 it is 〈◊〉〈◊〉 owne 〈◊〉〈◊〉.
• * 18.442

  Gods word 〈◊〉〈◊〉 true 〈◊〉〈◊〉 cast 〈◊〉〈◊〉 the 〈◊〉〈◊〉 in Q. Maryes 〈◊〉〈◊〉.
• * 18.443

  The Popish 〈…〉〈…〉 Chri••tes 〈◊〉〈◊〉 in Procession.
• * 18.444

  〈1 paragraph〉〈1 paragraph〉
• * 18.445

  〈1 paragraph〉〈1 paragraph〉
• * 18.446

  ••••••tisme in Englishe.
• * 18.447

  Catechisme in English.
• * 18.448

  The effectes of Gods word de∣scribed.
• * 18.449

  Suffolke and Northfolke men moued by Gods word do ••et vp the Queene.
• * 18.450

  Inconuenience•• that follow by taking away Gods word.
• * 18.451

  Esay. 6.
• * 18.452

  Mich. 6.
• * 18.453

  Luke. 19.
• * 18.454

  Apoc. 6.
• * 18.455

  Louing of Gods word made he∣resie.
• * 18.456

  All that the Papistes striue for, are but mans mere inuenti∣ons beside Gods worde.
• * 18.457

  The Queene her Commissi∣oners and Iusti∣ces abused by ••he Bishops.
• * 18.458

  True subiectes wrongfully sclaundered.
• * 18.459

  Rom. 1.
• * 18.460

  Psalm. 69.
• * 18.461

  What vnquiet∣nes followeth the lacke of Gods worde.
• * 18.462

  Luke. 13.
• * 18.463

  Warning to Q. Mary to her Coun∣sayle and Commissi∣oners.
• * 18.464

  The duety of true sub∣iectes decla∣red, first to Christ then to the Queene.
• * 18.465

  How farre a Prince ought to re∣quire obe∣dience of his subiectes.
• * 18.466

  True obe∣dience how farre it stretcheth.
• * 18.467

  Actes. 4.
• * 18.468

  True obedi∣ence.
• * 18.469

  Example of true obedi∣ence.
• * 18.470

  Feare and flattery, e∣nemyes to true obedi∣ence to God and man.
• * 18.471

  False dis∣semblers worthy to all men▪ be hated 〈◊〉〈◊〉.
• * 18.472

  〈1 paragraph〉〈1 paragraph〉
• * 18.473

  〈1 paragraph〉〈1 paragraph〉
• * 18.474

  〈1 paragraph〉〈1 paragraph〉
• * 18.475

  〈1 paragraph〉〈1 paragraph〉
• * 18.476

  〈1 paragraph〉〈1 paragraph〉
• * 18.477

  The Martyr∣dome of Iohn Harpo••e and Ioane Be••ch, at Rochester An. 1556. Aprill. 1.
• * 18.478

  Iohn Hullier▪ Martyr.
• * 18.479

  The Martyr∣dome of Iohn Hullier minister who suffred at Cambridge. Anno 1556. Aprill. 2.
• * 18.480

  A letter exhor∣tatory of Iohn Huller to the flocke of the faythfull Chri∣stians. Mach. 24
• * 18.481

  Ephe. 6. 1. Thess ••5.
• * 18.482

  Luke. 14. Math. 6.
• * 18.483

  3. Reg. 18.
• * 18.484

  Rom. 15.
• * 18.485

  Anno 1556. Maye.
• * 18.486

  Iohn 10.
• * 18.487

  The wilines of the subtile Serpent.
• * 18.488

  2. Tim. 2.
• * 18.489

  Math. 10. Iohn. 14.15.16. The peace of Christ to them that sustayne the troubles of this worlde. Luke. 14.
• * 18.490

  The strayte way of Christ better then the broad way of this world.
• * 18.491

  ••ohn. 15.
• * 18.492

  Eccle. 41. Vngodly com∣p••ny t•• be a∣uoyded.
• * 18.493

  Leuit. 18. Gods sti∣pend com∣meth not, but to such as play his souldiours.
• * 18.494

  2. Tim. 1.
• * 18.495

  Fearefulnes in Christes cause dis∣proued. Math. 10.
• * 18.496

  Num. 13.14.
• * 18.497

  Example by the fearefull Israelites.
• * 18.498

  1. Pet. 3. Phil. 1.
• * 18.499

  Apoc. 21.
• * 18.500

  Apoc. 3.
• * 18.501

  Esay. 8. Prouer. 3.
• * 18.502

  Heb. 12. 1. Cor▪ 11. 2. Reg. 7.
• * 18.503

  Math. 7.
• * 18.504

  〈1 paragraph〉〈1 paragraph〉
• * 19.1

  〈…〉〈…〉. Apoc. 14.
• * 19.2

  〈1 paragraph〉〈1 paragraph〉
• * 19.3

  1 Pet 2.
• * 19.4

  〈◊〉〈◊〉. 3.
• * 19.5

  〈…〉〈…〉 16.
• * 19.6

  〈◊〉〈◊〉. 10. 〈…〉〈…〉. 16.
• * 19.7

  〈◊〉〈◊〉. 9.
• * 19.8

  〈1 paragraph〉〈1 paragraph〉
• * 19.9

  〈1 paragraph〉〈1 paragraph〉
• * 19.10

  Ephe 4.
• * 19.11

  1. Cor. 3.
• * 19.12

  Psal. 3. Heb. 3.
• * 19.13

  2. Cor. 4. Gods mercy to whom it belon∣geth.
• * 19.14

  Obiection aun∣swered.
• * 19.15

  1. Cor 1••. Rom. 18.
• * 19.16

  Apoc. 18.
• * 19.17

  Eccle. 3.
• * 19.18

  Psal. 36.
• * 19.19

  2. Cor. 6.
• * 19.20

  The body must adioyne with the spirite in seruing God.
• * 19.21

  Fythfull admo∣nitions.
• * 19.22

  Aprill 28. The Martyr∣dome of 6. men at Colchester.
• * 19.23

  Roger Gras∣broke.
• * 19.24

  Iohn Kingston B. Boners Cō∣missary in Essex.
• * 19.25

  These Martyrs were deliuered by the Earle of Oxford to the Commissary, & by the Com∣missary sent to the Bishop.
• * 19.26

  Their answeres to the Bishops articles.
• * 19.27

  The Church of Rome no part of Christes Ca∣tholicke church.
• * 19.28

  2. Sacramentes.
• * 19.29

  Profession of Baptisme.
• * 19.30

  To deny the beggerly vsages of the Popes Church is not to deny the Ca∣tholicke fayth of Christ.
• * 19.31

  The pope ought to haue no au∣thoritye in Eng∣land.
• * 19.32

  The Church of Rome to be ab∣horred.
• * 19.33

  Again•••• Popes trumper••••
• * 19.34

  Agayn•••• transubstā∣tiation.
• * 19.35

  Against the Masse.
• * 19.36

  The Mar∣tyrdome of Christo∣pher Lister, Iohn Mace, Iohn Spen∣cer, Symon Ioyne, Richard Nicol••, Iohn Ha∣mond, at Colchester. Anno. 1556. Aprill. 28.
• * 19.37

