¶ All the examinations of the Constant Martyr of GOD M. john Bradforde, before the Lord Chancellor. B. of Winchester the B. of London, & other commissioners: Whereunto are annexed his private talk & conflicts in prison after his condemnation, with the Archbishop of york, the B. of Chichester, Alfonsus, and King Philip's confessor, two Spanish freers, and sundry others. With his modest learned and godly answers.  
Anno. Domini 1561  
¶ Come Privilegio ad imprimendum solum.   

¶ The Original of his Life.  
IOhn Bradford borne in Lancastershire, in Manchester, a notable town of that country, was of his gentle parents brought up in virtue & good learning even from his very childhood, & among other praises of his good education, he obtained as a chief gift, the cunning & readiness of writing, which knowledge was not only an ornament unto him, but also an help to the necessary sustentation of his living. About the time, was one sir John Harington paymaster to king Henry the .8. which at Boloign by order of knighthood being much renowned, but yet by his own virtue a great deal more noble, was their suruier and paymaster of the soldiers. Who then had the service of master Bradford, & so kept him both in his family & in his favour: that it can scarce be told whether lived to other, either more beloved or more profitable. For Bradford both learned many things of him, & also experience and practise of things more increased & abounded. On the otherside, he which tried his service so faithful, esteemed him as a great treasure & so loved him: that in all his affairs he would always be coupled with him. In which trade of life when Bradford long time had been conversant, the way to riches seemed not so far of unto him, if he would have set his mind to gathering of worldly riches, but the immutable providence of god drew him another way. For after he was weary of this kind of life, & had made a diligent and true account of his masters affairs: he desired licence to departed, and so went from him to the intent that he being rid of all other troubles, he might serve jesus Christ, the secret working of gods calling so moving him, which never suffered his mind to be at rest: until it had fully & wholly possessed him: In so much that after he had forsaken his master, & gotten him to the study of the law, his mind could not long abide in that trade of lawyers, but that forsaking also that kind of study, in which he was not altogether ignorant: he departed from the temple where he studied the common and temporal laws, to Cambridge the temple of gods laws to apply those studies, which pertained more to the ministry of god's church. In the which, with what vehemens and force he laboured, it is evident by this: that the first year of his comimng thither, he obtained degree of school, and was made master of art, & got the favour and admiration of all men, that by and by he was choose fellow of Pembroke hall, where he so daily profited, by a certain heavenvly dexterite of his wit, that as he was had in estimation of all good men: so also he began to be well-beloved of Martin Bucer, which hoped of no small fruit to proceed, from that his so godly disposition. wherefore he counseled him, to bestow his gifts and talon, to the common profit of instructing Christ's flock. To whom when he had alleged his weakness and lack of learning: Bucer answered, that though he could not feed them with fine cakes and white bread, yet he should satisfy them with barley bread, were it never so course. By whose often exhortations Bradforde being boldened, although of his own accord he was ready enough while he was altogether in this thought it came happily to pass, that by D. Ridly bishop of London, he was sent for from Cambridge, to take upon him ecclesiastical orders and functions. Of whom being first made deacon and afterward licenced to preach having a good stipend out of the Cathedral church of Paul's: he diligently laboured in the ministry of public teaching in the church of god, so long as king Edward living there could be any place for godly teachers. But when at length the religion changed by death of the prince, and he nevertheless exercised his office of preaching: an occason was found and yet most unjust (because that by the laws it was not yet concluded) that his mouth being stopped he was thrust into prison: the occasion was this. The xiii. day of August, one of the Popish sect called Bourn afterward bishop of Bathe, railed with many words most shamefully upon king Edward, and the pure doctrine of the gospel in his time preached, whoso behaved himself, that he had much a do to escape, but that the multitude of hearers would have laid hand upon him, and pulled him out of the pulpit, which thing they declared by manifest tokens. For so great was the indignation of all men kindled against him, that neither with the reverence of the place, nor by the authority of the bishop of London then present, nor at the lawful commandment of the More: this commotion of the people could be pacified. But as for Bourn, he was so stricken with fear both by the greatness of the tumult, & chiefly for a dagger which was thrown from the mids of the company against the pulpit: that he durst not make an end of his seditious sermon (much like the Orations that the Tribunes in Rome were wont to make) nether would the people suffer him: he humbly desired Bradford which stood behind his back in the pulpit, that he would take his place & speak to the people remembering perchance, and not unwisely vyrgils counsel. 
That when among a people stout  
It chanceth to betide  
The multitude to make a fray  
Of wit full often wide,  
That stones & weapons flies a broad  
and what come first to hand  
Some sadman cometh that for his right  
Is loned of all the land:  
Anon they ceaste and silence make,  
And down they lay there rage  
To hark at him, and he with speech  
their wood minds doth assuage.  Neither was his purpose disappointed, for as soon as Bradford stood forth in the midst: all the tumult was easily appeased, & the people at the first sight of him, wished him long health, crying Bradforde Bradforde god preserve thy life Bradford. After that with much attention they heard him entreat of quiet & christian obedience. Finally after his sermon ended: the most part of them went quietly & peaceably home to their houses. In the mean time among the residue which resisted (for it could not be that in so great offence of the multitude, all things could so quickly be quieted) there was a certain gentleman with his two servants, which coming up the pulpytte stairs rushed against the door, desiring to enter upon Bourn, I know not what he minded. Than Bradforde which seemed to know him, and perceiving his intent: resisted as much as he could, in the mean time, privily giving Bourne warning by his Servant, that he should avoid the present danger as soon as he could. Bourne straight way flying unto the Mayor once again, escaped death, & yet not thinking himself safe enough, he desired Bradford that he would vouchsafe to be present and help him, till he might hide himself in some house, that he might be safe from all fear and danger, which gentleness he willingly performed, that is to say he covered him behind with his gown, till by the Mayor and the Sheriffs, he was safely brought into Paul's school. On this wise the railing preacher against king Edward, by Bradfordes help escaped death, which for his railing he had deserved, which thing they which would have been revenged of him, did not dissemble, for one of them openly testifying to Bradford. said: Ah Bradforde Bradforde doest thou save his life which will not spare thine? go too I give thee his life, but if it were not for thy sake, I would thrust this beast through with my sword. Master Bradforde the same day after dinner preaching to the Londoners in the chief street of the city, did sharply rebuke them for this seditious and tumultuous behaviour, waiting afterward at London what should be th'end of this business. Thou hast now reader the whole discourse of Bradfordes fact, whereby thou doest understand what reward he deserved of equal judges, for so godly service. Now hear what reward he received.  
Three days after this was done he was sent for by the counsel, & bishops, to the tower where the Queen than lay, and was compelled before them to purge himself of sedition and heresy, surely by the same reason, that the lamb sometime was accused by the wolf for troubling the water, in which he drunk a great deal lower than the wolf, not that he had offended, but that the wolf was an hungered, not that he had troubled the water, but that he was not able to resist the other, which troubled it in deed. After the same sort was Bradforde set a fire with the flame of that Sedition, which he alone did quench, and so commanded to prison, where abiding almost two years together he sustained many conflicts with the Papists and other sects, he confirmed many weak and comforted the afflicted, he wrote also many things, as he had leisure and got opportunity by stealth. And among other things he sent many Epistles, the copies whereof are extant, to the Citizens of London, to the Vnyversite and town of Cambridge, to the towns of Walden and Manchester, also to his two brethren their wives and families, in which Epistles, the sincere zeal of his Christian heart and godliness, doth marvelously appear. At length after long labours & sorrows, he was privily led from the counter by night to Newgate. The next day early in the morning, he was brought forth into Smithfield, with an other young man called John life being eighteen years old, he was there burnt. At London the first of julii. Anno M.D.LU   

¶ The effect of. M. john Bradfordes examination before the Lord chancellor B. of Winchester, the B. of London and others in commission the .22. of April. Anno. Domini .1555.  
AFter the Lord Chancellor and the residue of the Queen's council in commission with him, had ended their talk with master Farrar late bishop of S. Davies: the undermarshal of the king's Bench was commanded to bring in master Bradford, who being come in to the presence of the counsel sitting at a table he kneeling down on his knee, but immediately by my lord Chancellor was bidden to stand up and so he did. When he was risen the lord Chancellor earnestly looked upon him, to have (be like) overfaced him: but he gave no place, that is, he ceased not in like manner, to look on the lord Chancellor still and continually (save the once he cast his eyes to heaven ward sighing for gods help) and so outfaced him as they say. Then the Lord Chancellor, as it were amazed and some thing troubled: spoke thus to him in effect, that of long time he had been imprisoned justly, for his behaviour at Paul's cross the xiii of August Anno. 1554. for his false preaching and arrogancy, taking upon him to preach without authority. But now, quoth he, the time of mercy is come, and therefore the Queen's highness minding to offer unto you mercy, hath by us sent for you, to declare and give the same, if so be ye will with us return. And quoth he if you will do as we have done, you shall find as we have found I warrant you. These were the sum, and even in manner, the words he spoke. To these words master Bradford spoke, after reverent obeisance made, in this manner. My Lord and Lords all, I confess that I have been long prisoned, and (with humble reverence be it spoken) unjustly, for that I did nothing sediciouslye, falsely, or arrogantly, in word or fact, by preaching or otherwise, but rather sought peace, & all godly quietness as an obedient & faithful subject both in going about to save the bishop of Bathe now, the● M. Bourne the preacher at the cross, and in preaching for quietness accordingly. At these words or rather before he had fully finished them the lord Chancellor some thing snuffed, and spoke with an admiration, that there was a loud lie. For quoth he, the fact was seditious as you my lord of London can bear witness, you say true my lord, quoth the bishop of London. I saw him with mine own eyes when he took upon him to rule, and lead the people malypertly, thereby declaring that he was the author of the sedition. Hear john Bradforde replied, & said: that notwithstanding my lord bishops seeing & saying that he had told, was the truth, as one day quoth he, my lord god almighty shall reveal to all the world, when we all shall come and appear before him. In the mean season because I cannot be believed of you, I must, and am ready to suffer, as now your sayings: so whatsoever God shall licence you to do unto me. I know, quoth my lord Chancellor then, thou haste a glorious tongue, & godly shows thou makest, but all is lies that thou dost. And again, I have not forgotten how stubborn thou wert when thou wert before us in the Tower, whether thou wast committed to prison concerning religion. I have not forgotten thy behaviour and talk, where through, worthily thou hast been kept in prison, as one that would have done more hurt than I will speak of. My Lord (quoth Bradforde) as I said, I say again, that I stand, as before you, so before god, & one day we shall all stand before him, The truth than will be the truth, though you will not now, so take it. Yea my lord (quoth he) I dare say that my lord of Bathe (M. Bourne) will witness with me, that I sought his safeguard, with the peril of mine own life, I thank god therefore. That is not true, quoth the bishop of London, for I myself did see thee, take upon thee to much. No, quoth Bradforde, I took nothing upon me, undesired and that of master Bourn himself, as if he were here present, I dare say he would affirm it, for he desired me, both to help him to pacify the people, and not to leave him till he was in safety. And as for my behaviour in the Tower, and talk before your hohours, if I did or said any thing that did not beseem me, if wherein your lordships would tell me: I should and would shortly make you answer. Well (quoth my lord Chancellor) to leave this matter, how sayst thou now, wilt thou return again, and do as we have done, and thou shalt receive the Queen's mercy and pardon? M● lord, quoth Bradforde, I desire mercy with gods mercy, but mercy with God's wrath, god keep me from, although, I thank God therefore, my conscience doth not accuse me that I did or spoke any thing, wherefore I should need to receive mercy or pardon. For all that ever I did or spoke, was agreeing to God's laws, and the laws of the realm at that present, and did make much quietness. Well quoth my lord Chancellor, if thou make this babbling rolling in thy eloquent tongue, being altogether ignorant and vain glorious, and will not receive mercy offered to thee: know for truth that the Queen is minded to make a purgation of all such as thou art. The Lord quoth Bradforde to fore whom I stand as well as before you, knoweth what vain glory I have sought, and seek in this behalf. His mercy I desire, & also would be glad of the Queen's favour, to live as a subject without clog of conscience, but otherwise the lords mercy is to me better than life. And I know, quoth he, to whom I have committed my life: even to his hands which will keep it so, that no man may take it away before it be his pleasure. There are 1●. hours in the day, and as long as they last, so long shall no man have power thereon. Therefore his good will be done, life in his displeasure is worse than death, and death in his true favour is true life. I know well enough, quoth my Lord Chancellor, that we should have glorious talk enough of thee, be sure therefore that as thou hast deceived the people with false and devilish doctrine: so shalt thou receive. I have not deceived, quod Bradforde, the people, nor taught any other doctrine, then by God's grace I am (and hope shall be) ready to confirm with my life. And as for devilishness and falseness in the doctrine I would be sorry you could so prove it. Why (quoth the Bishop of Duresme) tell me what you say by the ministration of the communion, as you now know it is: My lord (saith Bradforde) here must I desire of your Lordship, and of all your honours: a question, tofore I do make answer to any intergatorie or question, wherewith you now begin. I have been vi times sworn, that I should in no case consent, to the practysing of any jurisdiction, or any authority on the Bishop of Rome's behalf, within this realm of England. Now therefore (before God) I humbly pray your honours, to tell me, whether you ask me this question, by his authority or not? If you do I dare not nor may not answer you any thing in his authority you shall demand of me, except I would be forsworn, which God forbidden. Hast thou been sworn vi times quoth master Secretarye Burn, what offices haste thou borne? Here is an other lie, quoth my Lord Chancellor. Forsooth, quoth Bradfoode, I was thrice sworn in Cambridge, when I was admitted master of Art, when I was admitted fellow in Pembrock Hall, and when I was there, the visitors came thither and swore the university. Again I was sworn when I entered into the ministry, when I had a prebend given me, and when I was sworn to serve the King a little before his death.  
