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.

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

IN this Story of Sir Ro∣ger Acton aboue menti∣oned pag. 587.* 1.1 I finde that with him were ta∣ken many other persōs, that all the prisons in & about London were re∣plenished with people. The chiefe of thē, which were 29. were condem∣ned of heresy, & atteyn∣ted of high treason, as mouers of war agaynst theyr king, by the tem∣porall law in the Guild hall the 12. day of December, and adiudged to be drawne and hanged for treasō, and for heresy to be consumed with fire, Gallowes and all, which iudgement was executed in Ianuary following on the sayde Syr Roger Acton and 28. other.

Some say that the occasion of theyr death was the cō∣ueyance of the Lord Cobham out of Prison. Other write that it was both for treason (as the aduersaries termed it) and heresy.

Certayne affirme that it was for feyned causes surmi∣sed by the spiritualty, more of displeasure thē truth, as see∣meth more neare to the truth.

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

FIrst this Iohn Frith was borne in the Towne of Westrame in Kent,* 1.2 who after by diligent especialles was takē in Essex flying beyond the seas & brought before the Counsaile, Syr Thomas More thē being Chauncellor, and so from them committed vnto the To∣wer, where he remayned prisoner the space of a quarter of a yeare or there about. It chaunced that Doctour Cur∣reyne ordinary Chapleyne vnto King Henry the eighte, preached a Sermō in Lent before his Maiesty. And there verye sore enueying agaynste the Sacramentaryes (as they thē termed and named) which fauored not the grosse opinion that Christes body was carnally reall in the Sa∣crament, he so farre discoursed in that matter that at the length he brake out thus far and sayd. It is no maruayle though this abhominable heresye doe muche preuayle a∣mong vs, for there is one nowe in the Tower of Lon∣don so bolde as to write in the defence of that heresye, and yet no man goeth about his reformation, meaning Iohn Fryth, who then had aunsweared Syr Thomas More in writing agaynste a confutation of that erroneous opi∣nion which of late before the sayd Maister More had wri∣ten agaynst Iohn Frythes assertion in that behalfe. This Sermon of purpose was deuised and appoynted by the Byshop of Winchester and other to seeke the destruction of Fryth by putting the king in remembraunce that the sayd Fryth was in the Tower there stayd rather for hys sauegarde then for his punishment by suche as fauoured hym as the Lorde Cromwell who being Uicegerent in causes Ecclesiasticall came then into suspition therefore. For in suche sorte was the matter handeled before the Kyng that all men mighte well vnderstande what they meant. The Kynge then being in no poynte resolued of the true and sincere vnderstanding of the doctrine of that Article, but rather a peruerse stout Aduersary to the con∣trary, called to hym my Lorde of Caunterburye and my Lord Cromwell, and willed them forthwith to call Fryth vnto examination, so that he might eyther be compelled to recant or elles by the Lawe to suffer condigne punish∣ment.

Frythes long protract in the Tower withouten exa∣mination was so heynously taken of the King, that nowe my Lorde of Caunterburye with other Byshoppes, as Stokesly thē bishop of London & other learned mē were vndelayedly appoynted to examine Fryth. And for that there shuld be no concourse of Citizens at the sayd exami∣nation: my L. of Canterbury remoued to Croydon vnto whome resorted the rest of the Commissioners. Nowe be∣fore the day of execution appointed, my Lord of Cant. sent one of his gentlemen and one of his porters: whose name was Perlebene a Welchman borne, to fetche Iohn Frith from the Tower vnto Croydon. This gentleman hadde both my Lords letters and the kings ring vnto my Lord Fitzwilliams Constable of the Tower then lying in Ca∣non row at Westminster in extreme anguish and payne of the strangulion for the deliuery of the prisoner: Mayster Fytzwilliams more passionate then patient, vnderstan∣ding for what purpose my Lordes gentleman was come, banned and cursed Frith and all other heretickes, saying take this my King vnto the Lieuetenaunt of the Tower and receiue your man your hereticke with you, and I am glad that I am ridde of him. When Frith was deliuered vnto my Lord of Canterburyes Gentleman, they twaine with Parlebeane sitting in a Wherry and rowing to∣wardes Lambeth. The sayd Gentleman much lamenting in his mind, the infelicitie of the sayd Frith, began in this wise to exhort him to consider in what estate hee was, a man altogether cast away in this worlde, if hee did not looke wisely to himselfe. And yet though his cause were neuer so daungerous, he might somewhat in relenting to aucthoritie, and so to geue place for a time: helpe both hym selfe out of trouble, and when oportunitie and occasion should serue, preferre his cause which he then went about to defend, declaring farther that he had many welwillers and friendes, whiche woulde stande on his side so farre forth as possible then were able and durst do: adding here∣unto that it were great pitty that he being of such singuler knowledge both in the Latine, Greeke, both ready and rype in all kind of learning, and that namely aswell in the Scriptures as in the auncient Doctours, should now sodeinly suffer all those singuler giftes to perishe with him without little commoditie or profite to the world, and lesse comfort to his wife and children, and other his kinsfolkes friendes. And as for the veritie of your opinion in the sa∣crament of the body and bloud of our sauiour Christ: It is so vntimely opened here among vs in England, that you shall rather do harme then good, wherefore be wyse and be ruled by good counsell vntill a better oportunitie may serue.

This I am sure of (quoth the gentleman) that my Lord Cromwell and my Lorde of Caunterbury much fa∣uouring you and knowyng you to bee an eloquent lear∣ned young man, and nowe towardes the felicitie of your lyfe, young in yeares, olde in knowledge, and of great for∣wardnes and likelihoode, to be a most profitable member for this Realme, will neuer permitte you to susteyne any open shame, if you will somewhat bee aduised by theyr Counsayle: on the other side, if you stand stiffe to your opinion, it is not possible to saue your lyfe. For like as you haue good friendes, so haue you mortall foes and ene∣mies.

I most hartily thanke you, quoth Mayster Frith vnto the generall, both for your good will and for your coun∣sayle: by the which I well perceaue that you minde well vnto me, howbeit my cause and conscience is suche, that in no wise I may not nor cannot for no worldly respect without daunger of damnation starte aside and flye from the true knowledge and doctrine whiche I haue concey∣ued of the supper of the Lorde or the Communion, other∣wise called y^e sacrament of the aultar: for if it be my chance to be demaunded what I thinke in that behalfe, I must needes saue my knowledge and my conscience, as partly I haue written therein already, though I should present∣ly lose xx. lyues if I had so many. And this you shall well vnderstand that I am not so furnished, eyther of Scrip∣tures or auncient Doctors, Scholemen, or other for my defence, so that if I may be indifferently heard, I am sure that mine aduersaryes cannot iustly cōdemne me or mine assertion, but that they shall condemne with me both S. Augustine and the most parte of the olde writers, yea the very Byshoppes of Rome of the oldest sorte shall also say for me & defend my cause. Yea mary quoth the gentleman

you say well: if you might be indifferently heard. But I muche doubt thereof, for that our Mayster Christ was not indifferently hearde, nor shoulde bee as I thinke if he were nowe present agayne in the worlde specially in this your opinion, the same beeing so odious vnto the worlde, and wee so farre off from the true knowledge thereof.

Well, well (quoth Fryth, then vnto the Gentleman) I know very wel, that this doctrine of the Sacrament of the Aultar which I holde and haue opened contrarye to the opinion of this Realme, is very hard meate to be di∣gested both of the Cleargye and Layety thereof. But this I will say to you, taking the gentleman by the hand, that if you liue but twenty yeares more, whatsoeuer become of me, you shall see this whole Realme of mine opinion concerning this Sacrament of the Aulter, namely, the whole estate of the same though some sort of men perticu∣larly shall not be fully perswaded therein. And if it come not so to passe then account me the vaynest man that euer you heard speake with tongue: Besides this, you saye that my death woulde bee sorrowfull and vncomforta∣ble vnto my frendes.

I graunt (quoth he) that for a small tyme it would so be. But if I should so mollify, qualifye, and temper my cause in such sort as to deserue onely to be kept in prison, that would not onely be a much long griefe vnto me, but also to my friendes woulde breede no small disquietnesse both of body and of minde. And therfore all thinges well and rightly pondered, my deathe in this cause shall bee better vnto me and all mine then life in continuall bon∣dage and penuryes. And almightye GOD knoweth what he hath to doe with his poore seruaunt, whose cause I now defend and not mine owne: from the which I as∣suredly doe entend (GOD willing) neuer to start or o∣therwise to geue place, so long as God will geue me life.

This communication or like in effecte, my Lorde of Caunterburyes Gentleman and Fryth had comming in a Whery vpon the Thames frō the Tower to Lambeth.

Now, when they were landed, after some repast by them taken at Lambeth, the Gentleman, the Porter, and Fryth, went forward towardes Croydon on foote. This Gentleman still lamenting with himselfe the harde and cruell destiny towardes the sayde Fryth, namely, if hee once came amongst the bishops: & nowe also perceiuing the exciding constancye of Fryth, deuised with himselfe some waye or meanes to conuey him cleane out of theyr handes, and thereupon considering that there was no mo persons there to conuey the Prisoner, but the Porter and himselfe, he tooke in hand to winne the Porter to his pur∣pose. Quoth the Gentleman vnto Perlebeane the Por∣ter (they twayne priuately walking by themseues wyth∣out the hearing of Fryth) you haue heard this man I am sure, and noted hys talke since he came from the Tow∣er. Yea that I haue righte well marked him (quoth the Porter) and I neuer hard so constant a man nor so elo∣quent a person. You haue heard nothing quoth the gen∣tleman in respecte of his both knowledge and eloquence, if he might liberally either in Uniuersity or pulpit declare his learning you woulde then much more maruell at his knowledge. I take him to be suche a one of his age in all kind of learning and knowledge of tonges, as this Rea∣lme neuer yet in mine opinion brought forth, & yet those singuler giftes in him are no more considered of our By∣shops then if he were a very Dolte or an Idiot, yea they abhorre him as a deuill therfore, & couet vtterly to extin∣guish him as a member of the Deuill, without any consi∣deration of gods speciall gifts. Mary quoth the Porter if there were nothing els in him but the consideratiō of his personage both comly and amiable, & of naturall disposi∣tion, gentle, meek and humble: it were pity that he should be cast away. Cast away (quoth the Gentleman? He shall be sure cast away if we once bring him to Croydō, & sure∣ly (quoth the Gentleman) before God I speake it, if thou Perlebeane were of my mind we would neuer bring him thither. Say you so quoth the Porter, I knowe that you be of a great deale more credit then I am, in this matter, and therfore if you can deuise honestly or finde some rea∣sonable excuse, wherby we may let him goe & prouide for himselfe, I will with all my hart condescend to your de∣uise. As for that quoth the gentleman it is already inuēted how & which waies he shall conuey himselfe without any great daunger or displeasure taken towardes vs, as the matter shalbe handled. You see quoth the gentlemā yon∣der hill before vs, named bristow cawsy, 2. miles frō Lō∣don, there are great woodes on both sides, when we come there we will permit Frith to go into y^e woodes on the left hand of y^e way wherby he may cōuey himselfe into kent a∣mōg his frends for he is a kentish man borne, & whē he is gone we will linger an houre or twayn about y^e high way vntill that it somewhat draw towardes the night: Then in great hast we will approch vnto Streatham which is a myle and a halfe of, and an outcry in the Towne that our prisoner is broken from vs into the woodes on the right hand towardes Waynisworth, so that we will drawe as manye as wee may of the Towne to search the country that way for our prisoner, declaring that wee followed a∣boue a myle and more, and at length loste him in the woodes because wee hadde no more companye, and so wee wyll rather then fayle lye out one night in searching for him and sende worde from Stretham to my Lorde of Canterbury at Croyden in the euening of the prisoners escape and to what Coast hee is fledde. So that by the morning if hee haue any good lucke at all, hee will so pro∣uide for himselfe, that the Byshoppes shall fayle of their purpose. I assure you quoth Perlebeane I like very well the deuise herein, and therefore goe ye to Frith, and de∣clare what wee haue deuised for hys deliuery: for nowe we are almost at the place.

When my Lorde of Caunterburyes gentleman came nyghe to the hill, he ioyned himselfe in companye wyth the sayd Frith, and calling him by hys name, sayd: Now Mayster Frithe, let vs twayne commune together an other whiles: you must consider that the iourney whiche I haue nowe taken in hande thus in bringing you to Croyden, as a sheepe to the slaughter, so it greeueth me, and as it were ouerwhelmeth me in cares and sorrowes, that I little passe what daunger I fall in, so that I could finde the meanes to deliuer you oute of the Lyons mouthe. And yet yonder good fellowe and I h••ue so deuised a meanes, whereby you maye bothe easily escape from this great and Imminent daunger at hande and wee also bee rydde from any vehement suspicion. And thereupon declared vnto Fryth the full processe discour∣sed before, how euery thing in order should be handled.

When Frith had dilligently heard all the matter con∣cerning hys deliuery, he sayd to the gentleman: Oh good Lorde wyth a smiling countenaunce, is this the effecte of youre secret consultation, thus longe betweene you twayne? Surely surely you haue loste a great deale more labour in tymes past, and so are you lyke to doe this, for if you should both leaue me here and goe to Croyden declaring to the Byshoppes that you had lost Fryth, I would surely follow as fast after as I might, and bring them newes that I hadde founde and brought Fryth a∣gayne. Do you thinke, quoth he, that I am afrayde to de∣clare my opinion vnto the Byshoppes of Englande in a manifest trueth.

You are a fonde manne quoth the Gentleman, thus to talke: As thoughe youre reasoning with them might do some good. But I doe much maruell, that you were so willing to flye the Realme before you were taken, and nowe so vnwilling to saue youre selfe. Mary there was and is a great diuersitie of escaping betweene thone and thother, quoth Frith.

Before I was in deede desirous to escape because I was not attached but at libertie, which liberty I woulde fayne haue enioyed for the maynteynance of my study be∣yond the See where I was a reader in the Greeke tong according to S. Paules Counsaile. Howbeit now being taken by the higher power, and as it were by almightye gods permission and prouidence deliuered into the hands of the Bishops only for religion & doctrines sake, namely such, as in conscience and vnder paine of damnation I am bound to maynteyne and defend, if I should now start a∣side and runne away: I should runne from my God and from the testimony of his holy worde, worthy then of an 1000. hels. And therfore I most hartily thanke you both, for your good willes towards me beseching you, to bring me where I was appointed to bee brought for els I will go thether all alone. And so with a chearfull & mery coun∣tinance he went with them, spending the time with plea∣sant & godly communication vntil they came to Croyden, where for that night he was wel entertained in y^e Porters lodge. On the morow he was called before certayn Bish. and other learned men sitting in commission w^t my Lorde of Cant, to be examined, where he shewed himself passing ready & ripe in answering to all obiections as some then reported incredible and contrary to al mens expectatiōs, And his allegations both of S. Augustine & other ancient fathers of the Church was such, that some of them muche doubted of S. Augustines authoritie in that behalf. Inso∣much that it was reported of suche as were nigh and a∣bout the Archbishop of Caunterbury (who then was not fully resolued of the sincere truth of that article) that when they had finished their examination with Frith, the Arch∣byshoppe conferring wyth Doctour Heathe priuately

betwene themselues sayd. This man hath wonderfullye trauayled in this matter, and yet in mine opinion hee ta∣keth the Doctours amisse. Well my Lord should D. Heth say, there was no man that coulde auoyd his authorityes of S. Augustine. Wherein sayd my Lord. Then Doctour Heth began to repeate the sayd authorities of Saynt Au∣gustine againe, inferring and applying them so strayght∣ly agaynst my Lord of Caunterbury, that my Lord was driuen to this shotte anker, and sayd. I see by it quoth he to Heth, that you with a little more studye will bee easely brought to Frythes opinion: or such like wordes in effect, And some Chapleines there were of my Lorde of Caun∣terburyes which openly reported that Doctor Heth was as able to defend Frythes assertion in the Sacrament as Fryth was himselfe.

This learned young man being thus throughly sif∣ted at Croydon to vnderstand what he could say or do in his cause, there was no man willing to preferre hym to aunswere in open disputation as poore Lambart was. But nowe without regarde of learning, or good know∣ledge hee was sent and deteyned vnto the Botchers stall: I meane Byshop Stokeleyes Consistory, there to heare not the opinion of Saynt Augustine and other auncient Fathers of Christes primatiue Churche of the sayde Sa∣cramēt, but either to be instruct and to heare the maymed and halfe cutaway Sacrament of Antichrist the Bishop of Rome with the grosse and fleshly imagination thereof or els to perish in the fire as he most constantly did, after hee had before the Byshop of London, Winchester and Chi∣chester in the Consistory in Paules Church most plaine∣ly and sincerely confessed his doctrine and fayth in thys weighty matter. &c. pag. 1032.

¶A note of William Plane.

IN the latter dayes of king Henry the eight, aboute that time Anne Askew was in trouble, one Doctour Crome was trauayled withall to recant, for that he had preached somewhat agaynst thinges maynteined of the papistes in the Church. And one M. Tracy hearing therof, brought a letter secretly to one Plane dwelling in Bouge row, and desired him to cary it to Doctor Crome, which letter ten∣ded to the end to perswade him not to recant, but to stand to the trueth. When this good man, William Plane had it (as he was euer willing to further the truth) so he gladly deliuered the same to Doctor Crome. Which when he had receiued and read it, he layd it downe vpon the table, and after the sayd William Plane was gone, an Arche Papist came thither to perswade him to recant, and in trauelling with him he found the sayd letter on the boord, which whē he had read it, he examined him from whence it came: so what thorow flattery, and threatning, he declared who was the messenger that brought it. Then was William Plan•• sent for, cast in the Tower, where he lay miserably xiij. weekes, none admitted to come to him, in which time he was extremely racked, within halfe a finger breadth as farre as Anne Askew: but they could neuer get of hym of whome he had the letter, nor neuer for all theyr extremity would accuse any man, so in the end he was deliuered out of the Tower and liued aboute three yeares after, and so godly ended his life. But vnto this day would that Tra∣cy neuer enquire in what condition his wife and children were left, although he was his Messenger in carying the letter, but good Lord, the straunge disease that grew vpon him by that extreme racking as it is odious to rehearse, so I will wish thē to repentance that were the instruments of his tormentes if they be aliue, & warne other papists to the same, in whom any cruelty hath bene in the like cause.

A note of Lady Iane.

THe Lady Iane, she whom the Lorde Gilford maryed, being on a time when she was very yong at Newhall in Essex at y^e Lady Maries,* 1.3 was by one lady Anne Whar∣ton desired to walke, and they passing by the chappell, the Lady Wharton made lowe curtesie to the popish Sacra∣ment hangyng on the aulter, which when the Lady Iane saw, meruailed why she did so, and asked her whether the Lady Mary were there or not. Unto whome the Lady Wharton answered no, but she said that she made her cur∣tesie to hym that made vs all. Why, quoth the lady Iane, how can hee be there that made vs all, and the Baker made him? This her aunswere commyng to the Lady Maries eare, she did neuer loue her after, as is credibly reported, but esteemed her as the rest of that christian pro∣fession.

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

RIght trustie & right entirely beloued Cosin, we greete you well,* 1.4 and hauing by the assistance of God and our louing subiects discomfited Wiate and the other rebels of our Countie of Kent, who hauyng passed the Riuer of Kingston, came backe agayne towards London, & were encountred aboue Charing crosse, and there were ouer∣throwen, and the most part of them were there slame, Wi∣ate, and three of the Cobhams, Bret, Kneuet, Rudstone, Iseley, and other the chiefe Captaines taken prisoners: Wee haue thought good as well to geue you knowledge hereof, to the ende ye may with vs and the rest of our lo∣uyng subiects reioyce and geue God thankes for this our victory, as also further to signifie vnto you, that where the sayd rebell did alway pretend the matter of our mari∣age to be the cause of this vnlawfull stirre, now playnely appeareth by good and substantiall examinations of di∣uers of the sayd traitours, that whatsoeuer they preten∣ded, the finall meanyng was to haue depriued vs frō our estate and dignitie royall, and consequently to haue de∣stroyed our person, which thing as we do ascertaine you of our honour to bee matter of truth, so wee praye you to cause y^e same to be published in all places of that our coun∣tries of Norfolke and Suffolke, to the intent our good and louing subiects thereof be no more abused with such false pretenses or other vntrue rumours or tales, by whom so euer the same shall be set forth. And now things beyng in this sort quieted, we cannot but geue you thankes for the readinesse that you haue bene in with the force of our said countrey, to haue serued vs if neede had bene, praying you to do the like on our behalfe to all the Gentlemen and o∣thers with you, with whom neuerthelesse we require you to take such orders as the force of our sayd countrey may be still in like readines, to be employed vnder good & sub∣stantiall Captaines, to be chosen of the Gentlemen inhe∣ritours within the sayd shiere for our further seruice, vpō one houres warning, when so euer we shall require the same. And in the meane tyme our pleasure is, that ye haue good regard to the quietnes and good order of the country, specially to the apprehension of spreaders of false and vn∣true tales & rumors, wherby ye shall both deserue well of your whole country, and also do acceptable seruice, which we will not faile to remember accordingly. Yeauen vn∣der our signe at our pallace of Westminster, the 8. of Febr. the first yeare of our raigne. In hast.

¶A Treatise of M. Nich. Ridley, in the name, as it seemeth, of the whole Cler∣gie, to King Edward the vj. concernyng Images not to be set vp, nor worshipped in Churches.

❧Certaine reasons which mooue vs that we cannot with safe consciences, geue our assentes that the Images of Christ, &c. should be placed and erected in Churches.

FIrst the words of the Commandement, Thou halt not make to thy selfe any grauen image,* 1.5 &c. And the same is repeated more playnely, Deut. 27. Maledictus homo qui facit sculptile & conflatile, &c. ponit{que} illud in abscondito, &c.* 1.6 That is, Curied is the man which maketh a grauen or molten image, &c. and setteth it in a secret place, and all the people shall say, Amen.

In the first place these wordes are to be noted, Thou shalt not make to thy selfe, that is, to any vse of religion.

In the latter place these words: And setteth it in a se∣cret place: for no man durst then commit idolatry openly. So that conferring the places, it doth euidently appeare, that images both for vse of religion, and in place of perill for idolatry, are forbidden.

God knowyng the inclination of man to Idolatry, sheweth the reason why he made this generall prohibiti∣on, Ne fortè errore deceptus adores ea & colas: That is to say, Least peraduenture thou beyng deceiued, should bow downe to them and worship them.

This generall lawe is generally to be obserued, not∣withstanding, that peraduenture a great number cannot be hurt by them, which may appeare by the example fol∣lowyng.

God forbade the people to ioyne their children in ma∣riage with strangers, addyng the reason: Quia seducit fili∣um tuum ••e sequatur me: That is, For she will seduce thy

sonne, that he shall not follow me. Deut. 7.

Moses was not deceyu••d or seduced by Iethroes daughter, nor Booz by Ruth, beyng a woman of Moab. And yet for all that, the generall law was to be obserued, Thou shalt ioine no mariage with them. And so likewise, Thou shalt not make to thy selfe any grauen image, &c.

Deut. 4. God geueth a speciall charge to auoyde ima∣ges. Beware (saith he) that thou forget not the couenaunt of the Lord thy God which he made with thee, & so make to thy selfe any grauen image of any thing which the lord hath forbidden thee, for the Lord thy God is a consumyng fire, and a iealous God.

If thou haue children and nephews, and doe dwell in the land, and beyng deceiued, do make to your selues any grauen image, doyng euill before the Lord your God and prouoke him to anger, I do this day call heauen and earth to witnesse, that you shall quickly perish out of the lande which ye shall possesse, ye shall not dwell in it any longer tyme, but the Lord will destroy you & scatter you amongst all nations, &c.

Note what solemne obtestation God vseth, and what grieuous punishments he threateneth to the breakers of the second commaundement.

In the tabernacle and temple of God, no image was by God appointed openly to be set, nor by practise after∣wards vsed or permitted, so long as religion was purely obserued: so that the vse and execution of the lawe, is a good interpreter of the true meaning of the same.

If by vertue of the second commaundement Images were not lawfull in the temple of the Iewes, then by the same commaundement they are not lawfull in the Chur∣ches of the Christians. For beyng a morall commaunde∣ment and not ceremoniall (for by consent of writers, only a part of the precept of obseruyng the Saboth, is ceremo∣niall) it is a perpetuall commandement, and byndeth vs as well as the Iewes.

The Iewes by no meanes would consent to Herode, Pilate, or Petronius, that Images should bee placed in the temple at Hierusalem, but rather offred themselues to the death, then to assent vnto it. Who besides that they are commended by Iosephus for obseruyng the meanyng of the law, would not haue endangered themselues so farre, if they had thought images had bene indifferent in the tē∣ple of God: For as S. Paule sayth: 2. Cor. 6. Quid tem∣plo Dei cum simulachris, &c. Ioseph. Antiq. libr. 17. cap. 8, lib. 18. cap. 5. & 15.

Gods Scripture doth in no place commend the vse of Images, but in a great number of places doth disallowe and condemne them.

They are called in the booke of Wisedome, the trap & snare of the feete of the ignorant.

It is sayd the inuention of them was the beginnyng of spirituall fornication. And that they were not from the beginnyng, neither shall they continue to the end.

In the xv. chap. of the same booke it is sayd, Vmbra pi∣ctura labor sine fructu, &c. And againe, they are worthy of death both that put their trust in them, & that make them, and that loue them, and that worship them.

The Psalmes and prophets are full of like sentences, and how can we then prayse the thing which Gods spirit doth alwayes disprayse.

Furthermore, an Image made by a father (as appea∣reth in the same booke) for the memoriall of his sonne de∣parted was the first inuention of images, and occasion of Idolatry. Sap. 14.

How much more then shall an image made in the me∣mory of Christ, and set vp in the place of religion occasion the same offence. Euseb. Eccles. histor. lib. 7. cap. 18. Images haue their beginning frō the heathen, & of no good ground therfore they cannot be profitable to Christians. Where∣unto Athanasius agreeth, writing of Images agaynst the Gentils. Athanas. con. gentes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That is to say: The inuention of Images came of no good but of euill and what so euer hath an euill beginning can neuer in any thing be iudged good seing it is wholly nought.

S. Iohn sayth, my little children beware of Images, but so set them in Churches which are places dedicated to the seruice and inuocation of God, and that ouer the Lor∣des table, being the highest & most honorable place where most daunger of abuse both is and euer hath bene, is not to beware of them nor to flee from them, but rather to embrace and receiue them. Tertullian expounding the same wordes, writeth thus. Lib. de corona militis. Filioli custodite vos ab idolis, non iam ab idolatria quasi ab. officio, sed ab idolis. i. ab ipsa effigie eorum. That is to say. Little Children keepe your selues from the shape it selfe, or forme of them.

Images in the Churche either serue to edify or to de∣stroy, if they edifye, then is there one kinde of ••••ification which the scriptures neither teach nor commaūd, but al∣wayes dissalow: if they destroy, they are not to be vs••d for in the church of God all thinges ought to be done to edify. 1. Cor. 14.

The commaundement of God is, thou shalt not laye a stumbling blocke or stone before the blinde: and cursed 〈◊〉〈◊〉 he that maketh the blinde wander in his way.

The simple & vnlearned people who haue bene so long vnder blinde guides, are blind in matters of religion and inclined to error and idolatry. Therfore to set images be∣fore them to stumble at▪ (Nam laquaei pedibus insipientium sunt) that is, They bee snares and ••rappes for the 〈◊〉〈◊〉 of the ignoraunt, or to lead them out of the true waye is not onely agaynst the commandement of God but deserueth also the malediction and curse of God. Sap. 14.

The vse of images is to the learned & confirmed in know¦lege neither necessary nor profitable. To the superstitious a confirmation in error. To the simple & weak an occasiō of fall and very offensiue and wounding of theyr consci∣ences: And therfore very daungerous. For S. Paul sayth 1. Cor. 9. offending the brethren and woūding their weake consciences, they sinne agaynst Christe. And Math. 18. Woe be to him by whom offense or occasion of falling cō∣meth, it were better that a milstone were tyed about hys necke and he cast into the sea then to offend one of the 〈◊〉〈◊〉 ones that beleeue in Christ. And where obiection may bee made that such offence may be taken away by sincere doc∣trine and preaching, it is to be aunswered that that is not sufficient as hereafter more at large shall appeare.

And though it should be admitted as true, yet shoulde it followe that sincere doctrine and preaching shoulde al∣wayes and in all places continue as well as Images: & so that whersoeuer an Image to offend were erected there should also of reason a godly and sincere preacher be con∣tinually mayntayned: for it is reason that the remedye 〈◊〉〈◊〉 as large as the offence, the medicine as generall as the poison, but that is not possible in the realme of England that Images should be generally allowed, as reason and experience may teach.

As good magistrates which intēd to banish al whore∣dome, doe driue away all naughty persons, specially out of such places as be suspected: euen so Images being Me∣retrices. id est. Whores for that the worshipping of them is called in the prophetes fornication, and adultery ought to be banished and especially out of churches which is y^e most suspected place, and where the spirituall fornication hath bene most omitted.

It is not expedient to allowe and admitte the thinge which is hurtfull to the greatest number, but in all Chur∣ches and common wealths the ignoraunt and weake are the greatest number to whome Images are hurtfull and not profitable.

And where it is commonly alledged that Images in Churches do stirre vp the minde to deuotion, it may be aunswered that contrariwise they doe rather distracte the minde from prayer, hearing of Gods word & other godly meditations, as we read that in the Counsell Chamber of the Lacedemonians no picture or Image was suffered, least in consultation of wayghty matters of the common weale, their mindes by the sight of the outward Image might be occasioned to be withdrawne or to wander from the matter.

The experience of this present time doth declare that those partes of the realme whiche thinke and are perswa∣ded that God is not offended by doing outward reuerēce to an image, do most desire the restitution of Images, and haue bene most dilligent to set them vp agayne▪ Restituti∣on therfore of them by common authoritie shall confirme them more in theyr error to the daunger of theyr soules, then euer they were before, for as one man writeth.