  Sentence geuen a∣gaynst them by B. Bo••er.
• * 19.38

  May. 15. Two bur∣ned toge∣ther at one stake, Hugh Lauerrocke an olde lame man, and Iohn Apprice a blynd man.
• * 19.39

  〈1 paragraph〉〈1 paragraph〉
• * 19.40

  〈1 paragraph〉〈1 paragraph〉
• * 19.41

  〈1 paragraph〉〈1 paragraph〉
• * 19.42

  〈1 paragraph〉〈1 paragraph〉
• * 19.43

  May. 16.
• * 19.44

  Katherin Hutte, Eliz••beth Thac∣kuell, Ioane Hornes, Martirs.
• * 20.1

  A letter of cer∣tayne persecu∣ting Iustices to Boner.
• * 20.2

  The simple ig∣norance of these women had more neede to be instructed then they to be burned.
• * 20.3

  Agaynst the Masse and Sa∣crament of the Aultar.
• * 20.4

  Syr Iohn Mor∣dant Promoter.
• * 20.5

  Katherin Hutte.
• * 20.6

  The wordes of Katherin Hutte, of the Sacramēt.
• * 20.7

  Ioane Hornes mayde.
• * 20.8

  The wordes and profession of Ioane Hornes touching the Sacrament.
• * 20.9

  The Butcherly axe of Boner.
• * 20.10

  Ma••garet Ellys dy•••• in New∣gate
• * 20.11

  Elizabeth Thackuell, Mayde and Martyr.
• * 20.12

  i. A persecu∣tor.
• * 20.13

  The Mar∣tyrdome of Katherine Hutte, Ioane Hornes, Elizabeth Thackuell, in Smith∣field. Anno. 1556. May. 16.
• * 20.14

  May 5. T. Drowry a blind boy, and Tho. Croker, Martyrs. Persecution at Gloce∣ster.

  Of this blynd boy, read before, pag. 1509.
• * 20.15

  〈1 paragraph〉〈1 paragraph〉
• * 20.16

  I••mes 〈◊〉〈◊〉 Iohn 〈◊〉〈◊〉, W D••uies, persecutors.
• * 20.17

  Dun••ing, 〈◊〉〈◊〉 persecutors.
• * 20.18

  The articles 〈◊〉〈◊〉 upon they were 〈…〉〈…〉.
• * 20.19

  Ceremo∣••••••.
• * 20.20

  Sacrament of the Altar.
• * 20.21

  Execution of burning in Northfolke done without a writte.
• * 20.22

  Syr Iohn Silli∣ardes wordes.
• * 20.23

  Edmund Pole refuseth the Popes Church.
• * 20.24

  Robert Bacon an enemy.
• * 20.25

  Syr Iohn Tyr∣rell persecutor. Persecution at Winson and Mendlesam in Suffolke. The names of good men per∣secuted in Suf∣folke Mendle∣sam.
• * 20.26

  Gods people persecuted.
• * 20.27

  The fayth and doctrine of these Confessours.
• * 20.28

  Witnessed by the faythfull report of Suf∣folke men.
• * 20.29

  Psalm. 106.
• * 20.30

  A story of Gre∣gory Crow maruelously preserued vpon the Sea with his new Testament.
• * 20.31

  Crowes boat broken vpon the sand.
• * 20.32

  Crow taketh his Testament and casteth his money away. The boy beaten with Sea, and drowned.
• * 20.33

  Crowes ••an dea•• vpon the ••aste. Gregory Crow 〈◊〉〈◊〉 vpon the Seas sitting 〈◊〉〈◊〉 a Maste.
• * 20.34

  Gods pro∣uidence to be noted.
• * 20.35

  God a mar∣uel••us 〈…〉〈…〉 tyme of neede.
• * 20.36

  Crow with the Testa∣ment pre∣serued on the Sea.
• * 20.37

  The summe of his mo∣ney cast in∣to the Sea restored him agayne.
• * 20.38

  An other 〈…〉〈…〉 that 〈…〉〈…〉 Seas. 〈…〉〈…〉 vpon a 〈◊〉〈◊〉 of 〈◊〉〈◊〉 ••hippe 〈◊〉〈◊〉 dayes 〈◊〉〈◊〉 two 〈◊〉〈◊〉 in the Sea.
• * 20.39

  May. 31. 〈…〉〈…〉 the 〈◊〉〈◊〉 Be••ch 〈…〉〈…〉 in 〈…〉〈…〉.
• * 20.40

  〈◊〉〈◊〉. 6. •• Martyrs 〈…〉〈…〉.
• * 20.41

  E•• Regist. A••••swere 〈◊〉〈◊〉 Thomas ••arland.
• * 20.42

  Aunswere of Iohn Oswald.
• * 20.43

  Iune. 23. 2. Martyrs burnt at Lewes. Iune. 23. William Adh••∣rall. Iune. 25. Iohn Clement.
• * 20.44

  Iune. 26. A marchaunte•• seruaunt.
• * 20.45

  Iune▪ 27.13. Martyrs suf∣fering at Strat∣ford the Bowe.
• * 20.46

  Aunswere to their articles.
• * 20.47

  Aunswere to the 2. article.
• * 20.48

  Aunswere to the 3 article. Aunswere to the 4. article.
• * 20.49

  Aunswere to the .5. article.
• * 20.50

  Aunswere to ••he 6. article.
• * 20.51

  Aunswere to the 7. Article.
• * 20.52

  To the 8. article heir answeares.
• * 20.53

  To the 9. article their aunsweres.
• * 20.54

  Henry 〈◊〉〈◊〉
• * 20.55

  W. Hall••••well.
• * 20.56

  Rafe Iack∣son. Laurence Pernam.
• * 20.57

  Iohn Deri∣sall. Edmund Hurst.
• * 20.58

  Thomas Bowyer.
• * 20.59

  George Searles.
• * 20.60

  Lion Cauch.
• * 20.61

  Henry Ad∣lington.
• * 20.62

  Anno 1556. 〈◊〉〈◊〉
• * 20.63

  〈1 paragraph〉〈1 paragraph〉
• * 20.64

  〈…〉〈…〉. Ex Regist.
• * 20.65

  〈1 paragraph〉〈1 paragraph〉
• * 20.66

  〈1 paragraph〉〈1 paragraph〉
• * 20.67

  〈1 paragraph〉〈1 paragraph〉
• * 20.68

  〈1 paragraph〉〈1 paragraph〉
• * 20.69

  A letter or A∣pologye of the Martyr, pur∣ging themselues of the false sclaunder of M. Fecknam.
• * 20.70