Tush quoth my lord Chancellor, Herodes oaths a man should make no conscience at. But, quoth Bradford, mi lord, these oaths were no Herodes oaths, nor no unlawful oaths, but oaths according to gods word, as you yourself have well affirmed in your book de Vera obedientia. My lords quoth an other of the counsel, that stood by the table, M. Rochester I ween, I never knew wherefore this man was in prison before now, but I see well, that it had not been good that this man had been abroad. What so ever was the cause he was laid in prison I know not, but I now see well, that not without cause he was, and is to be kept in prison. Yea, quoth secretary Bourn, it was reported this parliament time by the Earl of Derby, that he hath done more hurt by letters, and exhorting these that have come to him, in religion, them ever he did when he was abroad by preaching. In his letters he curseth all that teacheth false doctrine (for so he calleth that which is not according to that he taught) and moste earnestly exhorteth them to whom he writeth to continue still in that they have received by him, and such like as he is. All which words divers others of of the counsel affirmed, whereunto the said master Bourn added saying, how say you sirrah (speaking to Bradforde) have you not thus sediciouslye written, and exhorted the people. I have, quoth Bradford, written nor spoken any thing sediciouslye: and, I thank god therefore, I have not admitted any seditious cogitation, nor I trust never shall do. yea, but thou haste written letters, quoth master Secretary Bourne. why speakest thou not, quoth my lord chancellor, hast thou not written as he saith. That, quoth Bradforde, I have written, I have written. Lord God (quoth. M. Southwell) what an arrogant & stubborn boy is this, that thus stoutly and dallyengly, behave himself before the Queen's counsel. whereat, one looked upon an other, with disdainful countenance. My lords and masters, quoth Bradforde, the Lord God which is, and will judge us all: knoweth, that as I am certain I stand now before his majesty, so with reverence in his sight, I stand before you unto your, and accordingly, in words and gesture I desire to behave myself. if you otherwise take it, I doubt not but God in his time will reveal it. In the mean season, I shall suffer with all due obedience, your sayings and deeds too, I hope. These be gay glorious words, quoth my Lord chancellor, of reverence, reverence, but as in all other things, so hrrein thou dost nothing but lie. Well quoth Bradforde, I would God the author of truth, and abhorrer of lies, would pull my tongue out of my head before you all, and show a terrible judgement on me here presently: if I have purposed or do purpose, to lie before you, whatsoever you shall ask me.  
Why then, quoth my lord Chancellor, dost thou not answer? haste thou written such letters as here is objected against thee? As I said my lord (quod Bradforde) that I have written I have written. I stand now before you which either can lay my letters to my charge or not, if you lay any thing to my charge that I have written, if I deny it I am then a liar. we shall never have done with thee I perceive now, saith my lord Chancellor, be short, be short, wilt thou have mercy? I pray God (quoth Bradforde) give me his mercy, & if therewith you will extend yours, I will not refuse it, but otherwise I will not. Hear was now much a do, one speaking thus and other speaking that, of his arrogancy in refusing the Queen's pardon which she so lovingly▪ did offer unto him. whereto Bradforde answered thus: my lords if I may live as a quiet subject, without clog of conscience, I shall heartily thank you, for your pardon, if otherwise I behave myself, than I am in danger of the fault. In the mean season, I ask no more, but the benefit of a subject, till I be convinced of transgression. If I cannot have this, as hitherto I have not had, gods good will be done. Upon these words, my lord Chancellor begun a long process, of the false doctrine, wherewith people were deceived, in the days of king Edward, and so turned the end of his talk to Bradforde, saying, how sayest thou. My lord, quoth Bradforde, the doctrine taught i● K●●g Edward's days was gods pure religion, the which as I then believed, so do I now more believe then ever I did. And therein I am more confirmed and ready to declare it, by god's grace even as he will, to the world, than I was when I first came into prison. What religion mean you (quoth the bishop of Durisme, in King Edward's days? what year of his reign? Forsooth (quoth Bradforde) even that same year of his reign (my Lord) that the king died and I was preacher. Hear wrote master Secretary Bourn I wot not what. Now after a little pausing, my Lord chancellor beginneth again to declare, that the doctrine taught in King Edward's days, was heresy using for probation and demonstration thereof no Scryppure nor reason but this, that i● ended with Treason and Rebellion, so that (quoth he) the very end were enough to improve, that doctrine to be naught. Ah my Lord (quoth Bradford) that you would enter in to God's Sanctuary, and mark the end of this present doctrine, you now so magnify. What meanest thou by that (quoth he) I ween we shall have a snatch of rebellion even now. No (quoth Bradforde) my lord I mean no such end as you would gather, I mean an end which none seeth but they that enter into god's Sanctuary. If a man look but on present things, he will soon deceive himself. Hear now did my Lord Chancellor offer again mercy, and Bradford answered as before, mercy with gods mercy should be welcome, but otherwise he would none. Whereupon the said lord Chancellor did ring a little bell be like to call in sun body, for there was present none in manner, but only these before named, and the bishop of Worcester. Now when one was come in, it is best, quoth master Secretarye Burn, that you give the keeper a charge of this fellow. So was the undermarshal called in. you shall take this man to you, quoth my Lord Chancellor, & keep him close, without conference with any man, but by your knowledge, and suffer him not to write any letters. etc. For he is of an other manner of charge unto you now, than he was before, and so they departed, the said Bradford looking as cheerfully as any man could do, declaring thereby, even a desire to give his life, for confirmation of that he hath taught and written. And surely (if he do) so his death will destroy more of the Philistines, as Samson did, then ever he did in his life, God almighty keep him and all his fellows bound for the lords sake. Amen.   

¶ The effect of the second examination of john Bradforde in the temple of S. Marry Oueries, before the lord chancellor and divers other bishops the xxix day of januarii .1555.  
AFter the excommunycation of John Rogers, john Bradford was called in, & standing before the lord Chancellor & other bishops set with him: the said lord Chancellor spoke thus in effect. That wheretofore the .22 of januarie, they called the said Bradford before them & offered unto him the Queen's pardon, although he had contemned the same, & further he said that he would stiffly & stoutly maintain & defend therronious doctrine held in the days of king Edward the .6. yet in consideration that the Queen's highness is wonderful merciful, they thought good eftsoons to offer the same, mercy again before it be to late. Therefore (ꝙ my lord Chancellor) now advise you well, there is yet space and grace tofore we so proceed, that you be committed to the secular power, as we must do, and will do, if you will not follow th'example of M. Barlowe & Cardmaker whom he there commended, adding oratoriously amplifications, to move the said Bradford to yield to the religion presently set forth. After the lord chancellors long talk, Bradford began on this sort to speak. My Lord (quoth he) & my lords all, as now I stand in your sight before you, so I humbly beseech your honours to consider, that you sit in the sight of the lord: who as David doth witness is in the congregations of judges, and fits in the midst of them judging. And as you would your place, to be now of us taken as god's place: so demonstrate yourselves, to follow him in your sitting, that is: seek no guiltless blood, nor hunt not by questions, to bring into the snare, them which are out of the same. At this present I stand before you, guilty or guiltless: if guilty, than proceed and give sentence accordingly, if guiltless, then give me the benefit of a subject, which hitherto I could not have. Hear the Lord Chancellor replied and said, that the said Bradford began with a true sentence: Deus stetit in sinagoga. etc. but, ꝙ he, this and all thy gesture, declareth but Hypocrisy, and vain glory. And further he made much a do to purge himself, that he sought no guiltless blood, and so began a long process, how that Brodfordes fact at Paul's cross, was presumptuous arrogant, and declared a taking upon him, to lead the people. which could not, but turn to much disquietness, ꝙ he, in that thou, speaking to Bradford, was so prefract and stout in religion, at that present. For the which as thou wast then committed to prison, so hitherto haste thou been kept in prison, where thou haste written letters to no little hurt to the Queen's people, as by the report of th'earl of Derby in the parliament house, was credeblye reported. And to this be added, that the said Bradford did stubbornly behave himself, the last time he was before them, and therefore not for any other thing now I demand thee of (ꝙ he) but of & for thy doctrine & religion. Mi lord (ꝙ Bradforde) where you accuse me of hypocrisy & vain glory, I must & will leave it to the lords declaration, which one day will open yours & my truth: & hearty dealings. In the mean season I will content myself, with the testimony of mine own conscience. Which if it yielded to hypocrisy, could not but have god my foe also, and so both god and man were against me. As for my fact at Paul's cross, and behaviour before you at the Tower, I doubt not but god will reveal it to my comfort. For if ever I did any thing which god used to public benefit, I think that, that my deed was one: and yet for it I have been & am kept of long time in prison. And as for letters & religion I answer (ꝙ Bradforde) as I did the last time I was before you. There didesst thou say (ꝙ my Lord Chancellor) that thou wouldst stubbernli & manly maintain therronious doctrine in king Edwardz days. My lord (ꝙ Bradforde) I said the last time I was before you that I had .6. times taken an oath, that I should never consent to the practising of any jurisdiction on the bishop of Rome his behalf, and therefore durst not answer to any thing should be demanded so, lest I should be forsworn, which God forbidden. How be it saving mine oath, I said that I was more confirmed in the doctrine set forth public in king Edward's days, than ever I was, before I was put in prison, and so I thought I should be, & think yet still I shall be found more ready to give my life, as god will, for the confirmation of thesame. I remember well (ꝙ my lord Chancellor) that thou madest much a do about a needles matter, as though the oath against the B. of Rome were, so great a matter. So others have done before thee, but yet not in such sort as thou hast done. For thou pretendist a conscience in it, which is nothing else but mere hypocrisy. My conscience ꝙ Bradforde, is known to the Lord, and whether I deal here in hipocritally or no, he knoweth. As I said therefore then my lord, ꝙ he so say I again now, that for fear lest I should be perjured I dare not make answer to any thing, you shall demand of me, if my answering should consent, to the practysing of any jurisdiction for the. B. of Rome, here in England. Why, ꝙ my lord Chancellor, didst thou not begin to tell, that we are Dii and sit in gods place, and now wilt thou not make us answer? My lord, ꝙ Bradforde, I said you would have your place taken of us now, as god's place, and therefore I brought forth that piece of scripture, that ye might be the more admonished to follow God and his ways at this present, who seeth us all, and well perceiveth, whether of conscience I pretend this matter of the oath