Nihil magis est certum, quam quod ex dub••o factum est cer∣tum, that is to say nothing is more certayne or sure, then that which of doubtfull is made certayne.

The profit of Images is vncertayne, the perill by ex∣perience of all ages and states of the Churche (as afore) is most certayne.

The benefite to be taken of them (if ther be any) is ve∣ry smale: the daunger in seeyng of them which is the dan∣ger of Idolatry is the greatest of all other. Nowe to allowe a moste certayne perill for an vncer∣tayne profite, and the greatest daunger for the smallest benefite, in matters of fayth and Religion is a temp∣ting of God and a grie∣uous offence.

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

FIrst it is manifest, that in the primitiue church images were not commonly vsed in Churches, Oratories, and places of assembly for religion: but they were generally detested and abhorred, in so much, that the want of image∣rie was obiected to the christians for a crime.

Origen reporteth that Celsus obiected the lacke of I∣mages, lib. 4. contra Celsum.

Arnobius saith also, that the Ethnikes accused y^e chri∣stians that they had neither altars nor images.

Zephirus in his Commentarie vpon the Apologie of Tertullian, gathereth thus of Tertullians wordes: Qui locus persuadendi frigeret penitus, nisi perpetuò illud teneamus: Christianos tunc temporis odisse maximè statuas cum suis orna∣mentis, &c. That is to say, Which place of persuasion were very cold, and to no purpose at all, except we hold this al∣wayes, that Christians in those dayes did hate most of all Images with their trimme decking and ornaments.

Irenaeus, lib. 1. cap. 24. reprooueth the heretikes called Gnostici, for that they caried about y^e image of Christ made in Pilates tyme after his owne proportion (whiche were much more to be estemed then any that can be made now) vsing also for declaration of their affection towardes it, to set garlands vpon the head of it.

Lactantius affirmeth plainly: Non est dubium, quin re∣ligio nulla sit, vbicun{que} symulachrum est: lib. Diuin. instit. 2. cap. 19. That is to say: It is not to be doubted y^t there is no re∣ligion wheresoeuer is any Image. If Christians thē had vsed images, he would not haue made his proposition so large.

S. Augustine De ciuitate Dei, lib. 4. cap. 31. commendeth Uarro the Romaine in these wordes. Quum Varro existi∣mauerit castius sine symulachris obseruari religionem, quis non videt, quantum appropinquauerit veritati▪ That is to say, when as Uarro thought religion might bee kepte more purely without Images, who doth not see how neare he came to the truth? So that not onelye by M. Uarroes iudgement, but also by S. Augustines approbation, the most pure and chast obseruation of religion, and nerest the truth, is to be without Images.

The same S. Augustine in Psal. 113. hath these words: Plus valent symulachra ad curuandam infoelicem animam, quā ad docendam. That is to say, Images haue more force to bowe downe and crooke the sillie soule, then to teach it.

And vpon the same Psalme he mooueth this question: Quiuis puer imò quis bestia scit non esse Deum quod vident, cur ergo spiritus sanctus toties mouet cauendum quod omnes sciunt? That is to say, Euery child, yea euery beast know∣eth that it is not God which they see, why then doth the holy ghost so oft geue warnyng to beware of that thyng which all do know? S. Augustines answer.

Quoniam quum ponuntur in templis, & semel incipiunt a∣dorari a multitudine, statim nascitur sordidissimus affectus erro∣ris. That is to say: For when they are set in Churches, & begin once to be worshipped of the multitude or common people, straightway springeth vp a most filthy affection of errour.

This place of S. Augustine doth wel open how weak a reason it is to say, Images are a thyng indifferent in chambers and in churches. For the alteration of the place, maner, and other circumstances, doth alter oftentimes the nature of the thyng. It is lawfull to buy and sell in the market, but not so in churches. It is lawfull to eate and drinke but not so in Churches. And therfore sayth Saint Paule, Annon habetis domos ad edendum ac bibendum? An ecclesiam Dei contemnitis? That is to say, Haue you not houses to eat and drinke in? Do you contemne the church of God?

Many other actions there bee which are lawfull and honest in priuate place, which are neither comely nor ho∣nest, not onely in churches, but also in other assemblies of honest people.

Tertullian sayeth he vsed sometymes to burne fran∣kincen••e in his chamber, which was then vsed of Idola∣ters, and is yet in the Romish Churches, but hee ioyneth withall: Sed non eodem ritu, nec eodem habitu, nec eodem ap∣paratu, quo agitur apud Idola. That is to say, But not after such a ri••e or ceremonie, nor after such a fashion, nor wyth such preparation or sumptuousnesse, as it is done before the Idols.

So that Images placed in Churches, and set in hono∣rabili sublimitate, that is to say, in an honourable place of e∣stimation, as S. Augustine sayth, and especially ouer the Lordes table, which is done (vsing the words of Tertul∣lian) eodem ritu, & eodem habitu, that is, after the same ma∣ner and fashion which the Papists did vse, especially after so long continuance of abuse of Images, and so many be∣yng blinded with superstitious opinion towardes them, cannot be counted a thing indifferent, but a most certaine ruine of many soules.

Epiphanius in his Epistle to Iohn bishop of Hieru∣salem (which epistle was translated out of the Greeke by S. Hierome, beyng a likelyhoode that S. Hierome misli∣ked not the doctrine of the same, doth write a facte of hys owne, which doth most clearely declare the iudgement of that notable learned Bishop concernyng the vse of Ima∣ges, his words are these: Quum venissem ad villam quae di∣citur Anablatha, vidissem{que} ibi praeteriens lucernam ardentem, & interrogassem quis locus esset, didicissem{que} esse Ecclesiam, & in∣trassem vt orarem: inueni ibi velum pendens in foribus eiusdem ecclesiae tinctum at{que} depictum, & habens imaginem quasi Chri∣sti vel sancti cuiusdam, non enim satis memini cuius fuit, cum ergo hoc vidissem in Ecclesia Christi contra authoritatem scrip∣turarum, hominis pendere imaginem, scidi illud, &c. Et paulò post. Et praecepi in ecclesia Christi istiusmodivela quae contra re∣ligionem nostram veniunt non appendi, &c. That is to saye: When I came to a village called Anablatha, & sawe there as I passed by, a candle burnyng, & enquiring what place it was, and lerning that it was a church, & had entred in∣to the same to pray, I found there a vaile or cloth hanging at the dore of the same church, died and painted, hauing on i•• the image of Christ as it were, or of some Saint (for I remember not well whose it was) Then when I sawe this, that in the Church of Christ against the authoritie of the scriptures the image of a mā did hang, I cut it in pie∣ces, &c. And a little after. And commaunded that such ma∣ner of vailes or clothes which are contrary to our religi∣on, be not hanged in the church of Christ.

Out of this place of Epiphanius diuers notes are to be obserued.

First, that by the iudgement of this ancient Father, to permit Images in Churches, is against the authoritie of the scriptures, meanyng agaynst the second commaunde∣ment, Thou shalt not make to thy selfe any grauen I∣mage, &c.

Secondly, that Epiphanius doth reiect not only gra∣uen and molten, but also painted Images: for so much as he cut in pieces the Image painted in a vaile hangyng at the church dore, what would he haue done, if he had found it ouer the Lordes table?

Thirdly, that he spareth not the Image of Christ, for no doubt that Image is most perillous in the Churche of all other.

Fourthly, that he bid not onely remooue it, but with a vehemencie of zeale cut it in pieces, followyng the exam∣ple of the good king Ezechias, who brake the brasen ser∣pent, and burnt it to ashes.

Last of all that Epiphanius thinketh it the duetie of vigilant bishops to be carefull that no such kind of payn∣ted Images be permitted in the church.

Serenus bishop of Massilia, broke downe Images, & destroied them when he did see them begin to be worship∣ped, Greg. in Regist. epist. 109.

Experience of the tymes since hath declared whether of these two sentences were better. For since Gregories time the Images standyng in the Westchurch, hath bene ouerflowed with Idolatry, notwithstanding his or other mens doctrine. Whereas if Serenus iudgement had vni∣uersally taken place, no such thyng had happened. For if no Images had bene suffred, none could haue bene wor∣shipped, and consequently no idolatry committed by thē.

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

IT is manifest to them that read histories, that not onely Emperors, but also diuers and sundry Councels in the East church haue condemned and abolished images both by decrees and examples.

Petrus Crinitus de honesta disciplina, lib. 9. cap. 9. ex lib••is Augustatibus, haec verba transcripsit. Valens, & Theodosius Au∣gusti Imperatores praefecto praetorio ad hunc modum scripserit. Quum sit nobis cura diligens in rebus omnibus superni numi∣nis religionem tueri. Signum saluatoris Christi nemini quidem concedimus coloribus lapide aliáue materia fingere, insculpere aut pingere, sed quocū{que} reperitur locotolli iubemus, grauissima poena eos mulctando qui contrarium decretis nostris, & impe∣rio quicquam tentauerint. That is to say, Petrus Crinitus in his booke of honest discipline, the 9. booke, the 9. chapiter, wrote out of the Emperours bookes, these wordes. Ua∣lens and Theodosius the Emperours, wrote to the high Marshall or Lieuetenant, in this sort. Where as wee are very carefull that the religion of almighty God should be

in all thinges kept. We permit no man to cast, graue, or paint the Image of our Sauiour Christ, either in colors, stone, or other matter: but wheresoeuer it be found, wee commaund it to be taken away, punishing them most gre∣uously that shall attempt any thing contrary to our de∣crees and Empire.

Leo the 3. a man commended in histories for his excel∣lent vertues and godlinesse, who (as is iudged of some men) was the author of the booke De re militari, that is, Of the feate of Warre, beyng translated out of Greeke by sir Iohn Cheeke, and dedicated to king Henry the viij. your highnes father, by publike authoritie commaunded, aboli∣shing of Images, and in Constantinople caused all the i∣mages to be gathered together on a heape, & burned them vnto ashes.

Constantine the first his sonne, assembled a Councel of the bishops of the East church, in which Councell it was decreed as followeth. It is not lawfull for them that be∣leeue in God through Iesus Christ, to haue any Images neither of the Creator, nor of any creatures set vp in tem∣ples to be worshipped, but rather that all Images by the law of God, and for the auoiding of offence ought to be ta∣ken out of churches. Which decree was executed in all pla∣ces where any Images were, either in Greece or in Asia. But in all these tymes, the bishops of Rome rather main∣teining the authoritie of Gregory, weighing like christian bishops the perill of the Church, alwayes in their assem∣blies allowed Images.

Not long after the Bishop of Rome practising wyth Tharasins Patriarch of Constantinople obteyned of I∣rene the Empresse, her sonne Constantine being thē yong, that a Councell was called at Nice, in the which y^e Popes Legates were Presidents, which appeared well by their fruits: for in that Councell it was decreed, that Images should not onely be permitted in churches, but also wor∣shipped, which councell was confuted by a booke written by Carolus Magnus the Emperour, callyng it a foolish and an arrogant councell.

Soone after this Councell, arose a sharpe contention betwene Irene the Empresse, and her sonne Constantine the 6. the Emperour, who destroyed Images. And in the end as she had before wickedly burned the bones of her father in lawe Constantine the v. so afterward vnnatu∣rally she put out the eyes of her owne sonne Constantine the sixt.

About which tyme as Eutropius writeth, the Sunne was darkened most terribly for the space of 17. days, God shewyng by that dreadfull signe, how much hee misliked those kynds of proceedyngs.

To bee short, there was neuer thing that made more diuision, or brought more mischiefe into the church, then the controuersie of Images: by reason whereof, not one∣ly the East church was deuided from the West, and neuer since perfectly reconciled, but also the Emperour was cut asunder and deuided, and the gate opened to the Saracens and Turkes to enter and ouercome a great piece of Chri∣stendome. The fault whereof most iustly is to bee ascribed to the patrons of Images, who could not be contented w^t the ensample of the Primitiue Church beyng most simple and sincere, and most agreeable to the Scripture. For as Tertullian sayth: Quod primum verum, quod posterius ad∣ulterinū. That is to say, What as is first, that is true, & that that is latter is counterfeit. But w^t all extremitie, maintei∣ned the vse of images in churches, whereof no profite nor commoditie did euer grow to the church of God. For it is euident, that infinite millions of soules haue bene cast in∣to eternall damnation by the occasion of Images vsed in place of religion, and no history can recorde that euer any one soule was wonne vnto Christ by hauing of Images. But least it might appeare that the West church had al∣wayes generally retained and commended Images. It is to be noted that in a Councell holden in Spaine called Concilium Eliberinum, the vse of Images in churches was clerely prohibited in these forme of wordes. Placuit in ec∣clesijs picturas esse non debere, ne quod colitur aut adoratur in parietibus depingatur. That is to say, Wee decree that pic∣tures ought not to be in churches, least that be painted v∣pon the walles which is worshipped or adored.

But this notwithstandyng experience hath declared, that neither assembling in Councels, neither writinges, preachings, decrees, makyng of lawes, prescribing of pu∣nishments, hath holpen against Images, to the which I∣dolatry hath bene committed, nor against Idolatry whi∣lest Images stoode. For these blynde bookes and dumme schoolemaisters (which they call lay mens bookes) haue more preuailed by their carued and painted preachyng of Idolatry, then all other written bookes and preachynges in teaching the truth, and that horror of that vice.

Hauing thus declared vnto your highnes a few cau∣ses of many which do mooue our consciences in this mat∣ter, we beseech your highnes most humbly not to strayne vs any further, but to consider that Gods worde doth threaten a terrible iudgement vnto vs, if we being pastors and ministers in his Church, should assent vnto the thing which in our learnyng and conscience wee are perswaded doth tend to the confirmation of errour, superstition and Idolatry, and finally, to the ruine of the soules committed to our charge, for the which we must geue an account to the prince of pastors at the last day, Heb. 13. 1. Pet. 5. Wee pray your maiestie also not to bee offended with this our plainnesse and libertie, which all good and christian prin∣ces haue euer taken in good parte at the handes of godly Bishops.

S. Ambrose writing to Theodosius the Emperour v∣seth these wordes: Sed neque imperiale est libertatem dicendi negare, neque sacerdotale quod sentiat non dicere. Item in cau∣sa verò Dei quem audies, si sacerdotem non audies cuius maiore peccatur periculo, quis tibi verum audebit dicere, si sacerdos non audeat? Epist. lib. 5. Epist. 29. That is to say, But neither is it the part of an Emperour to deny free libertie of spea∣king, nor yet the duety of a priest not to speake what hee thinketh. And agayne, In gods cause whome wilte thou heare, if thou wilt not heare the priest to whose great peril the fault should be committed? Who dare say the truth vn∣to thee, if the priest dare not? These and such like speaches of S. Ambrose, Theodosius and Ualentinianus the Em∣perours did alwayes take in good part, and we doubt not but your grace will do the lyke, of whose not onely clemē∣cie but also beneficense, we haue largely tasted.

We beseech your Maiestie also, in these and such lyke controuersies of religion, to referre the discussement and deciding of them to a Synode of your bishops and other godly learned men, accordyng to the example of Constan∣tinus Maximus, and other christian Emperours, that the reasons of both parts beyng examined by them, the iudge∣ment may be geuen vprightly in all doubtfull matters.

And to returne to this present matter, we most hum∣bly beseech your maiestie to consider, that besides waigh∣tie causes in pollicie which wee leaue to the wisedome of your honourable counsailors the stablishment of Images by your authoritie, shall not onely vtterly disceredite our ministers as builders vp of the thinges which wee haue destroyed, but also blemishe the fame of your most godly father, and such notable fathers as haue geuen their lyfe for the testimony of Gods truth, who by publike lawe re∣mooued all Images.

The almighty and euerliuyng God plentifully endue your maiestie with his spirite and heauenly wisedom, and long preserue your most gracious raigne and prosperous gouernment ouer vs to the aduauncement of his glory, to the ouerthrow of superstition, and to the benefit & com∣fort all your highnes louyng subiects.

¶A note of M. Ridley.

MAister D. Ridley sometyme B. of London, of whom mention is made,* 1.7 pag. 1717. was a man so reueren∣ced for his learning and knowledge in the scriptures, that euen his very enemies hath reported him to haue bene an excellent clarke, whose lyfe if it might haue bene redeemed with the summe of 10000. markes, yea, 10000. pounds, the Lorde Dacres of the North beyng his kinsman, woulde haue geuen to Queene Mary, rather then he should haue burned. And yet was she so vnmercifull, for all hys gen∣tlenes in king Edwards dayes, that it would not be grā∣ted for no suite that could be made. Oh, that she had remē∣bred his labour for her to king Edward the 6. with Cran∣mer before mentioned,* 1.8 1205. in such sort that euen shee had yelded but the reward of a Publicane, Math. 5. then had the earth not so bene berefted of him as it was: but the Lord forgeue vs our sinnes which was the cause thereof, and graunt that we neuer so prouoke his anger agayne, if it be his blessed will. Amen.

¶Another note of M. Ridley.

MAister Ridley late B. of London beyng prisoner in the tower, had there geuen the libertie of the same,* 1.9 to prooue belike whether he would go to Masse or no, which once he dyd. And M. Bradford beyng there prisoner also the same tyme, and hearing thereof, taketh his penne and inke, and writeth to hym an effectuall letter to perswade hym from the same, and sheweth the occasion that thereby should ensue, which (God bee honoured) did M. Ridley no little good, for he repented his fact therein, as he hym∣selfe maketh mention, writyng agayne in the latter end of

the booke of Marcus Antonius, which he sent to M. Brad¦ford, and neuer after that polluted himselfe with that filthy dregs of Antichristian seruice.

❧A Commission sent from the Pope, with the sen∣tence diffinitiue to proceed against the reue∣rend Archb. of Cant. Thomas Cranmer.

PAulus Episcopus seruus seruorum Dei charissimo in Christo filio Philippo Regi, & charissimae in Christo filiae Mariae Regi∣nae, Angliae, Franciae, illustribus ac venerabilibus fratribus Lon∣donensi & Eliensi episcopis salutem, & apostolicam benedictio∣nem. Dudum per literas vestras charissime fili Philippe Rex, & christiana filia Maria Regina nobis significatur, quod iniquitatis filius Thomas Cranmerus, olim Archiepiscopus Cantuariensis, in haereses aliáque tam grandía & enormia crimina erat prolap∣sus, quod non solum regimini ecclesiae Cantuariensis se reddi de∣rat indignum, verum etiam maiori poena se fecerat obnoxium. Nos de praemissis certam notitiam non habentes, & tanta crimi∣na si vera essent, impunita, ecclesiámque ipsam sine pastore ido∣neo de••elinquere nolentes, dilecto filio nostro Iacobo, tituli Sanctae Mariae in via, tunc sancti Simeonis, praesbytero Cardinali puteo nuncupato, vel de praemissis etiam summariè, simpliciter, & de plano sine strepitu & figura iudicij, ac sine vlla terminorum substātialium vel telae iudiciariae obseruatione, citato dicto Tho∣ma se informaret, & quicquid inuenisset nobis referret, per spe∣cialem commissionem manu nostra signatam, dedimus in man∣datis, sibi attribuentes potestatem in curia, & extra, citandi, & in∣hibendi, ac literas compulsoriales, generales & speciales ac re∣missorales, in forma consueta ad partes decernendi, & personas quascunque, si opus esse arbitraret, ad exhibendum iura, siue ad perhibendum testimonium etiam per censuras ecclesiasticas co∣gendi, & compellendi, seu, si pro celeriori expeditione sibi vide∣retur, ad recipiendum informationem huiusmodi, aliquem pro∣bum virum in dignitate ecclesiastica constitutum in partibus istis commorantem cum simili citandi, inhibendi & cogendi faculta∣te, deputandi, ac subdelegandi: ac sicut exhibiti nobis nuper pro parte vestra, fili Rex, & filia Regina petitio continebat, dictus Ia∣cobus Cardinalis, commissionis huiusmodi vigore, citatione ad partes contra eundem Thomam ad vestram, fili Rex & filia Regi∣na instantiam decreta, venerabilem fratrum nostrum Episcopum Gloucestrensem, vna cum certis alijs eius in ea parte collegis, & eorum quemlibet in solidum ad informationem super praemissis recipiendum subdelegauit, eísque vices suas in praemissis com∣misit. Et postquam dictus episcopus Gloucestrensis in causa hu∣iusmodi ad certos actus processerat, & ipsum Thomam super prae¦missis examinauerat, citatione praedicta, vna cum eius legitima executione in partibus facta coram eodem Iacobo Cardinali iu∣dicialiter producta, & processu per audientiam literarum nostra∣rum contradictarum contra eundem Thomā citatum & nō com∣parentem decreto, cum processu coram dicto Episcopo Glouce∣strensi contra ipsum Thomam in patribus habito coram praefato Iacobo Cardinali productus fuisset, & idem Thomas, ad id cita∣tus contra eum nihil diceret, imo comparere non curaret, prae∣fato Thoma ad videndum per ipsum Iacobum Cardinalem refer∣ri causam & referri iuramentum in supplementum plenae proba∣tionis quantum opus esset, & ad concludendum & audiendum sententiam diffinitiuam, ad certam tunc expressam diem, & ho∣ram per audientiam literarum contradictarum huiusmodi cita∣to, omnibus actis & actitatis causis huiusmodi diligenter visis & consideratis, causam ipsam ac omnia in praemissis actitata nobis in consistorio nostro secreto fideliter retulit: Qua relatione no∣bis vt praefertur facta, & causa ipsa cum venerabilibus fratribus nostris sanctae Romanae ecclesiae Cardinalibus tunc in eodē con∣sistorio existentibus, plenè discussa, & maturè examinata, cum dilecti filij Petrus Rouilius, clericus Ippotegiensis, ac Antonius Massa de Gallesio in dicta curia causarum, & vestrum fili Rex & filia Regina procuratores, de quorum procurationis mandato in actis causae huiusmodi l••gitimis constare dignoscitur docu∣mentis, & Alexander Paleotarius, fisci nostri procurator pro eius iure & interesse, in ipsius Thomae citati & non comparentis con∣tumaciam in causa huiusmodi concludi & diffinitiuè pronunci∣ari petijssent, nos pro tribunali, in Throno iustitie, more Roma∣norum pontificum, praedecessorum nostrorum sedentes, in causa huiusmodi conclusimus, & nostram desuper in scrip••is, quā per secretarium nostrum legi & publicari mandauimus, & quam ip∣se de verbo ad verbum legit, & publicauit, diffinitiuam tulimus, & promulgauimus sententiam, sub huiusmodi tenore.

Nos Paulus, diuina prouidentia Papa quartus, saluatoris & domini nostri Iesu Christi, cuius vices, (licet immerito) in terris gerimus nomine inuocato, in throno iustitiae pro tribunali se∣dentes, & solum Deum, qui iustus est dominus, & in iustitia iu∣dicat orbem terrae, prae oculis habentes, per hanc nostram diffi∣nitiuam, quam de venerabilium fratrum nostrorum sanctae Ro∣manae ecclesiae Cardinalium consilio ferimus in his scriptis, in causa & causis quae coram dilecto filio nostro Iacobo tituli sanctae Mariae in via, praesbytero Cardinali, de puteo nuncupato, nobis in consistorio nostro secreto (vt moris est) referenda inter cha∣rissimos in Christo filios nostros Philippum Regem & Mariam Reginam Angliae illustres denunciatores ex vna, & quendā Tho∣mam Cranmerum olim Archiepiscopum Cantuariensem reum & denunciatum de & super crimine haeresis & alijs excessibus censurísque & poenis propter crimen & excessus huiusmodi per dictum Thomam reum denunciatum ac confessum & conui∣ctum incursis, rebúsque alijs in actis causae & causarum huius∣modi latius deductis ex altera parte in prima instātia vigore spe∣cialis commissionis nostrae versae fuerunt & vertuntur pronun∣ciamus, sententiamus, decernimus, & declaramus dictum Tho∣mam tunc Cantuariensem Archiepiscopum animae suae salutis immemorem contra regulas & dogmata ecclesiastica sanctorum patrum nec non Apostolicas Romanae ecclesiae & sacrorum con∣ciliorum traditiones christianae{que} religionis hactenus in ecclesia consuetos ritus, praesertim de corporis & sanguinis domini no∣stri Iesu Christi & sacri ordinis sacramentis aliter quam sancta mater ecclesia praedicat & obseruat sentiendo & docendo, & sanctae sedis Apostolicae & summi pontificis primatum & auto∣ritatem negando, nec non contra processus qui singulis annis per praedecessores nostros in die coenae domini more solito cele∣brati fuerunt, prout & nos dante domino in futurum celebrare intendimus, in quibus processibus per Romanos pontifices prae∣decessores praefatos ad retinendam puritatem religionis Chri∣stianae & ipsius vnitatem quae in coniunctione membrorum ad vnum caput Christum videlicet eiusque vicarium principaliter & sanctam fidelium societatem ab offensione seruanda consistit inter alia Wiclefistae & Lutherani & omnes alij heretici damna∣ti & Anathematizati fuerunt etiam abiuratam olim per Beren∣garium Andagauensem ecclesiae Diaconum haeresim innouando, & tam illam quam etiam per damnate memorie Iohannes Wic∣lef, & Martinum Lutherum haeresiarchas, alias proposita & dam∣nata falsa & haeretica dogmata credendo & sequendo & desuper etiam libros scribendo & imprimi faciendo impressos{que} publi∣cando in illis{que} scripta etiam in publicis disputationibus defen∣dendo ac etiam coram subdelegato nostro in responsionibus ad positiones sibi factas pertinaciter asseue••ando, ac in pertinacia & obstinatione huiusmodi permanēdo, excommunicarionis & A∣nathematis nec non priuationis Archiepis. Cantuar. praedicti a∣liorum{que} beneficiorum & officiorum ecclesiasticorum si quae ob∣tinet & annuarum pensionum si quas super beneficijs ecclesia∣sticis assignatas habet, iurium{que} actionum & priuilegiorum quo∣rumcunque bonorum quoque & seniorum ecclesiasticorum pa∣trimonialum & secularium nec non inhabitatis ad quoscunque dignitatis & beneficia, & alias contra tales personas tam de iure communi quam per literas processuum praedictorum statutas poenas non solum tanquam credentem haereticis praedictis & illorum sequacem, sed etiam tanquam haeresiarcham notorium damnabiliter incidisse & incurrisse, propterea{que} ipsum Thomam excommunicatum, anathematizatum, & Archiepiscopatu Can∣tuariensi alijs{que} praelaturis dignitatibus officijs & beneficijs nec non pensionibus, iuribus, priuilegijs, bonis & feüdis praedictis, primatum, & ad illa ac alia quaecunque inhabilem▪ Curiae secula∣ri tradendum, bonaque eius per eos ad quos spectat confiscanda fore & esse prout eum tradi & eius bona confiscari mandamus & concedimus omnes quoque & quascun{que} personas Thomae prae∣fato ratione dicti Archiep. Cantuar. & aliarum praelaturarum si quas obtinuit & obtinet olim subiectas à quibuscunque fidelita∣tis & obedientiae iuramentis ei praestitis absoluendas & liberan∣das fore & esse prout absoluimus & liberamus, ac iuramenta huiusmodi relaxamus, nec non super omnibus & singulis praedi∣ctis eidem Thomae perpetuum silentium imponimus, supplentes omnes & singulos tam iuris quam facti defectus, si qui forsan in processu causae huiusmodi interuenerint ita pronunciauimus. Cū autem à dicta sententia vt pote in causa haeresis & per nos de fra∣trum nostrorum consilio lata appellari non potuerit & dicti Pe∣trus & Antonius & Alexander procuratores citat per audienti∣am literarum huiusmodi coram nobis praefato Thoma ad viden∣dum decerni literas executoriales ad aliquem praelatum qui a∣ctualem ipsius Thomae degradationem faciat eum{que} curiae secu∣lari tradat in partibus deputari in contumaciam dicti Thomae vt praefertur cita••i & non comparentis literas executoriales decerni ac aliquos praelatos qui actualem ipsius Thomae degradationem faciant & eum curiae seculari tradant in istis partibus deputa••i per nos multa cum instantia postulauerint, nos huiusmodi iustis postulationibus annuentes literas executoriales praedictas Apo∣stolica autoritate decreuimus ac vos fratres Episcopi qui actua∣lem ipsius Thomae degradationem faciatis▪ & ea facta cum curiae seculari praemissa tamen in ipso actu traditionis incessione ad iu∣dicem secularem pro huiusmodi tradendis per ecclesiam solita fi∣eri tradatis autoritate, & tenore praedictis deputauimus. Qua propter vos omnes & singulos supradictos quibus praesentes nostrae literae diriguntur rogamus, & vobis fratres Episcopi per Apostolica scripta mandamus, & in virtute sanctae obedientiae & sub suspensionis à diuinis & interdicti ingressus ecclesiae sen∣tentijs districtius iniungimus vt ad vlteriorem executionē sen∣tentiae nostrae praedictae procedatis. Et vos fili Rex & filia Regina bon•• ipsius confiscetis seu per eos ad quos spectat confiscari, & ipsum Thomam postquam curiae seculari iuxta tenorem praesen∣tium

traditus fuerit, id quod iuris fuerit, fieri mandetis & facia∣tis. Vos vero fratres episcopi, vel alter vest••ū, ita quod alter pro altero se non excuset, sed haec omnia in solidum sub sententijs praedictis exequamini, nec conrra ea excusationem aut excepti∣onem apponere valeatis autoritate nostra ceremonijs in simili∣bus seruari solitis plenè obseruatis actualem ipsius Thomae de∣gradationem faciatis, eum{que} postea curiae seculari modo vt prae∣fertur tradatis contradictores per censuram ecclesiasticam ap∣pellatione postposita compescendo non obstantibus constituti∣onibus & ordinationibus Apostolicis contrarijs quibuscunque, aut si aliquibus communiter vel diuisim ab eadem sit sede indul∣tum quod interdici, suspendi vel excommunicari non possint per literàs Apostolicas non facientes plenam & expressam ac de ver∣bo ad verbum de indulta huiusmodi mentionem. Datum Ro∣mae apud Sanctum Petrum. Anno incarnationis domini, Mille∣simo, Quingintesimo, Quinquagesimo, Quinto. Decimo nono Calendas Ianuarij Pontificatus Nostri, anno primo.