  Vniforme agre∣ment in ther fayth.
• * 20.71

  The profession of their Bap∣tisme.
• * 20.72

  Sacramentes of the Church.
• * 20.73

  The visible Church.
• * 20.74

  The Sea of Rome.
• * 20.75

  The Masse.
• * 20.76

  Transubstantia∣tion denyed.
• * 20.77

  13. of these were Martyrs as is before sayd.
• * 20.78

  Iune. 14. Rafe Bane B. of Couentrye and Lichfield, a cru∣ell persecuter.
• * 20.79

  Marying in Lent punished. Iune 26. Thomas Iohn∣son for swearing by the holy Masse, did pen∣nauce.
• * 20.80

  Thomas Flyer slayne in Gods quarrell.
• * 20.81

  Iune. 27. Thomas Parret. Iune. 26. Martyn Hunt. Iohn Norice Confessours.
• * 20.82

  Iune. 30.
• * 20.83

  Roger Bernard Martyr.
• * 20.84

  Roger Bernard refuseth auricu∣lar confession.
• * 20.85

  Note the Catholicke charitye of this prelate.
• * 20.86

  An other examinatiō of Roger Bernard.
• * 20.87

  One of the Garde ta∣keth Ber∣nard to schoole. A whole∣some com∣pany of Caterpil∣lers.
• * 20.88

  Roger Ber∣nard condē∣ned by the Bishop of Norwich, Bernard taken by Tamages men.
• * 20.89

  Iune. 30. Adam Fo∣ster Martyr. George Reuet, Thomas Mouse, Syr Iohn Tyrrell, persecutors.
• * 20.90

  Gods stroke vpon wilful persecutors.
• * 20.91

  A young•• man 〈…〉〈…〉 Clarke a∣gaynst his conscience.
• * 20.92

  Anno 1556. Iuly.
• * 20.93

  〈…〉〈…〉 straunge to∣ken.
• * 20.94

  〈1 paragraph〉〈1 paragraph〉
• * 20.95

  〈◊〉〈◊〉 dyed 〈◊〉〈◊〉 strange 〈◊〉〈◊〉. The Lordes 〈◊〉〈◊〉 vpon 〈◊〉〈◊〉.
• * 20.96

  〈…〉〈…〉 Martyr. Robert Kereth a persecutor.
• * 20.97

  〈…〉〈…〉 of 〈◊〉〈◊〉 Bernard, Adam Fo∣ster, Robert Lawson, at B••ry. Anno 1••••6. Iune. ••••.
• * 20.98

  〈◊〉〈◊〉 exami∣••••••ion of 〈…〉〈…〉 before ••. Parker, 〈◊〉〈◊〉 M. Fo∣••••er.
• * 20.99

  The Sacrament of the Aultar.
• * 20.100

  M. Foster threatneth Iohn Fortune to be whipped.
• * 20.101

  Psal. 49.
• * 20.102

  The Pope like∣ned to a Bel∣wether or a Master Bee.
• * 20.103

  Poysoned Popes.
• * 20.104

  Ceremonyes of the Church.
• * 20.105

  Math. 15.
• * 20.106

  Gal. 4.
• * 20.107

  Math. 15.
• * 20.108

  It is pitty that popish prelates cannot lye.
• * 20.109

  An other exa∣mination of Iohn Fortune.
• * 20.110

  Sacrament of the Aultarr
• * 20.111

  Catholicke pre∣lates obsequious to higher pow∣ers so long as they make for their dignity, but when they do otherwise, then they ex∣communicate them.
• * 20.112

  Heb. 10.
• * 20.113

  Dan. 11.
• * 20.114

  Other talke be∣tweene Iohn Fortune and the B. of Norwich, Iohn. 6.
• * 20.115

  The B. of Norwich charged with peri••∣ry.
• * 20.116

  The death of Iohn Fortune.
• * 20.117

  Iuly. 1. The death of Iohn Careles prisoner in the Kinges Bench.
• * 20.118

  Iohn Care∣les exami∣ned before D. Martyn.
• * 20.119

  The effect of Iohn Careles ex∣amination.
• * 20.120

  How Iohn Careles was brou∣ght to the Kinges Bench.
• * 20.121

  Iohn Care∣les exami∣ne•• vpon predestina∣t••••n.
• * 20.122

  Doct. Mar∣•••••• decla∣reth his Commissi∣on.
• * 20.123

  Why Doct. Martyn woulde not 〈…〉〈…〉 the Sacrament.
• * 20.124

  Careles o∣pinion of Gods elec∣tion.
• * 20.125

  Doctour Martyn 〈◊〉〈◊〉 Careles iudgement of God•• election▪
• * 20.126

  A wrong fayth of Predestina∣tion belee∣••••ng to be elected in respect of good 〈◊〉〈◊〉.
• * 20.127

  D. Martyn pre∣tendeth fauor to Careles.
• * 20.128

  More variety in the Popes 〈◊〉〈◊〉 Church, then is amongest the Protestantes.
• * 20.129

  Doctour Martin taketh his leaue gently of Care∣les.
• * 20.130

  Iohn Careles dyed in prison, and was buryed in the fieldes.
• * 20.131

  A letter of Iohn Careles to M. Philpot.
• * 20.132

  1. Reg. 1. Iohn Careles raysed vp by the Lord, out of great heauines.
• * 20.133

  This comfort receaued of M. Philpot, read in M. Philpots letters, pag. 1726.
• * 20.134

  Ierem. 10.
• * 20.135

  Ierem. 26.
• * 20.136

  Ierem. 1.
• * 20.137

  Ierem. 1••
• * 20.138

  Math. 7.
• * 20.139

  The cir∣cumspect behauiour of M. Phil∣pot.

  Iohn Care∣les aduise to M. Phil∣pot.
• * 20.140

  Psal. 68.
• * 20.141

  I. Careles care turned into ioy.
• * 20.142

  Gods gra∣cious worke through M. Philpots letter.
• * 20.143

  Iohn Care∣les drunken with ioy of the spirite.
• * 20.144

  2. Reg. 6.
• * 20.145

  Careles ac∣cused to the Councell by certayne backe friendes in Couentrye.
• * 20.146

  Note how comfortably the Lord worketh in 〈◊〉〈◊〉 prisoned Saintes.
• * 20.147

  Gods pro∣uidence to∣wad his people.
• * 20.148

  An other 〈◊〉〈◊〉 of Iohn Care∣•••••• to his wyfe.
• * 20.149

  Here is a 〈◊〉〈◊〉 marke 〈…〉〈…〉. Chri∣••••••an, forsa∣••i••g wyfe 〈◊〉〈◊〉 childrē 〈◊〉〈◊〉 Christes 〈◊〉〈◊〉.
• * 20.150

  〈1 paragraph〉〈1 paragraph〉
• * 20.151

  Math. 10.
• * 20.152

  Good coun¦•••••••• geuen 〈…〉〈…〉 wyfe.
• * 20.153

  〈…〉〈…〉 to 〈◊〉〈◊〉 vpon 〈◊〉〈◊〉 Lord.
• * 20.154

  The 〈◊〉〈◊〉 duety 〈◊〉〈◊〉 ••ringing 〈…〉〈…〉 chil∣••••en▪
• * 21.1

  A sweete letter of Iohn Careles to M. Bradford, a little before his Martirdome.
• * 21.2