or no. No, ꝙ my my lord Chancellor, all men may see thy hypocrisy: for, if for thine oaths sake thou dost not answer, then wouldst thou not have spoken as thou didst, & have answered me at the first. But now men may well perceive, that this is but a starting hole to hide thyself in, because thou darest not answer, and so wouldst escape, blinding the simple people's eyes, as though of conscience you did all you do. That which I spoke at the first (ꝙ Bradforde) was not a replication or an answer to that you spoke to me, & therefore I need not to lay for me mine oath: for I thought, perchance you would have more weighed what I did speak, than you did. But when I perceived you did not consider it, but came to ask matter whereto by answering I should consent to the practicing of jurisdiction on the B. of Rome his behalf here in England & so be forsworn: them of conscience & simplicity I spoke as I do yet again speak, that I dare not for conscience sake answer you, and therefore I seek no starting holes, nor go about to blind the people, as God knoweth. For if you of your honour shall tell me, that you do not ask me any thing, whereby my answering should consent to the practising to the B. of Rome's jurisdiction ask me wherein you will, and you shall here, that I will answer you as flatly as ever any did that came before you. I am not afraid of death I thank god, for I look, & have looked for nothing else at your hands of long time. But I am afraid when death cometh. I should have matter to trouble my conscience by the guiltiness of perjury, & therefore do answer as I do. These be but gay glorious words, ꝙ my lord chancellor, full of hypocrisy and vain glory. And yet dost not thou know, ꝙ he speaking to Bradforde, that I sit here as B. of Winchester in mine own diocese, and therefore may do this which I do, and more too? My lord, ꝙ Bradforde, give me leave to ask you this question, that my conscience may be out of doubt in this matter. Tell me here coram deo before god, all this audience being witness, that you demand me nothing, whereby my answering should consent to & confirm the practice of jurisdiction for the B. of Rome here in England: and your honour shall hear me, give you as flat and as plain answers briefly, to whatsoever you shall demand me: as ever any did. Here the lord Chancellor was wonderfully offended, and spoke much, how that the B. of Rome's authority, need no confirmation of Bradfordes answering, nor no such as he was. And turned his talk to the people, how that Bradforde followed crafty covetous merchants: which, because they would lend no money to their neighbours, when they were in need: would say, that they had sworn oft, they would never lend any more money, because their creditors had so oft deceived them. Even so thou (ꝙ he to Bradford) dost at this present, to cast a mist in the people's eyes, to blear them with an heresy, which is greater, and more hurtful to the common wealth, pretend thine oath, whereby the people might make a conscience where as they should not. Why speakest thou not? quoth he. My lord (ꝙ Bradford, as I said I say again, I dare not answer you for fear of perjury, from which God defend me: Or else I could tell you, that there is a difference between oaths. Some be according to faith and charity, as the oath against the B. of Rome. Some be against faith and charity, as this, to deny my help to my brother in his need. Here again the lord Chancellor was much offended, still saying, that Bradford durst not answer: and further made much a do to prove, that the oath to the B. of Rome was against charity. But Bradford answered, that how so ever hrs honour took him, yet was he, assured of his meaning, that no fear but the fear of perjury made him afeard to answer. For as for death my lord (ꝙ he) as I know there are .12. hours in the day, so with the lord my time is appointed. And when it shallbe his good time, then shall I depart hence. But in the mean season, ꝙ he, I am safe enough though all the world had sworn my death. Into his hands I have committed it, his good will be done. And, ꝙ Bradford, saving mine oath, I will answer you in this behalf, that the oath against the. B of Rome was not nor is not against charity. How prove you that, ꝙ my lord Chancellor. Forsooth, ꝙ Bradford, I prove it thus: That is not against charity, which is not against god's word: but this oath against the bishop of Rome's authority in England is not against god's word, therefore it is not against charity. Is it not against god's word, ꝙ my Lord Chancellor, that a man should take a king, to be supreme head of the church in his realm? No ꝙ Bradford (saving still mine oath) it is not against god's word, but with it, being taken in such sense as it may be well taken: that is attributing to the kings power, that sovereignty in all his dominions. I pray you, ꝙ the lord chancellor, where find you that? I find it in many places, ꝙ Bradforde, but specially in the .13. to the Romans, where Saint Paul writeth: every soul to be obedient to the superior power. But what power? que gladium gestat, the power verily which beareth the sword, which is not the spiritual but the temporal power: As chrysostom full well noteth (ꝙ Bradforde) upon the same place, which your honour knoweth better than I. He (chrysostom I mean) there plainly showeth, that bishops, prophets, and apostles own obedience to the temporal magistrates. Here yet more the Lord Chancellor was stired and said, how that Bradforde went about, to deny all obedience to the Queen, for his oath, & so (ꝙ he) this man would make, god's word a warrant of disobedience. For he will answer the Queen on this sort, that when she sayeth now swear to the B. of Rome, or obey his authority. No, will he say, for I am then forsworn, and so make the Queen no Queen. No (ꝙ Bradforde) I go not about to deny all obedience to the Queen's highness, by denying obedience in this part, if she should demand it. For I was sworn to king Edward, not simply: that is, not only concerning his own person, but also concerning his successors. And therefore in denying to do the queens request herein, I deny not her authority, nor become dishobedient. Yes, that dost thou (ꝙ my Lord Chancellor.) And so he began to tell a long tale, how if a man should make an oath to pay a. Cli. by such a day, and the man to whom it was due, would forgive the debt. The debtor would say, no, you cannot do it, for I am forsworn them. etc. Here Bradford desired my lord Chancellor, not to trifle it, saying: that he wondered, his honour would make solemn oaths (made to god) trifles in that sort. And make so great a matter concerning vows as they call it, made to the bishop for marriage of priests. At these words the lord Chancellor was much offended, & said he did not trifle, but (ꝙ he) thou goest about to deny obedience to the Queen, which now requireth obedience to the B. of Rome. No my lord (ꝙ Bradford) I do not deny obedience to the Queen, if you would discern between genus and species. Because I may not obey in this, to reason, ergo I may not obey in the other, is not firm. As if a man let one sell a piece of his inheritance, yet this notwithstanding all his inheritance is not let or sold. And so in this case, all obedience I deny not because I deny obedience in this branch. I will none of those similitudes said the lord Chancellor. I would not use them (ꝙ Bradforde) if that you went not about to persuade the people, I mean that which I never meant. For I myself, not only mean obedience, but will give ensample▪ of all most humble obedience to the Queen's highness, so long as she requireth not obedience against god. No no (ꝙ my lord chancellor) all men may perceive well enough your meaning. There is no man, though he be sworn to the king, doth therefore break his oath, if afterwards he be sworn to the French king and to th'emperor. It is true my Lord (ꝙ Bradforde) but the cases be not like. For here is an exception: thou shalt not swear to the B. of Rome at any time. If in like manner we were sworn, thou shalt not serve th'emperor etc. you see there were some alteration and more doubt. But (ꝙ Bradford) I beseech your honour, remember what ye yourself have written, answering the objections here against, in your book de vera obedientia. Vincat modo domini verbi veritas. Let God's word and the reasons thereof bear the bell away. Hear the lord Chancellor was throughly moved, and said still, how that Bradforde had written seditious letters, and perverted the people thereby, and did stoutly stand, as though he would defend the erroneous doctrine in king Edward's time, against all men, & now (ꝙ he) he saith, he dare not answer. I have written no seditious letters (ꝙ Bradforde) I have not perverted the people. But that which I have written & spoken, that will I never deny by god's grace. And where your L. saith, I dare not answer you: that all men may know I am not afraid, saving mine oath, ask me what you will, & I will plainly make you answer by god's grace: although I now see my life lieth thereon. But O lord (ꝙ he) into thy hands I commit it, come what come will: only sanctify thy name in me, as in one instrument of thy grace. Amen. Now ask what you will (ꝙ Bradford) & you shall see I am not afraid by gods grace, flatly to answer. Well then (ꝙ my lord chancellor) how say you to the blessed sacrament? do you not believe, there Christ to be present concerning his natural body? My lord (ꝙ Bradforde) I do believe Christ to be corporally present, in his sacrament duly used. Corporally I say, that is, in such sort as he would, I mean Christ is there corporally present unto faith. Unto faith (ꝙ my lord chancellor) we must have many more words to make it more plain. you shall so (ꝙ Bradford) but first give me leave to speak two words. Speak on, quoth my lord Chancellor. I have been now a year and almost three quarters in prison (ꝙ Bradforde) and of all this time, you never questioned with me hear abouts, when I might have spoken my conscience frankly, without peril. But now you have a law to hung up and put to death, if a man answer, freely and not to your appetite. And so you now come to demand this question. Ah my lord (ꝙ Bradforde) Christ used not th●s way to bring men to faith. No more did the Prophets or the Apostles. Rembemer what barnard writeth to Eugenius the Pope: Apostolos lego stetisse iudicandos, sedisse iudicantes non legi. Hoc erit illud fuit▪ etc. Here the Chancellor was appeased as it seemed, & spoke most gently, that he used not this means. It was not my doing, although some there be) ꝙ he) that think this to be the best way. I for my part (ꝙ he) have been challenged for being to gentle often times. The which thing the B. of London confirmed, & so did almost all the audience, that he had been ever to mild and to gentle. At which words Bradforde spoke thus: My Lord, ꝙ he, I pray you stretch out your gentleness, that I may feel it, for hitherto I never felt it. As soon as be had spoken thus, the lord Chancellor (belike thinking Bradforde would have had mercy and pardon, as Cardmaker and Barlow had) said, that with all his heart not only he, but the Queen's highness would stretch out mercy, if with them he would return. Return my Lord, quoth Bradforde, God save me from that going back. I mean it not so: But I mean, quoth he, that I was three quarters of a year in the Tower, without paper pen or ink, & never in all that time nor sithen, did I feel any gentleness from you. I have rather looked for, as I have hitherto found, extremity. And (ꝙ he) I thank God, I perceive now, you have kept me in prison thus long, not for any matter you had, but for matter you would have. God's good will be done. Here was now, diverse, telling my lord it was dinner time, and so he rose up, leaving Bradforde speaking, & saying, that in the after noon they would speak more with him. And so was he had into the vestry, & was there all that day till dark night, and so was conveyed again to prison: declaring by his countenance great joy in god: the which God increase in him.   

¶ The effect and sum of the last examination of that faithful instrument of God john Bradforde in the Church of Saint Marie Oueries the 29. day of januarii .1555.  