I. Bareng.

❧The forme of disgrading an Archbishop.

IN primis, in publico extra ecclesiam paratur aliquis eminens locus congruens spacij, pro degradatione fienda.

Item, supra eundem ordinetur vna credentia sim∣plici tobalea cooperta.

Item, supra eandem credentiam ponuntur ampul∣la vini & ampulla aquae.

Item, liber Euangeliorum, liber Epistolarum, li∣ber Exorcismorum, liber Lectionum, Anti∣phonarium.

Item, Bacile cum baculo & Mantili.

Item, vnum candelabrum cum candela extincta.

Item, claues, forfices, cultellus seu petia vitri.

Item, calix cum patena.

Paramenta pro Degradando.

SVperpellicium, Sandalia cum caligis, amictus, alba, cingulum, Manipulus, Tunicella, Sto∣la, Dalmatica, Chirothecae, alia stola, plane∣ta, Mitra, Anulus pontificalis, pallium, Ba∣culus pastoralis, & aliqua vestis habitus se∣cularis.

Pro Degradatore & Officialibus.

ITem, paretur faldistorium pro pontifice degra∣datur.

Item, Sedilia pro Officialibus.

Item, ad sint ministri pontificis.

Item, iudex secularis, cui degradatus committa∣tur.

Item, Notarius, qui processum degradationis le∣gat, si opus erit, vel episcopo Degradatori pla∣cuerit.

Item, Barbitonsor.

Item, hora conuenienti degradandus, habitu suo quotidiano indutus super dictum locum addu∣catur, & à clericis induatur omnibus paramē∣tis sui ordinis.

Item, eo sic induto, pontifex degradator indutus amictu, alba, cingulo, stola, & pluuiali rubeis, ac mitra simplici, baculum pastoralem in sini∣stra manu tenens ascendet ad locum praedictū, & ibidem sedebit in faldistorio, in conuenienti loco sibi parato versus ad populum, astante si∣bi iudice seculari.

Tunc degradandus omnibus sui ordinis vestibus sacris indutus & singulis ornamentis ornatus, habens in manibus ornamentum ad ordinem suum spectans, ac si deberet in suo officio mini∣strare adducitur ante pontificem, coram quo genu flectit.

Tunc pontifex degradator (sedens vt supra) po∣pulo in vulgari notificat degradationis huius∣modi causam.

Deinde contra degradandum sententiam fert in haec verba, si huiusmodi sententia lata non sit.

IN nomine patris, & filij, & spiritus sancti, A∣men:

Quia nos N. Dei & Apostolicis sedis gratia Episcopus, &c.

Degradation frō the order of Arch∣bishop.

Degradatio ab ordine Ar∣chiepiscopali.

Primo, pallium de∣gradator aufert à degradando, dicen∣do.

PRaerogatiua pontificalis di∣gnitatis quae in pallio desig∣natur te eximimus, quia malè v∣sus es ea.

Secundo, mitram aufert à degradan∣do, dicendo.

Mitra pontificalis dignitatis, videlicet ornatu, quia eam ma∣lè praesidendo foedasti, tuum ca∣put denudamus.

Tertio, librū Euan∣geliorum à degra∣dandi manibus au∣fert, dicendo.

Redde Euangelium, quia prae∣dicandi officio, quo spreto Dei gratia te indignum fecisti, te iu∣ste priuamus.

Quarto, anulū au∣fert de digito degra∣dandi, dicendo.

Anulum, fidei scilicet signa∣culum tibi digne subtrahimus, quia ipsam sponsam Dei eccle∣siam temerè violasti.

Quinto, baculo pa∣sto••••li per vnum de ministris 〈◊〉〈◊〉 manus degradandi tradito, illum aufert degra∣dator, dicendo.

Aufetimus à te baculum pa∣storalem, vt perinde correctio∣nis officium quod turbasti non valeas exercere.

Sexto, chirothecis per ministros extra∣ctis Degradator ab∣radit degradādo pol¦lices & manus leni∣ter, cū cultello aut vitro, dicendo.

Sic spiritualis benedictionis, delibutionis mysticae gratia, quantum in nobis est te priua∣mus, vt sanctificandi & benedi∣cendi perdas officium & effe∣ctum.

Septimo, caput de∣gradandi cum eodē aut vitro abradit, Degradator leniter dicendo.

Consecrationem & benedi∣ctionem ac vnctionem tibi tra∣ditam radendo delemus, & te ab ordine pontificali, quo inha∣bilis es redditus, abdicamus.

Tum Degradando per ministros extrahuntur sandalia.

Degradation frō the order of priest∣hood.

Degradatio ab ordine praes∣byteratus.

Calice cum vino & aqua & patena & hostia, per ministros in manus degradādi traditis, Consecra∣tor aufert potestatē celebrandi, dicens.

A Mouemus à te, quin poti∣us amota esse ostendimus potestatem offerendi Deo sa∣crificium, Missamque cele∣brandi, tam pro viuis quam pro defunctis.

Pollices & manus abraduntur sub hac forma.

Potestatem sacrificandi & be∣nedicendi quam in vnctione manuum & pollicum recepi∣sti, tibi tollimus hac rasura.

Casulam siue plane∣tam per posteriorem partem captiui ac∣cipit degradator, & degradandum exuit dicens.

Veste sacerdotali charitatem signante te meritò expoliamus, quia ipsam & omnem innocen∣tiam exuisti.

Quarto, stolam au∣fert dicens.

Signum Domini per hanc stolam signatum turpiter abie∣cisti: ideo{que} ipsam à te amoue∣mus, quem inhabilē reddimus ad omne sacerdotale officium exercendum.

Degradatiō from the order of Dea∣conship.

Degradatio ab ordine Diaconatus.

1. Libro euangelio∣rum degradando in man{us} per ministros tradito, degradator aufert librū, dicens.

A Mouemus à te potestatem legendi euangelium in ec∣clesia Dei, quia id non compe∣tit nisi dignis.

2. Dalmaticam au∣fert, dicens.

Leuitico ordine te priuamus quia tuum in eo ministeriū non impleuisti.

3. Stolam auferens de humeris degra∣dādi degradator pro ijcit eam post tergū, dicens.

Stolam candidam, quam ac∣ceperas immaculatam in con∣spectu domini perferendā, quia non sic cognito mysterio ex∣emplum conuersationis tuae fi∣delibus praebuisti, vt plebs dica∣ta Christi nomini possit exinde imitationem acquirere, iuste à te amouemus, omne Diacona∣tus officium tibi prohibentes.

Degradatiō from the order of a sub∣deacon.

Degradatio ab ordine Sub∣diaconatus.

1. Epistolarum li∣brum degradādo in manum tradito, de∣gradator eundē au∣fert, dicens.

AVferimus tibi potestatem legendi Epistolam in Ec∣clesia Dei, quia hoc ministerio indignus es redditus.

2. Tunicella aufer∣tur, dicendo.

Tunica subdiaconali te exui∣mus, cuius cor & corpus timor domini castus & sanctus in ae∣ternum permanens non con∣strinxit.

3. Manipulū aufert, dicendo.

Depone manipulum, quia per fructus bonorum operum quos designat, non expugnasti spiritualis insidias inimici.

4. Amictus aufertur sub hac forma.

Quia vocem tuam non casti∣gasti, ideò amictum à te auferi∣mus.

5. Vrceolis cum vi∣no & aqua & bacili cū manutergio de∣gradādo traditis ea aufert Archidiaco∣nus.

Et nihil dicit.

6. Calicem vacuum cum patena traditū in manus degradā∣di, aufert degrada∣tor dicendo. Cingulum album & amictum exuūt mi∣nistri.

Potestatem introeundi sacra∣rium, tangendi pallas, vasa & a∣lia indumenta sacra, omnéque subdiaconatus ministerium ex∣ercendi à te amouemus.

Degradation for the order of Benet and Collet.

Degradatio ab ordine Ac∣colytatus.

Vrceolum vacuum in manus degradā∣do traditum aufert degradator, dicens.

IMmunde, vinum & aquam ad Eucharistiam de caetero non ministres.

Candelabrum cum ceteo extincto de∣gradator accipit de manibus degradan∣di, dicens.

Dimitte perferendi visibile lumen officium, qui praebere spirituale moribus neglexisti, ac vniuersum Accolytatus offici∣um hic depone.

Degradatiō from the order of Ex∣orcising.

Degradatio ab ordine Exor∣cistatus.

Librum exorcismo∣rum aufert pontifex degradator, dicens.

PRiuamus te potestate impo∣nendi manum super energu∣menos, & daemones de obsessis corporibus expellendi, omni ti∣bi exorcistatus officio interdi∣cto.

Degradatiō from the order of Rea∣dership.

Degradatio ab ordine Le∣ctoratus.

Librum Lectionum aufert pontifex de∣gradator dicens.

IN Ecclesia Dei non legas vl∣terius, neque cantes, neque panes aut fructus nouos vllate∣nus benedicas, quia tuum offi∣cium non impleuisti fideliter & deuote.

Degradatiō from the order of Dore∣kepership or Sex∣tonship.

Degradatio ab ordine Ho∣stiariatus.

Claues ecclesiae au∣fert pontifex degra∣dator, dicens.

QVia in clauibus errasti cla∣ues dimitte, & quia hostia cordis tui male daemonibus ob serasti, amouemus à te officium hostiarij, vt non percutias cym∣balum, non aperias ecclesiam, non sacrarium, non librum am∣plius praedicanti.

 

Degradatio à prima tonsura.

Superpellicium de∣gradando extrahit pontifex degradator dicens.

AVtoritate dei omnipoten∣tis, patris, & filij, & spiri∣tus sancti, ac qua fungimur in hac parte tibi auferimus habi∣tum clericalem, & nudamus te religionis ornatu, atque depo∣nimus, degradamus, spoliamus & exuimus te omni ordine, be∣neficio, & priuilegio clericali & velut clericali professione in∣dignum redigimus te in seruitu∣tem * 1.10 & ignominiam habitus secularis ac status.

Eum forficibus tō∣dere incipiat ponti∣fex Degradator, & per Barbitonsorem ibidem praesentem totaliter tonderi fa∣ciat caput degradā∣di, dicens.

Te velut ingratum filium à sorte domini ad quam vocatus fueras abijcimus, & coronam tui capitis regale quidem sig∣num sacerdotij de tuo capite a∣mouemus propter tui regimi∣nis prauitatem.

Deinde si velit pon∣tifex dicat.

Quod ore cantasti, corde non credidisti, nec opere imple∣uisti, ideò cantandi officium in ecclesia Dei à te amouemus.

Tum ministri pontificis ex∣uunt degradatum veste, & ha∣bitu clericali, & ipsum induunt habitu seculari.

Si degradatus tradi debeat curiae seculari.

Pontifex degrada∣tor degradatum am∣plius non tangit, sed in hūc modum pro∣nunciat, dicens.

Denunciamus vt hunc exu∣tum omni ordine ac priuilegio clericali, curia secularis in suum forum recipiat

Rogat iudicem se∣cularē vt citra mor∣tis periculum. &c.

Domine iudex, rogamus vos cum omni effectu quo pos∣sumus, vt amore Dei, pietatis & misericordiae intuitu, & no∣strorum interuentu precami∣num miserrimo huic nullum mortis vel mutilationis pericu∣lum inferas.

¶A Note concerning Doctor Cranmer in his disputation.

THat day wherein Doctour Cranmer late Bishoppe of Caunterbury aunswered in the diuinity schoole at Oxford there was alledged vnto him by Doctor Weston that he the sayd Cranmer in his booke of the Sacrament falsely falsified the saying of the Doctours,* 1.11 and specially the saying of S. Hilary in these wordes Vero for Vere, she∣wing a print or two thereof to haue defaced his doinges therein, but Doctor Cranmer with a graue and fatherlye sobriety aunswered that the print of S. Hylaryes works whereout he tooke his notes was verbatim according to his booke, and that coulde his bookes testify if they were there to be sene. Saying further that he supposed Doctor Smith in that order rehearsed it in his booke of the Sa∣cramēt, to the which Doctor Smith there present (though he were demaunded the aunswere thereof) stood in silence As Canis mutus non valens latrare. But by and by Doctour Weston without shame, to shadow Doctor Smithes si∣lence, spitefully sayde to Cranmer: belike you tooke your learning out of M. Doctor Smithes booke.

All this already is testified. pag. 1437.

IT chaunced ••t that present to be in the schole one Willi∣am Holcot gentleman thē a soiourner in the Uniuersi∣ty Colledge, he hearing the same vntruth, & remembring that he had amongest his bookes in his study the said book of Doctor Smith. At his returne to his sayde study desi∣rous to see the truth therein, found it agreable to the wri∣ting and affirmation of Doctor Cranmer. And the sayde Holcot then and there better remembring himselfe found emongest his bookes the booke of Stephan Gardiner in∣tituled the Deuilles Sophistry. In which booke the sayde saying of S. Hylary alledged by the said Stephen verbat. both in Latine and English according to Doctor Cran∣mers confirmation. Then the sayd William Holcot sup∣posing (for the manifest opening and tryall of the trueth therein) to haue deliuered the sayde Gardiners booke to Doctour Cranmer, brought it to Bocardo the Prison of Oxford, where Doctor Cranmer then remayned, but ther in the deliuery thereof he was apprehended by the Bay∣liefes, and by them brought before Doctor Weston & his Colleagues then at diner at Corpus Christi Coledge, who strayt wayes layd treason to the charge of the sayd Willi∣am Holcotte, for the maynteinaunce of Cranmer (in his naughtines as they called it) and so vpon strayt examina∣tion, to know who were priuy to his doinges in deliuery of the sayd Gardiners booke, committed him to the sayde prison of Bocardo where he soiorned & slept in the straw that night.

And in the morrow in the morning, Doctor Cole yet aliue, then Deane of Paules, and Doctor Ieffrey, two of thē then Uisitours, further examined the sayd Holcotte of that his doinges: Threatning him to lay treason to hys charge, and so to send him for the triall thereof to the then Lord Chauncellor Stephen Gardiner, willing him pre∣sently to subscribe to the Articles then in question, but he refused desiring respite vntill the lawes of the realme had determined the same. And so was he againe committed to the sayd Prison. And after three dayes Doctor Weston & the residue of the Uisitours solemnely in Saynt Maryes Church pronouncing sentence agaynst the late Bishops, Cranmer, Ridley, and Latimer. Amongest other called ther before them the sayd Holcot willing him to subscribe to theyr three Articles, he demaunding them then these de∣maundes, first whether they thought in theyr consciences that the articles whereunto they willed him to subscribe▪ were according to the scriptures, and that the religiō that they went about to plant were the true religion of Christ: they aunswered all with one voyce, yea, yea. Then asked he them whether they thought themselues able to aun∣swere and would aunswere before God for him if he sub∣scribed thereunto as they willed him: And they likewyse aunswered yea, yea. And so he the sayd Holcot through feare and frayltye of the fleshe (As Neophitus) vpon theyr threates subscribed. Then they with many fayre flattering wordes deliuered him, but would not let him haue again his book brought to Bocardo, least (as it semed) he should shew it to theyr shame. And they priuily willing the mai∣ster and the felowes of the sayd Uniuersity colledge to see the sayd William Holcot forth comming: And if they with in a fortnight after did not heare frō the then L. Chaun∣cellour what should be done with him, that then they at the fortnightes end to expell him out of the said Colledge▪ which they would haue done, if the then Uicechauncellor had not willed thē to the contrary. Which Holcot though then an Apostata, is yet now a penitent preacher.

¶An Epistle of Bishop Hooper in Latine sent to the conuocation house touching matters of Religion.

*Episcopis, Decanis, Archidiaconis, & ceteris Cleri ordinibus in Synodo Londinensi congregatis: Gra∣tiam & Pacem á Domino.

NOn vos latet (Viri doctissimi) in rebus arduis, ambiguis,* 1.12 & causis difficili oribus, iudicium apud veteres (iuxta manda∣tum dei) delatum fuisse semper ad sacerdotes Leuitas, & ad prae∣sidem, qui pro tempore, iudicis munere fungebatur: vt omnes hi causas & lites difficiliores explicarent, ex praescripto legis dei. Ita qualescun{que} controuersiae fuerunt: ex sententia sacerdotū- & praesidis, ad normam & praescriptum legis Dei lata, compone∣bantur. Et ab eo quod iudices, partibus litigantibus statuissent: nullo modo erat declinandum. Quod si quis contumatius sacer∣doti aut praesidi non paruisset, iuxta legem Dei sententiam pro∣nuncianti: poenas contumaciae morte tuebat, quo populus hac vltione & contumaciae vindicta admonitus, metueret: & de∣inceps insolescere desisteret. Quam difficiles, imò quàm peri∣culosae, inter nos & vos de re Eucharistica, lites agantur: vestrae conciones, scripta, & libelli testantur: nos veró qui meliorem, veriorem, & antiqui ssimam fidē sustinemus, confiscatione om∣nium bonorum nostrorum, dura & inhumana carceris seruitute sentimus. Quare mei ipsius nomine, ac omnium fratrum qui me∣cum eandem Catholicae ac sanctae religionis veritatem profiten∣tur: vos omnes in Christo Iesu obtestor, vt causam hanc, vel a∣liquam quamcum{que} ob religionem ortam, inter nos & vos, de∣ferre dignemini ad supremam, curiam parliamenti: vt ibi vtra{que} pars coram sacro & excelso senatu sese religiose, & animo sub∣misso, iudicio, & autoritati verbi Dei subijciat. Et si vestram reli∣gionem quam sanctam, orthodoxam, ac Catholicam esse contē∣ditis, ex verbo dei asserere potestis, illam & nos libenter amplex∣abimur: Nostram quam modo pro sacrosancta defendimus, repu∣diantes. Gratias item Deo & vobis agentes quam maximas, {quod} per vos ab erroribus liberati, ad veritatis cognitionem reuoce∣m••r. Non solum aut hoc a vobis obtestamur, vt vos vestram{que} causam iudicio verbi dei coram summo parliamento deferatis: verum etiam vt nobis commodum detur tempus, quó veterum scripta & sacras literas euoluam{us}, á sancto senatu impetrare dig∣nemini. Et si ibi iustas ac legitimas rationes fidei nostrae, non red∣diderimus: iudicio magistratus nos ipsos submittimus, vt debi∣tam vltionem nostri sceleris & impietatis nobis infligat. Si haec facere non recusaueritis, religio quam castam, illibatam, & sal∣uam, ac ab omnibus amplectandam esse contenditis: gloriosius de vestra fide & religione, ac de nobis ipsis (qui illam impiam esse & falsam contestamus) victoriam reportabit. Nam si vestra religio & cultus in causa Eucharistiae, fontem & originem du∣cunt ex verbo dei: procul dubio sanctam, & sempiternam esse oportet. Et scitis quod res sancta & vera quo magis examinatur, & per verbum Dei exploratur: eo fit illustrior & purior. Et quā∣to purior & illustrior fit: tanto magis ab omnibus desideratur, & obuijs vlnis excipitur. Quis enim non desidararet & ample∣cteretur religionem & cultum, á Deo mandatum, & ab illius verbo sancitum ac confirmatum? Quare si vestra religio & cul∣tus dei res sit adeo vera, sancta, & á Deo mundo exhibita: non est quod ei metuatis. Nam quod varijs modis temptatur ac pro∣batur, modó pium ac sanctum fuerit: iacturam ab hostibus nul∣lam sentit, sed potius hostes conculcat ac interficit. Solis radij sterquiliniorum sordibus, non coinquinantur: verita••{que} diuini verbi, errorum tenebris & caligine, non offunditur. Nec est quod vobis ipsis metuatis: modó re ipsa id praestetis, quod v∣bi{que} iactatis. Nam quotquot vestras partes non sequūtur, aliquo grauissimo ignominiae genere, nimis superbé afficitis: nos

omnes omnino indoctos esse praedicatis, aut plane dementatos affirmatis. Vobis autem plusquam diuinam vendicatis prudenti∣am: nobis veró plusquám beluinam stoliditatem tribuitis. Iam quám facilé erit doctis indoctos, hominibus sanae mentis insani∣a percitos, ingenio & prudentia, flagrantibus stolidos & ignaros vincere: sacer parliamenti conuentus, nullo negocio intelliget. Ideo si omnino ob Christū & illius causae gloriam quam nos de∣fendimus, aut ob salutem nostram, vt vestra prudentia nos stul∣titiae arguamur, vestra{que} doctrina & eruditione nos ignorantiae accusemur, hoc facere non vultis: tamen vt publicé impietatis conuincamur, coram summo senatu, hoc praestate. Et si istis ra∣tionibus nihil moueamini: tamen vestra ipsorum causa certé postulat, vt palam eae lites inter nos componantur, id{que} coram competenti iudice: né apud omnes pios malé audiat: & fortassis hac suspitione laboret, quasi lucem & publicum examen fugiat, né impietatis, & idololatriae per verbum Dei depraehendatur. Et vos qui malam causam, imó pessimam, ferro & igne defenditis, non tam docti nec pij, vt omnino videri & haberi vultis, inue∣niamini: sed potius ignorantiae & stultitiae, quas nobis impin∣gitis, redarguamini. Non vos fugit quomodo publicé, palam, & in facie ac in praesentia omnium statuum huius regni, in sum∣ma curia parliamenti, veritas verbi Dei per fidos, doctos, & pi∣os ministros, de vestra impia missa, gloriosé victoriam repor∣tauit: quamuis per trecentos annos non solum locum & tem∣plum Dei occupauerit, verum etiam corda hominum (tan quám Deus) inhabitauerit. Sed quocun{que} titulo, nomine, honore, re∣uerentia, sanctitate, tempore, patronis, vniuersalitate splenduit, vbi per sanctiss. Regé Edouardū sextū sanctiss. memoriae, ad vi∣uum lapidē lydeum verbi Dei examinari per proceres, heroes, ac doctos huius regni erat mandatum: statim euanuit, & nihil aliud apparuit, quám spurcissimum & immundissimum idolū sub pal∣lio, & nomine Dei impie contectum: Aequa & iusta petimus, vt palam & publicé: lites inter nos componantur. Si igitur ve∣strae causae & vobis ipsis non diffidatis, vná nobiscum apud san∣ctum senatum agere dignemini: vt coramillo, autoritate verbi dei, quis nostram veriorem partem defenderit, dignoscatur. Nul∣lis enim legibus sanctis & iustis vnquám fuit permissum, vt vna pars litigans, de altera parte iudex constitueretur. Nam in om∣nibus controuersijs & causis deficilioribus (maxime in religio∣ne) medius aliquis, & neutra litigantium pars, in iudicem eligen∣da est. Nec Christus ipse (quamuis ipsa veritas) aeterni pa∣tris filius, hanc potestatem & imperium iudicandi sibi vindeca∣uit: quandocun{que} lites de eius doctrina inter illum & pharise∣os, vel quoscun{que} alios contigerunt. Sed semper ad legem ap∣pellauit, aduersarios{que} suos vt legis praescripto & sententia sta∣rent, rogauit: scrutamini (inquiens) scripturas. Nos etiam a vo∣bis nihil aliud in nomine domini nostri Iesu Christi, supplices petimus & rogamus, nisi vt causa de qua inter nos litigatur, sen∣tentia & autoritate verbi dei decidatur ac finiatur. Et si per ver∣bum dei fidem nostram parum candidam & ••iam, ostendere valeti••: porregemus vobis herbam, dabim us{que} dextras. Nec in impios Arrianos pij & sancti, patres, hanc iudicandi potestatē sibi assumpserunt: sed adfuit disputationi pius princeps Con∣stantinus imperator, qui rationes partium litigantium, diligen∣ter perpendit: & sententiam at{que} iudicium causae, soli autoritati verbi dei detulit. Quid hoc est igitur? quo iure contenditis? vul∣tis & nostri & causae nostrae, testes, accusatores, & iudices esse? nos tantum legem & euangelium Dei in causa religionis, iudicē competentem agnoscimus: illius iudicio stet vel cadat nostra causa. Tantum (iterumat{que} iterum) petimus, vt coram competē∣ti iudice detur nobis qui vincula & carceres sustinemus, amicū Christianum{que} auditorium: vim haud dubitamus, quin nostras rationes, & argumenta autoritate verbi diuini sum{us} stabilituri, ac vestra plané subuerturi. Hactenus praeiudicio iniusté gra∣uamur: nec mirum, cum vna pars litigantium iudex alterius par∣tis constituatur. Quapropter ad verbum dei, tanquam vnicum & solum competentem in causa religionis, iudicem appellamus. Si praeter & contra hanc legem dei, falsa & impia (vt coepistis) vi & dolo promouere non desistetis, sed fratres vestros truculen∣ter persequendo pergetis: nos in tantis periculis constituti, ad misericordiam dei confugiemus, qui solus & possit & velit nos á vestris erroribus, incolumes & saluos conseruare. Praeterea, vt olim aliqui ex nobis, pro salute & incolumitate aliquot vestrum, apud magistratum ciuilem intercessimus: sic & nunc pro omni∣um vestrum salute in Christo Iesu, apud patrem coelestem inter∣cedere non desistemus, vt tandem ad meliorem & sinceriorem mentem reuersi, vnicum Christum Iesum quem praecinuerunt prophetae, praedicauerunt Apostoli, quem{que} omnes pij agnoscūt (iam quo ad humanitatem, sedentem ad dextram patris in coelis amp••ectamini, & exosculemini: repudiato conficto, & ementito illo Christo ex pane confecto: quem nō solum iuuenes, virgines, & se••es, verum etiam oues & boues, pecora{que} campi, volucres coeli & pisces maris panem agnoscunt ac sentiunt, & non deum. Desistite rogamus igitur enixé vlterius oculos piorum perstrin∣gere. Verus enim Christus quatenus homo, iam amplius sursum ac deorsum per manus sacerdotū, agitari & immolari nō potest. In••ernum vicit, peccata vestra in cruce perlitauit, mortem de∣struxit, & iam astra te••e••: quem olim videbitis venientem in nu∣bibus coeli cum potestate magna & gloria, sempiternis{que} poenis vos plangetis, nisi hic poenitētiam falsae & impiae vestrae doctri∣nae egeritis. Si deus autem pro sua inexhausta bonitate & cle∣mētia, per verbum suum lites istas inter nos componi dignetur: non dubito quin oculos vestros ita sit aperturus, vt quám horri∣biliter, & impié dei ac hominum testimonio & scriptis abuti vi∣deatis. Sed si furioso, & ex candescenti spiritu, vestras partes ci∣tra autoritatem verbi dei, defēdere velitis: actum est omnino de vestra aeterna salute: {quod} dominus propter filiū suum vnicū auer∣tat. Cogitate etiā apud vos ipsos an hoc sit piorū ministrorū ec∣clesiae officiū, vi, metu, & pauore corda hominū in vestras partes cōpellere? Profectô Christ{us} nō ignē, non gladiū, nō carceres, nō vincula, nō violentiā, nō confiscationē bonorū, nō regineae ma∣iestatis terrorē, media organa constituit, quibus veritas sui ver∣bi mundo promulgaretur: sed miti ac diligenti praedicatione euā∣gelij sui, mundū ab errore & idololatria conuerti praecepit. Vos nō Christi sed Antichristi armis vtimini, quibus populū inuitum ad vestra sacra cōpellitis: & non vol••••tē, & instructū verbo dei trahitis. Sed quám malus custos 〈…〉〈…〉 sit timor, non ig∣noratis. Certé qui timet nisi dei spiritu ••••per reuocetur, odit. Tra dite igitur saluberrima praecepta legis & euangelij populo dei vt pro Christi ministris per verbum Christi, ab omnibus agnosca∣mini. Ideó enim ministri ecclesiae Christi estis constituti, vt tan∣tum Christi doctrinam populum dei doceretis▪ & non vt nouā, & á Christo alienam obtruderetis. Quae iam vos in ecclesia agi∣tis, si coram aequoiudice, amicam ac Christianam disputationē, non recusaueritis: ex verbo dei ostendemus, vel á lege Mosaica mutuata: vel per Antichristum, & pseudoministros in ecclesiā fuisse introducta vt hoc breui tractatu exelsae parliamenti curiae facilé constabit. Scio inter vos esse tam turgido, & iniquo spiri∣tu praeditos, qui putant nos tantū inanis gloriae, superbiae, arro∣gantiae, & famae nostrae fumo duci, & ideo velle potius semper malé currere: qúam admoniti de errore bené recurrere. Sed hoc Deus nouit, quod tantum illius gloriam, nostram{que} salutem in Christo quaerim{us} dicant aduersarij quid velint. Meminerint autē nostri aduersarij & cogitēt: quāqúam apud illos nec pro doctis, nec pijs hominib{us} habeamur (& haud dubié nos ipsos omnis im∣pietatis & peccati apud deum quotidié accusam{us}) tamē homines sumus ratione prediti. Et quis (nisi insanus) iactura & amissione omniū bonorū suorum, vxoris, liberorum, libertatis & vitae: re∣dimeret, famae aut inanis gloriae titulum? Profecto tanti poenitere (vt dicitur) non emerimus. Igitur illius verbi veritatem nostris bonis omnibus ac vitae ipsi praeterimus: Et si centies (Deo nos adiuuante) moriendum nobis fuerit: ad idololatriam & im∣pium cultū Dei, quae Dei misericordia hactenus reliquimus, non reuertemur. Domini sumus siué viuimus siue morimur: eius igi∣tur voluntas in vobis & in nobis, cum misericordia fiat, Amen.

Vestrae salutis in Christo studio∣sisimus. Ioh. Hoperus.

A note of Bish. Farrer.

DOctour Leison, doctor of lawe, a Ciuilian, a Iustice of peace, the same who is mentioned,* 1.13 pag. 1555. woulde not suffer bishop Farrer (when he was at the stake to bee burnt) to speake his mynd, and about halfe a yeare after, the said Doc. Leison died, and when he would haue spoke himselfe, he could not.