  He mourneth for the losse and lacke of M. Bradford in the Church.
• * 21.3

  He reioyceth for the honour of M. Bradfords Martyrdome.
• * 21.4

  Iohn Careles taketh his lea••e of M. Bradford.
• * 21.5

  Testimony of Gods spirite.
• * 21.6

  Iohn Careles doth Gods mes∣sage to Master Bradford.
• * 21.7

  Power and practise of the keyes of the Gospell.
• * 21.8

  A comfortable letter of M. Bradford to Iohn Careles.
• * 21.9

  Practise of the keyes of the Gospell.
• * 22.1

  An other letter of Iohn Car∣les to the constant brethren in Newgate condemned▪
• * 22.2

  Example of true loue & charitye a∣mong the Martyrs.
• * 22.3

  The ene∣myes not able to withstand the wise∣dome of God in his Saintes, but compelled to bydde them hold their peace.
• * 22.4

  Iohn Care∣les longeth to dye a Martyr in the Gos∣pells caus••.
• * 22.5

  〈1 paragraph〉〈1 paragraph〉
• * 22.6

  Of the Martyrs 〈◊〉〈◊〉 of 〈◊〉〈◊〉 Tyms read before, pag 1895.
• * 22.7

  〈1 paragraph〉〈1 paragraph〉
• * 22.8

  〈…〉〈…〉 both the Spurges 〈◊〉〈◊〉 in the 〈◊〉〈◊〉. pag. ••••••••.
• * 22.9

  〈1 paragraph〉〈1 paragraph〉
• * 22.10

  〈1 paragraph〉〈1 paragraph〉
• * 22.11

  〈◊〉〈◊〉. ••19.
• * 22.12

  Psal. 103.
• * 22.13

  Triumph of Martyrs.
• * 22.14

  Gen. 3.
• * 22.15

  Apoc. 11.
• * 22.16

  An other letter of Iohn Careless wherein he doth animate Grene, Whittell and the rest of that company vnto their Mar∣tyrdome.
• * 22.17

  Apoc▪ 11.
• * 22.18

  To dye in the Lord: and for the Lord.
• * 22.19

  Of this Bar∣thelet Grene read before pag. 1846.
• * 22.20

  Luke. 12.
• * 22.21

  Of this Tho∣mas Whittell, read before pag. 1833.
• * 22.22

  Luke 21.
• * 22.23

  Apoc. 16.
• * 22.24

  Of Ioane War∣ner, read before pag. 1850.
• * 22.25

  He meaneth Elizabeth Foster pag. 1750. Math. 25.
• * 22.26

  Iohn. 5.
• * 22.27

  B. Boner called the slaughter slaue of Eng∣land.
• * 22.28

  Psal. 60. 4. Reg. 2.
• * 22.29

  An other letter of Iohn Care∣les priuately written to his b••dfel∣low W. Tyms.
• * 22.30

  Gods chil∣dren neuer tempted a∣boue their strength.
• * 22.31

  He confir∣meth W. Tyms being condemned to the day of his Mar∣tyrdome.
• * 22.32

  It is the na∣ture of Gods chil∣dren to be tempted. Math. 4.
• * 22.33

  Sathans tempting tooles. 2. Cor. 2.
• * 22.34

  Two prin∣cipal pellet•• of Sathan whereby he assaulteth Gods ser∣uauntes. 1. Feare of sinne and death, and inf••delity of Gods 〈◊〉〈◊〉.
• * 22.35

  Remedy a∣gaynst feare and infide∣••••tye.
• * 22.36

  Anno 1556. Iuly.
• * 22.37

  The second 〈…〉〈…〉.
• * 22.38

  Remedy a∣gaynst the •• Peller.
• * 22.39

  E••ay. 64.
• * 22.40

  〈1 paragraph〉〈1 paragraph〉
• * 22.41

  An other 〈◊〉〈◊〉 of Iohn Care∣•••••• to M. Co••ton a faythfull 〈◊〉〈◊〉 and fauourer of the Gospel.
• * 22.42

  Gods great 〈◊〉〈◊〉 in 〈◊〉〈◊〉.
• * 22.43

  Note how God sometyme ge∣ueth comfort by weaker ves∣sels.
• * 22.44

  Iohn Careles nothing tou∣ched with feare of death, or of the fire, but onely of his sinnes.
• * 22.45

  An other letter of Iohn Careles wherein he comforteth the afflicted minde of a certayne good brother mourning for lacke of Gods feeling.
• * 22.46

  Psalm. 57.
• * 22.47

  Psalm. 45.
• * 22.48

  Comfort for a sicke conscience.
• * 22.49

  Math. 9.
• * 22.50

  Psalm. 42.
• * 22.51

  Gods loue go∣eth not by our deseruinges, but by fayth in Iesus.
• * 22.52

  Christ onely is the cause why his father lo∣ueth vs.
• * 22.53

  Why God som∣tyme hydeth himselfe from vs.
• * 22.54

  Heb. 12.
• * 22.55

  Eccle. 7. Measure ought to be in mour∣ning.
• * 22.56

  Phil. 4.
• * 22.57

  Example of Christian cha∣rit••e and com∣pas••••on toward 〈◊〉〈◊〉 afflicted brother.
• * 22.58

  An other letter of Iohn Ca••••les to fayt••••full Au∣gustine Bernhe•••• counsell him to be circumsp•••••• in these daunger dayes.
• * 22.59

  He coun∣selleth Au∣gustine to be circum∣spect, and not rashely to thrust himselfe daunger.
• * 22.60

  A good conscience 〈◊〉〈◊〉 soone trou∣bled.
• * 22.61

  Conscience 〈…〉〈…〉 ••here none 〈◊〉〈◊〉 commit∣••ed. M••••h. 10.
• * 22.62

  〈1 paragraph〉〈1 paragraph〉
• * 22.63

  〈1 paragraph〉〈1 paragraph〉
• * 22.64

  A••••ther 〈…〉〈…〉 Care∣•••••• to Hen∣•••• Adlingtō 〈◊〉〈◊〉 a Mar∣•••••• partly 〈…〉〈…〉 partly ••••••••selling 〈◊〉〈◊〉 ••ow to 〈…〉〈…〉.
• * 22.65

  What a Sacra∣ment is.
• * 22.66

  He instructeth him how and what to aun∣swere to the aduersaryes.
• * 22.67

  We are bound to follow our true preachers.
• * 22.68

  God will re∣quire a count of bloud.
• * 22.69

  The Catholicke Church in King Edwardes dayes in England.
• * 22.70

  Two speciall markes to know the true church in England in K. Edwards dayes.
• * 22.71