AFter the excommunication of Laurence Saunders, john Bradford was called in, and being brought before the Lord chancellor and other bishops there sitting: the Lord Chancellor began to speak thus in effect, that Bradforde being now eftsoons come before them, would answer with modesty and humylitye, and conform himself to the catholic Church with them. And so yet might he find mercy, because they would be loath to use extremity. Therefore he concluded with an exhortation, that Bradforde would recant his doctrine. After the lord Chancellor had ended his long oration, Bradforde began to speak thus. As yesterday I besought your honour, to set in your sight the majesty and presence of God, to follow him which seeketh not to subvert the simple by subtle questions: so, quoth he, I humbly beseech every one of you to day, for that you know that guiltless blood will cry vengeance. And thus, quoth he, I pray not your Lordship to do, as one that taketh upon me, to condemn you utterly herein, but that you might be the more admonished to do, that which none doth, so much as he should do. For our nature is so much corrupt that we are very oblivious and forgetful of god. Again, ꝙ Bradford, as yesterday I pretended my oath and oaths against the B. of Rome, that I should never consent to the practising of any jurisdiction for him, or in his behalf in the realm of England: so again this day lest I should be perjured. And last of all, as yesterday the answer I made was by protestation and saving my oath: so would I your honours should know, that mine shall be this day. And this I do that when death, which I look for at your hands, shall come: I shall not be troubled with the guiltiness of perjury. At these words the lord Chancellor was wroth, & said that they had given him respite to deliberate until this day, whether he would recant the heresies of the blessed sacrament, which yesterday (ꝙ the lord Chancellor, before us you uttered. My lord (ꝙ Bradforde) you gave me no time of any such deliberation, neither did I any thing of the sacrament, which you did disallow. For when I had declared a presence of Christ to be there to the faithful: you went from the matter to purge yourself that you were not crewel, and so went to dinner. What, I perceive (ꝙ my lord Chancellor) we must begin all again with thee: d●d I not yesterday tell thee plainly, that thou madest a conscience where none should be? Did I not make it plain that the oath against the Bishop of Rome was an unlawful oath?  
No (ꝙ Bradford) In deed my lord you said so, ꝙ he, but proved is not nor never can do. Oh lord god (ꝙ the lord chancellor) what a fellow art thou? Thou wouldest go about to bring into the people's heads, that we, all the lords of the parliament house, the knights, Burgiesses, and all the whole, is perjured. Oh what an heresy is this? Here good people ye may see what a Churlish heretic this fellow is. If I should make an oath, I would never help my brother, or lend him money in his need, were this a good answer to tell my neighbour, desiring my help that I had made an oath to the contrary, I could not do it? Hear the lord Chancellor made much a do, & a long time was spent about oaths, which were good & which were evil, he capciously ask of Bradford often answer of things concerning oaths, which Bradford would not give simply, but with distinccion, whereat the lord Chancellor was sore offended. But Bradford still kept him at the bay: that the oath against the B. of Rome, was an unlawful oath, using thereto, the Chancellors own book de Vera obedientia▪ For confirmation: at the length they came to this issue, who should judge of the lawfulness of of the oaths. And Bradford said, the word of God, according to Christ's own words. john .12. saying: My word shall judge. And according to the testimony of isaiah .2. & Micheas .4. That god's word coming out of jerusalem shall give sentence amongst the gentiles. By these words my lord ꝙ he, I will prove the oath against the B. of Rome's authority, to be a good, a godly, & a lawful oath. So thereof the lord Chancellor left his hold, saying that as the other day he pntended denial of the Queen's authority & obedience to her highness: so did he now. But Bradford, as the day before proved, that obedience in this point are particular to the queens highness. If she should demand an oath to thee. B. of Rome being denied, it was a general denial of her authority and obedience to her, no more (quoth he) than the gift or lease of a sole piece of a man's inheritance proveth, a sale, gift, or lease of the whole inheritance. And thus much a do was made about the matter. The lord Chancellor talking much, & using many examples of debt, of going out of the town to morrow by oath, yet tarrying till friday & such like, which trifling talk Bradford did touch, saying, that it was a wonder, that his honour did weigh conscience no more in this, and would be so earnest in vows for marriage of Priests, made to bishops, and be careless for Solemn oaths made to God and the prince. Summa this was the end, the lord chancellor said, the Queen might dispense with it: & did it to all the whole realm. But Bradford said, the Queen's highness, could do no more but remit her right. And as for the oath made to God, she could never remit. For as much as it was made to God. At which words the lord Chancellor chafed wonderfully, and said that in plain sentence he slandered the hole realm of perjury: and therefore (ꝙ he) to the people, you may see how this fellow taketh upon him, to have more knowledge & conscience, than all the wise men of England, & yet (ꝙ he) he hath no conscience at al. well (ꝙ Bradforde) my lord let all the standers by see, who hath conscience. I have been a year & a half in prison, now before all this people declare, wherefore I was prisoned, or what cause you had to punish me▪ you said the other day in your own house, my Lord of London witnessing with you, that I took upon me to speak to the people undesired. There he sitteth by your Lordship, I mean my lord Bishop of Bath, which desired me himself, for the passion of Christ I would speak to the people, upon whose words I coming in to the pulpit: had like to have been slain with a naked dagger, which was hurled at me, I think, for it touched my sleeve. He eftsoons prayed me, I would not leave him, & I promised, as long as I lived, I would take hurt the day before him, and so went out of the pulpit, & at length brought him safe to a house. Besides this: in the after noon I preach at Bow church, & going up into the pulpit, one willed me not to reꝓue the people for the fact (for ꝙ he) you shall never come down alive if you do it. And yet (ꝙ Bradford) notwithstanding, I did in the Sermond, reprove their fact, & called it sedition, at the least twenty times. For all which my doing, I have received this recompense, prison a year & a half & more, & death, now which you go about. Let all men (ꝙ Bradford) now judge, where conscience is. In speaking these words: there was the endeavoured to have letted it, but Bradford spoke on, & let them speak what they would. And the lord Chancellor said, that for all his fair talk his fact at the cross was nought. No (ꝙ Bradford) my fact was good, as you yourself did bear witness with me. For when I was first before you in the Tower you yourself did say that the fact was good, but, ꝙ you, the mind was evil, well then ꝙ I, my lord, in that you allow my fact & condemn my mind in it, I can not otherwise declare my mind to man them by saying & doing, god, I trust, one day will open to my comfort what my mind was, and what yours is. Here the lord chancellor was offended & said, that he never said so, I (ꝙ he) had not so little wit, I trow, as not to discern betwixt meaning & doing, and so brought forth, little to the purpose, many examples, that men construe things, not by the meaning of man, but by their doings. But when this could not serve: then cometh he to another matter, and said, he was put in prison at the first, because he would not yield, nor be confirmable to the Queen's religion. Why (quoth Bradford) your honour knoweth, that you would not then reason with me in religion, but you said a time should afterward be found out, when I should be talked with al. But (ꝙ Bradford) if it were as your lordship saith, that I was put in for religion, in that my religion was then authorized by the public laws of the realm, could conscience punish me or cast me into prison therefore? Wherefore let all men judge in whom conscience wanteth. Here cometh forth M. Chamberlain of Woodstock, & said to the Lord Chancellor, that Bradforde had been a serving man, & was with M. Harington. True (ꝙ the lord Chancellor) & did deceive his M. of .27 pounds, & because of this, he went to be a gospeler, and a preacher (good people) and yet you see how he pretendeth conscience. My lord, ꝙ Bradford, I set my foot to his foot whosoever he be, that can come forth, & justly vouch to mi face that ever I deceived my M. And as you are chief justices by office, in England, I desire justice upon them that so slander me, because they cannot prove it. Here my lord chancellor & M. Chamberlain were struck blank, & said they heard it, but, ꝙ the lord Chancellor, you have an other manner of matter then this, for you are an heretic. yea, quoth the B. of London, he did write letters to. M Pendleton▪ which knoweth his hand as well as his own▪ your honour, quoth the bishop to the lord Chancellor, did see them. That is not true, quoth Bradforde, I did never write to Pendleton sith I came into prison, therefore I am not justly spoken of. yea but you indicted it, quoth the B. of London. I did not, quoth Bradforde, nor know not what you mean, & that I offer to prove. Here cometh another, I trow they call him M. Allin one of the Clarks of the counsel, putting my lord in remembrance, of letters sent into Lanke●shire. It is true, quoth the Lord Chancellor unto him, for we have his hand to show. I deny the quoth Bradford, that you have my hand to show, of letters sent into Lankeshire, otherwise, then before you all I will stand up and prove them to be good and lawful. Here was all answered, & therefore the lord Chancellor began a new matter. Sir, quoth he, in my house the other day, you did most contemptuously contemn the Queen's mercy, & further said, you would maintain the erroneous doctrine in king Edward's days, against all men, & this you did most stoutly. Well (quoth Bradforde) I am glad that all men see, you had no matter to imprison me afore that day, justly: now say I, that I did not contentuously contemn the Queen's mercy, but wolud have had it with gods mercy, that is, without saying and doing any thing, against god and his truth▪ And as for maintenance of doctrine (because I cannot tell how you will stretch this word maintenance) I will repeat again that which I spoke. I said I was more confirmed in the religion set forth in king Edward's days, than ever I was, & if god so would, I trust I should declare it, by giving my life for the confirmation and testification thereof. So I said then, & so I say again now, ꝙ Bradford. As for otherwise to maintain it, then pertaineth to a private person: by confession (I thought not nor think. Well (ꝙ the lord Chancellor) yesterday thou didst maintain false heresy, concerning the blessed sacrament, & therefore we gave the respite till this day, to deliberate. My lord (ꝙ Bradford) as I said at the first, I spoke nothing of the Sacrament, but that which you allowed, & therefore reꝓued it not, nor gave me no time to deliberate. Why (ꝙ he) didst thou not deny Christ's presence in the sacrament? No (ꝙ Bradford) I never denied nor taught, but that to the faith, whole Christ's body & blood was as present, as bread & wine to the dew receiver. yea, but dost thou not believe that Christ's body naturally and really is under the form of bread and wine? My Lord (ꝙ Bradforde) I believe Christ is present there, to faith of the dew receiver, as for transubstantion, I plainly and flatly tell you I believe it not. Here was Bradford called a devil or slanderer for we axe no question, ꝙ the lord Chancellor, of transubstantion, but of Christ's bodily presence. Why quoth Bradford, I deny not his presence to the faith of the receiver, but deny that he is included in the bred, or that the bred is transubstantiated, If he be not included ꝙ the B. of Worcester, how is he then present? Forsooth (quoth Bradford) my faith knoweth how, though my tongue cannot express it, nor you otherwise than by faith hear it or understand it. Hear was much a do now, one Doctor starting up & speaking this, another that, & the lord Chancellor talking much, of Luther, zwinglius, & Oecolampadiꝰ. But still Bradford kept them at this point, that Christ is present to faith and that there is no transubstantion nor including of Christ in the bread, but all this would not serve them. Therefore an other bishop asked this question, whether the wicked man received Christ's very body or no? & Bradford answered plainly, no. Where the lord Chancellor made a long oration, how that it could not be that Christ was present, except that the evil man receive him. But Bradford put his oration away in few words: that grace was at the present offered unto his lordship, although he received it not. So that, ꝙ he, that receiving maketh not the presence as your lordship would affirm, but god's grace, truth, & power, is the cause of the presence, the which the wicked that lacketh faith cannot receive. And here Bradforde prayed him not to divorce that, which God hath coupled together, he hath coupled all this together: take eat this is my body, he saith not see peep, this is my body, but take eat. Here the lord Chancellor & the rest of the Bishops made a great a do, that Bradforde had found out a toy, that no man else ever did, of the conditions, & the lord Chancellor made many words to the people, here about. But Bradford said this, My lord ꝙ he, are not these words take eat, a commandment? and are not these words, this is my body a promise? If you will challenge the promise, & do not the commandment, may you not deceive yourself? Here the lord Chancellor denied Christ to have commanded any thing in the sacrament, or the use of it. Why, ꝙ Bradford my lord I pray you tell the people, what mode accipite manducate is, it is plain to children that Christ in so saying commandeth. At these words, the lord Chancellor made a great toying & trifling at the imperative mode, & fell to proposing or examining as though he should teach a child, & so concluded that it was no commandment, but such a phrase as this, I pray you give me drink which is no commandment I trow. But Bradford prayed him to leave toying & trifling and said thus: my lord, ꝙ he, if it be not a commandment of Christ to take & to eat the sacrament, why do any take upon them to command & make of necessity, that which god leaveth free? as you do in making it a necessary commandment, that once a year for all that be of lawful discretion to receive the sacrament. Here the lord Chancellor calleth him again Diabolus or slanderer, & so began out of these words, 
Cori. 10.  let a man prove himself & so eat of the bread (the bred ꝙ Bradford?) and drink of the cup, that was no commandment, for then, ꝙ he, if it were a commandment, it should bind all men in all places, & at all times. O my lord, quoth Bradford, discern between commandements, some be general that they bind always in all places and all persons, some be not so general as this is of the supper: The sacrament of Baptism: of the appearing before the lord at jerusalem: Abrahams offering Isaac. Here the lord Chancellor said, what say you that Baptism is commanded: them, quoth he, we shall have xi commandements. In deed, quoth Bradford, I think you think as you speak, for else you would not take the cup from the people, seeing that Christ sayeth, drink of it al. But how say you my lord quoth, Bradford, Christ saith to you bishops specially, ite predicate evangelium, go & preach the gospel, feed Christ's flock, is this a commandment or not. Here was the lord Chancellor in a great chafe & said as pleased him. Another I ween the B. of Durham, asked him when Christ began to be present in the sacrament, whether before the receiver received it or no? Bradforde answered that the question was curious, & not necessary, & further said as the said cup was the new testament, so the bred was Christ's body: to him that receiveth it duly. But yet so the bred is bred, for in all the scripture ye shall not find this proposition, non est panis ther is no bred, & so he brought forth s. Chrisostom, Si in corpore essemus Summa much a do was here about, they calling Bradford heretic: & he desired them to proceed a god's name, he looked for that which god appointed them to do. Lo (ꝙ the lord Chancellor) this fellow is now in another heresy of fatal destiny, as though all things were so tied together, that of mere necessity all things must come to pass. But Bradford prayed him to take things as they were spoken, & not wrest them into a contrary sense. your lordship (quoth he) doth discern betwixt god and man, things are not by fortune to god at any time, though to man they seem so some times. I (ꝙ Bradforde) spoke but as the Apostles spoke lord (ꝙ he) see how Herode & Poncius Pilate with the Prelates, are gathered together against thee Christ, to do the, which thy hand & counsel hath before ordained them to do. Here began the lord Chancellor, to read the excommunication & in the excommunication when he came to the name of Bradford, laicus, lay man. Why (ꝙ he) are you no priest? No (ꝙ Bradford) nor never was, either priest, either beneficed, either married, either any preacher, afore public authority had established religion, but preached after public authority had established religion, & yet (ꝙ he) I am thus handled at your hands, but god I doubt not will give his blessing where you curse. & so he fell down on his knees & heartily thanked god, that he counted him worthy to suffer for his sake, & so prayed god to give them repentance & a good mind. After the excommunication was red, he was delivered to the sheriffs of London, and so had to the clink, from thence to the counter in the poultry, where he remaineth close, without all company, books, paper, pen or ink, looking for the dissolution of his body, in the which god grant to him his sweet mercy: through Christ our Lord. Amen.   