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

THomas Hitton of Martham in the Diocesse of Nor∣wich, an honest poore man and religious,* 1.14 euer fearyng God from his youth and louyng his worde. When perse∣cution for the same word in the dayes of king Henry the 8. grew to bee somewhat hote, tooke his iourney toward Rochester in Kent, intendyng to haue gone to Douer, & so to haue crossed the seas into Fraunce and other coun∣tries▪ for a tyme, where reposing himself a while, he might be free from the heat of persecution.* 1.15 As he was goyng on his intēded iourny, one Thomas Swainesland, Baily to William Warrham Archbish. of Canterbury, meting him by the way, and suspecting him to be (as they called them) an heretike, caused him to be staied, and brought before the said William Archb. of Cant. his maister, who demanded of him from whence he came, and whether he intended to haue gone, if he had not bene intercepted. The sayd Tho. answered that he came out of the Dioces of Norwich,* 1.16 and purposed to haue gone beyond the seas, if God had so per∣mitted. Then the Bishop asked him if he had euer bene beyond the seas before, and what bookes he had brought ouer. He answered that he had bene once beyond the seas before, and had brought certaine bookes with hym from thence, namely, two new Testaments, and one Primer in English. The Bishop asked him to whome hee gaue the

sayde bookes. He aunswered, he would not declare. For (saieth he) such is your bloudy crueltie, that you woulde neuer sleepe quietly, till you had sucked their bloude as you meane to do myne. The Bishop seyng he could extort no more out of him, and perceiuyng his constant spirite and feruent zeale to the truth, commanded hym to prison till further oportunitie might serue for the shedding of his bloud.

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

WIthin a while after, the bishop commanded the sayd Thomas to be brought before him agayne, who de∣manded of him how he iudged and beleued of the religion then in force, and of the authoritie of the bishop of Rome. The said Thomas answered, that the religion then vsed, was most abhominable idolatry, and contrary to the holy word of God. And as for the Pope (quoth he) he is Anti∣christ, the first borne of Sathan, and hath no more power or authoritie, then any other bishop hath in his owne dio∣cesse, nor so much neither. The Bishop hearing this, was in such a peltyng chafe, that at that tyme he would talk no more with hym, but returned hym from whence he came, namelye, to Bocardo, with commaundement to appere before him agayne, vpon the 13. day of the same month fo∣lowyng, at his Manor of Knoll, to aunswer to such Arti∣cles and Interrogatories as should be obiected ex officio, against hym.

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

THe sayd Thomas Hitton at the day prefixed, made his personall appearance before the bishop at the place ap∣pointed, to whom the Bishop ministred certaine articles and interrogatories for him to aunswer vnto, commaun∣dyng him to sweare to answer truly and vnfainedly vnto them, and euery part of them. The sayd Tho. Hitton re∣fused to sweare, saying: It is against Gods lawes and good conscience for any man to sweare to shed hys owne bloud,* 1.17 for so he should be a murtherer of hymselfe, and be∣come guiltie of his owne death. But yet notwithstādyng that he refused to sweare to aunswer, yet he answered tru∣ly and directly to euery perticular Article and Interroga∣torie propounded vnto hym, but so as was finally to their contentation, yet no doubt to the great glory of God, and comfort of the godly. This done, the Bishop brake of hys session for that tyme, and commaunded him to prison a∣gayne, and to appeare before hym in the place aforesayde, vpon the Friday next followyng, to aunswer further as should be demaunded of hym, granting him liberty with∣all, to adde too, or subtract from his former aunswers, ey∣ther els vtterly to deny and reuoke the same.

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

THe day and tyme approching, the sayd Thom. Hitton appeared agayne accordingly, and hauing heard hys former aunswers and confessions distinctly by the Nota∣rie red vnto hym, hee reformed them in certaine pointes, to some he added, from other some he subtracted, but none he denied. Then the Bishop perceiuyng his vnmoueable constancie in the truth, setting learnyng and reason apart, beyng not able to conuince him by arguments and truth, nor yet to improoue the spirite which spake in hym, fell to exhortyng of him to haue respect to his soules health, and not so wilfully (as he termed it) to cast away himselfe for euer, but to repent, and to abiure his errors, and in so do∣yng, he would be good vnto him, he sayd. When the bishop with all his perswasions could doe no good with hym to withdraw him from the truth of gods word, then the doc∣tors and other the assistants attempted the lyke, all which notwithstanding,* 1.18 the said Thomas Hitton would not de∣sist nor shrinke one iote from the truth, but both affirmed and confirmed his former articles and confessions to the ende. Inferring withall, that they sinned against the holy Ghost, in as much as they knew that Gods worde was the truth, and that the Masse and all popish religion, is nothing els but Idolatry, lies, and open blasphemy a∣gainst the maiestie of God and his word, and contrary to Gods word in euery respect, and yet they would allowe and maintaine the same, contrary to their owne conscien∣ces, whereat all the Bench was greatly offended, & com∣maunded him to prison agayne, assignyng him a day to come before them agayne.

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

AT the day appointed, the said Tho. Hitton appeared, to whom the bishop sayd, Thomas,* 1.19 doest thou beleeue that any man either spirituall or temporall, is of sufficient authoritie to set forth any lawe or sanction of himselfe, the breach whereof is Mortall or Ueniall sinne. To whome Tho. Hitton answered: that no man either spirituall or temporall might make any lawe or sanction, the breache whereof, is mortall or veniall sinne, except the same lawe or sanction bee drawen out of the worde of God, or els grounded vppon the same with a good conscience. And therfore, neither the church cannot set forth any lawe, the breach whereof is Mortall or Ueniall sinne, vnlesse it bee grounded vpon the word of God also. But if any man, or the church of God it selfe, do set forth any lawe grounded vpon the word of God & good conscience, the breach there∣of to the violater, is mortal and deadly sinne. After all ma∣ner of wayes and meanes attempted to drawe this poore man from Christ and his truth, the bishop seeyng that hee could not preuayle, determined to send hym to the bishop of Rochester, and so did, who assayed by all meanes possi∣ble to remooue him from his former professed truth. But seyng all his endeuors frustrate, and that he profited no∣thyng, he signified the same to the Archbishop, and withal both went himselfe vnto hym, and caried the poore priso∣ner with him thether also.

In the afternoone of the same day, the said Archbish. of Cant. the bish. of Rochester, and diuers others assistantes called the sayd poore man before them agayne, and caused all the former Articles, Interrogatories and demaundes, to be red vnto hym in English, to the end he should either haue reuoked the same, or els recanted them altogether, v∣sing both threates and faire promises to the performaunce thereof, but all in vayne: for his fayth was built vpon the rocke Christ Iesus, and therefore vnable to be remooued with any stormes of persecution, whatsoeuer.

In fine, the Archbishop (with mature iudgement you must beleeue) consulting with the B. of Rochester and o∣ther, proceeded to his condemnation,* 1.20 reading the bloudy sentence of death agaynst him, and so was he beyng con∣demned, deliuered to the secular power, who caried hym to the prison, and soone after hee was burned for the testi∣monie of Iesus Christ, as you may see more at large, pag. 997.998. for whose constancie in the truth, the euerlasting God be praysed. Amen.

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

THe examination of me William Hastlen Gunner in the Castle of high Bulloyne, in the yeare of our Lorde 1547. and the first yeare of the reigne of king Edward the sixt. As I was in the church at Bulloyne called the stals, vpon the 10. of Aprill being Easter Tuesday, reading of a godly booke called the lamentation of a Christian, against the citizens of London betweene the houres of three and foure at after noone, there came certaine men to me as I stoode at an alter in the Churche reading to my selfe, and asked me what good booke I had, and I sayd they should heare if they pleased, thē they desired me to read out y^t they might heare, and so did I very gladly, but I had not read long but the Priestes and Clearkes were at theyr Latine Euensong, and I reading mine English book there came a tipstaffe for me, taking my two bookes from me and commaunded me to go with him, for he sayde I must goe before the counsayle of the towne, then went I forthwith with him, and a little without the Church doore, sir Iohn a Briges met vs, and bad the tipstaffe cary me to sir Lea∣nard Beckwith Knight to be examined, and comming before his presence, hee asked me what bookes they were that I had at the church and was reading of one of them, openly in the Church to the people, and I sayd so farre as I hadde read them they were good godlye bookes, and he said they were heresie, and with that he asked me how I did beleeue of the Sacrament of the aultar, whether I did not beleue y^t to be the very body of Christ, flesh, bloud, and bones, and I asked him whether hee ment that, that was in the pixe or no, and he sayde yea? euen that in the pixe, and I said that since I had sure knowledge of scrip∣tures I did not beleeue it to bee the body of Christ, but a bare peece of bread, nor by Gods helpe I will neuer be∣leue it otherwise to be, then he sayd I was an hereticke, & asked me what I made of the sacrament, and I sayd, if it were duely ministred according to Christes institution▪

that then I did beleue that the faythfull Communicantes, in receiuing that blessed Sacrament, did receaue into their inward man, or soule, the very body and bloud of our sa∣uiour Iesus Christ. Then sayd he, doest thou not beleeue ••t to remaine the very body of Christ after the wordes of consecration pronounced by the priest, and I sayd no. Thē said he, what doest thou make of the Churche, I said as it is now vsed, it is a den of theeues, and the sinagogue of Sathan, thou hereticke sayd he, there remaineth the very body of Christ. But I saide that Christ being God and man, dwelleth not in temples made with mens handes: much other communication had we at that time but thys was the effecte that daye. Then hee asked me whether I would be forth comming till to morrow, and I saide Sir if you think that I will not, you may lay me where as I shall so be, then he let me goe for that night, and sayde we shall talke farther with thee to morrow, so I departed home. And about the space of two houres after, Mayster Hountington the preacher (which did muche good wyth his preaching in Bulloyne at that time) came to me, and sayde that hee heard me spoken of at my Lorde Grayes, which was then Lord Debitie of the towne and Country of Bulloyne, and I perceaue sayd he that you are in great daunger of trouble, if you scape with your lyfe, for there are some of the counsayle, merueilously bent agaynst you, I sayd the Lordes will be done: well said he, without you feele in your selfe, a full purpose by Gods helpe to stand earnestly to the thing that yee haue spoken, you shall doe more hurt then good, wherefore said he if you will goe to Callis, I will send you where you shall be well vsed, and be out of this daunger. Then I thanked M. Hounting∣ton, saying I purpose by Gods assistance to abide the vt∣termost that they can do vnto me, well then sayd he, I can tell you, you wil be sent for to morrow betimes before the whole Counsaile: that is sayd I the thing that I look for. Then rose I betimes in the morning and went into the market place, that I might spye whiche way the Officer should come for me, I had not taryed there longe, but I spyed a tipstaffe, and went toward him and asked hym whome he sought, and he sayde a Gunner of the great or∣dinaunce in the Castle of Bulloyne, and I sayd that I am he, thē said he you must go with me to my Lords, & I said therefore I looked. When I came there, I saw my Lorde and the whole Counsaile were assembled together in a close parlour, doing my duetie to them, my Lord saide to me, it is informed me that thou hast seditiously congre∣gate a companye together in the Churche, and there in the time of seruice thou didest read vnto them an heretical booke, and hast not reuerently vsed silence in the time of y^e diuine seruice, what sayest thou to this? I sayd, & it please your honour, I was in the church a good while before a∣ny seruice began, and no body with me, reading to my self alone, vpon a booke that is agreable to Gods worde, and no heresie in it that I red, and when it drewe toward ser∣uice time, there came men to the church, and some of then comming to me whō I knewe not, asking me what good booke I had, I sayd it was a new booke that I haue not yet read it ouer, then they prayed me that I would read so that they might heare some part with me, and so I did, not calling, pointing, nor assembling any company to me. And for the seruice being in latine, that for the strangenes of the tongue, besides muche superstition ioyned with it was not vnderstood of the most part of them, that saide or soung it, much lesse of them that stood by and did heare it, where as by the word of God all thinge in the Churche or congregation shuld be done to the edifying of the people, and seeing I could haue no such thing by theyr seruice, I did endeuour to edifie my selfe, and other that were desi∣rous of reading of godly bookes. And because the Chur∣che is so abused contrary to the worde of God, being beset round about, with a sorte of abhominable Idols, before whome no man ought to kneele, nor doe no maner of re∣uerence, because the scriptures doth curse, both the Idoll and the Idoll maker, and all that doth any worship or re∣uerence, vnto them, or before them, for that cause I vsed no reuerence there. Well sayd my Lorde, I woulde thou couldest aunswere to the rest as well as thou hast done to this, but I feare me thou canst not, for it is tolde me that thou hast spoken agaynst the blessed sacrament, and I said and it please your Lordship, that did I neuer in al my life, nor neuer wil doe by the grace of God. With that my chief accuser sir Leonard Becksmith knight, sayd to me, diddest thou not say to me yesterday, that thou diddest not beleue the sacrament of the aulter after the wordes of consecrati∣on by the priest, to be the very body of Christ, flesh bloud & bones, as it was borne of the virgine Mary. It is true in deede that I sayd so, for neyther do I beleue it to remayne Christes body, nor neuer will by the grace of God beleue it so to be, for I beleue that christ with that body that was conceaued and borne of the virgine Mary did ascend vp into heauen, and there (according to our beliefe) he sitteth on the right hand of God the father, and from thence that body shal come at the day of iudgement to iudge the quick and the dead, and yet in the meane while I beleue (that y^e sacrament duely ministred according to Christes institu∣tion) that the faithfull receauers of this sacrament lifting vp the eyes of theyr minde into heauen where Christes body is, that they do receaue in that sacrament into theyr soule or inward man, the very body of our sauiour Iesus Christ, yea and I beleeue further, that Christ concerning his diuine power or the power of his godhead is wherso∣euer two, or three be gathered together in his name, that he is in the middest euen amongest them, and that hee is so with his faythfull flocke euen to the worldes end, then they layed theyr heades together and had priuie talke, af∣ter that two of them said to me that it was rancke heresie that I did beleue it to remayne bare bread after the Priest had consecrated it, and not to beleue it to be the very body of Christ, I was worthy to be burned, then sayde I ear∣nestly vnto thē, thinke you not though I be a vile abiecte in your sight, and he that is most busie among you to seek my bloud, but that my bloud shall be required at hys, or theyr handes. Then had they priuy talke together againe, after the which my Lord sayd vnto me, thou hearest that they here lay heresie to thy charge, and I am a manne of warre, & haue no skill in such high misteries, wherefore thine accusers say that thou must suffer here as an here∣ticke, that all the rest of the garrisene may beware by thee y^t they fal not into the like heresie, and so cast away them∣selues. Then sayd I, I appeale from this Counsayle, to the Counsayle of England, then sayd my Lord I am ve∣ry glad that thou hast appealed to the Counsayle of Eng∣land, for there are learned menne, and Diuines, that can skil of such matters, thether shalt thou be sent or it be long. Then was I caryed to sir Iohn Abriges house, and ha∣uing pen and incke, I was bidden to write mine articles, which were in effecte those poyntes of Religion that you haue heard before in my examination, then on the morow being Thursday, and the fiftene of Aprill I was brought to the prison in the towne called the Marshalsea, where I was very gently vsed, for a good gentleman one Mai∣ster Waghan was the keeper there, at that time, but surely when I was apprehended, I had not so much as one pe∣ny to helpe my selfe with, for we had bene longe vnpayd, furthermore I thought in that towne of warre, that there was very few or none that fauoured the word of God, for I looked for no helpe there, but to be hated and despised of all menne there, for I knewe not past two or three there, that hadde any loue to the Gospell, till I was in prison, and then there came very many souldiours vnto me that I neuer knew before, and gaue me mony, so that I hadde as good as a three pound geuen me in a smale tyme that I was in prison. The fourthtene day of May toward night, I was sent into Englande, one Mayster Messenger, and one other man brought me to London, euen the same day being sonday at night, and 15. daye of May, there was a great talke ouer all the Cittye of one Doctor Smith that recanted that daye, they brought me to the Marshalsea, and there left me, I hearing no more of them that brought me thether: but Mayster Hunting∣ton as a faythfull minister of Iesus Christe, that gaue me warning before of all this trouble, came from Bullyn to London, causing my Articles to be seene, so that by his paynefull dilligence to the Counsayle for me, after that I had bene there little more then one ••oneth, I was dys∣charged forth of prison, and bed get me home to Bullin to my liuing agayne.

But surely if I hadde not appealed to the Counsayle of Englande I hadde bene burned in Bullyn, for it was tolde me of them that knew muche in that matter that it was already determined, shortly to haue bene accomply∣shed if I had not appealed: for the whiche deliueraunce I geue prayse to the euerliuing God.

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

O Louesome Rose most redolent, Of vading flowers most fresh: In England pleasant is the sente, For now art thou peerelesse. This Rose which beareth such a smell, Doth represent our Queene: O listen that I may you tell, Her colours fresh and greene.

The loue of God within her hart, Shall beutifie her grace: The feare of God on the other part, Shall stablish her in place. This Loue and Feare her colours are, Whereby if she be known: She may compare both nie and farre, Unable to be ouerthrown. The loue of God it will her cause, Unfained if it bee: To haue respect vnto his lawes, And hate idolatrie. If that she haue the feare of God, And be thereto right bent: She will do that he her bode, And not her owne intent. O noble Queene take heed, take heed, Beware of your owne intent: Looke or you leape, then shall you speed, Haste maketh many shent. Remember Saule that noble king, What shame did him befall: Because that vnto the Lords ••idding, He had no lust at all. The Lord hath bid, you shall loue him, And other Gods defye: Alas take heéde, do not beginne To place Idolatry. What greater disobedience Agaynst God may be wrought Then this: to moue mens conscience, To worship thinges of nought. What greater folly can you inuent Then such men to obey: How can you serue your owne intent, Not foreseing your owne decay. And where as first ye should mainteine, Your Realme in perfect vnity: To rent the peoples hartes in twayne, Thorow false Idolatry. Is this the way to get you fame, Is this to get you loue: Is this to purchase you a name, To fight with God aboue. Is this your care to set vp Masse, Your Subiectes soules to stroy: Is this your study, no more to passe, Gods people to anoy. Is this to reigne, to serue your will, Good men in bondes to keépe: And to exalt, such as be euill, And for your grace vnmeét. Such as made that fond diuorce, Your mother to deface: Are nighest you in power and force. And most bounden vnto your Grace. Well, yet take heéd, of had I wist, Let Gods word beare the bell: If you will reigne, learne to know Christ, As Dauid doth you tell. What great presumption doth appeare, Thus in a weéke or twayne: To worke more shame then in vij. yeare. Can be redrest agayne. All is done without a law, For will doth worke in place: And this all men may seé and know, The weakenes of your case. That miserable masking Masse, Which all good men doth hate: Is now by you brought vp agayne, The roote of all debate. Your Ministers that loue Gods worde, They feéle this bitter rodde: Who are robbed from house and goodes, As though there were no God. And yet you would seeme mercifull. In the midds of Tyranny And holy, whereas you mayntayne Most vile Idolatry. For feare that you should heare the truthe, True preachers may not speake: But on good Prophetes you make ruthe, And vnkindely them intreate. Him haue you made Lord Chauncellor, Who did your bloud most stayne: That he may sucke the righteous bloud, As he was wont agayne. Those whome our late king did loue, You doe them most disdayne? These thinges doth manifestly proue, Your colours to be but vayne. Gods word you cannot abide, But as your Prophetes tell: In this you may be well compared, To wicked Iesabell. Who had 400. Prophettes false, And fiftie on a rought: Through whose false preaching, Poore Ely was chased in and out. Gods Prophetes you do euill entreate, Balles Priestes defend your grace: Thus did the Iewes put Christ to death, And let go Barrabas. Hath God thus high exalted you, And set you on a trone: That you should prison and deface, His flocke that maketh mone. The Lord which doth his flock defend, As the Aple of an eye: Of this full quickly, will make an end, And banish crueltie. Therfore my Counsell I you take, And thinke thereof no scorne: You shall finde it the best counsell, Ye had since you were borne. Put away blinde affection, Let Gods word be vnpere, To try out true religion, From this euill fauoured geere.

Finis

{quod}. W.M. as it is supposed.

*The instruction of king Edward the sixt, geuen to Sir Anthony Seyntleger Knight of his priuie chamber being of a corrupt iudgement of the Eucharist. Vpon this saying of an ancient D. of the Catholicke Church.

Dicimus Eucharistiam Panem vocari in scrip∣turis, Panis in quo gratiae actae sunt &c.

IN Euchariste then there is bread, Wherto I do consent: Then with bread is our bodyes fed, But farther what is ment. I say that Christ in flesh and bloud, Is there continually: Unto our soule a speciall food, Taking it spiritually. And this transubstantiation, I, Beleue as I haue read: That Christ sacramentally, Is there in forme of bread. S. Austen sayth the word doth come, Unto the element: And there is made he sayth in somme, A perfect sacrament. The Element then doth remayne, Or els must needes ensue: S. Austens wordes be nothing playne, Nor cannot be found t••ue.

For if the words as he doth say, Come to the element: Then is not the element away, But bides there verament. Yet who so eateth that liuely foode, And hath a perfect fayth: Receiueth Christes flesh and bloud, For Christ himselfe so sayth. Not with our teeth hys flesh to teare, Nor take bloud for our drinke: To great an absurditie it were, So grossely for to thinke. For we must eate hym spiritually, If we be spirituall: And who so eates hym carnally, Thereby shall haue a fall. For he is now a spirituall meate, And spiritually we must: That spirituall meate, spiritually eate, And leaue our carnall lust. Thus by the spirite, I spiritually Beleeue, say what men list: None other Transubstantiation, I Beleeue of the Eucharist. But that there is both bread and wyne, Which we see with our eye: Yet Christ is there by power diuine, To those that spiritually. Do eate that bread, and drinke that cup, Esteemyng it but lyght: As Iudas did, which eate that soppe, Not iudgyng it aryght. For I was taught not long agone, I should leane to the sprite: And let the carnall flesh alone, For dyd it not profite. God saue hym that teachyng me, taught, For I thereby did winne: To put me from that carnall thought, That I before was in. For I beleeue Christ corporally, In heauen doth keepe his place: And yet Christ sacramentally, Is here with vs by grace. So that in this high mysterie, We must eate spirituall meate, To keepe hys death in memory, Least we should it forget. This do I say, this haue I sayd, This saying, say wyll I: This saying though I once denaid, I will no more to dye.

FINIS.

¶This yong Prince became a perfect schoolemaister vnto old erroneous men, so as no Diuine could amende hym, and therfore this piece is worthy of perpetuall memory to his immortall fame and glory.

¶When Queene Mary came to her raigne, a friend of maister Sentlegers charged him with this his Pamphlet. Well, {quod} he, content your selfe, I perceiue that a man may haue too much of Gods blessing. And euen here Peter began to de∣ny Christ, such is mens frailtie.

¶A note of a Letter of one Iohn Meluyn Prisoner in Newgate.

*Christi electis Salutem.

Esdr. 4.

¶Hoc Seculum fecit altissimus propter multos, futurum autem propter paucos.

¶The almighty Lorde hath made this worlde for many: but the world or life or come but for a few.

MOst certayne it is dearely beloued that Christes elect be but few in comparisō of that great number which go in the broad way to euerlasting perdition,* 1.21 whiche lyfe after the flesh, louing this present euill world, deny God in word and deed,* 1.22 whose eies are blinded and their harts hardened.

Most certaine it is also that our Sauior Iesus Christ hath and knoweth his owne, whose names are written in the booke of life redemed with the most precious bloud of our sauiour Iesus Christ.* 1.23 So that the eternall Father knoweth them which be his.

The almighty and eternall God graunt that we may haue the testimony of our conscience, and the spirit of god to beare record with our spirites that we be his elect chil∣dren walking in the spirite not fulfilling the lustes of the flesh but as Christes members hauing Christ Iesu fixed before our eyes, he being to vs the true way, the infalli∣ble verity & the eternall life. Christ hath geuē vs example, let vs folow him as deare children, for Gods delight is to beholde his Saintes which be in the earth.* 1.24 Let vs put on the whole armour of God, and walke in the light in these euill dayes in the whiche Sathan in his Aungels seeketh whom he may deuour. The almighty Lorde deliuer vs from the mouthes of those vnshamefast dogs. They true∣ly seeke ours and not vs vnto the Lord. Esdras sayth and writeth truely, the world is made for them: and they for the world. Dearly bought let vs remember Christ which sayth I haue chosen you out of the world, you shalbe ha∣ted of al worldly men. Did euer the couetous, Idolaters,* 1.25 Oppressors or Whoremongers loue vs? Nay they loue Masse Mongers which say peace, peace, when there is no peace. Nay either then flatter the eares, or els they say no thing, as dum dogges not able to barke, of whom be you ware of, for though they come in sheepes clothing: they be rauening Wolues, whose damnation sleepeth not from whose captiuitye the holy will of God saue and preserue you. Amen.* 1.26

Dearely beloued we hauing the record of our consci∣ence that we be very members in Christes body separate from that malignant Antichristes Church. Let vs reioyce in conscience and in the Lord, hauing heauenly hope in al his promises, which be eternall and most sure to vs, in Christ our Sauiour, who looseth none of all them, whom the eternall Father hath geuen him, but at his appearing to be our mercifull Iudge,* 1.27 shall rayse vs vppe at that last day, for the trumpe of God shall blow, and be heard of all Adams posterity, sounding Venite ad iuditium. Come vnto iudgement, come and be iudged. Let vs therfore be prepared hauing the wedding garment,* 1.28 yea the whole armour of God, the mariage garment, cleare Lampes, that is pure hartes, and burning heauenly light in the same. Let vs prepare our selues richly to restore to our Lord and Mayster our talentes with the increase of hea∣uenly liuing and occupying, then without all doubt, we shall heare that most blessed wish of our alone Sauiour Iesus Christ who shall then say reioyce good seruauntes, I will make you Stewardes, ouer many thinges. En∣ter into the euerlasting rest, and kingdome, whiche hath bene prepared for you from the beginning. This is the Kingdome of Iesus Christ, whiche at this present is in Babilon and banished to the desert, the troublesome wa∣ters of Sathan in the Antichrist and his shauelings spie∣wed out of Christs mouth. The Lord be our ayde, auen∣ger and deliuerer when his holy will is. Amen.

Dearely bought with the most precious bloud of our Sauior Iesus Christ, that we be not deceiued by the An∣tichrist, let vs ponder, wey, marke and study, the heauen∣ly doctrine of our Sauiour Christ in his last Supper, the text is, Bene dixit, dixit bene, gratias egit, he spake heauenly and well, he gaue thankes, he tooke bread, brake it & gaue it to his Disciples, saying, take, eate, this Sacramentall bread, and me the breade of life, whiche came downe from heauen, which geueth life to the worlde, take true fayth, heauenly hope kindled with christen charitie, thankes ge∣uing for my death: let these heauēly vertues enter in your soules, then enter I. This is my body. This is the true eating of my body, which is geuen to the death of y^e crosse, for the ransome and sinnes of Gods elect: Likewise after supper he tooke the cup, hee spake well, gaue thankes and gaue it them: saying, drinke ye all of this: drinke I say by this infallible veritie, and euerlasting word ioyned and a∣nexed with this cup, my bloud which is shed from before the beginning of the world, for many in remission of sins, he or shee that thus dwelleth in me, and I in him, eateth my flesh, and drinketh my bloud. Sainct Augustine sayth, why preparest thou thy tooth and belly? beleeue and thou hast eaten. Sainct Barnarde saith, when fayth, hope, christian loue,* 1.29 and thankes geuing for Christes death enter in a Christian, Christ entereth, and agayn S. Augustine sayth vpon these wordes of Christ you shal al∣wayes haue the poore with you, but me shall ye not haue

alwayes with you. The Church had him but a few dayes touching his humanitie,* 1.30 nowe they haue him by fayth, with these eyes they do not see him. O Iesus Christ thou sonne of the liuing God, whiche art in the bosome of thy father God with God, the very Image of God the father eternall, geue vs victory ouer this Antichrist in thy most precious bloud. Be faythfull to the ende and oure sauiour shall crown vs in glory: let vs sanctify the name of God in thought, word, and deede.

I say vnto the Papist and will not flatter. our God is in heauen whome they will not see: And is no such little prety mattere, as their God the Pope faineth him to be.

Pray for all the preachers of the veritie, that God may geue vs grace and constancie.

They sing and say they haue him in a string, tye not the dog so, for feare of hanging.

To all the faythfull whose names in generall, in the booke of lyfe, by Christ are written all.

The godly thought and patient minde, doth liberty in prison finde. Who so to patience can attayne, shall finde in prison is no payne. Thrall, trouble, bownd, or free, as pleaseth God, so shall all be. Wherefore I neuer will forsake, what pleaseth God lay on my backe.

Iohn Meluine preacher and pri∣prisoner in Newgate.

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

To his assured friend and brother in Chryst Mayster Perry preacher at Beuerstone geue these.