  1. Thess 5. The Papistes haue one solu∣tion for all ma∣ner of questions.
• * 22.72

  Of Thomas Harland and Iohn Oswald read in the 2. impression pag. 195.
• * 22.73

  4. Reg. 2.
• * 22.74

  Freewill.
• * 22.75

  A letter of Iohn Ca••••••les writt•••••• with hea∣uenly po••••er to co••••fort an af∣flicted br••••ther op∣pressed with pen∣siuenes and mourning for his sinnes.
• * 22.76

  Luke. 1.
• * 22.77

  Remission of sinnes.
• * 22.78

  Mich. 7.
• * 22.79

  Psal. 1••3.
• * 22.80

  Testimony of Gods spirite.
• * 22.81

  Practise of the true keyes of the Gospell.
• * 22.82

  Experience of Christ working in his Chruch.
• * 22.83

  An other letter of Iohn Care∣les to a faythfull friend of his, of than∣kesgeuing.
• * 22.84

  He geueth him thākes.
• * 22.85

  What a treasure a trusty frend is. Eccle. 6.
• * 22.86

  There is no true frendship but amongest godle persons.
• * 22.87

  Such mourners should we be continually with thi•• and others Gods deare children: and blessed be they that so mourne.
• * 23.1

  An other letter of Iohn Careles to a godly chri∣stian woman.
• * 23.2

  Preparation to the Crosse.
• * 23.3

  Consolation vnder the Crosse.
• * 23.4

  Agaynst Mas∣sing Gospel∣lers.
• * 23.5

  Exhortation to flye from the Masse.
• * 23.6

  A letter of Iohn Careles to Mi∣stres Agnes Glascocke.
• * 23.7

  What an high ho••our it is to suffer for Christ.
• * 23.8

  He exhor∣teth her to be strong.
• * 23.9

  The charity of Mistres Gla••c••cke to the pri∣soned Saintes.
• * 23.10

  A note or poesy writ∣ten in Mi∣st••es Glas∣cocks 〈◊〉〈◊〉 by Iohn Careles.
• * 23.11

  The effectes of fayth.
• * 23.12

  An other 〈…〉〈…〉 letter of 〈◊〉〈◊〉 Care∣•••••• 〈…〉〈…〉 A. G· 〈◊〉〈◊〉 in 〈…〉〈…〉 going to 〈◊〉〈◊〉 Masse.
• * 23.13

  〈1 paragraph〉〈1 paragraph〉
• * 23.14

  〈1 paragraph〉〈1 paragraph〉
• * 23.15

  A, G. intised by her husband to go to the Masse.
• * 23.16

  The raysing vp of a troubled conscience after his fall.
• * 23.17

  God turneth all thinges to the best, to them that be his.
• * 23.18

  Sathan when he cannot bring a-man to his ser∣uice, he pr••sseth him with di∣strust of Gods mercye.
• * 23.19

  A letter of Iohn Careles to A. B. a faythfull ser∣uaunt of Christ.
• * 23.20

  Psal. 146.
• * 23.21

  The death of the Martyrs is the lyfe of the Gospell.
• * 23.22

  A sowing tyme in Christes Church.
• * 23.23

  This counsell was that he should marry, notwithstan∣ding certayne lettes whereby Sathan sought to hinder his mariage.
• * 23.24

  The roote of bitternes to be weded out with the spade of patience.
• * 23.25

  How & when the husband ought to re∣proue.
• * 23.26

  Faultes some∣tyme must be couered with loue.
• * 23.27

  Not to take vn∣kindenes for e∣uery trifle.
• * 23.28

  An other letter of Iohn Care∣les to the wyfe of the partye a∣boue specified.
• * 23.29

  Sathan an ene¦••emy to all godly affayres.
• * 23.30

  The signe of ••ngrati∣tu••••.
• * 23.31

  God loueth a thankeful harte.
• * 23.32

  A good wyfe is the gi••t•• of God.
• * 23.33

  God deli∣teth in the agreement betweene man and wyfe.
• * 23.34

  The duety of wiues toward their hus∣bandes.
• * 23.35

  A cheare∣full counte∣naunce.
• * 23.36

  Tempo∣raunce in apparell.
• * 23.37

  Note that 〈◊〉〈◊〉 th••se departed in 〈◊〉〈◊〉 peace, the one 1565. the o∣ther 1568.
• * 23.38

  3▪ Martyrs 〈◊〉〈◊〉 at Newbery, 〈◊〉〈◊〉 Pal∣mer, Iohn Gwin, Thomas 〈◊〉〈◊〉 Martyrs. Ioh. 16. The story of Palmer.
• * 23.39

  The story of the godly Martyr I••••ius Pal∣mer fellow sometyme of Magda∣len Col∣ledge in Oxford.
• * 23.40

  Iulins Pal∣mer borne in Couen∣trye.
• * 23.41

  Iulins Pal∣mer scholer ••. M. Har∣••••••, ••choole∣••••••er of Magdalen Colledge.
• * 23.42

  Iulins Palmer addicted to Philosophye.
• * 23.43

  Iulins Palmer beginneth to apply Diuinity.
• * 23.44

  The ciuill be∣hauiour of Iu∣lins Palmer.
• * 23.45

  Palmers pro∣uerbe.
• * 23.46

  Palmer fellow of Magdalen Colledge.
• * 23.47

  Palmer reader of Logique in his Colledge.
• * 23.48

  Palmer an vtter enemy to sound religion.
• * 23.49

  Palmer impug∣ner of true Preachers in K. Edwardes time.
• * 23.50

  Libells set vp in Oxford agaynst D. Haddon President.
• * 23.51

  Iulins Palmer expelled the Colledge for Poperye.
• * 23.52

  Iulins Palmer driuen to teach children.
• * 23.53

  Palmer restored agayne to his Colledge.
• * 24.1

  Behold the ob∣stinacye of Pa∣pistes which knowing the truth will not yelde.
• * 24.2

  Behold his 〈◊〉〈◊〉 now he is turne to the truth.
• * 24.3

  〈1 paragraph〉〈1 paragraph〉
• * 24.4

  Playne Palmer could neuer dissemble with his conscience.
• * 24.5

  The first occasion of Iulins Pal∣mers con∣uersion was by the con∣stant death of the Mar∣tyrs.
• * 24.6

  Note how the bloud of Martyrs worketh.
• * 24.7

  Palmer fer∣uent in the Gospells cause.
• * 24.8

  Superstiti∣ous toyes.
• * 24.9

  By these meanes he meaneth a certayne cere∣mony of that Colledge, 〈◊〉〈◊〉 was 〈◊〉〈◊〉▪ That in
• * 24.10