The some of the private talk had with master Io. Bradford sithen the .29 day of. januarie, by such as the Prelates have sent unto him.  
AFter my first arraygnement in the church of Saint Marie Oueris the .29. day of januarie, about▪ four of the clock in the evening, there came into the revestrye whither I was had after my arraigment, and tarried there all day: a gentleman called Master Thomas Hussey of Linclonshiere, which was once an officer in the Duke of Norfolk's house to inquire for one Stoning, and when it was answered him by the under marshals officers of the kings bench, which were there with Doctor tailor and me, that there was none such: he came forthwith into the house, & took acquaintance of me, saying further that he would come and speak with me in the morning for old acquaintance sake, for I was at muttrel journey a pay master, in which he was and had often received money at my hands. Now in the morning about seven. of the cloak he came into the chamber, where in I lay, and being alone with me, and set down, he began a long talk, how that of love & old acquaintance he came unto me to speak unto me, that which he would further utter, the effect whereof was that I did so wonderfully (quoth he) behave myself before the lord chancellor & the other Bishops the other day, that even the veriest enemies I had did see, how that they had no matter against me: therefore advised me, as though it came of his own good will without making any other man privy or aanye other procuring him, as he said, that I would this day (for quoth he anon you shall be called before them again) desire therefore time & men to confer with al. By reason whereof he thought that all men would think a wonderful wisdom, gravity and goodness in me: & by this mean I should escape the danger which is nearer than you be ware of ꝙ he. But I answered briefly & said, that I could not, nor would not make any such request, for then (quoth I) occasion should I give to the people and to all other that I stood in doubting of the doctrine, the which thing I told him I did not, but thereof was most assured, and therefore I would give no such offence. As we were thus talking, the Chamber door was unlooked for and who should come in at the door, but one doctor Seyton, when he saw master Hussey: what sir quoth he, are you come before me? yea thought I, goeth the matter thus? and he told me no man knew of his coming. Well Lord quoth I to myself, give me grace to remember thy lesson, Cavere ab hominibus istis, beware of those men, 
Mat. 10 Mat. 7.  etc. cast not your pearls before doges, for I see these men become to hunt the matter that the one may bear witness with the other. This doctor Seyton, after some buy talk of my age, of my Country, and such like, he began a long sermon of my lord of Canterburye, master Latymer, & master Redley, and how at Oxford they where not able to answer any thing at all, and therefore: my lord of Caunterburye desired to confer with the bishop of Duresme and others. All which talk tended to this end, that I should make the like suit being in nothing to be compared in learning to my Lord of canterbury, which thing is most true. But I breiflye aunsuered as before I did to master Hussey, wherewith they were neither of them both contented: and therefore they used many persuasions, and Master doctor said, how that he had herd much good talk of me, telling how that yesternight master Runcorne had made report of me, at my lord chancellors table at supper, how that I was able to persuade as much as any that he knew. And I myself quoth he, though I never herd you preach nor to my knowledge never saw you before yesterday: yet my thought your modesty was such, your behaviour and talk so without malice and impacientye, that I would be sorry you should do woursse then myself, and I tell you quoth he further, I do perceive that my Lord Chancellor hath a favour toward you: wherefore be not obstinate but desire respite and sew to some learned men, to confer with all, but still I keep me to my Cokoo I could not, nor would not so offend gods people: I stood in no wavering, but was most certain of the doctrine I had taught. Here master Doctor waxed hot and called me arrogaunte, proud, vain glorious, and spoke like a Prelate, having no other answer of me but that he should beware of judging, 
Mat. ● Mat ●  lest he condemned himself. Howbeit this would not serve but still he urged me showing how merciful my Lord Chancellor was, and how charitably they entertained me: Unto which words I briefly showed him, that I never found any justice, much less charity. I speak it for my part (quoth he) in my Lord Chancellor. And so showed how I had been in Prison how I had been handled and how they had no matter now aageinst me but such as they should have by mine own confession. But nothing of this talk moved master doctor: who went from matter to matter, from this point to that point: and I gave him still the hearnige and answered not because he came to have had something whereby my Lord Chancellor might have had seemed to have kept me in prison not causeless. When all their talk took no such effect as they would & looked for, master Hussey began to ask me whether I would not admyte conference, if my lord Chancellor should offer it me publicly: to whom I answered this in effect, that conference, if it had been offered before the law had been made, or conference if it were offered, so that I might be at liberty to confer, and as free as he with whom I should confer: then quoth I, it were some thing, but else I see not to what purpose conference should be offered, but to defer that which will come at the length, and the lingering may give more offence than do good. Hhowbeit quoth I, if my Lord should make such an offer of his own▪ voluntariness: I will not refuse to confer with whom so ever shall come. Master doctor hearing this, called me arrogant still, proud, and what so ever pleased him, so that I besought them both (because I perceived by them I should shortly be called for) to give me leave to talk with God, & to beg wisdom and grace of him, for quoth I otherwise I am helpless. And so they with much a do departed. And I went to god and made my poor prayer accordingly, which of his goodness he did graciously accept and did help me in my need, praised therefore be his holyename.  
Shortly after they were gone, I was had to saint Marie overis and there tarried uncalled for, till xi. of the clock that is: till Master Saunders was excommunicated.  
Upon the .3. of February, the bishop of London came to the Counter in the poultry to disgrad Master Doctor Taylor, about one of the clock at after noon, but before he spoke to Master, Tailor: I was called forth unto him: when he saw me, of went his cap, & out stretched he his hand, and on this sort he spoke to me, that because he perceived I was desirous to confer with some learned man, therefore he had brought master Archedeacone Harpsfeld to me, and quoth he, I tell you, you do like a wise man, but I pray you go roundly to work, for the time is but short: my Lord, quoth I, as roundelyl as I can I will go to work with you, I never desired to confer with any man nor yet do, howbeit if you will have any to talk with me I am ready to hear and answer him. What quoth my Lord of London in a fume to the keeper: did not you tell me that this man desired conference? No my Lord quoth he. I told you that he would not refuse to confer with any, but I did not show to any that it was his desire. well quoth my Lord of London, master Bradforde you are well-beloved, I pray you consider yourself and refuse not charity when it is offered. In deed my Lord quoth I, this is finale charitte, to condemn a man, as you have condemned me, which never broke the laws, In Turckie a man may have taught free, but in England I could not find it, for I am condemned for my faith so soon as I uttered it at your request, before I had committed any thing against the laws. As for conference, I am not afraid (quoth I) to talk with whom you will, but to say that I desire to confer: that do I not. Well well quoth my Lord of London, and so called for master Taylor, and I went my way.  
Upon the 4. of February came one of my lord chancellors gentlemen, sent as he said from my lord as then being come from the court. This was about .8. of the clock the evening. The effect & end of his talk & message was, that my Lord his master did love me well, and therefore he offered me time to confer if I would desire it, but as I had answered others in this matter, so I answered him, that I would never make that suit, but quoth I, to confer with any, I will never refuse: because I am certain and able I thank god, to defend by godly learning, my faith. Thus with much a do we shaken hands, and departed, he to his master, and I to my prison.  
Upon the 7. of February came one master Wollerton a Chapplaine to the Bishop of London to confer with me: Who, when he perceived that I desired not his coming, being as one most certain of my doctrine. And therefore wished rather his departing than abiding: well master Bradford quoth he, yet I pray you let us confer a little, perchance you may do me good, if I can do you none. Upon which words I was content to talk. He spoke much of the doctors and fathers, of the bread in the .6. chapter of john. And so would prove transubstantiation: & how that wicked men do receive Christ's body. And I on the contrary part improved his authors, with much by talk betwixt us both, and the keeper, who took his part little to the purpose. Summa to this issue we came, that he should draw out of the scriptures and doctors, his reasons. And I would peruse them, and if I could not answer them, I would give place. And so I desired him to do my reasons, which I would make, and so departed for that day.  