* 2.1MAyster Perry after my harty commendations in the Lord Iesus Christ vnto you and your wife &c. wher∣as you haue written vnto me for my help in stoppyng the malicious and enuious mouth of Thomas Thackam, I would be as glad as any man to testifie the truth, both for that I know of the shameles malice of the sayd party, a∣gaynst the members of Christ, as also the godly and ver∣tuous behauiour of Palmer both before he was in prison, and after in prison, with the credite of that good and god∣ly worke of that history: but surely many thinges are out of my hed, which I cannot as yet remember. And for these things I know, I wryte vnto you. And first as touching the frendship shewed vnto the Lady Uane, and hys zeale therein vttered, trueth it is that hee receaued her into hys house for mony for a small space, in the whiche time they two did not well agree, for that she coulde not suffer hys wickednes of wordes and gestures vnreproued, but that his wife many times being of more honesty made y^e mat∣ter well agayne, but to be short, suche was his frendshyp in the ende towardes that good Lady, being out of hys house, that she feared no man more for her lyfe, then him. And I being her man she gaue me great charge alwayes to beware of him. As touching his frendship towardes Iohn Bolton in prison, I am sure he neuer found any, as they that vsed to visite him, can somewhat say: Except you accompt this friendship, that he beyng bereft of hys senses, Thac. wrought him to yeld vnto the papistes, and as a right member of them became his suretie to be obe∣dient vnto them. And hee beyng burdened in conscience therewith, fled away vnto Geneua, for the which flieng Thac. had nothing sayd vnto hym, which sheweth that he was their instrument. And this friendship to Iohn Bol∣ton, for Downer I haue heard no euill of him: for Gate∣ley and Radley now Uicar of S. Laurence, and Bowyer a Tanner, they three left no meanes vnpractised to catche and persecute the members of Christ as I my selfe can well prooue. As touching Palmer, for that I many tymes frequented his company in his lodging, he woulde vtter sometymes vnto me the griefe of his mynd. Among other things once he told me, that for that he heard he was som∣what suspected with the womā of the house, he was much grieued withall, the which he vttred with many teares. I then counsailing him to depart thence to auoyd the occasi∣on of offence, he sayd no, but the Lord should try him or it were long: for sayd he, Thac. hath let me his schole, and now would haue it againe, and because I will not let him haue it, this he hath brought vppon me, but God forgeue him. Afterward beyng in prison, I talking with hym at the grate, he shewed me his iudgement of the scriptures, and deliuered it vnto me, what became of it I knowe not now. He praysed God highly for his estate, and then hee sayd he trusted it would appeare whether Thac. had sayd of him well or not. And further he sayd, that now Thack. hath his will to haue his schoole agayne: for if I woulde haue yelded vp the schoole, he would haue sent me away, I neuer trusted him so well sayd he, to communicate my mynd vnto hym before witnesse, but sometyme alone, and therfore he hath deuised a letter in my name, and brought it to light to cause me to bee examined of my conscience. This is as much as I can say at this tyme. Thus fare you well in the Lord, Amen. From Corsly this 18. of May.

Yours to commaund in Christ, Iohn Moyer Minister.

Haue me commended I pray you to all my friends at Readyng.

A note of Iulius Palmer.

ALso being at Magdalene colledge about a moneth be∣fore he was burned, and reasoning against ••ne Bar∣wike Maister of Arte sometyme his familiar friende and olde acquaintance in the sayd Colledge, after much talke▪ Barwike said vnto him, Well Palmer, Now thou talkest boldly and stoutly at thy pleasure, if thou were brought to a stake, thou wouldst tell me another tale. Take heed, it is an hard matter to burne. Hereunto Palmer answered. In deed it is an hard matter for him to burne y^t hath his soule linked to his body as a thiefes foote is tied in a paire of fetters. But if a man be once able through Gods helpe to seperate and deuide the soule from the body▪ for him it is no harder a thing to burne, thē for me to eat this crumme of bread.

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

I Patricke Patingham, being condemned for the veritie of Gods trueth that is to say in confessing of one God,* 2.2 which was the creatour of all things visible and inuisible and also that he made those by his sonne, whome he hath made heyre of all thinges. And also I confesse, that he is the onely begotten sonne of God, in whome we haue re∣demption, euen the forgeuenes of sinnes. And also in con∣fessing Gods most holy Church, being builded vpon the foundation of the Apostles, and Prophetes Iesus Christ being the head corner stone. In whome sayth S. Paule euery building coupled together groweth to an holy tem∣ple in the Lord, in whome I beleeue I am builded toge∣ther as a member and made an habitation for God in the spirite. And also I confesse that Christ is the head of the holy Church, as S. Paule sayth, and that God is Christs head.

And also I had x. articles that is to say agaynst theyr wicked traditions and commaundementes whiche they vse, whiche are agaynst the commaundementes of God, whereof they did condemne me not suffering me to speake in the consistory house, but condemning me not my cause heard. But yet I did protest vnto them, that their Church or synagogue is of Sathan, that is to say, Sathan beyng the head thereof. Furthermore, my friend or friendes vn∣known, I haue receiued your letter and red it ouer, wher∣in you say that I am in a blasphemous errour. In deede frends I confesse, that it is an error. If you will make my beliefe, that is to say, that Christ is the sonne of the liuyng God, to be an errour, and to beleeue that there is one god as S. Paule saith, and one mediatour betwixt God and man, euen the man Christ Iesus. And although there bee that are called Gods, whether in heauen or in earth, as there be Gods many and Lordes many, yet vnto vs is there but one God which is the father, of whome are all things, and we in hym, and one Lord Iesus Christ, by whom are all thyngs, and we by him. I beleeue that there is but one Lord, one fayth, one Baptisme, and one God in all, and aboue all, and thorough all, which onely God as S. Paule sayeth, worketh in all creatures that beleeue in him, and speaketh in them as S. Paule sayeth: God in tymes past diuersly and many wayes spake vnto the fa∣thers by prophets, but in these last daies he spake vnto vs by his sonne whom he hath made heire of all thyngs. My friend or friends, be it known vnto you, that this is no er∣rour as ye suppose, but it is the truth of Gods will, that we should beleeue as S. Iohn sayth: That Christ Iesus

is the sonne of the liuing God, and in so beleeuyng wee should haue euerlasting lyfe. Thus with loue I write vnto you, praying God night and day to deliuer you frō euill which is in you, and to keepe you from it. Wherefore my friend or friendes, you are not crucified with Christ, you are not dead with him as concerning sinne, you are not graffed with him in Baptisme, nor you know not god nor his sonne whome he hath sent, nor his commaunde∣ments which he hath commaunded, and yet will ye teach other, with most hearty prayer praying to God for you continually.

Patrike Patingham.

A note of a certaine letter of Wil. Tymmes.

GRace, mercy, and peace, from God the father, through the mercies of his deare sonne Iesus Christ,* 2.3 our Lord and onely Sauiour, with the comfort of his holy spirite, that as you haue full godly begun, euen so to continue to the end, to the glory of God and your euerlasting comfort, which thing to do I pray God to geue you grace, who is the geuer of all good and perfect gifts, to the glory of hys holy name, Amen.

My dere sisters, after most harty commendations vn∣to you, and also most harty thankes geuing vnto you for all the great kyndnesse that you haue always shewed vn∣to me most vnworthy of the same. I certifie you that I am very glad to heare of your good health, which I pray God long to continue to his glory. And especially I doe much reioyce in your most godly constancie in the Gospell of Christ, which is the power of God vnto saluation, vnto so many as beleeue it. Therefore my deare hartes goe for∣ward as you haue godly begunne, for the tyme will come that these cruell tyrants which now so cruelly persecuteth the true members of Christ, shall say for very anguish of mynde, These are they whom we sometyme had in derisi∣on and iested vppon.* 2.4 We fooles thought their lyfe to haue bene very madnesse, and their ende to haue bene without honour. But lo how they are counted among the children of God, and their portion is among the Saints, therefore we haue erred from the way of truth. The light of righte∣ousnes hath not shined vnto vs, and the sonne of vnder∣standyng rose not vpon vs. We haue weried our selues in the way of wickednesse and destruction. Tedious wayes haue we gone, but as for the way of the Lord we haue not knowen it. What good hath our pride done vnto vs, or what profit hath the pompe of riches brought vs. All these things hath passed away as a shadow, or as a Messenger running before. As a sheepe that passeth ouer the waues of the water, which when it is gone, by the trace thereof cannot be found, neither the path in the flouds. &c. For as soone as we were borne, we began inordinately to drawe to our ende, and haue shewed no token of vertue, but are consumed in our owne wickednesse. Such wordes shall they that thus haue sinned, speake in the hell, &c. But the righteous shall lyue for euermore, their reward is also w^t the Lord, and their remembraunce with the highest: ther∣fore shall they receiue a glorious kingdome, and a beauti∣full crowne at the Lordes hand, for with his right hande shall he couer them, and with his holy arme shall he de∣fend them, &c. The soules of the righteous are in the hāds of God,* 2.5 and the paynes of death shall not touch them, but in the sight of the vnwyse they appeare to die, and their end is taken for very destruction, but they are in rest. And though they suffer payne before men,* 2.6 yet is their hope full of immortalitie. They are punished but in few thynges, neuerthelesse in many things shall they be wel rewarded: for God prooueth them and findeth them meete for hym∣selfe, yea as the golde in the fornace doth he try them, and receiueth them as a burnt offering: and when the tyme commeth, they shall be looked vppon, the righteous shall shine as the sparkes that runneth through the red bushe, they shall iudge the nations and haue dominion ouer the people, and their Lord shal raigne for euer. They that put their trust in hym shall vnderstand the truth, and such as be faithfull will agree vnto hym in loue, and he shall be a piller in the temple of God, and shall no more go out, and there shall be written vppon him the name of God. And they shall lye vnder the aultar (which is Christ) crying w^t a lowd voyce, saying: How long tariest thou Lord, holy and true, to iudge and auenge our bloud on them y^t dwell on the earth, and they shall haue long white garmentes geuen vnto them, and it shall be sayd vnto them, that they should rest yet for a little season, til the number of their fel∣lowes and brethren of them that should bee killed as they were, were fulfilled. For as S. Iohn sayth, they are wor∣thy that thus ouercommeth, to bee clothed in white aray, and their names shall not bee put out of the booke of lyfe, but shall be seperated from the Gotes and set on Christes right hand, hearing his sweet and comfortable voice, whē he shall say, Come ye blessed of my Father, and poss••sse the kingdome prepared for you from the beginnyng of the world: And the very redy way to obtaine the same, is as our maister Christ saith, to forsake our selues, takyng vp our crosse followyng our maister Christ, which for the ioy that was set before him, abode the crosse, and despised the shame, and is set downe on the throne of the right hand of God: therefore let vs follow his example in sufferyng for his worde, seeyng that hee of his mercifull goodnesse suffered so muche for vs when wee were his enemies, for it was our sinne that killed Christ, and by his death hath made vs on lyue. Therefore with ioy seeing all these his merciful benefites purchased for vs onely by his death and bloudsheding: Let vs with boldnesse confesse his ho∣ly word before this wicked generation, euen to death, and we be called thereto, and so be well assured that our lyues be not in the hands of men, but in Gods handes. There∣fore my deare sisters, as you haue godly begun, so go for∣ward euen through many tribulations, euen into the e∣uerlasting kingdom of heauen. To the which God the fa∣ther of all mercy for his deare sonne Christes sake, bring both you and all yours, Amen.

Yours to commaund, to my poore power. Wil. Tymmes.

Continue in prayer,Aske in fayth,And obtaine your desire,Praying for you as I know that you do for me.

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

NOw you haue heard what is ment by this first carde, and how you ought to play with it,* 2.7 I purpose againe to deale vnto you another carde, almost of the same sute: for they be of so nigh affinitie, that one cannot be wel plai∣ed without the other. The first Carde declared that you should not kill, which might bee done diuers wayes, as beyng angry with your neighbour, in mynde, in counte∣naunce, in word, or deed. It declared also how you should subdue the passions of Ire, and so cleare euermore your selues from them: and where this first Card doth kill in you these stubburne Turkes of Ire: This second Carde will not all onely they should be mortified in you, but that you your selues shall cause them to bee likewyse mortified in your neighbour, if that your sayd neighbour hath bene thorough your occasion mooued vnto Ire, either in coun∣tenaunce, word or deed. Now let vs heare therfore the te∣nour of this Carde.

When thou makest thy oblation at myne aultar, & there doest remember that thy neighbor hath any thing against thee, lay downe there thy oblation, and go first and recon∣cile thy neighbour, and then come and offer thy oblation. This Card was spoken by Christ as testifieth S. Marke in his v. chapter, against all such that do presume to come vnto the church to make oblation vnto GOD either by prayer, or any other deede of charitie, not hauyng their neighbors reconciled. Reconciling is as much to say, as to restore thy neighbor vnto charitie, which by thy words or deeds is mooued against thee: then if so be it that thou hast spoken to, or by thy neighbour, wherby he is mooued to Ire or wrath, thou must lay downe thy oblation. Ob∣lations be prayers, almes deeds, or any worke of charitie: these bee called oblations to God. Laye downe therefore thine oblation, begin to do none of these foresaid workesr before thou goest vnto thy neighbor, and confesse thy fault vnto him, declaryng thy mynde, that if thou hast offended him, thou ar•• glad and willing to make him amendes, as far foorth as thy words and substaunce will extend, requi∣ring him not to take it at the worst. Thou art sory in thy mynd that thou shouldest be the occasion of his offending. What maner of Carde is this will some say, why? What haue I to do with my neighbours or brothers malice? As Caine said: Haue I the keeping of my brother, or shall I aunswer for him and for his faultes? This were no rea∣son: As for my selfe, I thanke God I owe no man malice nor displeasure, if other owe me any, at their owne perill. Let euery man answer for himselfe: Nay sir not so, as you may vnderstand by this Card: for it sayth. If thy neigh∣bor hath any thing, any malice against thee, through thine occasion, lay euen downe saith Christ thine oblation: pray not to me, do no good deeds for me, but go first vnto thy neighbour, and bring him againe vnto my flocke whiche hath forsaken y^e same through thy naughty words, mocks,

scornes, or disdainous countenance, and so foorth: & then come and offer thine oblation, then do thy deuotion, then do thy almes deeds, then pray, if thou wilt haue me heare thee. O good Lord this is an hard reckoning, that I must go and seeke him out that is offended with me, before I pray or do any good deed. I cannot go vnto him. Perad∣uenture he is a 100. miles from me beyond the seas, or els I cannot tell where: and if he were here nigh, I woulde with al my hart go vnto him. This is a lawfull excuse be∣fore God on this fashion, That thou wouldest in thy hart be glad to reconcile thy neighbour, if he were present, and that thou thinkest in thy heart when so euer thou shalte meete with him, to go vnto him and require him charita∣bly to forgeue thee, and so neuer entend to come from him vntill the tyme that you both depart one from the other true brethren in Christ. Yet peraduenture there be some in the world that be so diuelish and so hard harted, that they will not apply in no condition vnto charitie. For all that, do that lyeth in thee by all charitable meanes to bring him to vnitie: If he will in no wayes apply therevnto, thou mayest be sorrowfull in thy hart that by thine occasiō that man or woman continueth in such a damnable state, this notwithstanding, If thou do the best that lyeth in thee to reconcile hym, accordyng to some Doctours mynde, thou art discharged towards God. Neuerthelesse, S. Augu∣stine doubteth in this case whether thy oblations, praiers or good deedes, shal auaile thee before God or no, vntil thy neighbour come againe to good state, whome thou haste brought out of the way, doth this noble doctor doubt ther∣in? what ayleth vs to be so bold, and count it but a small fault or none, to bring another man out of patience for e∣uery trifle that standeth not with our minde? You may see what a grieuous thing this is to bring another man out of patience, that peraduenture you cannot bring in a∣gaine with all the goods that you haue: for surely after the opinion of great wise men, friendship once broken will be neuer well made whole agayne. Wherfore you shall heare what Christ sayth vnto such persones: Sayeth Christ, I came downe into this worlde, and so tooke on mee bitter passion for mans sake, by the merites whereof I intended to make vnitie and peace in mankynd, to make man bro∣ther vnto me, and so to expel the dominion of Sathan the deuill, which worketh nothyng els but dissention: & yet now there bee a great number of you that haue professed my name, and say you be christian men which doe rebel a∣gainst my purpose and mynde. I goe about to make my fold, you go about to breake the same and kill my flocke. How darest thou (sayeth Christ) presume to come vnto my aultar, vnto my church, or vnto my presence, to make oblation vnto me, that takest on thee to spoile my lambs? I goe about like a good shepeheard to gather them toge∣ther: and thou doest the contrary, euermore ready to de∣uide and loose them. Who made thee so bolde to meddle w^t my silly beasts which I bought so dearely with my preci∣ous bloud? I warne thee out of my sight, come not in my presence. I refuse thee and all thy workes, except thou goe and bring home againe my lambes which thou hast loste: wherfore, if thou thy selfe intend to be one of myne, lay e∣uen down by and by thine oblation, and come no further toward mine aulter, but goe and seeke them without any questions, as it becommeth a true and faithfull seruaunt? A true and faithfull seruaunt when so euer his maister cō∣maundeth him to do any thing, he maketh no stoppes ne questions, but goeth foorth with a good mynde: and it is not vnlike, he continuing in such a good mynde and will, shall well ouercome all dangers and stoppes, whatsoeuer betides him in his iourney, and bring to passe effectually his maisters will and pleasure. In the contrary, a slouth∣full seruaunt when his maister commaundeth him to any thing, by and by he wil aske questions, where, whē, which way? and so foorth, and so he putteth euery thing in doubt, that although both his errand and way be neuer so plain, ye•• by his vntoward and slouthfull behauiour, his mai∣sters commaundement is either vndone quite, or els so done, that it shall stand to no good purpose. Go now forth with the good seruaunt, and aske no such questions, & put no doubts, be not ashamed to do thy maisters and Lordes will, and commaundement. Go as I said vnto thy neigh∣bour that is offended by thee, and reconcile him as is a∣foresaid, whom thou hast lost by thy vnkynde wordes, by thy scornes, mockes, and other disdainous words and be∣hauiours, and be not nise to aske of him the cause why hee is displeased with thee: require of him charitably to remit and cease not till you both depart one from the other true brethren in Christ. Do not lyke the slouthfull seruant, thy maisters message with cautels and doubts: come not to thy neighbour whom thou hast offended, and geue hym a peny woorth of ale, or a banket, and so make hym a fayre countenance, thinking that by thy drinke or dinner, he wil shew the like countenance. I graunt you may both laugh and make good cheere, and yet there may remaine a bag of rustie malice, twentie yere old, in thy neighbours bosom, when he departeth from thee with a good countenaunce, thou thinkest all is well then. But nowe I tell th••e it is worse then it was, for by such cloked charitie, where thou doest offend before Christ but once, thou hast offēded twise herein, for now thou goest about to geue Christ a moche, if he would take it of thee: Thou thinkest to blynde thy maister Christes commaundement. Beware, doe not so, for at length he will ouermatch thee and take thee tardie whatsoeuer thou be, and so as I sayd, it should bee better for thee not to do his message on this fashion, for it wyll stand thee in no purpose. What? some will say, I am sure he loueth me well inough. He speaketh faire to my face, yet for all that thou mayest be deceiued. It prooueth not true loue in a man to speak faire. If he loue thee with his mind and hart, he loueth thee with his eies, with his tong, with his feete, with his hands and his body: for all these parts of a mans body be obedient to the will and mynd. He lo∣ueth thee with his eyes that looketh chearefully on thee, when thou meetest with him, and is glad to see thee pro∣sper and do well: he loueth thee with his tong that spea∣keth well by thee behynde thy backe, or geueth thee good counsaile: he loueth thee with his feete that is willyng to go to helpe thee out of trouble and businesse. Hee loueth thee with his hands that will helpe thee in tyme of neces∣sitie, by geuing some almes deedes, or with any other oc∣cupation of the hand. He loueth thee with his body, that will labour with his body, or put his body in daunger to do good for thee, or to deliuer thee from aduersitie, and so forth with the other mēbers of thy body. And if thy neigh∣bour will do according to these sayings, then thou mayest thinke that he loueth thee wel, and thou in likewise ought to declare and open thy loue vnto thy neighbour in lyke fashion, or els you be bound one to reconcile the other, till this perfect loue be ingendered amongst you. It may for∣tune thou wilte say, I am content to doe the best for my neighbour that I can, sauing my selfe harmelesse, I pro∣mise thee Christ will not heare this excuse: for he himselfe suffred harme for our sakes, and for our saluatiō was put to extreme death. I wisse if it had pleased him, hee myght haue saued vs and neuer felt payne, but in suffring paines and death, he did geue vs example, and teach vs how wee should do one for another, as he did for vs all: For as hee sayth himselfe, he that will be myne, let him deny himselfe and folow me in bearing my crosse and suffring my pains. Wherfore we must needes suffer paine with Christ to doe our neighbours good, as well with the body and all hys members, as with hart and mynd.

Now I trust you wot what your Card meaneth, let vs see how that we can play with the same. Whensoeuer it shall happen you to goe and make your oblation vnto God, aske of your selues this question, who art thou? the answer, as you know is, I am a christian man: then you must agayne aske vnto your selfe what Christ requireth of a christen man? by and by cast down your trompe, your Hart, and looke first of one Card, thē of an other. The first Carde telleth thee thou shalt not kill, thou shalt not bee angry, thou shalt not be out of patience. This done, thou shalt looke if there be any mo Cardes to take vppe, and if thou looke well, thou shalt see an other Carde of the same sute, wherin thou shalt know that thou art bounde to re∣concile thy neighbour. Then cast thy trompe vnto them both, and gather them all three together, and do according to the vertue of thy Cards, and surely thou shalt not lose. Thou shalt first kill the great Turkes, and discomfite and thrust them downe. Thou shalt againe fetche home Chri∣stes sheepe that thou hast lost, whereby thou mayest goe both patiently, and with a quiet mynd vnto the Churche, and make thy oblation vnto God, and then without dout he will heare thee. But yet Christ will not accept our ob∣lation, although we be in patience, & haue reconciled oure neighbour. If that our oblation be made of another mans substāce, but it must be our own. See therfore y^t thou hast gotten thy goods according to the laws of God and of thy prince. For if thou getst thy goods by polling & extortiō, or by any other vnlawfull wayes, then if thou offer 1000. pound of it, it will stand thee in no good effect, for it is not thine. In this poynt a great number of executours do of∣fend, for when they be made riche by other mens goodes, then they will take vpon them to build Churches, to geue ornamentes vnto God, and his aulter, to gild sayntes, & to do many good works therwith: but it shalbe all in their owne name, and for their owne glory. Wherefore (sayeth Christ) they haue in this world their reward, and so their oblations be not their owne, nor be not acceptable before

God. An other wayes God will refuse thy voluntary ob∣lation, as thus: If so be it that thou hast gotten neuer so truly thy goods, according both to the lawes of God and man, and hast with the same goodes not relieued thy poore neighbour, when thou hast seene him hungry, thirstie, and naked, he will not take thy oblation when thou shalt offer the same, because he will say vnto thee: When I was hū∣gry, thou gauest me no meat: When I was thirstie, thou gauest me no drinke: and when I was naked, thou didst not clothe me. Wherfore I will not take thy oblation, be∣cause it is none of thine. I left it thee to relieue thy poore neighbors, and thou hast not therein done according vn∣to this my commaundement, misericordiam volo & non sa∣crificium, I had rather haue mercy done, then sacrifice or oblation. Wherfore vntil thou doest the one more then the other, I will not accept thine oblation. Euermore bestow the greatest partes of thy good in workes of mercy, & the lesse part in voluntary workes. Uoluntary workes bee called all maner of offering in the Churche, except your foure offring dayes: and your tythes, setting vp candles, gilding and paynting, building of Churches, geuing of ornamēts, going on pilgrimages, making of high wayes and such other be called voluntary workes, which works be of themselues maruellous good, and conuenient to bee done. Necessary workes, and workes of mercy are called the commaundementes, the foure offering dayes, your tithe and such other that longeth to the commaundemen∣tes: and workes of mercy consisteth in relieuing and vy∣siting thy poore neighbors. Now then, if men be so foolish of themselues, that they will bestow the most part of theyr good in voluntary workes, which they be not bounde to keepe, but willingly, and by theyr deuotion, and leaue the necessary workes vndone, which they are bounde to doe, they and all theyr voluntary workes are like to goe vnto euerlasting damnation. And I promise you, if you builde a hundred Churches, geue as much as you can make, to gilding of Sayntes, and honouring of the Church, and if thou goe as many pilgrimages as thy body can well suf∣fer, and offer as great candles as okes, if thou leaue the workes of mercye and the commaundementes vndone, these workes shall nothing auaile thee. No doubt the vo∣luntary workes be good, & ought to be done: but yet they must be so done, that by theyr occasion the necessary wor∣kes, and the workes of mercy be not decayed, and forgot∣ten: if thou wilt builde a glorious Church vnto God, see first your selues to be in charity with your neighbours, & suffer not them to be offended by your works. Thē when you come into your parish Churche, you bring with you the holy temple of God: as Saynt Paule sayth, you your selues be the very holy temples of God, and Christ sayth by his Prophet: in you I wil rest, and intend to make my mansion and abiding place: agayne, if you list to gild and paynt Christ in your Churches, and honour him in vesti∣mentes, see that before your eyes the poore people dye not for lacke of meat, drinke, and clothing. Then do you decke the very true temple of God, and honour him in rich ve∣stures, that will neuer be worne, and so forth vse your sel∣ues according vnto the commaundementes: and then fi∣nally set vp your candles, & they will report what a glo∣rious light remayneth in your hartes: for it is not sitting to see a dead man light candles. Then I say go your pil∣grimages, builde your materiall Churches, doe all your voluntary workes, & they will then represent vnto God, and testify with you, that you haue prouided him a glory∣ous place in your hartes. But beware I say agayne, that you doe not runne so farre into your voluntarye workes that ye do quite forget your necessary workes of mercye, which you are bound to keepe: you must haue euer a good respect vnto the best and worthiest workes toward God, to be done first and with more efficacy, and the other to be done secondarilye. Thus if you doe with the other that I haue spoken of before, you may come according to the te∣nor of your cardes, and offer your oblations and prayers to our Lord Iesu Christ, who will both heare and accept them to your euerlasting ioy and glory, to the whiche he bring vs, and all those whom he suffered deathe for. A∣men.

¶A note of William Gie.

ONe William Gie seruant with Mayster Reuet mar∣chant, bought a Bible and seruice booke of Richard Waterson, who then dwelt with maister Duixle in Pauls Churchyarde, and one Spilman bound the booke: and when the sayd Gye had enquired for the sayde Richard to haue his booke at Duxele, aunswere was made that hee was not within, and so the sayde Gie went his way to Spilmans for the booke: and because it was not done left it there, and immediately searche was made in Spilmans house, and the sayd bible and seruice booke was founde & caryed to Boner then Bishop of London, hee hauing the bookes commaunded Spilman for the binding thereof to Lollardes Tower, and as Cluny went for the key therof Spilman conueyed himselfe awaye. After that Waterson and Gie being apprehended by Robin Caly, Iohn Hil, & Iohn Auales, and being two dayes in the Counter, were brought before Boner and other Commissioners. Beyng examined D. Story demanded Gye: Wherfore he bought the Bible. He aunswered to serue God withal. Then said Boner: our Lady matines would serue a christen man to serue God. The Bible sayd Story, would breed heresies: a bibble babel were more fit thee. So they concluded that eyther of them shoulde haue xl. stripes lacking one, and Boner sayd it was the law. And they sayd to Waterson, if he would pay xl. poūd, he should be released of his stripes at length they came to x.li. & when they saw he would not they made a warrāt to mayster Grafton, and sent Water∣son and Gie to Bride well to be beaten vpon the Crosse. And because the matter shoulde not be slightly handled, Story was sent with thē to see it done. Gie being whip∣ped vpon the Crosse, intercession was made that he might be forgeuen part of his penaunce.

¶A note of Michaels wyfe.

MIchaels wife afore mentioned pag. 1893. being priso∣ner in Ipswiche for religion,* 2.8 resorted dayly from the prison to her husbandes house, and returned agayn, kee∣ping fayth and promise. And her husband thereat beyng fearefull, she would comfort him, saying: she came not to trouble him, neither shoulde hee susteyne trouble by her. Wherfore she would will him to be of good cheare, for her comming was of good will to see him and her children, & not to bring him into trouble, but to shew her duety ther∣in while she might haue libertie.

¶A note of Iohn Spycer.

IN Queene Maryes time, there was one Iohn Spicer, of whome mention is made pag. 1894. he being at the stake ready to geue his lyfe for the truth,* 2.9 a bagge of gon∣pouder was brought him by his sonne. And an other stā∣ding by (one named maister Beckinham) tooke the gon∣powder of his sonne, and put it vnder the girdle of y^e sayd Spicer, and exhorted him to be strong in the Lord: also di∣uers of the sheriffes seruaunts comforted him in like ma∣ner, and desired him not to faynt. Unto whome Spicer aunswered. Doubt ye not of me (sayth he) my soule is qui∣et: but be you strong and stand fast in the Lord Iesus, and commit your selfe to him in y^e confession of his holy mame and profession of his truth.

¶A note of Mandrell.

MAndrell standing at the stake as is mentioned before, pag. 1894.* 2.10 Doctor Ieffray the Chauncellour spake to him, wishing him to yelde to the Doctoures, who many hundreth yeares had taught otherwise then hee doth be∣leue. &c. Unto whome Mandrell aunswered. M. Chaun∣cellour sayd he, trouble me with none of youre Doctours whatsoeuer they say: but bring me the booke of God the olde Testament and the new, and I will aunswere you. What sayest thou Mandrel (quod he) by the sayntes in the Church, the image of our Lady, of the crucifixe, and other holy Sayntes? be they not necessary. &c. yes M. Chaun∣cellour, sayd hee, very necessary to rost a shoulder of mut∣ton. Then Doctor Billing, a frier once, standing by, sayd. Mayster Chauncellour, quod hee, heare howe these here∣tickes speake agaynst the crucifixe and the holy crosse, and yet the holy Crosse is mentioned in all the tongues, both Hebrew, Greek, and Latine. For in Latine it is called t. in Greeke tau &c. Whereupon one Thomas Gilford, a marchaunt of Poole standing by, sayd: ah mercifull Lord, sayd he, is not this a maruellous matter for a poore man thus to be charged and put to the paynes of fire for t. tau?

When Maundrell and Spicer were examined before the Chauncellour, the Chauncellour called them, saying. Come on, come on, sayth he, thou Spicer art to blame, for thou haste taught Maundrell these heresies. Thou arte by thy occupation a Brickeleyer: Yea that I am. And can sing in the Quyre: Yea, that I can sayth he. And can play on the Orgaynes. True sayth hee. Well then sayde the Chauncellour, and thou hast marred this poore man and hast taught him all these heresies. No Mayster Chaun∣cellour (quoth he) I haue not taught him, but I haue read to him. He is able thankes be to God, to teache both you and me.

¶A note of Elizabeth Pepper.

* 2.11ELizabeth Pepper before mentioned, pag. 1916. when she was burned at Stratford, was xj. weekes gone w^t child, as she then testified to one Bosomes wife, who then vnloosed her neckerchiefe, saying moreouer whē she was asked, why she did not tell them, aunswered, why (quoth she) they know it well enough. Oh suche is the bloudy hartes of this cruell generation, that no occasion can stay them from their mischieuous murdering of the saintes of the Lord, that truly professe Christ crucified onely, and a∣lone, for the satisfaction of their sinnes.