  Anno ••••56. 〈◊〉〈◊〉.
• * 24.11

  〈1 paragraph〉〈1 paragraph〉
• * 24.12

  〈1 paragraph〉〈1 paragraph〉
• * 24.13

  Palmer 〈◊〉〈◊〉 to 〈◊〉〈◊〉 Frier 〈◊〉〈◊〉 by the 〈◊〉〈◊〉.
• * 24.14

  〈◊〉〈◊〉 Pal∣mer refu∣•••••• to 〈◊〉〈◊〉 with 〈◊〉〈◊〉 Iohn.
• * 24.15

  ••arwickes 〈◊〉〈◊〉 to Palmer.
• * 24.16

  Palmers godly aunswere to Barwicke.
• * 24.17

  Iulins Palmer placed by patēt to be schol••∣master at Red∣ding.
• * 24.18

  Palmer circum∣uented by false Iudastes.
• * 24.19

  Palmers studye searched for bookes.
• * 24.20

  Iulins Palmer forced to depart the towne of Redding.
• * 24.21

  Vnnaturall wordes of a mother.
• * 24.22

  Mothers may giue their owne curse, but Gods curse they can∣not giue, much lesse can the Pope.
• * 24.23

  The father shall be diuided a∣gainst the sonne, the mother a∣gaynst. &c. Luke. 12.
• * 24.24

  Palmer driuen f••om his mo∣ther.
• * 24.25

  Alane Cope a helper, and sup∣porter of Iulins Palmer.
• * 24.26

  Hampton of Reding, a dissē∣bling Hypo∣crite, and a false witnesse.
• * 24.27

  Palmer betray∣ed, and appre∣hended.
• * 24.28

  Palmer misera∣bly vsed in pri∣son.
• * 24.29

  The first examinati∣on of Iulins Palmer.
• * 24.30

  Euidence put vp a∣gaynst Pal∣mer.
• * 24.31

  Note the worshipfull proces of the quarel∣ling Pa∣pistes.
• * 24.32

  Palmer cleareth himselfe.
• * 24.33

  Note her••, the fruite of Romish re∣ligion.
• * 24.34

  Iohn Ga∣lante a zea∣lous profes∣sor.
• * 24.35

  〈1 paragraph〉〈1 paragraph〉
• * 24.36

  P••lmer cal∣led before the Maior of Red••ing.
• * 24.37

  〈1 paragraph〉〈1 paragraph〉
• * 24.38

  〈1 paragraph〉〈1 paragraph〉
• * 24.39

  〈…〉〈…〉 of Gods Gos∣pell.
• * 24.40

  〈1 paragraph〉〈1 paragraph〉
• * 24.41

  〈◊〉〈◊〉 Pal∣•••••• brought 〈◊〉〈◊〉 Newbe∣ry.
• * 24.42

  W••tnesses to the 〈◊〉〈◊〉 parte 〈◊〉〈◊〉 story.
• * 24.43

  The exami∣••••••••••n of 〈◊〉〈◊〉 Pal∣mer before D ••eff••ey, at Newbe∣••••▪
• * 24.44

  D. Ieffrey, Syr Richard Ab••id∣ges Knight, M. Iohn Winch∣combe, the Parson of Ingle∣field Iudges a∣gaynst Iulins Palmer.
• * 24.45

  The holy ghost shall teache you in that howre what you shall aunswere. Luke. 2.
• * 24.46

  A maruell to the Papistes, that young men should haue the gifte of the ho∣ly ghost.
• * 24.47

  Gods spirite is not bound to place, or person.
• * 24.48

  Note how these men dare not a∣bide disputatiō.
• * 24.49

  The Churche of Rome is but a particular Church.

  The Church is not to be belee∣ued for her selfe
• * 24.50

  The Sacrament of the Lordes Supper.
• * 24.51

  The wicked re∣ceiue not the Lordes bodye.
• * 24.52

  The Parson ••••nfounded 〈◊〉〈◊〉 his owne 〈…〉〈…〉 Parsons 〈◊〉〈◊〉 stopped.
• * 24.53

  Presence in the Sacrament.
• * 24.54

  Baptisme of 〈◊〉〈◊〉.
• * 24.55

  Children dying be∣fore they come to Baptisme are saued, of this it fol∣loweth no, Ergo: chil∣dren that are brought ought not to be Bap∣tised.
• * 24.56

  Sir Richard Abridges •• gentle offer to Palmer.
• * 24.57

  Palmer re∣fuseth worldly offers to keepe his conscience.
• * 24.58

  God calleth at diuers tymes and howres.
• * 24.59

  Iohn Gwin Thomas Askin, Martyrs condemned. Sir Richard Abridges Sheriffe.
• * 24.60

  Palmer re∣quired to set his hand to his Arti∣cles.
• * 24.61

  The Popish 〈…〉〈…〉.
• * 24.62

  〈1 paragraph〉〈1 paragraph〉
• * 24.63

  Palmer, 〈…〉〈…〉.
• * 24.64

  The words 〈◊〉〈◊〉 Palmer 〈◊〉〈◊〉 Po∣p•••••• Priests.
• * 24.65

  The words of these 〈◊〉〈◊〉, at 〈…〉〈…〉. The Mar∣••••••dome of 〈…〉〈…〉.
• * 24.66

  A notable spec∣tacle in the Martyrdome of Iuli••s Palmer.
• * 24.67

  Epitaphium in Palmerum.
• * 24.68

  Iuly. A notable story of Agnes War∣dall of Ipswich.
• * 24.69

  D. Argentine Schoolemaster, Wat. Butler Constable, Phil. Vlmes, Edm. Leach. Iohn Steward, persecutors.
• * 24.70

  Robert Wardall driuen by perse∣cution to serue in a shippe.
• * 24.71

  Agnes War∣dall persecuted by D. Argen∣tine and his mates.
• * 24.72

  Vnmercifull seekers of a poore womans bloud.
• * 24.73

  The Lord blesse euery good man and woman from such wic∣ked spirites.
• * 24.74

  He sleepeth ne slu••breth not that keepeth Is∣raell. Psalm. 120.
• * 24.75

  Agnes Wardall hydeth her selfe in a presse from the handes of her persecutors.
• * 24.76

  Example of a faythfull ma••de to her Mi••••res.
• * 24.77

  The house sear∣ched for Agnes Wardall.
• * 24.78

  Gods maruel∣lous protection w••rking for his seruaunt.
• * 24.79

  The boy and the mayde sent to the cage.
• * 24.80

  Agnes Wardall in daunger to be smothe∣red.
• * 24.81

  Gods me••¦cyfull helpe in the tyme of neede.
• * 24.82

  Iohn Bate cryer of Ips∣wich, a spitefull e∣nemy a∣gainst God•• people.
• * 24.83

  An other escape of Agnes Wardall by Gods good prouidence.
• * 24.84

  George Manning an honest man.
• * 24.85

  The doings and condi∣tions of D. Argentine described. D. Argen∣tine in King Edwardes tyme a Protestant. D. Argen∣tine in Q. Maryes time a foule Papist, & a persecutor.
• * 24.86

  Peter Moone 〈◊〉〈◊〉 to B. ••••pton.
• * 24.87

  ••. Articles 〈◊〉〈◊〉 to Peter Moone.
• * 24.88

  Peter M••one 〈◊〉〈◊〉 i•• the Bi∣••••op•• arti∣••••es 〈◊〉〈◊〉 infir∣••••tye.
• * 24.89

  〈◊〉〈◊〉 of Smart of Ipswich. R••ch. Smart 〈◊〉〈◊〉 Ipswich repenteth 〈◊〉〈◊〉 Popery 〈◊〉〈◊〉 his death.
• * 24.90

  Smart accu∣••eth Moo∣•••• wyfe.
• * 24.91

  〈…〉〈…〉 to bring 〈◊〉〈◊〉 wyfe before the b••••hop.
• * 24.92

  Moone and his wyfe brought before the Bi∣shop.
• * 24.93

  B. Hopton pre∣ferreth 20. men committing a∣dultery, before one woman transgressing The Popes or∣dinaunces.
• * 24.94

  Moones childe a parte of God•• prouidence in their deliue∣rance from fur∣ther trouble
• * 24.95

  Moones aun∣swere to the Bishops Chaū∣cellour.
• * 24.96

  Moone and his wyfe escaped from the Bi∣shop and his Chauncellour.
• * 24.97

  Moone and his wyfe confoun∣ded in consci∣ence for their denyall.