The next day following in the morning, he sent me half a sheet of paper written on both sides, with no reasons how he gathered his doctrine, but only the bare sentence: Panis quem ego dabo: The bread which I will give is my flesh. And the places in the 26. of Matth. 14. of Mark .22. of Luke, & the .10. and .11. to the Corinth. with some sentences of the doctors, all which made as much against him, as with him all only one of Theophilactus except in the after noun he came himself, and then we had a long babbling to none effect, and at the length he came to the church, and how that I shwarued from the church. Na▪ quoth I, that do I not, but you do, for the church is Christ's spouse and Christ's obedient spouse, as▪ your church is not, which robbeth the people of the lords Cup, & of service in the English tongue. Why quoth he, it is not profitable to have the service in English, and so he brought forth this sentence to prove it. Labia Sacerdotis custodiant, legem. The lips of the priests should keep the law, and out of his mouth men must look for knowledge. Why quoth I should not the people then have the scriptures: wherefore serveth this of Christ, search the scriptures. 
joh. 5.  This quoth he was not spoken to the people, but to the Scribes, & learned men: well quoth I, than the people must not have the scriptures, which he affirmed bringing fourth this. E● erunt docti a deo, They shallbe all taught of God. But must we, quoth I, learn all at the priests? yea quoth he, well than said I, I see you would bring the people to hang up Christ and let Barrabas go, 
Luk. 23  as the priests then did persuade the people. A which words he was so offended: that he had no lust to talk any more. Summa I gave him the reasons. I had gathered against transubstantiation, and prayed him to frame his in the frame of reasons, and I would answer them, well quoth he, I will do so, but first I will answer yours. The which thing he hath not done hitherto, nor will not: for I hear that he is ridden into the Country.  
Upon the .12. of Februarye there came one of the Earl of Derby his men called Stephen Beiche, one of old acquentaunce to me: who showed me, that my lord sent him to me, and willed me to tender myself, & he would be good lord unto me. When I answered, that I thanked his lordshipppe for his good will towards me, but quoth I, in this case I can not tender myself more than gods honour: then he set before me, my mother, my sisters, friends, kyndsfolkes, & Country, what a great discomfort it would be unto them, to die as an Heretic, well sir, quoth I, I have learned to forsake father, mother, brother, sisters, friends, and all that ever I have, & mine own self: or else I can not be Christ's disciple. And so he telling me, that my death would do much hurt, and such like talk: we shaken hands. Howbeit, now I remember that in our talk he asked me, if my lord should obtain for me, that I might depart the Realm: whether I would not be content to be at the queens appointment, where she would appoint me beyond the sea? No quoth I. I had rather be burned in England, then be burned beyond the sea. For I know quoth I, that if she should send me to Paris, to loven etc. fourth with they would burn me.  
Upon the .14. of February their came to me percival Cressewell one of my old acquentaunce, and one that loveth my body well and my soul also, after his religion, bringing with him, & as I learn a kinsman of master Feckenham: who after much ado prayed me, that he might make labour for me, a god's name, quoth I, do, you may do what you will, yea, but, quoth he. Tell me what suet I should make. Forsooth said I, that that you will do, do it not at my request, for I desire nothing at your hands: if the Queen will give me life, I will thank her, i● she will banish me. I will thank her, if she will condemn me t● perpetual prisonment: I wy● thank her, if she will burn me I will thank her. Here vpo● he went away. And about a xi of the clock. He and the other man came again, and brought a book of Master Mores making to read over, the which book I took. But, quoth I, good Perceivall. I am to sure settled, for being moved in thes matters. Oh, quoth he, if ever you loved me, do one thing for me▪ what is that, quoth I, at the length, for I would not promise, saith he to desire and name what learned men or man you will have to come unto you, my Lord of york, my Lord of Lyncolne, my Lord of Bathe, my Lord of of Chichester. etc. will gladly come to you: No, quoth I, never will I desire them, or any others, to come to confer with me, for I am as certain of my doctrine, as I am of any thing: But for your pleasure (quoth I) and that all men may know I am not ashamed to have my faith sifted and tried, bring whom you will, & I will talk with them. So they went their way. And about .3. of the clock in the after noun, cometh master doctor harding the bishop of Lincoln's Chaplain, and after a great and solemn protestation, (when he knew I desired not his coming), how that he had prayed to God, before he came forth to turn his talk to to my good: he began to tell of the good opinion he had of me, and many God give you good even, so that our talk was to none effect or purpose: save that I prayed him, to consider from whence he was fallen, and not to follow the world or love it, because the love of God is not where it is, 
1. Io.  Summa he counted me in a damnable state: as one being out of the church. And therefore willed me to take heed to myself, & not to die in such an opinion. what master harding (quoth I) I have heard you with these ears, maintain this that I stood in. I have (quoth he) preached that the doctrine of transubstantiation was a subtle doctrine, but otherwise I never taught it. And so envying against marieges of priests, and much against Peter Martyr, Martin Bucer, & Luther, which for breaking their vows, were justly given up into heresies quoth he. I seeing him all together given up into popery, after admonishment hereof, bade him farewell.  
Upon the .15. of February about .4. of the clock in the after noun, cometh percival Cressewell, and the other man waiting upon master Harpsfeld▪ archdeacon of London, who after gentle salutation, and many formalities began a long oration. How that all men, even the Infideles, turks, jews, Anabaptists, and Libertines, desire felicity, as well as the christians. And how that every man thinketh they shall attain to it, by their religion. To the which long oration I aunswerred briefly: that he spoke not far a mice. Then goeth he on, yea, but the way, quoth he, thither is not all a like. And so he set forth, how infideles by jupiter, juno, The mohammed by his Alcoran, the jew by his Thalmud: believed to come to Heaven. For so many I spoke saith he: as believe the immortality of the soul. And this long oration, I as briefly answered: and said he had spoken truly. Well then, quoth he, here is the matter▪ the way to this heaven. we may not invent any new way. Their is but one way, quoth I, and that is jesus Christ, as he himself doth witness: I am the way, here Master Harpsfeld affirmed and denied, and further said, that I meant by Christ, believing in Christ, I have learned, quoth I, to discern betwixt Faith and christ. Albeit I confess that who so ever believeth in Christ the same shallbe saved. No, quoth he, not all that believe in Christ, for some will say, lord Lord, have not we cast out devils & c? But Christ will say in the day of judgement to those depart from me, I know you not. yea sir, quoth I, you must make a difference, betwixt believing & saying. I believe, as for example, if one should say and swear he loved you: for all his saying you will not believe him, when you see he goeth about to utter, and do all evil things against you. well quoth he, this is not much material. Their is but one way Christ. How come we to know him, where shall we seek to find him? Forsooth quoth I, we must seek him by his word, and in his word, & after his word. Very good quoth master Harpsfeld. But tell me now, how first we come into the company of them that could tell us this, but by Baptism. True, quoth I, baptism is the sacrament, by the which exteriorly we are insert and engraf●e into Christ, for I dare not, quoth I, exclude out of Christ, all that die without baptism, I will not tie God where he is not bound. Some infants die: whose parents desire baptism for them, and may not have it. To those, quoth he, we may think perchance some mercy God will show. yea, quoth I. those infants whose parents do contemn baptism, will not I contemn utterly, because the child shall not bear the father's offence. Well quoth he, we agree that by baptism than we are brought, and (as one would say) begotten of christ, for christ is our father, and the church his spouse is our mother, as all men naturally have Adam for their father, and eve for their mother, so all spiritual men have Christ for their father, & the church for their mother, which church. As Eve was taken out of Adam's side: so was she of Christ's side, where out flowed blood, for satisfaction & purging of our sins. All this is true, quoth I, and godly spoken. Now then, quoth he, tell me whether this church of Christ hath not been alwayies: yes, quoth I, sithen the creation of man, and shallbe for ever. Very good, quoth he. But yet tell me, weather this church is not a visible Chusche, or no: yes (quoth I) that it is, howbeit none otherwise visible, then Christ was here on earth. That is no exterior pomp or show, setteth her forth commonly. And therefore to see her we must put on such eyes: as good men put one, to see and know Christ: when he walked here one earth. For as Eve was of the same substance, Adam was of: so is the church of the same substance, Christ is of. I mean flesh of flesh, and bone of his bones, as Paul sayeth, Ephe. 5. Look therefore how Christ was visible known to be Christ, when he was on earth: (that is by considering him after the word of God) so is the church known. I do not come to reason, saith he, at this present, & therefore I will go on forward. Is not this a multitude? yes (ꝙ I) that it is. 
Virgi●  Howbeit, quod la●et anguis in herba You mean a subtlety in the word, what visible multitude was there in Helias time, or when Moses was on the mount Aaron, and all Israel worshipping the calf. you go from the matterr, quoth he, No nothing at all said I. For I do but prevent you, knowing well where about you go, & therefore fewer words might serve: if that you so would. Well, quoth he, I perceive you have knowledge, and by a little perceive the more. Tell me yet more. whether this multitude have not the ministery or preaching of gods word? Here sir, quoth I, you go about the bush. If you understand preaching, for confessing the gospel: I will go with you, or else if you will, you may know that persecution often letteth preaching▪ Well, I mean it so, quoth he. Tell me yet more, hath it not the sacraments, quoth I, howbeit the ministry thereof is often letted? But I will put you of your purpose, because I see where about you go. If heretics have baptised and do baptise, as they did in saint Cyprians time: you know this baptism is baptism, and not to be reiterated. This I speak, that the slanders by might see, that though the poptshe church have baptism, which we receive of them: yet therefore is it not the true church: nor never need we to be baptised again. which thing he saw well enough: and therefore he said, I went from the matter, adding, that I had more errors, than one, or two. So ye say, quoth I: but that is not enough, till you prove them. Well, quoth he, this church is a multitude, hath the preaching of the gospel and the ministration of the sacraments, and yet more, hath it not the power of jurisdiction? Oh sir, quoth I, whether go you, you walk not wililey, enough you can not deceive me (I thank god): what jurisdiction is exercised in time of persecution, in affliction. I mean quoth he, by jurisdiction, admonishing one an other, and so forth. well, go to said I, what then? It hath also, quoth he, succession of bishops. And here he made much ado, to prove that this, was an essential point. you say true, quoth I. For if this point fale you: all the church you go about to set forth, will fall down. you shall not find in all the scripture, this is essential point of succession of bishops, quoth I. In Christ's church Antichrist will sit. And Peter telleth us, as it went in the old church afore Christ's coming: so will it be in the new church, sithen Christ's coming. That is, as their were false Prophets & such as bare rule were adversaries to the true Prophets: so shall there be sithen Christ's coming false teachers, even as of such as be bishops, and bear rule amongs the people. you always go out of the matter, quoth he. But I will ꝓue (saith he) the succession of bishops. Do so, quoth I. Tell me quoth he, were not the Apostles bishops? No, quoth I, except you will make a new definition of Bishops, that is, give no certain place. In deed saith he, the Apostles office was more than bishops, for it was universal. But yet Christ instituted bishops in his Church, as Paul saith, he hath given Pastors, Prophets, so that, I trove it be proved by the scriptures, the succession of bishop: to be an essential point. To this I answered, that the ministery of gods word and ministers: is an essential point, but to translate this to bishops and their succession, quoth I: is a plain subtlety. And therefore, quoth I, that it may be plain: I will ask you a question. Tell me whether the scripture know any difference between bishops, and ministers, which you call pristes. No saith he, well, then go on forwards quoth I: and let us see what you shall get now by the succession of bishops, that is of ministers, which can not be understand of such bishops as minister not, but Lord it. I perceive, quoth he, that you are far out of the way. For your doctrine, you can never show this a multitude, which ministrethe god's word and his Sacraments, which hath jurisdiction and succession of bishops, to have from time to time believed as you believe, beginning now, & so go upwards, as I will do, quoth he, of our doctrine. And therefore you are out of the Church, and so may not be saved. Perchance you will bring me downwards, a show to blear the people's eyes, but to go upwards: that can you never do. And this is the true trial. To this I answered, that he ought to give me leave to follow the scripture and examples of good men. Then said, yea. Well then, quoth I, Stephen was accused and condemned as I am, that he taught new and false doctrine before the fathers of the church, then as they were taken. Now what doth Stephen for his purgation, but improved their accusations. But how doth he it, by going upwards. No, but by going downwards. Beginning at Abraham, and continuing still till Esaias time, and the people's captivity. From whence he maketh a great leap, until that time he was in) which was I think upon a four years) and called them by there right name hell hounds, rather than, heaven hounds. On this sort sir, quoth I. will I prove my faith, & that you can never do yours, yea, sir, quoth he. If we did know you had the holy ghost: then could we believe you. Here might have been answered, that Stephen's enemies would not believe he had the holy ghost, and therefore they did as they did. But in speaking he rose up, and the keeper called, and others that stood buy to take his part all against me. How be it gently, without any tawnting or railing, only praying me to take heed to that master Harpsfeld speak, who still said I, was out of the church, and did contemn it, spit against it, and I cannot tell what. But I still affirmed that I was most certain, I was in Christ's church, & could show a demonstration of my religion, from time to time continually. And so we made an end, saying that in the morning he would come again unto me. God our father, 
A prayer ●f M. ●rad●ords.  for the name and blood of his Christ: be merciful unto us, and unto all his people, and keep them from all false teachers, & blind guides, whereby (alas) I fear me much hurt will come to this realm of England. God our father bless us, and keep us in his truth & poor church forever. Amen.  