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

A Notorious fellone, one Dick Adams, beyng vpon the gallowes making his confession, and ready to be caste downe from the ladder, was desired at that instant by one maistres Harries the Grammer schoolemaisters wyfe, to remember the blessed sacrament before he died, to whome the said Adams sayde: marrie maistresse neuer in better tyme, who went vp to the toppe of the ladder, and sayde it was the most abhominable idoll that euer was, and wil∣led all men to take it so: for we haue bene greatly decey∣ued thereby. Whereupon the Shiriffe caused him to holde his peace, and to take his death patiently. He went down to his place and was cast from the ladder, speaking to his last worde, that it was an abhominable Idoll, his bodye therfore was buryed out of the Church yarde by the high way, who although he was a chiefe in his life, yet he ear∣nestly repented thereof, that I doubt not but he dyed the childe of God, and not vnworthy to be put in the register of the Lordes accepted Confessors.

¶A note of Gertrude Crokehay.

IN the late dayes of queene Mary, among other straūge dealinge of the Papistes with the faythfull,* 2.12 this is not with the rest to be forgotten that a godly Matrone named Gertrude Crokhay, the wife of Mayster Robert Croke∣hay dwellinge then at S. Katherins by the Tower of London, absteyned her selfe from the Popish church. And she being in her husbands house it happened in an. 1556. that the foolish popishe Saynt Nicholas went aboute the Parish, which she vnderstanding shut her doores agaynst him, and would not suffer him to come within her house. Then Doctor Mallet hearing therof (and being thē mai∣ster of the sayd Saint Katherins) the next day came to her with xx. at his tayle, thinking belike to fray her, and asked why she would not the night before let in Saynt Nicho∣las, and receiue his blessing. &c. To whom she aunswered thus. Syr, I know no Saynt Nicholas, sayd she, that came hither, Yes quoth Mallet, here was one that repre∣sēted S. Nicolas. In deed sir, sayd she, here was one that is my neighbours childe, but not S. Nicholas. For S. Nicholas is in heauen, I was afrayd of them that came with him to haue had my purse cutte by them. For I haue heard of men robbed by Saint Nicholas Clerkes. &c. So Mallet perceiuing nothing to be gotten at her handes, went his way as he came, and she for that time so escaped.

Then in an. 1557. a litle before Whitsontide, it hap∣pened that the sayd Gertrude aunswered for a childe that was baptised of one Thomas Saunders, whiche childe was christened secretly in a house after the order of the ser∣uice booke in king Edwardes time, and that being shortly knowne to her enemies, she was sought for, which vnder∣standing nothing therof, wēt beyond the sea into Gelder∣land for to see certayne lands that should haue come to her childrē in the right of her first husband, who was a straū∣ger borne. And being there about a quarter of a yeare, at the length comming homeward by Antwarpe, chaunced to meet with one Iohn Iohnson, a dutch man, alias Iohn Dewille of Antwarpe, shipper, who seing her there, went of malice to the Margraue, and accused her to be an Ana∣baptist, whereby she was taken and caried to prison. The cause why this noughtye man did thus, was for that hee claymed of Mayster Crokhay her husband a piece of mo∣ney which was not his due, for a shippe, that the sayd ma∣ster Crokhay bought of him: and for that he could not get it, wrought this displeasure. Well, she being in prison, lay there a fortnight: in whiche time she sawe some, that were Prisoners there, who priuily were drowned in Renishe wine fattes, and after secretly put in sackes and cast into the Riuer. Now she, good woman, thinking to be so ser∣ued, tooke thereby such feare that it brought the beginning of her sickenes, of the which at length she dyed.

Then at the last she was called before the Margraue and charged with Anabaptistrye, which shee there vtterly denyed, & detested the error, declaring before him in dutch her fayth boldly, without any feare. So the Margraue hearing the same, in the ende being well pleased with her profession, at the sute of some of her frendes deliuered her out of prison, but tooke away her booke, and so she came o∣uer into England agayne. And being at home in her hus∣bandes house, he thinking to finde meanes to gette her to go abroad, made one Uicars a yeoman of the Tower hys frend, who was great with Boner, to worke that liberty for her. Now this Uicars making meanes to Boner for the same, Boner put the matter ouer to Darbishyre hys Chauncellour, who enioyned her to geue certeyne money to poore folkes, and to goe on the Wednesday and sonday after to Church to Euensong, which she so did, and after∣ward had such trouble in her conscience thereby, that shee thought verely God had cast her off, and that she shoulde be damned and neuer saued, so not long after this it hap∣pened mayster Rough of whom mention is made Page 2034. came to her house,* 2.13 vnto whō she made mone of her vnquietnes for going to Church, and desired his counsell what she might doe, that should best please God and ease her troubled soule &c. Unto whō M. Rough replied ma∣ny comfortable sentences of scripture to comfort her, and in the end gaue her counsell to goe to the christian congre∣gation, which secretly the persecuted had, and confesse her fault vnto them, and so to be receiued into theyr felowship agayne: which hearing that, was glad and entended so to do, and so would haue done if sore sicknes had not imme∣diatly preuented the same. But when doctor Mallet heard by one Robert Hemminges, Woodmonger, that she laye very sicke in deed, which Hemminges was her great ene∣my, he came to her twise to perswade her to recant and to receiue (as the Papistes terme it) the rites of the Church. Unto whom she aunswered she could not, nor would, for that she was subiect to vomet and therfore he would not, (she was sure she sayd) haue her, to cast vp theyr God a∣gayne, as she should do if she did receiue it. And so imme∣diatly vometed in deed, wherfore he seing that, went frō her into the hall to her daughter named Clare sacke, and tolde her, if her mother would not receiue, she should not be buryed in christian burial, as he termed it. Then Clare went and tolde her sicke mother what he sayde vnto her. Which hearing the same, spake these wordes following. Oh (sayd she) how happy am I, that I shall not rise wyth them, but agaynst them. Well (quoth she) the earth is the Lordes and all that therein is, and therfore I commit the matter to him. &c.

Shortly hereupon, that is the 27. day of March 1558. the sayd Doctor Mallet came agayne to her with one D. West Queene Maryes Chapleyne. And comming in, hee saluted her, and tolde her that he had brought her a good learned man to perswade her, who was one of y^e queenes Chapleines. &c. and therefore he desired her to heare and beleue him, in that he should say. &c. Then D. West exhor∣ted her to receiue theyr Sacrament, and to be aneled, for he sayd, she was strong enough for it. &c. Unto whom she aunswered, that shee was able and strong enough to re∣ceiue it in deede, but she woulde not, for that it was abho∣minable. &c. Then sayd West, ye be in an ill minde: doe ye thinke to dye a christian woman? yea sayd she that I do. I pray you sayd West, how came you first into that opinion. Mary (sayd she) there he is that first taught it me (mea∣ning D. Mallet) at the mariage of my brother & his sister, where I heard him earnestly preach this doctrine, whiche I now do holde. And if God shall lay our sinnes to our charge, if we repent not, muche more damnable is his of∣fence, being once a publicke Preacher of the same, & nowe to turne from it. Then Mallet tolde her he was then de∣ceiued, by little newfangled two peny bookes, as you bee now (sayd he) but now I am otherwise perswaded, as I would haue you, and to receiue the Sacrament, whiche if you would, you should, I warrant you be saued, my soule for yours. At those wordes she earnestly desired them to be content, for sayth she, ye be come to rob and to draw me from my Christ, which I tell you truth you shall not doe, for I will neuer consent to you while I liue. When West heard her saye so, he drewe his stoole nigher to heare her speake, and being dronken, he fell downe, whereby Mal∣let was fayne to helpe him vp agayne, and so immediatly after they departed thence. And the xiij. day of Aprill next after that, she dyed constantly in the Lord, and yelded her soule and life into his holy handes, with these wordes. Oh Lord into thy handes receiue my soule, and so imme∣diatly gaue vp her life vnto the Lord, to whome be prayse for euer. Amen.

While she was beyond sea, as is sayd before, Mayster Crokhay her husband, by the procurement of D. Mallet,

was cited to come before Mayster Hussey the Commissa∣ry, who had it not bene for that he made meanes vnto the sayd Hussey before) woulde haue sent him to prison, and bound him in recognisaunce to seeke her out. But he more easily escaped theyr handes by frendship, as before I haue sayd.

Now when D. Mallet heard of her death, M. Crok∣hay, and one Robert Hemminges, Bailiefe of S. Kathe∣rins, being before him for y^e burying of her, he sayd plaine∣ly, she should be buried nigh to some high way, & a marke set vp, in token that an hereticke was buryed there. Then the sayd Hemminges tolde him, the hogges would scrape her vp, which were not decent nor best, and M. Crokhay intreated she might be buryed in his Garden, whiche at length he graunted, and willed the sayde Hemminges to set it done, and that he should be sure he buryed her there in deede.

After, when the corpes was brought to the sayd Gar∣den, the sayd Robert Hemminges the Bailife would nee∣des see it opened, which when the couer was taken of, the wife of the sayd Hemmings put her hand w^tin the sheete, & felt the hayre of the sayde dead corpes, saying: now will I iustify that she is here, and so she did, telling Mallet that those her handes did feele her: this is the effecte of thys Story.

Now since the comming in of Queene Elizabeth the sayd D. Mallet came to the sayd M. Crokhay and asked him forgeuenes, alleadging this verse of the Poet.

¶Amantium irae amoris redintegratio est.

The Lord geue him repentaunce, and grace to seeke perfect frendwip with him, if it be his blessed will. Amen.

¶A note of William Woode.

ACcording as I haue sent vnto you the true recorde of my examination before the Doctors aboue mētioned, so I thougt it not inconuenient to send you likewise cer∣tayne uotes of my other two deliueraunces in Queene Maryes time, and this I doe not as God knoweth to get any prayse to my selfe or to reproche any other, but that God may be glorified in his workes, and that our brethrē may knowe that though there be, many times, but little help in earth,* 2.14 yet that there is more in heauen: About a month after my examination, there was one Apleby and hys wife, that were persecuted from Maydstone in Kent came to my house in Strowde & desired me that he might haue a place in my house for him and his wife for a tyme, because persecution was so hote, that hee coulde no lon∣ger stay there, and I at his instaunce let him haue a place with me, but within a fortnight after the Papists espyed him and complayned of him to the Bishop of Rochester, and the bishop sent his chiefe man called Raphe Crowch, and he caryed him to Rochester before the Byshop & the sayd Apleby stood in the defence of the trueth boldly, and the Bishoppe sent both hym and his wife to the Iayle of Maidstone, and there they were burned for the Testimo∣ny of the Gospell of God. And the Friday fortnight after I was in the market at Rochester talking with an other man, and the sayde Raphe Crowch was sent for me and he comming within a stones cast of me where I was tal∣king with my neighbour George Smally, and one Willi∣am Stanley a papist dwelling also in Strowde, met with the sayd Crowch, and they two talked together a whyle, and I doubted that they talked of me because many times in theyr talke they looked on me, and then the said Raphe Crowch went ouer the streete to an other officer or con∣stable whiche knewe not me, and sent the sayde Con∣stable for me, and comming for me, knowing my neygh∣bour, George Smally tooke him in the steade of me, and caryed him to the Byshop, and when he came before hym the Byshop sayd to the officers this is not he knaue, thys is not he knaue, and the bishop checked the Mayor & hys officers and sayd that they mocked him, because he caryed the other man for me, suche was the mighty prouidence of God to defend me, and the Mayor the same night sent 40. Billes and menne with other weapons to beset my house to take me, but the Lord kept me from them and de∣liuered me out of theyr handes, to hym be glory therefore, Amen.

The third time that the Lorde deliuered me was on Easter day next after, I had bene at London all the Lent and on Easter euen at night I came home to Strowde to to my wife, and a childe of three yeares olde tolde one of the neighbours that her father was come home. And on Easter day after theyr popishe euensong was done, came Maister Read Thomas Crowch brother to the abouesaid Raphe Crowch, William Stanley, Thomas Bettes, Li∣onell Newman and Roger Braunche, with a 60. people or there aboutes and searched my house very straightly for me, but as Gods prouidence was, there was mault a drying vppon the Kell, and they searched so narrowly for me that I was glad to heaue vp a corner of y^e hayre wher∣on the mault lay, and went into the Kell hole, and there stood till they were gone, and so I escaped from them, but within an houre after there came a woman to my wyfe to borrow a brush, and spyed me thorough the key hole of a dore, and she carying tidinges abroad. Immediately came a great company of men and beset my house rounde about, and I said to my wife, you see that these foure men seeke for my life, that is, Maister Read, Thomas Crowch William Stanley, and Thomas Bettes, for I doe thinke that none of the rest will lay handes on me, and therefore I pray thee wife follow these 4. men, and talke lowde to them y^t I may heare & so escape, & if they search on y^e backe side I may auoyd on y^e street side, & be of good comfort for our liues are in Gods hand, and though there be little helpe here on earth, yet there is help enough from heauen; and when these men were searching on the backside, I went into the streete, among as I gesse an 100. people, and none of them layd handes on me, neyther sayde they anye thing to me, so I went out of the towne, & lay there at an honest mans house at the parish of Cobham that night.

And at that same time also two of my neighbours, ho∣nest men and of good wealth, the one called Iohn Pem∣met a fisherman, the other named Iohn Bayly a glouer, because they came not to theyr popish Church to buy none of their Idolatrous wares, were complayned of to the Iustices, who did binde them to aunswere for theyr fayth before the Iudges at the ascises whiche were holden at midsommer after as I remember at Rochester in y^e pal∣lace yard, and there was at that tyme a sayle cloth of a ship tyed to the top of the Byshops Pallace wall to keep away the sonne from the Iudges because it was hote, and the winde blew and shooke the sayle, so that when these two men were called to be examined, and when they shoulde haue aunswered, there fell from the top of the wall, 3. or 4. great stones vpon the Iudges neckes, so that some of thē whiche sate on the Benche were sore hurt and maymed so that they arose sodenly all amased and departed, and the two men were deliuered.

From Tuddenham in Suff. the 25. day of Iuly. 1583.

Per me Gulielmum Wood, Vica∣rium de Tuddenham.

The history of Iohn Alcocke.

THis Iohn Alcocke or Aucock, of whome mention is made before pag. 1561. was a very faythfull and ho∣nest man, by his occupation a woad setter, singularly wel learned in y^e holy scriptures, and in all his conuersation a iust and righteous man, that feared God, and studyed to do in deed that thing that he had learned in the scriptures. Nowe after that sir Richard Yeaman was driuen away, and the people on sondayes and other dayes came to the Church, and had no man to teach them any thinge (for as yet person Newall was not come to Hadley to dwel, nor had gotten any Curate. Besides that, the lawes made by king Eward were in force, and the latin mumblinges not yet receaued euery where.) Iohn Alcocke therefore tooke the english booke vsed by king Edward, exhorting the people to pray with him, and so red certain prayers in english before them: and moreouer hee gaue them godly lessons and exhortations out of the chapters that he red vnto them. For this, the Bishoppe of Winchester Steuen Gardiner sent for him, cast him into Newgate at London where after many examinations and troubles, for that he woulde not submitte himselfe to aske forgeuenesse of the Pope, and to be reconciled to the romish religion, he was cast into the lower doungeon, where with euill keeping, and sicknesse of the house he dyed in prison. Thus dyed he a martyr of Christes veritie, whiche hee hartely loued and constantly confessed, and receaued the garland of a well foughten battell at the hand of the Lorde. His body was cast out and buryed in a dounghill, for the Papists would in all thinges be like themselues: therfore would they not so much as suffer the dead bodyes to haue honest and con∣uenient sepulture.

He wrote two Epistles to Hadley, whiche followe here.

*The first Epistle of Iohn Alcocke.

GRace be with you, and peace from the father and our Lord Iesus Christ, which gaue himself for our sinnes, that he might deliuer vs from this present euill world,* 2.15 ac∣cording

to the will of God our father, to whome be praise for euer and euer, Amen.

Oh my brethren of Hadley, why are ye so soone tur∣ned from them which called you in the grace of Christ vn∣to an other doctrine, whiche is nothing els but that there be some which trouble you, and entēd to peruert the gos∣pell of the Lord and sauiour Iesus Christ. Neuerthelesse though these shoulde come vnto you that haue bene your true preachers, and preache an other way of saluatiō, then by Iesus Christes death and passion, hold them accursed. Yea if it were an Aungell came from heauen, and woulde tell you that the sacrifice of Christes body vpon the crosse,* 2.16 oute for all euer, for all the sinnes of all those which shal∣be saued, were not sufficient: accursed be he. If he were an aungell, or what soeuer he were, that would say that our seruice in English were not right Gods seruice, but will better allow that moste wicked mumming that you nowe haue.* 2.17 Those what soeuer they be, except they doe repent & allow the Gospell of Iesus Christ, they shall neuer come into that kingdome, that Christ hath prepared for those y^t be his. Wherefore my dearly beloued brethren of Hadley, remember you well what you haue bene taught hereto∣fore of the Lorde Gods true and simple Prophetes,* 2.18 that onely did wish your health and consolation.

Do not my good brethren, I pray you, forget the com∣fortable worde of our Lorde and sauiour Iesus Christe. Come vnto me all you that are troubled and loden,* 2.19 with the daungers that yeare in these stormy dayes, and heare my wordes and beleue them, and you shal see the vnspea∣kable comfort that you shal receue. The Lord is my shep∣heard,* 2.20 sayth the Prophet Dauid, so y^t I cā want nothyng. He feedeth his sheepe in greene pastures, and leadeth thē vnto cleare and holsome waters of comfort. I am that good Shepheard sayth our Sauiour Iesus Christe: for I geue my lyfe for my sheepe,* 2.21 and I knowe my sheepe, and my sheepe know me: but my sheepe will not know an hy∣erling: for hee careth not but onely for his God the belly, and so seeketh the destruction of theyr soules. Therefore beware of hirelinges, you that count your selues the sheep of Iesus Christ.* 2.22 Be sure that ye know his voyce and obey it, and be not deceiued through straunge voyces, but goe from them, and earnestly abide by your professiō that you haue made in your baptisme, and shrinke not from it. For if you do, you shall declare your selues to be a vayne peo∣ple, and without vnderstanding. And for this cause doth God plague his people, and suffereth them to be deceiued with false Prophets & wicked men,* 2.23 I pray you note what that Prophet Esay sayth to the people of those dayes, be∣cause they were slipping from the Lord theyr God, which had done so maruellous workes for them, as you well do know in the historyes of the Bible. Heare O heauen (say∣eth he) and harken thou earth, for the Lord hath spoken, I haue nourished and brought vppe children, but they haue done wickedly agaynst me. The Oxe hath knowne hys owner, and the Asse his maysters Cribbe: but Israel hath receiued no knowledge. My people hath no vnderstan∣ding. Alas for this sinnefull nation, a people of great ini∣quity, a froward generation, vnnaturall children. They haue forsaken the Lorde, they haue prouoked his wrath & are gone backeward.* 2.24 Harken also what the Prophet Hie∣remy sayth. Be astonyed ye heauens, be afrayde and asha∣med at suche a thing, sayeth the Lorde, for my people hath done two euilles. They haue forsaken me, the well of the waters of life, and digged them brokē pittes that can hold no water. Is Israel a bond seruaunt or one of the house∣holde of the Lord? Why then is he so spoiled? Why then do they roare and cry vpō him as a Lyon? Understand those thinges now in these dayes that the Prophet spake of thē, O my brethren of Hadley. Why commeth this plague vp∣on vs, that we haue now in these dayes and other times? Harken what the Prophets say: commeth not this vpon thee because thou hast forsaken the Lord thy God?* 2.25 Thyne owne wickednesse shall reproue thee, and thy turning a∣way shall condemne thee, that thou mayst know and vn∣derstand, how euill and hurtful a thing it is, that thou hast forsaken the Lord thy God, and not feared him, sayth the Lord God of hostes, the holy one of Israell, that is to say: he that maketh Israell holy.* 2.26 And vnderstande by Israell, the children of God, and those things that were spoken to the carnall Israel, are spoken vnto vs, that are or should be the spirituall Israell. Grace be with you all. Amen.

Yours, Iohn Alcock Prisoner for Gods word, in Newgate at London.

*The second Epistle of Iohn Alcock.

MY Brethren of Hadley, note well what S. Paul said in the x. chap. to the Corinth. Brethren I would you should not be ignoraunt of this,* 2.27 that our fathers were all vnder the cloud, and all passed through the Sea,* 2.28 and were baptised vnder Moyses, in the cloud and in the sea, & dyd all eate one spirituall meate, and dronke of one spirituall drinke, They dronke of that spiritual rocke that foloweth them, which rocke was Christ: neuerthelesse in manye of them had God no delight, for they were ouer smittē in the wildernesse. These are examples vnto vs, tha•• we should not lust after euill thinges as they lusted, that is to say: we should stand forth to defend the verity of God, which we do right well, alas, were it not for losse of goodes, we do so much lust after them, that we will rather say, there is no God,* 2.29 then we will professe his word to be truth to the lo∣sing of our goodes. And our Sauiour Christ sayth, he that is not content to forsake Father and Mother, Wife, and children, house and lande, corne and cattell, yea, and hys owne life for my truthes sake, is not meete for me.* 2.30 And if we bee not for our Lorde God, then we muste needes be meete for the Deuill, and we must needes be seruauntes to one of them. If we bee not ashamed of the Gos∣pell of our Lord and Sauiour Iesus Christ, but earnestly confesse it, to the vttermost of our power, thē are we sure to be confessed of our Lord and Sauior Iesus Christ, and that before y^e Angels in heauen to be his seruants.* 2.31 But if we will so lust to keepe our goodes, and rather deny hym then to loose our goodes, then doth it folow whose seruan∣tes we are. Therefore my deare brethren of Hadley, be∣ware that you doe not consent to any thing agaynst your conscience. For if you do, beware of Gods great wrath. I exhort you therfore (my beloued brethren in the Lord, and Sauior Iesus Christ) to stand fast in your profession, and become not manifest runne awayes from the truth of our Lord God, but stick earnestly to it, and doubt not but our Lord God wil be vnto you a strong defence and refuge in the needfull time. Bow downe thine eare O Lorde (sayth Dauid) and heare me, for I am poore and in misery. Bee mercifull vnto me O Lord, for I will call dayly vpō thee:* 2.32 comfort the soule of thy seruaunt, for vnto thee O Lord do I lift vp my soule. For thou Lord art good and gracious, and of great mercy, vnto all thē that call vpon thee. Geue eare Lorde vnto my prayer, and ponder the voyce of my humble petition. All nations whom thou hast made, shall come and worship thee, O Lord, & shall glorify thy name. For thou art great, and doest wonderfull things: thou art God alone, Teach me thy wayes Oh Lord, and I will walke in thy truth: O knit my hart vnto thee, that I may feare thy name. I will thanke thee O my God with all my hart, and will prayse thy name for euer. O you Chri∣sten people of Hadley, comfort your selues one another, in these notable psalmes of dauid, & the whole bible.* 2.33 Em∣brace y^e notable iewell of our Lord God the bible, & ende∣uor your selues to walke the way that it doth teach you.

My good brethren: we as helpers, sayth S. Paule doe exhort you that ye receiue not the grace of God in vayne. For behold, now is the accepted time, now is the daye of saluation. Let vs beware that we take sure hold while we haue time, for time will away. While wee haue the lighte walke in it, least when ye would desire it,* 2.34 ye can not haue it. Understand the light to be the knowledge of Christe, & to obey, that is to haue the light. For that cause came our Sauiour Iesus Christe, to make himselfe knowne vnto those that did receiue him.* 2.35 He gaue power to be y^e sonnes of God, and so to bee made inheritours of his kingdome, which shal neuer haue end: who would not be glad to be∣come the kinges sonne,* 2.36 that he therby might be partaker of the kingdome that neuer shall haue end? O vayne man what art thou that will refuse euerlasting life for a day or two, or an hower? thou canst not tell howe short.* 2.37 Open thine eies, & see thine owne cōfort & refuge to christ. O flie & refuse this worldly wisedōe:* 2.38 for worldly wisedom doth shut out the wisedome of God. For the word of the crosse is foolishnesse vnto them that perish: but vnto vs whiche are saued, it is the power of God. For it is written:* 2.39 I will destroy the wisedome of the wise, and will cast away the vnderstanding of the prudent. Where are the wise? where are the Scribes? where are the disputers of this worlde? hath not god made the wisedom of this world foolishnes? For in so muche, as the worlde by the wisedome thereof, knew not God in his wisedome: it pleased God through foolishnesse of preaching to saue them that beleue. For the Iewes require tokens, and the Greekes aske after wyse∣dome: but we preach Christ crucified, sayth S. Paule, to the Iewes an occasion of falling: and vnto the Greekes (a people that are wise in theyr owne conceites) to them is the preaching of Christ crucified foolishnesse. But vnto them that are called both Iewes and Greekes, we preach Christ the power of God and the wisedome of God. For the foolishnes of God is wiser then men, and the weaknes of God is stronger then men. Brethren looke vpon your

calling, how that not many wise men after the fleshe, not many mighty, not many of high degree, are called. But that which is foolish before the world, hath God chosen, that he might confound the wise: and that which is des∣pised before the worlde hath he chosen, and that whiche is nothing, that he might destroy that which is ought, that no flesh should reioyce. Of the same are ye also in Christe Iesu, whiche is made of God vnto vs wisedome & righ∣teousnes, and sanctifying and redemption, according as it is written: he that reioyseth should reioyce in the Lorde, that your fayth should not stand in the wisedome of men, but in the power of God. We speake of this wisedome a∣mong them that are perfecte, not the wisedome of thys world, nor the rulers of this world, which go to nought, but we speake of the wisedome of God, which the carnall man doth not vnderstand. The naturall man perceiueth nothing of the spirite of God. It is foolishnes with hym. But God hath opened it to vs, by his spirite. For the spi∣rite searcheth out all thinges. Wherefore my deare Bre∣thren, trye your selues well, whether ye haue the spirite of Christ or no.* 2.40 If you haue the spirite of Christ, then are ye dead concerning sinne: but ye are aliue vnto god, through Iesus Christ. If this spirite dwell in you, then will ye in∣crease and go forward in your profession, & not feare what flesh may do vnto the carkasse. Therefore, stand fast in the liberty wherewith Christ hath made you free,* 2.41 and bee not wrapped vp agayne in the yoake of bondage, that is to say: to go from God by wicked life, or serue God an other way then he hath commaunded in his holy word. I truste you go forward my deare Brethren and Sisterne in your promise that you made to your Lorde God in your bap∣tisme: I pray God open vnto you the knowledge of hym selfe, and lighten the eyes of your vnderstanding, that ye may know what is the hope of your calling, and what the riches of his glorious inheritaunce is vpon the Sayntes. For ye are the chosen generation,* 2.42 the kingly Priesthoode, that holy nation, that peculiar people, that should shewe the vertues of him which hath called you out of darcknes into his maruellous light, that is to say, to feare God and to worke righteousnesse, and so to receiue the end of your fayth, the saluation of your soules. This is a true saying: if we be dead with Christ, we shall liue with him also. If we be patient,* 2.43 we shall also reigne with him. If we denye him, he also shall denye vs. If we beleue not, yet he aby∣deth faythfull, he can not deny himselfe. The very God of peace sanctify you throughout, and I pray God that your whole spirit,* 2.44 soule, and bodyes be kept blameles vnto the cōming of our Lord Iesus. Faythfull is he that hath cal∣led you, which will also do it. Brethren, pray for vs, and great all the brethren among you.

By me your brother in the Lord and Sauiour Christ, Iohn Alcocke Prisoner in the Lorde, at New∣gate.

❧Geue glory to God.