  Moone seeketh to kill himselfe, but by Gods mercifull pro∣uidence was preserued.
• * 24.98

  Gods proui∣dence in sending away the Bi∣shop.
• * 24.99

  Testified and recorded by Peter Moone.
• * 24.100

  Anno 1556. Iuly.
• * 24.101

  The Martyr∣dome of three women with a young Infant, burned in the Isle of Garnesey. Iuly. 18.
• * 24.102

  The first occasi∣on of the trou∣ble of these wo∣men.
• * 24.103

  Nicholas Cary Constable, oc∣cuser.
• * 24.104

  Katherine with her two daugh∣ters, imprisoned in the Castel.
• * 24.105

  Katherine with her two dau••••••ters, stand the iudge••ment of their neig••••bours.
• * 24.106

  The thre•• women quit of 〈◊〉〈◊〉 and disho••nestye.
• * 24.107

  New trou∣ble agaynst the three women, for not com∣ming to the Church.
• * 24.108

  Iaques A∣mye Deane of Garnesey persecutor.
• * 24.109

  A letter of the Bay∣liffes to the Deane of Garnesey.
• * 24.110

  Rash infor∣mation ge∣uen, before the cause was heard.
• * 24.111

  〈1 paragraph〉〈1 paragraph〉
• * 24.112

  〈1 paragraph〉〈1 paragraph〉
• * 24.113

  The three wo∣men willing to be conformed to the Queenes ordinaunces, were not with∣standing con∣demned.
• * 24.114

  The wilfull sentence and murther of El∣lyer Gosseline Bailiffe, against the three inno∣cent women in Garnesey.
• * 24.115

  〈◊〉〈◊〉 Mar∣t••••dome of Katherine Cawches the mother, 〈…〉〈…〉 1556. 〈…〉〈…〉.
• * 24.116

  The mother & the two daugh∣ters made their appeale to the King & Queene but could not be heard.
• * 24.117

  A supplication.
• * 24.118

  Iaques A∣my the 〈◊〉〈◊〉 Deane dis∣possessed of his liuings.
• * 24.119

  The sub∣missions of the Garne∣sey men, confessing their tres∣passe against the Garne∣sey women aforesaid.
• * 24.120

  The copye of the Que∣nes pardon to them of Garnsey.
• * 24.121

  Defence of 〈◊〉〈◊〉 Garne∣sey 〈…〉〈…〉 M. Harding▪
• * 24.122

  The cruell dea∣ling of the Garnesey men agaynst these three women,
• * 24.123

  Mayster Har∣ding in his Re∣••oynder agaynst M. Iewel••. pag. 184.
• * 24.124

  Two crimes ob∣iected agaynst Perrotine Mas∣sey.
• * 24.125

  Maister Har∣ding in his Re∣ioynder. fol. 1••••. pag 2.
• * 24.126

  Perrotine vn∣truely accused of whoredome.
• * 24.127

  M. Harding re∣quireth of o∣thers to doe that, which he is not able to do himselfe.
• * 24.128

  Dauid Iore•• husbād to Per∣rotine Massey. Perrotine ma∣ry••ed, where, & by whom.
• * 24.129

  Perrotine falsly accused of murder.
• * 24.130

  Vide supra pag. 1129. col. 1.
• * 24.131

  A story of yong infantes mur∣dered in Lenton Abbay, & found in the 8. yeare of Queene Elizabeth.
• * 24.132

  Pope Ioane murderer of her childe.
• * 24.133

  How and by what reason M. Harding proueth Perrotine to be a mur∣derer.
• * 24.134

  Lady Iane thou••ht to be with child at her death. The lawe beneficiall to women claming the benefite of their belly. Vnlawfull proceeding in the death of Perrotine.
• * 24.135

  Perrotine defended by simple ignoraunce.
• * 24.136

  Lacke in the Iudges. The Priest to blame.
• * 24.137

  Reioynder fol. 185. pag. 1.
• * 24.138

  M. Har∣dinges ground one∣ly vpon con∣iectures.
• * 24.139

  Perrotine as he did not open her being with childe so neither did she euer deny it.
• * 24.140

  The state of M. Hardings accusation.
• * 24.141

  M. Har∣••••ges Ar∣gument. The Argu∣ment aun∣swered.
• * 24.142

  Arguments ••••ignes & 〈◊〉〈◊〉 ••ow they 〈◊〉〈◊〉.
• * 24.143

  〈1 paragraph〉〈1 paragraph〉
• * 24.144

  〈1 paragraph〉〈1 paragraph〉
• * 24.145

  〈1 paragraph〉〈1 paragraph〉
• * 24.146

  〈1 paragraph〉〈1 paragraph〉
• * 24.147

  〈1 paragraph〉〈1 paragraph〉
• * 24.148

  〈1 paragraph〉〈1 paragraph〉
• * 24.149

  The 7. coniec∣ture.
• * 24.150

  The conclusion of this defence.
• * 24.151

  Exhortation to M. Harding.
• * 24.152

  Murder in the spirituall clergy noted·
• * 24.153

  God knoweth what spilling & murdering of infantes there is in the world.
• * 24.154

  Agamistae, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifi∣eth men vnma∣ryed, or agaynst mariage.
• * 24.155

  The partes of a 〈◊〉〈◊〉 accuser.
• * 24.156

  〈…〉〈…〉 Martyr∣••••me of two 〈◊〉〈◊〉 and one woman at ••••••nestede in 〈◊〉〈◊〉,
• * 24.157

  〈◊〉〈◊〉 26.
• * 24.158

  The bur∣ning of Thomas Moore a simple in••nocent, 〈◊〉〈◊〉 Leicester.
• * 24.159

  Thomas Moore ex∣amined be∣fore the Bi∣shop.
• * 24.160

  〈1 paragraph〉〈1 paragraph〉
• * 24.161

  〈1 paragraph〉〈1 paragraph〉
• * 24.162

  The church.
• * 24.163

  〈1 paragraph〉〈1 paragraph〉
• * 24.164

  A••though 〈◊〉〈◊〉 call 〈◊〉〈◊〉 Papists, 〈◊〉〈◊〉 they 〈◊〉〈◊〉 you 〈…〉〈…〉 of the Church.
• * 24.165