Upon the .16. of february in the morning about .9. of the clock: there came again the said master Harpsfeld, and the other two with him. Now after a few words spoken: we sat down, & master Harpsfeld, beginning a very long oration, almost their quarters of an hour long. First repeating what, & how far we have gone astray, & beginning to prove upwards succession of bishops here in England for .8. c. years, in France, at Lions: for. xii.c. years, in spain at Hispalen, for. viii.c. years in Italy at Millen, for xii c. years, going by that to prove his church, whereto he used also succession of bishops, in the Est church for the more confirmation of his words, and so concluded with an exhortation, & an interrogation. The exhortation, that I would obey this church, the interrogation, whether I could show any such succession for the demonstraon of my church, (for so he called it which I followed). Unto this his long oration, I made a shirt answered, how that my memory was evil for to answer particularly his long oration, therefore I would generally do it, thinking that because his oration was rather to persuade, then to prove: that a general answer would serve. So I told him, that if Christ, or his Apostles being here on earth, hath him demanded of the Prelates of the church then, then, to have made a demonstration of the church, by succession of high priests, which had approved the doctrine he taught: I think, quoth I, that Christ heart would have done as I do. That is, have brought forth that which upholdeth the church: even the verity of the word of God, taught & believed, not of the high priests (which of long time had persecuted it) but by the Prophets & other good simple men, which perchance were counted for heretics with the church: that is with them, that were ordained high priests in the church, to whom the true church was not then tied by any succession, but the word of god. And thus to think quoth I? 
2. Pet. ●  Saint Peter giveth an occasion, when he saith: That as it went in the church before Christ's coming: so shall it go in the Church, after his coming, but then, the pillars of the Church, were persecutors of it. Therefore the like we must look for now. Why, quoth be, I can gather, and prove you succession in jerusalem of the high priests. From Aaron's time, I grant, quoth he, but not such succession as allowed the truth. Why, quoth he, did they not all allow Moses' law: yes, quoth I. And kept it, for the books thereof, as you do the Bible and holy scripture: but the interpretation and meaning of it▪ they did corrupt, as I take it you have done. And therefore the persecutions they stirred up against the Prophets & Christ, was not for the law, but for the interpretation of it, as you say now: that we must have the interpretation of the scriptures, at your hands. but to make an end, quoth I, death I do look daily for, yea, hourly, & I think my time be but very short. Therefore I had need to spend in prayer, as much time with god as I can, (whilst I have it) for his help and comfort. And therefore I pray you bear with me, that I do not more plainly, and in more words, answer you long talk. If I saw death not so near me as it is, I would then weigh every piece of your oration: (if you would give me the some of them,) & I would answer them, accordingly I hope. But because I dare not, nor I will not leave of, looking and providing for that which is at hand: I shall desire you to hold me excused, because I do as I do. And I heartily thank you, for your gentle good will. I shall heartily pray GOD our father, to give you the same light and life, as I wish to myself. And so I began as to rise up. But then master Harpsfeld began to tell me, that I was in a very perilous case, and he was sorry to see me so settled. Telling further, that in deed he could tell me nothing, whether death were far of or near. But that forceth not, quoth he: so that you did die well. Well quoth I? yes. For I doubt not in this case, but to die well. For as I hope and am cercertain, my death shall please the Lord: so I trust, I shall die cherfullye, to the comfort of his children. yea, but what if you be deceived, quoth he: what quoth I, if you did say the son did not shine now. Then it did shine through the window where we sat, well, quoth he, I am sorry to see you so secure and careless. In deed quoth I, I am more carelese & secure, carnally, than I should be, God make me more vigilant. But in this case, quoth I, I can not be to secure, for I am most assured, I am in the truth. That are ye not, quoth he, for you are not of the Catholic church. No, quoth I? though you have excommunicate me: yet am I in the Catholic church of Christ, and will be a child of it, and an obediedt child for ever. I hope Christ will have no less care for me, than he had for the blind man excommunicate of the synagogue. And, quoth I, further, I am certain that the necessary articles of the faith (I mean the xii articles of the Crede). I confess & believe with that, which you call the holy church. So that even your church, hath taken some thing to much upon her, to excommunicate me for that, which (by the testimony of my Lord of Durisme in his book of the sacrament, lately put forth) was free of many an. years after Christ, to believe or not believe: what is that quoth he? Transubstantiation said I. Why, you are not condemned therefore only, quoth he. Yes quoth I, that am I, and because I deny, that wicked men do receive Christ's body. No, quoth he, you agree not with us in the presence, nor in nothing else. How you believe, quoth I, you know: for my part I confess a presence of hole Christ, God, and man, to the the faith of the receiver. No, quoth he, you must believe a Real presence in the sacrament. In the sacrament, quoth I? No I will not shoot him up, nor tie him to it, otherwise then faith see the and permitteth. If I would include Christ's real presence in the sacrament, or tie him to it otherwise, then to the Faith of the receiver: then the wicked man shoalde receive him, which I do not, nor will not believe by god's grace. More pity, quoth he: but a man may easily see you make no presence at all, and therefore you agree not therein with us. I make a presence, quoth I, and a true presence: but to the faith of the receiver. What, quoth one, that stood by, of Christ's very body which died for us, yea, quoth I, even of whole Christ: God, and man, to the faith of him that receiveth it. why, quoth master Harpsfeld, this is nothing else, but to exclude the omnipotency of God, and all kind of miracle in the Sacrament. No, ꝙ I, I do not exclude his omnipotency, but you rather do it. For I believe that Christ can accomplish his promise, the substance of bread and wine being their still: as well as the accidents. And, quoth I, I count it a great miracle: that common bread should be made a spiritual bread, that is, a bread ordained of God, not for the food of the body, but rather for the food of the soul. For when we come to the sacrament, we come not feed our bodies, and therefore we have but a little piece of bred: but we come to feed our souls by faith, which the wicked waunte: and therefore they receive nothing but Panem Domini as judas did, and Panem Dominum, as the other the Apostles did. The wicked, saith master Harpsfeld, do receive the very body of Christ, but not the grace of his body. No, quoth I, they receive not the body, for it is no dead carcase. He that receiveth it: receiveth the spirit, which is not with out grace I wine. Well, quoth he, you have very many errors. you count the Mass for abomination, and yet saint Abrosse said mass. And so red out of a book written, a sentence of saint Ambrose to ꝓue it. Why, sir, quoth I, the mass, as it is now, was nothing so in saint Ambrose tyme. was not the most part of the Canon, made sithen by Gregorius, & Scolasticus, and others. In ded, quoth he, a great piece, of it was made as ye say, by Gregorius, but Scholasticus was before S. Ambrose tyme. I ween not, quoth I, howbeit I will not contend. Saint Gregory saith, that the Apostles said mass, with out Cannons, only with the lords prayer. you say true, quoth he, for the Canon is not the greatest part of the mass▪ The greatest part, is the sacrifice, elevation, transubstantiation and adoration. I can away with none of those, quoth I, No I think the same, quoth he. But yet Hoc facite telleth plain lie the sacrifice of the churce▪ you consider not well, quoth I, this word sacrifice, not discerning betwixt the sacrifice of the church, and the sacrifice for the church. The sacrifice of the Church, is no propitiatory sacrifice: but a gratulatory sacrifice. The sacrifice Christ himself offered: is the propitiatory sacrifice. And as for your Hoc facite is not referred to any sacrifyinge: but to the whole action, taking, eating. you speak now, quoth he, not learnedly, for christ made his supper, only to the .12. not admitting his mother, or any of the seventy disciples to it. Now the Apostles do signify the priests. I think, quoth I, that you speak▪ as you would men should understand it, for else you would not keep the Cup away from the laity. We have great cause to thank you, that you will give us the bread, for I perceive you make it, as though Christ had not commanded it to his whole church. From this talk he went to. show me Elevation bringing out a place of Saint Basilius de spiritu▪ And I told him that I had red that place which seemeth not to make of elevation. But, ꝙ I, be it as it is, I have been in Prison long, without books and all necessaries for study, and therefore I must omit these things death draweth nigh, & I by your leave, must not leave of to prepare for it. If I could do you good, quoth he, I would be right glad, either in soul or body for you are in a perilous case both ways. Sir, quoth I, I thanck you for your good wil My cause is as it is: I thank God it was never so well with me: for death to me shall be life I trust and hope in god. It were best for you to desire master Harpsfeld, quoth master Cressewell, that he might make suit for you, for a time, to confer. Unto which words Master Harpsfeld said: that he would do the best he could, for he pitied my case very sore, Sir, quoth I, to desire any body to sew for time for me, I never will do it by gods help. For I am not wavering, nor I would not that any body should think, I were so. But if you have the charity and love towards me, you pretend, and there to do think that I am in an error: I think the same should move you to do, as you would be done by: as you think of me: so do I of you, that you are far out of the way, & not only think it, but also am thereof assured. In this and such like gentle talk we departed: he saying that he would pray for me, others willing me, to desire him, to sue for me, which I did not. But I wished him as much good as he did me. And as he was going and bade me farewell, he turneth again & giveth me Ireneus, praying me to read over a certain place in it, which thing I told him I would, although I had red it before. At the door the wife of the house meet him, & asked him how he had done. Forsooth Masters, quoth he, I find always one manner of man of him, as I found him, so I leave him. I pray you sir, quoth she, do him no hurt. No quoth he, but if I can I will do him good. At after dinner the same day, master Clayden my keeper, cometh unto me from the Earl of Darbye, with whom he had dined being sent for purposely, about me. Now after his coming home, this was the some of his talk. That the Earl would gladly have me not to die. And therefore he would make suit on my behalf to the Queen's gighnes. Wherefore, quoth my keeper, you must tell me, what you would have him to do, that to morrow I may bring him word, as he hath required me. Marry, ꝙ I, M. Clayden I hope I shall nead little to make many words in telling you my suit, as I heartily thank his lordship of his good will, and zeal, that he beareth unto me: so you know I can not desire any to make sut for me. If of his own will he do sue for pardon, banishmen, perpetual prison, or what his pleasure shallbe for me, I were to blame, if that I would take it unthankfully. Albeit I know death, and speedy dispache were most well come unto me, Well, quoth he, I will tell him to morrow, the though you can not nor will not make suit, to any to sue for you: yet you will be content, If he on his lordship's good will will labour on your behalf. yea, quoth I, and to tell you truth, where I perceive that others do sue for me, (meaning Percival, Cressuel and master Harpsfeld) I had rather my Lord of Darbye should do it: for that my friends & the country might less be offended at him, because he mast have the burning of me. After this talk with my keeper master Clayden: there cometh one of the Queen's servants and officers, (whose name I will not rehearse) which after a little talk fell down on his knees, and with tears besought me, for the passion of Christ: that I would a little look to myself, to make some suit, etc. For, quoth he, (swearing an oath) it will not be long unto, before thou shalt be able to do more good, then ever thou dideste. But I showing myself not unthankful for his good will: departed from him, as one little lusting to hear such counsel. Of him I learned, twesdaye following, was the uttermost day I should tarry here. Within an hour after this man's departure from me: the keeper master Clayden called me, saying that he perceived, how that my friend Percival had told him, that master Harpsfeld had written to master doctor Martin: to be a means to the Counsel for longer time for me. Where upon, quoth he, I think it were best to send my Lord of Derby word of this to might: lest he be prevented. And I answered thus. That as he thought good, so he might do. But, quoth I, beware I heartily pray, that you do not tell my lord any thing, that I desire this. For if you do, it will in the end be more against you then with you. And he promised the same, and so departed out of hand to the Court. Upon the .17. day (which was sunday) in the after noun, Percival Cress well sent me word by him that came first with him, that if I would make any suit myself, or will any to do for me. I might speed, but else, quoth he, nothing will be done, as he pnsently hath received answer of my lord Chancellor. well, quoth I, I am at a point, and so took my leave, looking still when the Sheriffs would come for me. For I had heard over might, that one of the Guard which was appointed to convey me down, into Lankishiere: had told one that they hade warning against to morrow for me.  