GOd be mercifull to thee O England, & send thee great number of such faythfull Fathers and godly Pastors, as Doctor Taylour was, to guide thee, feede thee, and cō∣fort thee, after thy great miseries and troubles, that thou hast suffered vnder the tyrannous captiuitye and rage of the Romaine Antichrist, and such rauening Wolues, as haue without all mercy murdered thy godly and learned preachers, and geue all men grace to consider, that suche horrible plagues and mutations, haue iustly fallen vpon this Realme for sinne, and with vnfayned hartes to turne to GOD, who as he hath scourged vs with lesse plagues then we deserued: so calleth vs agayne by his vndeserued and vnspeakeable mercy vnto repentaunce and amende∣ment of our liuing. It is doubtles now high time to turn vnfaynedly to God, and to correct our sinnefull liuinges, and to remember what S. Iohn Baptist sayd.* 2.45 The Axe is now set to the root of the tree, and euery tree that brin∣geth not forth good fruit shall be hewne downe and caste into the fire. For this may all men assure themselues of, both rich and poore, high and low, olde and yong, that the almighty, zelous, and righteous God, will not suffer the sinnefull and wicked life of the vngodly, vnrepētant, that contemne his mercy nowe profered vnto them, to be vn∣punished, but as he hath from the beginning of the world shewed himselfe a righteous Iudge, and punisher of wic∣kednes, euen so will he do stil now. God expulsed our first parentes, Adam and Heua from Paradise, and layd vpon them and vpon vs all these miseries,* 2.46 sickenesses, calami∣ties and death, that we dayly feele, and miserably are op∣pressed withal. God in Noahs dayes drowned the whole world,* 2.47 onely eight persons were preserued. God burnt vp Sodom and Gomor, with fyre and brimstone frō hea∣uen, and destroyed those Cityes and all the Countrey a∣bout.* 2.48 God gaue ouer Hierusalem called the holy Citty of God, and deliuered his owne people the Iewes into per∣petuall captiuitye. If we seeke the cause of these punish∣mentes, was it not sinnefull liuing & vnrepentant harts? What should I recite the calamities of other lands, seyng Gods iudgementes hath not bene vnexecuted vpon this Realme of England for sinnefull liuing?* 2.49 The olde Bry∣taynes were with Cadwallader theyr king, constrayned to flye, and leaue this land, because of pestilence & famyne, what miseries & destructions brought the Danes in with them? and what troubles susteyned the inhabitauntes of this Realme afore the same were agayne driuē out? What bloudshed was here in king William Conquerors daies? were not the noble men slayne, and gentlemen brought into bondage? were not their matrons defiled, and theyr daughters geuen to be kitchen drudges vnder the Nor∣mandes proud Ladyes? were not theyr landes, houses & possessions diuided by lote vnto straungers? Their golde and siluer wherein they trusted, was the bayte that theyr enemyes hunted after, what a plague was the ciuill war betwene the kinges and Barons? what horrible bloud∣shed was in this Realme, till at the last Gods mercifull prouidence ended those miseries by the happy ioyning of the 2. regall houses together in the mariage of king Hen∣ry 7. What miseries haue chaunced in our time, we haue not onely sene and heard, but we haue felt them, and God be praised, had our partes of them. Doubtles this all hath chaunced for the sinnes of the people,* 2.50 as the Prophet Ie∣remy playnely teacheth, saying: who is a wise man that vnderstandeth this? And to whome shall the word of the Lords mouth come, that he may preach it forth? why hath the land perished, and is burnt like a wildernesse, so that no man may passe through it? And the Lord sayth: because they haue forsaken my law, which I haue geuen them, & they haue not hearde my voyce, and haue not walked in them, and haue gone after the vanity of theyr owne harts. And after Baalim the Images of Baall, which they haue learned of theyr fathers, we see here playnely the contēpt of Gods word, and of the preachers of the same, walking after theyr couetous mindes and leudnesse of theyr hartes, and folowing of their idolatrous inuentions, brought the wrath of God vpon the people,* 2.51 as witnessed also Iesus Syrach, saying: because of vnrighteous dealing, wrong, blasphemies, and diuers deceites, a Realme shalbe tran∣slated frō one people to an other. And a litle after he sayth: the Lorde hath brought the congregations of the wicked to dishonour, and destroyd them vnto the ende. God hath destroyd the seates of proud Princes, and set vp the meek in their stead. God hath withered the root of the proud na∣tions, and planted the lowly amōg them. God hath ouer∣throwne the Landes of the Heathen, and destroyed them vnto the ground. He hath caused them to wither awaye: He hath brought them to nought, and made the memori∣all of them to cease from the earth. But what auaileth it to read such threates of God, if we beleue them not? Or, if we beleue them to be Gods threates, and despise thē? Doubt∣lesse the Lorde is righteous, a ielous God, a Punisher of of sinne, as he sayth himselfe. I punish the sinnes of the fa∣thers vpon theyr childrē, vnto the third and fourth gene∣ratiō, of them that hate me.* 2.52 God geue vs grace to remem∣ber this, and with speedye and vnfayned repentaunce to turne vnto God. I say (vnfayned repentaunce) and not (alas) as we haue done in times past like hypocrites to dissemble with God and man, making Gods holy worde nothing els but a cloke to couer our malice, couetousnesse, whoredome, pride, excesse, glotony, wrath, enuy, hatred, murder, with all other wicked liuing most detestable in the sight of God. If men will well consider themselues, they haue long enough dissembled and heaped the wrath of God heauy enough vpon theyr heades. It is now high time to become a new people, to amend in deed,* 2.53 and to fo∣low the counsell of the holy Ghost, saying vnto vs by the Prophet Hieremy. Why do mortal men murmur agaynst God? let them murmur agaynst theyr own sinnes. Let vs search our owne wayes, and let vs seek and returne vnto the Lorde. Let vs lift vp our hartes and handes vnto the Lord in heauen, for we haue done wickedly and prouoked the Lord to wrath, and therefore wilt thou not be entrea∣ted. Doubtles the Lord will not be entreated, except men very earnestly turne vnto him, we haue felt in our selues, and seene before our eyes, that when GOD striketh, no man can be able to abide the heauy stroke of his fist. Hee hath hitherto corrected vs with mercy, as a father: let vs thanke him, returne vnfaynedly, so will he not extend his wrath as a Iudge. His will is, that we should returne & liue, & not perish with the wicked.* 2.54 I liue (sayth the Lord)

and will not the death of a sinner, but that he be conuer∣ted and liue. Here the godly othe certifieth vs of forgeue∣nes, & requireth an vnfayned conuersion vnto God, that ts, that men acknowledge in hart theyr wicked liuing & be sory, that euer they haue with wicked lyuyng offen∣ded agaynst that so good and louing a father, and truste to haue forgeuenes through Christes bloud, and fully and firmely set theyr hartes to serue GOD, and to walke the wayes of his commaundementes all the dayes of theyr life. Then shall we be the true Christians, built vpon the corner stone Christ, not wauering or chaunging at euery puffe of winde, not seeking an Epicurish life in all volup∣tuous and vaine vanitie, not rauening extortioning, or with vsury oppressing the poore and nedy, but stedfast, vn∣moueable, liuing in the feare of Gods iudgementes, and trust vpon his mercy, mortifying our brutish and carnall lustes, being mercifull and helpeful to the poore and nedy, wayting for the blessed time when Christ shall call vs, to be ready & accepted before him. Our merciful Lord & good Father graunt vs grace so to doe, for the loue of his deare sonne Iesus Christ, our certayne and most deare Sauior, to whom with the father & the holy ghost, be all honor for euer and euer. Amen.

Psalme. Cxv.

Precious in the sighte of the Lord is the death of his sayntes.

Apocalips. vi.

These are they which are come out of great troubles, and haue washed theyr clothes, and made them white in the bloude of the lambe.

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

AMongst other escapes and ouersightes in the Edition of this story committed, part of them we leaue to thine owne gentle castigation gentle reader: certaine other spe∣cialities there be, whereof wee thought it good and expe∣dient to geue thee warning as hereafter followeth.

First, when mention is made pag. 34. of Peters be∣ing at Rome and suffering at Rome, following certayne Authors:* 2.55 yet forsomuch as other writers there be, & rea∣sons to proue that he was not at Rome. I desire thee ther¦fore that this my affirmation may not preiudice other mens iudgementes, if anye see or can say further in that matter.

Touching the story of the Turkes, where as I in fol∣lowing our Christian Authours writing of the Turkes, haue noted in the pag. 747. Solymannus to be the 12. Turke, after Ortomannus as they do all record: I haue found since by the computation of the Turkes set forth in the Table of theyr owne discent, the sayde Solymannus to be but y^e 6. emperor of the Turks: & this Solimannus his sonne which now reygneth, to be but y^e twelfe. Which I thought here to signifie vnto thee, because of theyr own turkish prophecie noted in the pag. 771. lest in construing of that Prophecie being in the same place expounded, thou be deceiued.

Item 1245. where mayster George Blag is named to be one of the priuie chamber: here is to be noted also that although he were not admitted as one of the priuy cham∣ber yet his ordinary resort thither and to the kinges pre∣sence there, was such, as although hee were not one of them, yet was he so commonly taken.

Item, pag. 1367. in the story of the Duke of Somerset, where it is sayde that at the returne of the Earle of War∣wicke out of Norfolke there was a consultation amongst the Lordes assembling themselues together in the house of M. Yorke. &c. agaynst the Duke of Somerset: here is to be noted that the comming of the Lordes to the said house of M. Yorke was not immediately vpon the Duke of Northumberlandes returne, but first hee went to War∣wicke, and from thence after a space came to the house a∣foresayd.

Item, here is also to be noted touching the sayd Duke of Somerset, that albeit at his death relation is made of a sodeine falling of the people, as was at the taking of christ this is not to be expounded as though I compared in any part the Duke of Somerset with Christ.

And though I do something more attribute to the cō∣mendation of the sayd Duke of Somerset, which dyed so constantly in his religion, yet I desire thee gentle reader, so to take it, not that I did euer meane to derogate or em∣peyre the martiall prayse or ••actes of other men, which al∣so are to be commended in suche thinges where they well deserued.

Item, touching the same Duke of Somerset, where the story sayth, pag. 1367. he was attaynted, read indited.

Item, pag. 1418. where mention is made of one Ni∣colas Underwood to be the betrayer of the Duke of Suf∣folke:* 2.56 ioyne with the sayd Underwood also Nicolas Lau∣rence, alias Nicolas Ethell keeper of Asteley Parke, who taking vpon him and promising to keepe the Duke, for 2. or three dayes vntill hee might finde some meanes to es∣cape, conueyed him into an hollowe tree, and after moste trayterously bewrayed him.

Item, fol. 1419. in the Storye of Syr Thomas Wyat there is also to be corrected, that where the story sayth that he was taken by Syr Clement Parson, which was not so, nor he no such knight, amend it thus, that he first came to Clarentius being sent vnto him, and afterward yeal∣ded him to Syr Mortis Bartly.

Briefly and in generall, besides these castigations a∣boue noted, if thou finde any other committed in the prin∣ting hereof, gently I desire thee gentle reader, to bestowe a little paynes with thine owne hand to amend them.

*Notes omitted of them that were burnt at Bristowe.

THe viij. daye of August 1953. was brought Wil. Sar∣ton weauer of Bristow,* 2.57 before one Dalbie Chauncel∣lour of Bristow aforesaid, and by him committed to prison and also condemned, for holding that the sacrament was a signe of an holy thing: also he denyed, that the flesh and bloud of Christ is there after their words of consecration: he was burned the xviij. of september. 1556. and as he wēt to the fire, he sang y^e Psalmes. The Sheriffe Ioh. Griffith had prepared greene wood to burne him, but one mayster Iohn Pikes pitieng the man, caused diuers to goe wyth him to Ridland, halfe a myle of, who brought good store of helme sheaues, which in deede made good dispatch with little payne, in comparison to that he should haue suffered with the greene woode. In the meane space, whilest they went for the sheues, the sayde Sarton made many good exhortations to the people, and after dyed constantly and patiently with great ioyfulnes.

*A note of Prestes wyfe of Exceter.

IN Cornewall not farre from Launceston,* 2.58 within the Dioces of Exceter, in Queene Maryes dayes, dwelled a poore man, whose name was Prest, his wife beyng an honest woman, very simple, but of good zeale and vpright life, being taught by God, in hearing of his worde (albeit it was in those dayes very seldome preached anye where) and feeling a sweete taste thereof, framed her lyfe a new af∣ter the rule of the same. And banished quite from her,* 2.59 all the popishe dregges of superstition and hipocrisie, & gaue her selfe wholly to prayer, and inuocating the name of God, both for the afflicted Church of Christ in those dayes very dangerously rost and tormoyled: as also for her own inward contentation, and spirituall consolation, whiche she no little felt to her vnspeakeable ioy, and incompara∣ble comfort. And when some, who before had known her sawe that marueilous chaunge in her, and (as the cruell serpent) enueying her felicitie, went vpō the same imme∣diately and accused her to certayn Iustices of the shire, be∣ing extreme enemies to the truth and very persecutors of the same, who taking the matter in hande, as very glad of such occasion, sent for her to the place where she was, and began at the second, if not at the first dash, to demaund her beliefe in theyr popish sacrament of the aulter.

The good poore woman, who had learned, not to bee ashamed to confesse her mayster Christ, before menne, and to render accōptes of her fayth, when it was asked, tould freely and franckly her opinion therein, and hid backe no∣thing, that eyther shee thought might profite them, if they had anye grace to receiue it, or els might sounde to Gods glory and prayse, though it were neuer so muche by them threatned and rebuked. Whereupon shee was forthwyth committed to the Gayle of Launceston, where she remay∣ned a quarter of a yeare, or thereaboutes, and afterwards was dispatched of that vile and filthy prison, and deliue∣red ouer to the handes of two champions of the Popes, y^e one called Doctor Raynoldes, Deane of Exceter, and the other named mayster Blaxton,* 2.60 treasurer of y^e same church men surely feruent hote in the furtheraunce of the romysh affayres, and in withstanding the truth of the pure euan∣gelicall gospell. So the time that this good poore woman was vnder theyr handes, shee had many sore conflictes by them. And the sayd Blaxton hauing a Concubine, whiche sondry tymes resorted to him, with other of his gossippes alwayes when they came, this sayde good woman was called forth to his house, and there to make his minion with the rest of his company some mirth, hee woulde exa∣mine her, with such mocking maner, in deriding the truth that it would haue vexed any christian soule to haue seene

it. Then when he had long vsed his foolishnes in this sort and had sported himselfe enough in deriding this chrysten martyr: in the end sent her to prison agayn, and there kept her very miserably, sauing sometimes he woulde send for her, when hys foresayd gest came to him, to vse with her his accustomed folly aforesayd. But in fine, the vile wret∣ches (after many combattes, and scoffing, perswasions) when they had played the parte of a cat with a mouse at length they condemned her & deliuered her ouer to the se∣cular power, who within shorte space after most cruelly brought her forth to the place where she should suffer, and there in great contempt of the truth (which she most con∣stantly confessed) they consumed her carcas immediately with fire into ashes: which she very patiētly suffered, and most ioyfully receiued, yelding her soule and lyfe to the Lord, and her body to the tormentors, for the whiche the Lordes name therefore be praysed, Amen.

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

AT Bedaile a market towne in Yorkshyre, were two men in the latter dayes of Queene Mary,* 2.61 the one na∣med Iohn Snel, and the other Richard Snel. Who being suspected for Religion, were sent vnto Richmond, where Doctor Dakins had commission from the Bishop of Che∣ster to haue the examination of them.

This Doctor Dakins many times conferred wyth them, sometimes threatning fire and fagot if they woulde not recant, and sometimes flattering them with fayre fa∣bles if they would returne into the holy catholick church. But they stood constantly to the sure rocke Iesus Christ, in whome they put theyr whole trust and confidence, whiles at last being so sore imprisoned that theyr toes rot∣ted of, and the one of them could not go without crouches they brought thē to the church by compulsion, where the one of them heard their abhominable Masse, hauing a cer∣taine summe of mony geuen him by the beneuolence of the people, and so departed thence: but the first newes that was heard of hym within three or foure dayes was that he had drowned him self in a riuer running by Richmond called Swaile.

Immediately after D. Dakins geuing sentence that y^e other should be burnt,* 2.62 came home to hys house and neuer ioyed after, but dyed. The Commissary of Richmond na∣med Hillinges, preached at his burning, exhorting him to returne to the Churche, but hys labour was in vayne, the constant martyr standing strongly to the fayth which hee professed.

Then being brought to the stake, whereunto hee was tyed by a girdle of iron, there was geuen vnto him gun∣pouder and a little straw was layd vnder his feete, and set round about with smale woode and tarre barrels, the fire was put in the straw, which by and by flamyng about his head, he cryed thrise together: Christ helpe me: Insomuch that one Robert Atkinson being present, sayde: hold fast there & we wil all pray for thee. Thus this blessed martyr ended his life.

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

ALbeit I am loth to insert any thing in this book which may seeme incredible or strange to ordinary working for quarelling aduersaryes, whiche doe nothing but spye what they may cauill: yet forsomuch as besides other re∣porters the person is yet aliue, called Thorne a godly mi∣nister, which heard it of the mouth of the party himselfe, I thought therefore first for the incredible strangenes therof neither to place this storye in the bodye of these Actes and Monumentes, and yet in some outcorner of the booke not vtterly to passe it vntouched, for the reader to consider it, and to credite it as he seeth cause. The story is this.

There was one Laremouth, otherwise called William∣son, Chaplayne to Lady Anne of Cleue, a Scotishman, to whome being in prison in Queene Maryes daies, it was sayd, as he thought, thus sounding in hys eares: arise and go thy wayes.* 2.63 Whereunto when he gaue no great heed at the first, the second time it was sayd to him agayne in the same wordes. Upon this as he fell to his prayers, it was sayd the thyrd time likewise to him, arise and go thy way, which was about halfe an houre after. So he arising vp∣on the same, immediately a peece of the prison wall fell downe, and as the officers came in at the outwarde gate of the Castle or prison, he leaping ouer the ditche escaped, and in the way meeting a certayne beggar, chaunged hys cote with him, and comming to the Sea shore, where hee found a vessell ready to go ouer, was taken in, and escaped the search, which was straytly layd for hym in all the coū∣try ouer.

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

MOst reuerent & louing mother, after my most humble wyfe I haue me harty commēded vnto you▪ desiring you to pray vnto God most hartely for me,* 2.64 that I may haue his blessing and yours, the which I esteeme more worth vnto me, thē any world∣ly treasure. In this present letter you shall vnderstand the cause of my writing vnto you at this tyme, that I am in good health and prosperitie, as euer I was in this present life. Wherefore I render thankes vnto almightye God for it, who alone is moste woorthye of all prayse, trusting in God you bee in health also. Furthermore I certifie you wherefore my father contínueth here, to the intent to heare some godly and ioyfull tidynges, both for soule and body, whiche I trust it shalbe to your singu∣lar comfort and consolation, and to the great reioysing of all o∣ther of my frendes. Therefore I desire you, gentle mother to ad∣monish my brother vnto a godly life, with dilligent attendance and to pray for me, considering his bound duety, that God may by your faythfull prayer, ayd and strengthen me in this my pro∣sperous iourney and course, whiche I run trusting to obtayne a crowne of euerlasting life, whiche doth euer endure.

No more vnto you at this time, but God preserue you vnto euerlasting life. So be it.

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

Mathew, Archbishop of Caunterbury.

William, Marques of Northhampton.

Fraunces, Earle of Bedford.

Lord Clinton, Admirall of England.

William Howard, Lord Chamberleyne.

Byshop of London.

Lord Gray of Wilton.

Sir Edward Rogers Knight, Controler.

Sir Ambrose Caue Knight, Chanc. of the duchy.

Sir William Cicill Knight, principall Secretary.

Sir Fraunces Knolles Knight, Vicechamberleyne.

Sir Walter Mildemay Knight, Chauncelor of the Eschequer.

Lord Cattelene chiefe Iustice of the kings bench.

Lord Dyer chiefe Iustice of the common place.

Sir William Cordale Knight, M. of the Rolles.

Iustice Weston.

Iustice Welch.

Iustice Southcotes.

Iustice Carowes.

IT is geuen to the Queenes Maiestye to vnder∣stand that certayne of her Subiectes by theyr e∣uill dispositions do sow and spread abroad diuers sedicions to the derogation and dishonor, first of almighty God, in the state of Religion stablished by the law∣es of this Realme and also to the dishonor of her highnesse in disprouing her lawfull right of supremacy amongest her sub∣iectes. And this that they doe, is not done as in secrecy or by stealth, but openly auouched, & in all companyes disputed on. And thus by theyr bold attemptes seme not to obey or regard the authority of lawes nor the quiet of her subiectes. As for example, by bringing in and spreading abroad diuers leud li∣bels and sedicious bookes from beyonde the seas, and in suche boldnes that they do commend those writers in their sedici∣ous bookes conteining manifest matter agaynste the estate e∣stablished. Which boldnesse of men so Vniuersally and euery where seene and heard, cannot be thought to be done but by the comfort and ayd or at the least way winckt at by thē whō the Queenes highnes hath placed in authority to repres these insolencyes. And the Queenes highnes can not more iustlye charge any for this disorder, then such who be in commissiōs

chosen to represse these disorders. If it be aunswered me that they cannot see such opē boldnes & factious, disorders: I must say that they haue no eyes to see, & if they heare not of suche contemptuous talke and speeche, I may say that they haue no eares. I would haue those men iudge what will come of these vnbridled speeches in the end, if reformatiōs be not had ther∣of. What cōmeth of factions & seditions we haue bene taught of late yeares what the fruites be, which I beseech God long to defend vs from. If such disorders be hot redressed by law, then must force & violence reforme. Which when they take place may fortune fall assoone on thē that seeme to haue least consideration in this matter. If force and violence preuayle, then ye know that law is put to silence, and cannot be execu∣ted, which should onely maynteine good order. If it be replyed agaynst me, that to the suppressing of these open talkes there is no law, which by speciall letter can charge any man offen∣der, I must say, that whatsoeuer the letter of the law be, the meaning of the law was and is cleane contrary to the liberty of these doinges. If it be sayd, that no man can be charged by the law except it can be proued agaynst him, that his speeche and deedes be done maliciously: what ye call malice I can not tel. But if the bringing in of these sedicious bookes make mēs mindes to be at variance one with one another, destruction of mindes maketh sedicions, seditions bring in tumults, tumults worke insurrections and rebellion, Insurrections make depo∣pulations and desolations, and bringeth in vtter ruine & de∣struction of mens bodies, goodes & landes: And if any sow the roote wherof these men come, & yet can be sayd that he hath no mallice, or that he doth not maliciously labour to destroye both publicke & priuate wealth, I can not tell what act may be thought to be done maliciously. And further if it be sayd to me that the man which should be charged with offēce must be proued to haue done his acte aduisedly: To that I answere: If any bring in those hookes, distribute them to others, com∣mend & defend them, & yet can not be charged to haue done aduisedly, I haue no skill of their aduisednesse. If it be sayde that the law intreateth of such actes as be directly derogato∣ry and of none other, what is direct ouerthwarting the Law, when the contrary thereof is playnely treated, holden and de∣fended, and the truth by argumentes condemned. It maye be sayd agayne that the worlde doth not now like extremitye in lawes penal and calleth them bloudy lawes. As for extreme and bloudy lawes I haue neuer liked of them. But where the execution of such lawes touching halfe a dosen offenders, and the not execution may bring in daunger halfe a hundred. I thinke this law nor the execution therof may iustly be called extreme and bloudy. In such like comparison I may vtter my meaning as to make a difference betwene whipping & hang∣ing. In deed though whipping may be thought extreme, yet if by whipping a man may escape hanging, in this respect, not whipping bringeth in this bloudinesse and extremity and not the execution of the law: And better it were, a man to bee twise whipped then once hanged: The paynes do differre, but wise men will soone consider the diuersity. The truth is to suf∣fer disobedient subiectes to take boldnes agaynst the lawes of God & their prince, to wincke at the obstinate minds of such as be vnbridled in theyr affections: to mainteine a forraigne power of the Byshop of Rome, directly agaynst the Princes prerogatiue stablished by lawes, is not this to hatch dissentiō, to chearish sedition? To extoll the writinges of such, who by all their wittes deuise to supplant the princes lawfull autho∣rity: If these doinges be not meanes to the disturbance & vt∣ter ruine of the Realme, I know not what is good gouernance. If these be not the sparkes of Rebellion: What be they. Thus much hauing spoken to your wisedomes, I doubt not of your assenting with me, the rather also because I vtter them vnto you as from the Queenes Maiesty by commaundement, who doth require of vs all a more dilligēce in execution of lawes, then is spyed commonly abroad: Whereby we shall do our du∣ties to almighty God the better, declare our allegiance to our Souereigne, regard the maiesty of the lawes, loue the quiet of our country, and procure the safety of our selues.

God saue the Queene.

And here I trust, we are now come to an end of al our English Martyrs which hetherto haue bene burnt, for the veritie of the gospell, if we adde besides to the same, a god∣ly countryman more of ours, one named Richard Atkins an Hartfordshyre man, who of late about two yeares past in the reigne of this our gracious Queene, an. 1581. most miserably was tormented at Babilon, that is in y^e citie of Rome. The cause and maner of whose suffering and mar∣tirdome here ensueth, taken out of a certayne late printed story, and testified by such as were present witnes and be∣holders of the same most tragicall execution. The purport of whiche story in wordes, as is put downe by the said re∣porter, here vnder followeth.

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

ABout the month of Iuly, an. 1581. one Richard Atkins borne in Hartfordshire an english man came to Rome and hauing found the englishe Colledge, knocked at the dore. To whome diuers of the studentes there came out, to welcome him, vnderstanding that he was an Englishe man. Among other talk had with him, they willed him to goe to the hospitall, and there to receiue his meat and lod∣ging, according as the order was appoynted, whereunto he aunswered, I come not (my countrimen) to any suche intent, as you iudge, but I come louingly to rebuke the great misorder of your liues, whiche I greeue to heare, and pity to beholde, I come likewise to let youre proude Antichrist vnderstand, that hee doth offend the heauenly maiestie, robbe God of his honour, and poysoneth the whole world with his abhominable blasphemies: making them homage stockes, and stones, and that filthy sacramēt which is nothing els but a foolish Idol. When they heard these wordes one Hugh Griffin, a Welche man, and a stu∣dent in the Colledge caused him to be put in the Inquisi∣tion, where how they examined him, and howe he aun∣swered them, I know not, but after certayn dayes he was set at libertie agayne. And one day going in the streete, he met a priest carying the sacrament, whiche offending hys conscience, to see the people so crouche and bow downe to it: he caught at it to haue throwne it downe, but missing of his purpose, and being iudged by the people, that hee dyd catch at the holinesse, that (they say) commeth from the sa∣crament, vppon mere deuotion, hee was let passe, and no∣thing sayd to him: few dayes after, hee came to S. Peters Churche, where diuers gentlemen, and other were hea∣ring Masse, and the Priest at the eleuation: he vsing no re∣uerence, stepped among the people to the aultar, & threw downe the Chalice with the wine, striuing likewise to haue pulled the cake out of the priestes handes, for whiche diuers rose vp, and beate hym with theyr fistes, and one drewe his rapier, and woulde haue slayne him: so that in briefe he was caryed to prison where hee was examined, wherfore he had committed such a hainous offence: wher∣unto he aunswered, that he came purposely for that intent to rebuke the popes wickednes, and theyr Idolatry. Up∣on this he was condemned to be burned: which sentence, he sayd, hee was right willing to suffer, and the rather be∣cause the summe of his offence, pertayned to the glorye of God. During the time he remayned in prison sundry En∣glish men, came vnto him, willing him to be sory, for that he hadde done, and to recant from his damnable opinion, but all the meanes they vsed were in vayne, hee confuted theyr dealinges by diuers places of scripture, and willed them to be sory for theyr wickednesse, while God did per∣mit thē tyme, els they were in danger of euerlasting dam∣nation: these wordes made the English men departe, for they could not abide to heare them. Within a while after, he was set vpō an Asse, without any saddle, he being from the middle vpward naked, hauing some englishe priestes with him to talke with him, but he regarded them not, but spake to the people in so good a language as he could, and told them they were in a wrong way, and therfore willed them for Christes sake, to haue regard to y^e sauing of theyr soules. All the way as he went, there were foure did no∣thing els but thrust at his body with burning Torches, whereat he neuer moued, nor shronke one iote, but with a cherefull countenaunce, laboured to perswade the people often bending his body to meet the torches, as they were thrust at him, and woulde take them in hys owne hand, and hold them burning still vppon his body, whereat the people not a little wondered. Thus he continued almost y^e space of halfe a mile, till he came before S. Peters, where the place of execution was. When he was come to y^e place of execution, there they had made a deuise, not to make the

fire about him, but to burne his legges first, whiche they did: he not dismaying any whit, but suffered all meruay∣lous cherefully, whiche moued the people to such a quan∣dary as was not in Rome many a day. Then they offered him a crosse and willed him to embrace it in token that hee dyed a christian, but he put it away with hys hand, telling them, that they were euill men to trouble him with suche paltry, when he was preparing himselfe to God, whome he beheld in maiestie, and mercy, ready to receaue him into the eternall rest. They seeing him in this minde, departed saying, let vs goe, and leaue him to the deuill, whome hee serues. Thus ended this faythfull souldiour, and Martyr of Christe, who is no doubt, in glory with hys mayster, whereunto God graunt vs all to come, Amen.

This is faythfully auouched by Iohn Young, who was at that tyme and a good while after in Rome, in ser∣uice with mayster Doctor Morton, who seing the Mar∣tirdome of this man, when he came home to hys house in presence of M. Smith his sonne, M. Creede, and the sayd Ioh. Young spake as followeth. Surely this fellow was meruaylous obstinate, hee nothing regarded the good counsayle which was vsed to hym, nor shronke all the way, when the torches wer thrust at hys naked body. Be∣side in the place of execution hee did not faynt nor cry one iote in the fire, albeit they tormēted him very cruelly, and burned him by degrees as his legges first, to put him to the greater payne, yet all this he did but smile a••. Doubt∣lesse, but that the worde of God cannot be but true, els we might iudge this fellow to be of God: for who could haue suffered so much payne as he did? but truely I beleeue the Deuill was in him.

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

I had thought christian reader here to haue made an end, and to haue concluded the volume of this booke, had not the remembraunce of Doctour Story an Archenemy to Christes gospell, and a bloudy persecutor of Gods people come into my minde. The discourse of whose lyfe, and do∣inges, I thought good here briefly to lay open to the view of the world as followeth. This Doctor Story beeing an Englishe man by byrth,* 3.1 and from his infancie not onely missed in papistry, but also euen as it were by nature ear∣nestly affected to the same, and growing somewhat to ri∣per yeares, in the dayes of Queene Mary became a most bloudy tyrant, and cruel persecutor of Christ in his mem∣bers (as all the stories in this booke almost doe declare) Thus hee raging all the raygne of the foresayde Queene Mary agaynst the infallible truth of Christes Gospel,* 3.2 and the true professors thereof, neuer ceased till hee had consu∣med to ashes: two or three hundred blessed martyrs who willingly gaue their liues for the testimony of his truthe, and thinking theyr punishment in the fire not cruell e∣nough,* 3.3 went about to inuent new tormentes for the holy martyrs of Christe, suche was his hatred to the trueth of Christes Gospell: but in the ende the Lorde God looking vpon the affliction, and cruell bloudshedding of his ser∣uauntes, tooke away Queene Mary the great pillar of papistry: After whome succeeded Ladye Elizabeth nowe Queene of Englande, who staying the bloudy sworde of persecution from ragyng any further, caused the same Doctor Story to be apprehended, and committed to ward with many other his complices,* 3.4 sworne enemies to Chri∣stes glorious gospell. The sayd story hauing bene a while deteined in prison, at the last by what meanes I knowe not,* 3.5 brake forth of hold, and conueyed himselfe ouer y^e seas where he continued a most bloudy persecutor, still raging against Gods saynctes with fire and sworde. In somuche as hee growing to be familiar and right deare to Duke Dalua in Antwerpe, receiued a speciall commission from him to search the Shippes for goodes forfayted and for english bookes, and such like.