  The buil∣d••nges of the Papistes 〈…〉〈…〉.
• * 24.166

  Referre this to the pag. ••••83.
• * 24.167

  〈◊〉〈◊〉 Iohn Newmans wordes in 〈◊〉〈◊〉 to D. Thom∣••••••
• * 24.168

  The examina∣tion and aun∣sweres of Iohn Newman: which is to be referred to the pag. 1683.
• * 24.169

  This cup is the new Testament, is a figuratiue speache.
• * 24.170

  What is a figu∣ratiue speache?
• * 24.171

  Collins reaso∣neth with Newman.
• * 24.172

  Whether Iudas receiued the body of Christ, or no?
• * 24.173

  D. Thornton reasoneth with Iohn Newman.
• * 24.174

  The omnipo∣tency of Christ doeth not proue him to be really in the Sacra∣ment.
• * 24.175

  Absurdity in the Popes doc∣trine.
• * 24.176

  The humanity of Christ may not be in all places.
• * 24.177

  Note the grosse ignoraunce of this Suffragan.
• * 24.178

  Argument in the 2. figure.
• * 24.179

  Argument in the 3. figure.
• * 24.180

  August. 1. Ioan Waste a blynde woman and Martyr.
• * 24.181

  The lyfe & conuersatiō of Ioan Waste.
• * 24.182

  Anno 1556. August.
• * 24.183

  Ioan Waste ••••awen by the spirite 〈◊〉〈◊〉 God, to the loue of Religion.
• * 24.184

  The earnest 〈◊〉〈◊〉 of Ioane Wast 〈◊〉〈◊〉 ••earne 〈◊〉〈◊〉 Scrip∣tures.
• * 24.185

  Iohn Hurt 〈◊〉〈◊〉 Iohn Pemerton 〈◊〉〈◊〉 to Ioane Wast. A notable 〈◊〉〈◊〉 of God 〈◊〉〈◊〉 woman. Ioane Wast both blynd and vnlear∣ned, yet was perfect in the Scrip∣tures.
• * 24.186

  The Arti∣cles obiec∣ted to Ioane Wast.
• * 24.187

  The aun∣swere of Ioane Waste to the Ar∣ticles.
• * 24.188

  Well argued▪ Because Christ is omnipotent Ergo, there is no bread in the Sacrament.
• * 24.189

  The offer of Ioane Waste to the Bishoppe, if he would take vpon his consci∣ence, to aun∣swere before God for his doctrine.
• * 24.190

  Note here the difference be∣tweene the con∣science of the Protestant, and of the Papist. The Bishop and his Chauncel∣lour durste not take vpon their conscience, to aunswere be∣fore GOD for their doctrine. Sentence pro∣nounced agaynst Ioane Waste. The writte brought downe for the burning of Ioane Waste. Doctor Draycot appointed to Preache at the burning of Ioane Waste. D. Draycottes rayling Sermon agaynst Ioane Waste.
• * 24.191

  Blessed are you when men shall reuile you, & say all euill agaynst you, for my names sake. Math. 5.
• * 24.192

  Ioane Waste brought to the place of execu∣tion.
• * 24.193

  The Martyr∣dome of Ioane Waste.
• * 24.194

  Anno 1556.
• * 24.195

  September. 8.
• * 24.196

  The Martyr∣dome of Ed∣ward Sharpe at Bristowe.
• * 24.197

  September. 24. The Martyr∣dome of fowre at Mayfield in Sussex.
• * 24.198

  Iohn Hart Tho. Rauensdale A shomaker, and a Coriar. September. 25. The Martyr∣dome of a Car∣penter at Bri∣stowe.
• * 24.199

  September. 27. The Martyr∣dome of Iohn Horne, and a woman, at Wotton vnder∣hedge in Glo∣cestershire.
• * 24.200

  The cruell handling of W. Dangerfield and Ioane his wyfe in prison.
• * 24.201

  No 〈◊〉〈◊〉 in Pope to be 〈◊〉〈◊〉 W. Dan∣gerfield ap∣prehended his owne in house.

  Ioane the wyfe of W. Dan∣gerfield ta∣ken with her young infant out of childbed, and had to prison.

  Dangerfield made to beleeue falsely, that his wyfe had recan∣ted.

  Dangerfield vppon hope of his wiues recā∣tation, con∣sented to the Bishop.
• * 24.202

  The wyfe lamented the fall of her husbād. Dangerfield lamenteth his promise made to the Bishop.

  The prayer of Danger∣field to God.

  The death of the hus∣band.
• * 24.203

  The young infant fami∣shed in prison. The Mar∣tyrdome of the mother. The death of the olde woman.
• * 24.204

  M. Bridges persecuted the same tyme for Gods word, and witnes of this story.
• * 24.205

  Anno 1557. Septem.
• * 24.206

  October ••••. In Mar∣t••••dome of a S••••maker 〈◊〉〈◊〉 North∣a••••ton.
• * 24.207

  Oct••ber. 18. 〈◊〉〈◊〉 dyed 〈◊〉〈◊〉 Ca∣stle of C••••chester, 〈…〉〈…〉 Hooke, 〈◊〉〈◊〉.
• * 24.208

  〈…〉〈…〉 Dūning, 〈◊〉〈◊〉 persecutors.
• * 24.209

  Persecution in Kent.
• * 24.210

  •••• Martyrs 〈◊〉〈◊〉 confes∣s•••••• toge∣ther 〈◊〉〈◊〉 Can∣terbury.
• * 24.211

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• * 24.212

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• * 24.213

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• * 24.214

  Carying about the Crosse. Necessitye al∣wayes excused in matters in∣different. W. Foster ap∣prehended by Syr Thomas Moyle.

  Mother Pot∣kins Martyr, troubled by W. Robertes. Alice Potkins in Christ but one yeare olde.
• * 24.215

  The aunswere of Iohn Archer Martyr.
• * 24.216

  Syr Iohn Gil∣ford committed Father Archer to prison.
• * 24.217

  The prisoners letter, declaring how they were handled and fa∣mished in pri∣son.
• * 24.218

  Doctour Bane, Doctor Draycot his Chauncellor in Lichfield cruell persecu∣tours.
• * 24.219

  Anno 1556. Ianuary.
• * 24.220

  The names of them that bare fagottes in the Dioces of Lich∣field and Co∣uentrye.
• * 24.221

  The names of them which were troubled there, and bare no fagottes.
• * 24.222

  Ioice Lewes Martyr, read hereafter.
• * 24.223

  The conclusion of the 11. booke.
• * 24.224

  84. Martyrs and aboue in this yeare 1556. put to death in this realme.
• * 24.225

  A briefe de∣claration of M. Cheekes recantation.
• * 24.226

  Astrologye.
• * 24.227

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• * 24.228

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• * 24.229

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