And in this fauour and authoritie hee continued there for a spare, by the which meanes he did muche hurte, and brought many a good man and woman to trouble, and extreme perill of life thorough his bloud thyrstye cruelty: but at the last the Lord (when the measure of his iniquitie was full) proceeded in iudgement agaynst him, and cut him off from the face of the earth, according to the prayers of many a good man, whiche came to passe in order as fol∣loweth.* 3.6 It being certainly knowne (for the bruite thereof was gone forth into al landes) that he not onely intended the subuersion, and ouerthrowe of his natiue countrey of England by bringing in forreigne hostilitie, if by anye meanes he might compasse it, but also dayly and hourely murthered gods people, there was this platform layd (by Gods prouidence no doubt) that one M. Parker a mar∣chaunt should sayle vnto Antwerpe,* 3.7 and by some meanes to conuey Story into England.

This Parker arriuing at Antwerpe, suborned certain to repayre to Doctor Story and to signifie vnto him, that there was an english ship come, fraught w^t marchandize, & that if he would make search thereof himselfe, he should find store of english books, & other things for his purpose. Story hearing this and suspecting nothing, made haste towardes the ship thinking to make the same his praye, and comming a boord searched for english heretical books (as hee called them) and going downe vnder the hatches because he would be sure to haue theyr bloud if hee coulde,* 3.8 they clapped downe the hatches, hoysed vp their sayles, hauing (as God would) a good gale, & sayled away into England where they arriuing, presented this bloudy but∣cher, and trayterous rebell Story, to the no litle reioysing of many and Englishe hart. He being now committed to prison, cōtinued there a good space: during all which time, he was labored and solicited daily by wise, and learned fa∣thers, to recant his deuillishe and erroneous opinions to conforme himselfe to the trueth, and to acknowledge the Queenes Maiesties supremacy. All which he vtterly de∣nyed to the death, saying that he was sworne subiecte to the King of Spayne, and was no subiecte to the Queene of England, nor she his souereigne Queene, and therfore (as he well deserued) he was condemned (as a traytor to God, the Queenes Maiesty, & the Realme) to be drawne,* 3.9 hanged, and quartered, which was performed according∣ly, he being layde vpon an hurdle, and drawne from the tower along the streetes to Tiborn, where he being han∣ged till he was halfe dead, was cut downe and stripped, & (which is not to be forgot) when the executioner had cut off his priuy mēbers, he rushing vp vpon a sodeine gaue him a blow vpon the eare, to the great wonder of all that stood by, and thus ended this bloudy Nemrode his wret∣ched life, whose iudgemēt I leaue to the Lord.

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

IN the history of George Eagles, alias Trudgeouer the world, pag. 2009. mention is made of his apprehension jn a corne field, where by the benefite of the heighth of the corne, and breadth of the field he had escaped, had not one of his persecuters with more malicious crafte climed a high tree to view ouer the place, & so descried him. This persecutor named Raph Lurdane (as we haue since lear∣ned) a lewd felow of life for theft and whoredome, was within few yeares after he had apprehended the foresayd George Eagles for gayne of money, attached of felony for stealing horse, condemned, and hanged in the same place, & Towne of Chelmesford, where George Eagles before suffered Martyrdome.

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

HEre before the closing vppe of this booke, in no case woulde bee vnremembred the tragicall and furious Massaker in Fraunce,* 3.10 wherein were murdered so many hundrethes, and thousands of Gods good Martyrs. But because the true narration of this lamentable story is set forth in english at large, in a booke by it selfe, and extant in print already, it shall the lesse neede nowe to discourse that matter with any new repetition: only a briefe touch of summary notes for remembraunce maye suffice. And first for breuity sake, to ouerpasse the bloudy bouchery of the Romish Catholickes in Orynge, agaynst the Prote∣stantes,* 3.11 most fiercely and vnawares breaking into theyr houses, and there without mercy killing man, woman & child: of whom some being spoyled and naked they threw out of theyr loftes into the streetes, some they smothered in theyr houses with smoake, with sword & weapon, spa∣ring none, the karkases of some they threwe to dogges which was an. 1570. in the reign of Charles 9.* 3.12 Likewyse to passeouer the cruell slaughter at Rhoane, whereas the Protestants being at a Sermon without the City Wals vpon the kings edict, the Catholiques in fury ranne vp∣on them comming home,* 3.13 and slew of them aboue 40. at least, many moe they wounded. This example of Roane styrred vp the Papists in Dyepe to practise the like rage also agaynst the Christians there returning from the ser∣mon, whose slaughter had bene the greater, had they not more wisely before bene prouided of weapon, for theyr own defence at need. All which happened about the same yeare aforesayd. an. 1570. but these with such like I briefly ouerslippe, to enter now into the matter aboue promised,

that is briefly to entreat of the horrible and most barba∣rous massaker wroughte in Paris, suche as I suppose, was neuer heard of before in no ciuill dissention amōgest the very heathen. In few wordes to touch the substaunce of the matter.

After long troubles in Fraunce, the Catholique side foreseing no good to be done agaynst the Protestantes by open force, began to deuise how by crafty meanes to en∣trap them.* 3.14 And that by two maner of wayes: The one by pretending a power to be sent into the lower countrey, wherof the Amirall to be the Captayne, not that the king so meant in deed, but onely to vnderstand thereby, what power and force the Amirall hadde vnder him, who they were, and what were theyr names. The second was by a certeine mariage suborned, betwene the Prince of Na∣uare, and the kinges sister. To this pretensed mariage, it was deuised that all the chiefest Protestantes of Fraunce shoulde be inuited,* 3.15 and meete in Paris. Emong whome first they began with the Queene of Nauare, Mother to the Prince, that should mary the kings sister, attempting by all meanes possible to obteine her consent thereunto. She being then at Rochell, and allured by many fayre wordes to repayre vnto the king, consented at length to come, and was receiued at Paris, where she after much a do, at length being wonne to the kinges minde, and pro∣uiding for the mariage, shortly vpon the same fell sicke, & within fiue daies departed: not without suspitiō, as some sayd, of poyson. But her body being opened, no signe of poyson could there be founde, saue onely that a certayne Poticary made his brag that he had killed the Queene, by certayne venemous odours and smelles by hym con∣fected.

After this notwithstanding the mariage still goyng forward, the Amirall, Prince of Nauare, Condee, wyth diuers other chiefe states of the Protestantes, induced by the kinges letters and many fayre promises, at last were brought to Paris. Where with great solēnity they were receiued, but especially the Amirall. To make the matter short. The day of the mariage came, which was the 18. of August. an. 1572. which mariage being celebrate and solē∣nised by the Cardinall of Borbone, vpon an high stage set vp of purpose without the Churche walles,* 3.16 the Prince of Nauare, & Condee, came downe, wayting for the kinges sister being then at Masse. This done, they resorted alto∣gether to the Bishops Palace, to dinner. At euening they were had to a Palace in the middle of Paris to Supper. Not long after this,* 3.17 being the 22. of August, the Amirall comming from the Counsell table, by the way was stro∣ken with a Pistolet charged with iij. pellets, in both hys armes. He being thus wounded and yet still remayning in Paris,* 3.18 although the Uidam gaue him counsell to flye away, it so fell out that certayne souldiors were appoyn∣ted in diuers places of the Citty to be ready at a watch∣word at the commaundemēt of the Prince. Upon which watchword geuē, they burst out to the slaughter of y^e pro∣testantes, first beginning with the Amirall himselfe, who being wounded with many sore woundes was cast oute of the window into the street, where his head being first stroken of, and imbalmed with spices to bee sent to the Pope,* 3.19 the sauadge people raging agaynst him, cut of hys armes and priuy members, and so drawing him 3. dayes through the streetes of Paris, they dragged him to y^e place of execution, out of the City, and there hanged him vp by his heeles to the greater shew and scorne of him.

After the Martyrdome of this good man, the armed souldiours with rage and violence ranne vpon all other of the same profession, slaying and killing all the Prote∣stantes they knew or coulde finde within the Citty gates inclosed. This bloudye slaughter continued the space of many dayes, but especially the greatest slaughter was in the three first dayes,* 3.20 in which were numbred to be slayne, as the story writeth, aboue x. thousand, men and women, old and young, of all sorts and conditions. The bodies of the dead were caryed in Cartes to be throwne in the Ri∣uer, so that not onely the Riuer was all steined therwith, but also whole streames in certayn places of the City did runne with goare bloud of the slayne bodyes. So greate was the outrage of that Heathenish persecution, that not onely the Protestantes, but also certayne whome they thought indifferent Papists they put to the sword in sted of Protestantes. In the number of them that were slayne of the more learned sort, was Petrus Ramus, also Lambinus an other notorious learned man, Plateanus, Lomenius, Chapesius,* 3.21 with others.

And not onely within the walles of Paris this vp∣rore was conteined but extended farther into other cities and quarters of the Realme, especially Lyons, Orliens, Tholous, and Roane. In which cities it is almost incre∣dible, nor scarse euer heard of in any natiō,* 3.22 what crueltye was shewed, what numbers of good men were destroyed in so much that with in the space of one moneth xxx. thou∣sand at least of religious Protestantes are numbred to be slayne, as is credib••ely reported and storyed in the cōmē∣taryes of them which testify purposely of the matter.

Furthermore here is to be noted, that when the Pope first heard of this bloudy styrre, he with his Cardinalles made such ioy at Rome, with theyr procession, with their gunshot and singing Te Deum, that in honor of that festi∣uall acte, a iubile•• was commaunded by the Pope wyth great indulgence, and much solemnity,* 3.23 wherby thou hast here to discerne, and iudge, with what spirite and charity these Catholiques are moued to mainteine their religion withall, which otherwise would fall to the ground with out all hope of recouery. Likewise in Fraunce no lesse re∣ioysing there was vpon the xxviij. day of the sayd Mo∣neth,* 3.24 the king commaunding publique processions tho∣row the whole City to be made, with bonefires, ringing and singing, where the king himselfe, with the Queene his mother, and his whole Court resorting together to the Church, gaue thankes and land to GOD, for that so worthy victory atchieued vpon S. Bartholomews day agaynst the Protestantes,* 3.25 whome they thought to be vt∣terly ouerthrowne and vanquished in all that Realme for euer.

And in very deede to mans thinking might appeare no lesse after such a great destruction of the Protestantes hauing lost so many worthy and noble captaynes as thē were cutte of,* 3.26 whereupon many for feare reuoking their religion, returned to the pope, diuers fled out of y^e realme such as would not turn, keeping themselues secret, durst not be knowne nor seene, so that it was past all hope of man, that the Gospell shoulde euer haue any more place in Fraunce: but suche is the admirable working of the Lord, where mans helpe and hope most▪ fayleth there hee most sheweth his strength and helpeth, as here is to bee seene and noted.* 3.27 For where as the litle small remnant of the Gospell side, being now brought to vtter desperati∣on were now ready to geue ouer vnto the king, and ma∣ny were gone already agaynst cōscience, yelding to time, yet the Lord of his goodnes so wrought, that many were stayed and reclaymed agayne through the occasion first of them in Rochell:* 3.28 Who hearing of the cruell massaker in Paris, and slaughter at Tholous, most constantly with valiaunt hartes (the Lord so working) thought to stand to theyr defence agaynst the kinges power, by whose ex∣ample certayne other Cities,* 3.29 hearing therof tooke no litle courage to do the like, as namely Montalbane, the Citty called Nemansium, Sansere in Occitamia, Milialdum, Mirebellum, Fuduzia, with other townes and Citties moe: who being confederate together, exhorted one an o∣ther to be circumspect and take good heede of the false dis∣sembling practises not to be trusted of the mercilesse pa∣pistes, entending nothing but bloud and destruction.

These thinges thus passing at Rochell, the king hea∣ring thereof,* 3.30 geueth in commaundement to Capteyne Strozzius, & Guardius to see to Rochell. After thys he sendeth a noble man one Biromus, requiring of the Ro∣chell men to receiue him for theyr Gouernour vnder the king. Of this great consultation being had, at length the Rochell men began to condescend vpon certayne condi∣tions, which being not easily graunted vnto, and especi∣ally they hearing in the mean time what was done to o∣thers of theyr felowes, which had submitted themselues, thought it so better to stand to the defence of theyr liues & consciences and to aduenture the worst.* 3.31 Whereupon be∣gan great siege and battery to be layde agaynste Rochell both by land and sea, which was an, 1572. about the 4. day of December, it woulde require an other volume, to de∣scribe all thinges, during the time of this siege, y^t passed on either side, betwene the kinges part, and the towne of Rochell, briefly to runne ouer some parts of the matter. In the beginning of the next yeare folowing, which was an. 1573. in the moneth of Ianuary cōmaundement was geuen out by the king to all and sondry nobles and piers of Fraunce, vpon great punishment,* 3.32 to addresse themsel∣ues in moste forceable wise to the assaulting of Rochell. Wherupon a great concourse of all the nobility, with the whole power of Fraunce, was there assembled, amongst whom was also the Prince of Aniow, the kinges Bro∣ther (who there not long after was proclaymed kyng of Polonie) accompanied with his other Brother Duke A∣lanson, Nauare, Condie, & other a great nūber of states besides. Thus the whole power of Fraūce being gathe∣red agaynst one poore Towne, had not the mighty hande of the Lord stood on theyr side, it had bene vnpossible for thē to escape. Duryng the time of this siege, which lasted

about 7. monethes,* 3.33 what skirmishes and conflicts were on both sides, it would requyre a lōg tractatiō. To make short, 7. principal assaults were geuen to the poore town of Rochell, with all the power that Fraunce could make. In all which assaultes euer the Popes catholick side had the worst. Concerning the first assault thus I finde writ∣ten, that within the space of xxvj. dayes, were charged a∣gaynst the walles and houses of Rochell, to the number of xxx. thousand shot of yron bullets and globes, wherby a great breach was made for the aduersary to inuade the City: but such was the courage of them within, not men onely, but also of women, matrons, and maydens with spits, fire, & such other weapon as came to hande, that the aduersary was driuen backe, with no small slaughter of theyr souldiours: onely of the townesmen were slayne & wounded to the number of lx. persons. Likewise in the secōd assault 2000. great fielde peaces were layde against the towne, whereupon the aduersary attempted the next day to inuade the towne: but through the industry of the souldiors and citizens, and also of women and maydes, the inuaders were forced at length to flye away faster thē they came. No better successe had all the assaults that fo∣lowed: Wherby consider (gentle reader) with thy selfe in what great distresse these good men were in, not of Ro∣chell onely, but of other Cityes also, during these 7. Mo∣nethes aboue mentioned, had not the mighty hand of the Lord almighty susteined them. Concerning whose won∣drous operation for his seruants in these hard distresses, three memorable thinges I finde in History to be noted.

The one concerning the siege of Sanser, which City being terribly battered and raysed with gunshot of great Cannons,* 3.34 & field pieces, hauing at one siege no lesse then iij. thousand bullets and gunstones flying vppon them, wherwith the cristes of their helmets were pierced, their sleeues, their hose, their ha••tes pierced, theyr weapons in their handes broken, their walles shaken, theyr houses rent downe, yet not one person slayne nor wounded with all this, saue onely at the first a certeine mayden with the blast of the shot flying by her was stroken downe & died.

The 2. thing to be noted is this, that in the same City during all the time of the siege, which lasted 7. Monethes and halfe,* 3.35 for all the ordinaunce, and battering pieces dis∣charged agaynst them, which are numbred to 6. thousand not so much as xxv. persons in all were slayne.

The third example no lesse memorable was at Ro∣chell: Whereas the poorer sort began to lacke corne & vic∣tuall,* 3.36 there was sent to them euery day in the Riuer (by the hand of the Lord no doubt) a great multitude of fishe (called surdones) which the poorer people did vse in stead of bread. Which fish the same day as the siege brake vppe, departed, and came no more. Testifyed by them, whiche were present there in Rochell all the time.

What number was lost on both sides, during all this 7. monethes warre, it is not certeinely knowne. Of the kinges Campe what number was slayne,* 3.37 by this it may be coniectured, that 132. of theyr Captaynes were killed & slayne, of whom the chiefest was Duke damoule.

To close vp this tragicall story, concerning the brea∣king vp of this 7. Monethes siege, thus it fell out, that shortly after the seuenth assaulte geuen agaynst Rochell,* 3.38 which was an. 1573. about the moneth of Iune, worde came to the Campe, that Duke Andius the kinges bro∣ther, was proclaymed king of Polonie. Wherat great ioy was in the Campe. By occasion whereof, the new king more willing to haue peace, entred talke with thē of Ro∣chell, who as he shewed himselfe to them not vngentle, so found he thē again, to him not vnconformable. Wher∣vpon a certeine agreemēt pacificatory was concluded be∣twene them, vpon conditions. Which agrement the new Polone king eftsoones preferred to the Frenche King hys Brother not without some sute and intercession to haue it ratified. The king also himselfe partly being wea∣ry of these chargeable warres, was the more willing to assent therunto. And thus at length, through the Lordes great worke, the kinges royal consent vnder forme of an Edict, was sette downe in writing, and confirmed by the king, conteining 25. Articles. In which also wer included certeine other Cittyes of the Protestantes, graunting to them benefit of peace and liberty of religion. This edicte or mandate sent downe from the king by his Heralde at armes, Bironius in the kinges name caused to be solem∣nely proclaymed at Rochell. an. 1573. the x. day of Iune.* 3.39

The yeare next folowing. 1574. for two thinges see∣meth fatall and famous, for the death first of Charles the 9. the french king, also most of all for the death of Charles Cardinall of Lorayne, brother to Guise. Of the maner of the Cardinals death I finde litle mentiō in stories.* 3.40 Tou∣ching the kinges death although Ric. Dinothus sayth no∣thing, for feare belike, because he being a french man, hys name is expressed and known: but an other story (whom the sayd Dinothus doth followe) bearing no name, sayeth thus, that he dyed the xxv. day of May, vpon Whitson e∣uen, being of the age of 25. yeares: and addeth more, pro∣fluuio sanguinis illum laborasse certū est. Certayne it is that his sickenes came of bleeding. And sayth further: Cōstans fert fama, illum dum evarijs corporis partibus sanguis emana∣ret, in lecto saepe volutatum,* 3.41 inter horribilium blasphemiarū diras, tantā sanguinis vim proiecisse, vt paucas post horas mor∣tuus ••uerit. That is. The constant report so goeth, that his bloud gushing out by diuers partes of his body, he tos∣sing in his bedde, and casting out many horrible blasphe∣mies, layed vpon pillowes with his heeles vpward, and head downeward, voyded so much bloud at his mouth, that in few houres he dyed. Which story if it be true, as is recorded and testified,* 3.42 may be a spectable and example to all persecuting kinges and Princes polluted with the bloud of Christian Martyrs. And thus muche briefely touching the late terrible persecution in Fraunce.

¶The Conclusion of the worke.

ANd thus to conclude (good Christian Reader) this present tractation not for lacke of matter, but to shorten rather the matter for largenes of the volume, I here stay for this present time with further addition of more discourse either to ouerweary thee with lon∣ger tediousnes, or ouercharge the booke with longer prolixity, hauing hitherto set forth the Actes and Proceedinges of the whole Church of Christ, namely of the Church of England, although not in such particular perfectiō, that nothing hath ouerpassed vs. Yet in such generall sufficiency, that I trust not very much hath escaped vs, necessary to be knowne, touching the principall affayres, doinges and pro∣ceedinges of the Church and Churchmen. Wherein may be seene the whole state, order, discent, course and continuaunce of the same, the encrease and decrease of true religion, the creeping in of superstition, the horrible troubles of persecution, the wonderfull assistaunce of the almighty in mainteining his truth, the glorious constancy of Christes Martyrs, the rage of the enemyes, the alteration of times, the trauelles and troubles of the Church, from the first primatiue age of Christes Gospel, to the end of Queen Mary, and the beginning of this our graci∣ous Queene Elizabeth. During the time of her happy reigne, which hath hetherto continued (through the gracious protection of the Lord) the space now of 24. yeres, as my wish is, so I would be glad, the good wil of the Lord were so, that no more matter of such lamētable stories may euer bee offered hereafter to write vpon. But so it is I cannot tel how, the elder the world waxeth, the longer it continueth, the nerer it hasteneth to his end, the more Sathan ••ageth: geuing still new matter of writing bookes and volumes: In so much that if all were recorded and committed to history, that within the sayd compasse of this Queenes reigne hitherto, hath happened in Scotland, Flanders, France, Spayne, Germany, besides this our owne Countrey of England and Ireland, with other Countryes moe, I verely suppose one Eusebius or Polyhistor, whiche Plinnye writeth of, woulde not suffice thereunto. But of these incidentes and occur∣rentes hereafter more, as it shall please the Lord to geue grace and space. In the meane time the grace of the Lord Iesus worke with thee (gentle Reader) in all thy studious readinges. And while thou hast space so employ thy selfe to read, that by reading thou mayst learne dayly to knowe that may profite thy soule, may teach thee experience, may arme thee with pacience, and instruct thee in all spirituall knowledge more and more, to thy perpetuall com∣fort and saluation in Christ Iesu our Lord, to whome be glory in Secula Seculorum. Amen.

FINIS.

Notes

• * 1.1

  Referre this to the pag. 587.
• * 1.2

  Referre this to the pag. 1032.
• * 1.3

  Referre this to the page 1407.
• * 1.4

  A letter of Q Mary to 〈…〉〈…〉 Duke of Northfolke••
• * 1.5

  Exod. 20.
• * 1.6

  Deut 27.
• * 1.7

  Referre this to the page. 1717.
• * 1.8

  Reade before page. 1295. col. 2.
• * 1.9

  Referre this to the page. 1717.
• * 1.10

  The secu∣lar state ig∣nominious & disdained with the proude Clergye.
• * 1.11

  Referre this to the page before 1437. col. 2.
• * 1.12

  Referre this to the pag. 1512.
• * 1.13

  Referre this to the page 1555.
• * 1.14

  Reade be∣fore page. 997. col. 2. The story and Mar∣tyrdome of Thomas Hitton.
• * 1.15

  William Warham Archbishop of Canter∣bury.
• * 1.16

  The exa∣mination of Thomas Hitton be∣fore the Archbi∣shop.
• * 1.17

  Tho. Hitton refuseth to sweare a∣gaynst him∣selfe.
• * 1.18

  The constā∣cye of Tho. Hitton in his confessi∣on.
• * 1.19

  An other ap∣pearance of Thomas Hitton before the Archbishop.
• * 1.20

  The sentence of condemnation against Thomas Hitton.
• * 1.21

  〈◊〉〈◊〉 elect. Math. 20.
• * 1.22

  Pauci qui saluabun∣tur. Luke. 13
• * 1.23

  2. Tim. 2 Cognouit Dominus qui sunt eius.
• * 1.24

  Sanctis qui sunt in ter∣ra, et pre∣claris his toto animo delector.
• * 1.25

  Ego vos e∣legi e mun∣do.

  Regnum meum non est de hoc mundo.
• * 1.26

  Ezechiel. 33. & 34.
• * 1.27

  Ioannes. 17.
• * 1.28

  Augustine.
• * 1.29

  Quid para•• dentem et ventrem, crede et manducasti.
• * 1.30

  Ecclesia cum paucis diebus h••∣buit quan∣tum ad hu∣manitatem, modo fide tenet, occu∣lis non vi∣det.
• * 2.1

  Referre and conferre this with the pag. 1••37.
• * 2.2

  Referre this to the page. 1686.
• * 2.3

  Referre this to the page. 1898.
• * 2.4

  Wisedome 5.
• * 2.5

  Wisedome. 4.
• * 2.6

  Hebr. 11.
• * 2.7

  Referre this to the pag. 1734.
• * 2.8

  Referre this to the pag. 1893.
• * 2.9

  This belon∣geth to the pag. 1894.
• * 2.10

  Referre this to the pag. 1894.
• * 2.11

  Referre this to the page. 1916.
• * 2.12

  Referre this to the page 1955. and to the yeare of the Lord 1556.
• * 2.13

  Read before pag. 2034.
• * 2.14

  Two notable deliuerances of William Woodman.
• * 2.15

  Gal. 1.
• * 2.16

  Heb. 9.10. Christes 〈◊〉〈◊〉.
• * 2.17

  Church seruice.
• * 2.18

  True Pro∣phetes.
• * 2.19

  Math. 11.
• * 2.20

  Psal. 23.
• * 2.21

  Iohn. 10.
• * 2.22

  Hyrelinges.
• * 2.23

  A vayne people. Esay. 1.
• * 2.24

  Ierem. 2.
• * 2.25

  An euill & hurtfull thing.
• * 2.26

  Israell.
• * 2.27

  A letter.
• * 2.28

  1. Cor. 10.
• * 2.29

  Lusters after e∣uill thinges.
• * 2.30

  Marke. 10.
• * 2.31

  Confession of the Gospell. Luke. 12.
• * 2.32

  Inuocation and prayer. Psalme. 86.
• * 2.33

  Psalmes of Dauid are com∣fortable. The Bible is a iewell.
• * 2.34

  2. Cor. 6.
• * 2.35

  Iohn. 12.
• * 2.36

  Iohn. 1.
• * 2.37

  Vanitie of this lyfe.
• * 2.38

  Worldly wise∣dome.
• * 2.39

  1. Cor. 1.
• * 2.40

  Spirite of Christ.
• * 2.41

  Galat. 5.
• * 2.42

  1. Pet. 2.
• * 2.43

  ••. Tim. 2.
• * 2.44

  1. Thess. 5.
• * 2.45

  Math. 3.
• * 2.46

  Gen. 3.
• * 2.47

  Gen. 8.9.
• * 2.48

  Gen. 1••. Luke. 19.
• * 2.49

  Reade Be∣da and our Englishe Chronicles.
• * 2.50

  Sinne is the cause of plagues. Ierem. 6.
• * 2.51

  Eccle. 10.
• * 2.52

  Exod. 20.
• * 2.53

  High tyme to turne to God. Ieremie. 3.
• * 2.54

  Ezech. 33.
• * 2.55

  Cautions of the Author to the Rea∣der.
• * 2.56

  This Nicholas Vnderwoode dwelleth now at Coton by Nunne Eaton▪ and Laurence in Nunne Eaton.
• * 2.57

  Referre this to the pag. 1953. William Sarton Martyr burnt at Bristow.
• * 2.58

  Referre this to the pag. 2051.
• * 2.59

  Prestes wyfe of Exceter Martyr.
• * 2.60

  Doctour Ray∣noldes Deane of Exceter and Maister Black∣ston treasurer of the Churche of Exceter popishe persecutours.
• * 2.61

  The Martyr∣dome of one Snel by Rich∣mond.
• * 2.62

  Gods punish∣ment vpon the Doctour that condemned Snel.
• * 2.63

  The marueilous deliueraunce of one Laremouth.
• * 2.64

  A letter of William Hunter to his mother a little be∣fore his burning.
• * 3.1

  Stories educati∣on, and birthe.
• * 3.2

  Story a bloudy persecutour.
• * 3.3

  Story inuenting new tormentes for the Martyrs.
• * 3.4

  Story appre∣hended.
• * 3.5

  Story conueyed himselfe ouer the Seas, where he continued a bloudy persecu∣tour.

  Story obtayned a commission to search for En∣lishe bookes.
• * 3.6

  Story intendeth the ouerthrow of England.
• * 3.7

  A plat∣forme layde to appre∣hend Story.
• * 3.8

  Story sear∣ched the Englishe shippes for bookes, and is appre∣hended and brought in∣to England.
• * 3.9

  Story a traytor, hanged, drawne, & quartered.
• * 3.10

  The cruell Massaker in Fraunce.
• * 3.11

  Persecution in the City of Oringe.
• * 3.12

  Anno. 1570. Persecution at Rhoane.
• * 3.13

  40. slaine, comming from a Ser∣mon.

  Persecution at Diepe.
• * 3.14

  The horri∣ble Massa∣ker at Paris. The kinges dissembled pretence.
• * 3.15

  The names of all the fauourers of the Ami∣rall dis∣creyde. A bloudy mariage be∣tweene the kinges sister and Prince of Nauarre.
• * 3.16

  Anno. 1572. August. 18.
• * 3.17

  August. 22.
• * 3.18

  Amirall wounded with a pi∣stolet shot out of a Window.
• * 3.19

  Amirall slaine in his bedde, and throwne out of the Window.
• * 3.20

  10. thou∣sand slayne in 3. dayes. Ex historia Rich. dino∣thi lib. 5.
• * 3.21

  Petrus Ra∣mus. Lam∣binus with other slaine.
• * 3.22

  Commentaria de statu Galliae part. 3.
• * 3.23

  The spirite and charity of the Pope to be no∣ted.
• * 3.24

  28. of August.
• * 3.25

  S. Bartlemew bloudy day.
• * 3.26

  The great di∣stresse of the Protestantes in Fraunce.
• * 3.27

  Gods helping hand at neede.
• * 3.28

  The towne of Rochell exam∣ple to other townes.
• * 3.29

  The cityes of the Protestante•• take courage to defende them∣selues.
• * 3.30

  Bironius.
• * 3.31

  Rochelme stand to their deliue∣ry.
• * 3.32

  Rochell first be∣sieged by Biro∣nius.

  Anno. 1573. The whole power of Fraunce set a∣gaynst Rochell.
• * 3.33

  The sieg•• of Rochel during 7. monethes. 7. Assaultes a∣gaynst Rochell.
• * 3.34

  Three notable examples of Gods great mercy in preser∣uing his ser∣uauntes.
• * 3.35

  The 2. example.
• * 3.36

  The 3. miracu∣lous worke of God, in sending in fishe.
• * 3.37

  132. Cap∣taynes of the Kinges army slaine.
• * 3.38

  Peace con∣cluded be∣tweene the King and the Prote∣stantes. Duke An∣iow the kinges bro∣ther made King of Poleland. Peace agre∣ed and con∣cluded be∣tweene the King and Prote∣stantes of Rochel and certayne o∣ther Cityes.
• * 3.39

  Anno. 1573. ••unii. 10.
• * 3.40

  The death of Charles 9. French King and of the Cardi∣nall of Lo∣rayne.
• * 3.41

  The maner of Charles the French Kings death to be noted.
• * 3.42

  Ex Com∣mentarijs, de Statu Gallico part. 4.