Upon the .18. day (which was twesdaye) I heard that the writ for my execution was called in again, and the Sheriff of Lankaishiere discharged of me for the present. And in the after noun one of my Lord of Darbis men brought me word: how that my lord had taken great pains for me, and had kneeled before, the Queen, and many more words, desiring me some thing to see to myself now. But, quoth he, what, & how much is done for you I can not tell, but this much I think saith he, you shall have your books, and time enough to peruse them. Well, quoth I, I pray you heartily, thank my Lord for his good will towards me, I shall (as I have done pray) that God would give unto him, as to myself, the which is all I can do. For doing for myself, as I would be sorry that my lord or you, should think any wavering in me for my doctrine: so I would be loath, but to do all for myself, that I can do with a good conscience. And as for time, quoth I, & books, although I see it is but a linger of the time: yet I am glad of it, in this respect: that my lord, & others may know, I hold no opinion, but such as I dare sift, and abide the reasoning for, with any man. I trust, you and many others shall see, that our doctrine is true, & therefore dare and desire to abide the light, and all men's looking on, where perchance it is bruited abroad, that we are altogether obstinate: and cannot defend it by learning, after this talk, there was a priest called master Couppage: which began to exhort me to take the injuries done unto me pacienlye. For, quoth he, I doubt not but if you will come unto us: you should be more able to help many, and your friends also, then ever you were: both spiritually and corporally. If, quoth I, you keep your master Christ: I will come unto you, but other wise I know you not. This and such like talk we had for that present, the Earl of Darbye his man appointing master Clayden my keeper, in the morning to come to my Lord.  
Upon the .19. day, which was wednesdaye, Master Clayden came from my lord, and in his name asked me, whether I would be content to spoke with the kings confessor, and Alphonsus, a friar, & to send him word. Sir, quoth I, you know, that as I desire conference with no man: so I thank God, I am not afraid to speak with any man: where upon he sent my Lord word, as he said. And so I herd nothing till the day following, how that my Lord of Darbye, had sent back again, two of his men, which came to me, saying that they were sent to solicit my cause, but how or what way I could not learn.  
Upon the .21. day, which was friday, the Archebishope of york, and the bishop of Chichester: came to the Counter to speak with me. When I was come before them, they both, & specially my Lord of york: used me very gently, they would have had me sit down, and because I would not: they also would not sit, so we all stood, & whether I would or no, they would needs I should put on, not only my night cap: but my upper cap also, saying unto me, that obedience was better than sacrifice. Now thus standing together, my Lord of york begun to tell me, how that they were not sent to me, but of love and charity we come to you. And I, quoth he, of old acquaintance which I have had woith you, more than my Lord of Chichester hath had. And so commended me of a godly life etc. concluding with a question, how I was certain of salvation, & of my religion. Marry, quoth I amittinge all formalities, save that I thancked them for their good will, by the word of god, by the scriptures, I am certain of salvation, and of my religion. Very well said quoth my Lord of york. But how do you know the word of God and the scriptures but by the church? In deed my Lord, quoth I, the church was, and is a mean to bring a man more speedily, to know the scriptures, and the word of God, as was the woman of Samaria was a mean that the Samaritains' knew Christ, but as when they had herd him speak, they said now we know, that he is Christ, not because of the words, but because we ourselves have heard him: so, quoth I, after we come to the hearing and reading of the scriptures showed to us, and discerned by the church: we do believe them, and know them, not by cause the church saith they are the scriptures, but because they be so, being thereof assured, by the same spirit which wrote and spoke them▪ yea, quoth my lord of york, but you know in the Apostles time at the first, the word was not written. True, quoth I, if you mean it for some books, of the books of the new Testament, but else, for the old testament, Peter telleth us that we have Firmiorem sermonem Propheticum, a more sure word of prophecy. Not, quoth I, that it is simply so, but in respect of the Apostles persons, which being alive and compassed with infirmity: attributed to the word written more firmity, as wherewith no fault could be found, whereas, for the infirmity of their persons, men perchance might have found some fault at there perchinng. Albeit in very deed, no less obedience & faith, aught to have been given to the one, then to the other, as being all of one spirit of truth. That place of Peter, quoth my Lord of york, is not so to be understand of the word of God written. yes sir, quoth I, that it is and of none other. yea in deed, quoth my lord of Chichester, master Bradford doth tell you the truth in that point. Well, quoth my Lord of york, you know that Ireneus and others, do magnify much the church, and allege the Church against heretics, and not the scriptures. True, quoth I, for they had to do, with such heretics: as did deny the scriptures, and yet did magnify the Apostles: that they were enforced, to use those churches wherein the Apostles had taught, and that church still had received the same doctrine. you speak the very truth, quoth my Lord of Chichester, for the heretics did refuse all scriptures, except it were a piece of Luke's, gospel. Then quoth I, the alleging of the church, can not be primarlye, or principally used against me, which am so far from denying of the scriptures, that I appeal unto them utterly, as to the only judge. Io xii A pretty matter, quoth my Lord of york, that you will take upon you to judge the Church. I pray you where was your church this many years? for the Church of christ is Catholic and visible. Hitherto my Lord, quoth I, I do not judge the church, when I discern it, from that congregation, & those which be not in it. And I never denied the church to be Catholic and visible, although at some times, it is more visible than at some. I pray you, quoth my Lord of Chichester, tell me where the church, which allowed your doctrine: was this four C. years▪ I will tell you my Lord, quoth I, or rather you shall tell it you self. If you will tell me where the church was in Helias time, when Helias said that he was left alone. That is no answer, quoth my Lord of Chichester. I am more sorry you say so, quoth I: But this will I tell you lordship, that the same eyes, wherewith a man might have espied the church them, if you now had them: you would not say it were no answer. The fault why the church is not seen of you, is, not because the church is not visible: but because your eyes are not clear enough to see it. you are much deceived, quoth he, to make such a collation, between the church then, & now. Very well speks my Lord (quoth the bishop of york) for Christ's saith, Edificabo ecclesiam meam, I will build my church, and not I do, or have build it, but I will build it. My lord quoth I, Peter taught me to make this collation, saying: as in the people there was false Prophets, which were much in estimation afore Christ's coming: so shall there be false teachers now, and very many shall follow them. And as for your futurtence I hope your grace, quoth I, will not exclude thereby Christ's church not to have been before▪ but rather that there is no building in the Church, but by Christ's work only. For Paul, and Apollo, be but waterers. In good faith master Bradford, quoth my my lord of Chichester, I am sorry, to see you so little to mind the church. He taketh upon him (as they all do) to judge the church, quoth my Lord of york. A man shall never come to certainty, that doth as they do. My Lord, quoth I, take me beseech you in good part, I speak simply what I think: and I desire reason to answer my objections your affections & sorrows can not by rules. If that you consider the end, and cause of my condemnation: I can not think, but that it should so● thing move your honours. you know it well enough, for you herd it, no matter was laid against me, but what was gathered upon mine one confession. Because I denied transubstantiation, and the wicked to receive Christ's body in the Sacrament: therefore I was condemned, and excommunicate, but not of the Church: although the pillars of the same (as they be taken) did it. No, quoth my Lord of Chichester, I herd say: that the cause of your prisonement was, for that you exhorced the people, to take the sword in the one hand, and the matocke in the other. I never meant any such thing, nor speak any thing in that sort my lord, quoth I yea quoth my Lord of York, you behaved yourself before the Counsel, so stoutly at the first, that you would defend the Religion then, and therefore worthily were you punished. your grace, quoth I, did here me answer my Lord Chancellor in that point. But put the case I had been so stote, as they and your grace make it: was not the laws of the realm on me side then? wherefore unjustly I was punished. Only transubstantiation, which was had on mine own confession: was the thing, on which my lord Chancellor proceeded. you deny the presence, quoth my lord of york. I do not, quoth I, to the faith of the worthy receiver. Why quoth he, what is that? them to say that Christ lieth not of the altar. No my lord, quoth I, in deed I believe not such a presence. I seemeth, quoth my Lord of Chichester, that you have not red chrysostom, for he pointeth it. Of truth my lord, quoth I, hitherto I have been kept well enough without books, howbeit this I remember of chrysostom, that he lieth upon the altar, as the Seraphins do, touch our lips with the cowls of the altar in heaven, which is an Hiperbolicall locution, as you know chrysostom floweth with them. It is to evident quoth my lord of york, that you are gone to far, but let us come again to the church, out of the which you are excommunicated, I am not, quoth I, my lord: Although they which seem to be in the church, and of the church, have excommuninicate me, as the poor blind man was John .9. I hope Christ receiveth me. you deceive yourself, ꝙ he, and here much was spoken of excommunication. At the last, I said my Lord, I pray you bear with me, that which I shall simply speak before you. Assuredly, quoth I, as I think you did well, to depart from the romish church: so I think you have done wickedly to couple us to it again, for you can never prove it, which you make the mother Church to be christes church. Oh master Bradford, quoth my lord of Chichester, you were but a child when this matter began. I was a young man then, coming from the university, went with the world, but I tell you it was always against my stomach▪ I was but a child then, quoth I▪ how be it as I told you I think you have done evil, for now we are come to the wicked man, which sitteth in the Temple of god▪ that is in the church, for it cannot be understand of the mohammed or any out of the church, but of such as bear rule in the church▪ See, quoth my lord of york, how you build your faith upon such places of scripture as are most obscure, to deceive yourself, as though you were in the church where you are not. Well my lord, quoth I, though I might by your fruits judge of you and others: yet will not I utterly condemn you for ever: out of the church, for perchance you sin of ignorance▪ & if I were in your case, I think not, quoth I, that I should not condemn him utterly that is of my faith in the Sacrament knowing as you know, that at the lest viii C. years after Christ's, as my lord of Durisme writeth: It was free to believe, or not to believe transubstantiation. This is a toy, quoth he that you have found out of your own brain, as though a man not believing as the church doth: That is transubstantiation were of the Church he is an heretic, and so none of the church, quoth my lord of Chichester, that doth hold any doctrine, against the definition of the Church, as now you do hold against transubstantiation. And he brought forth Cyprian which was no Heretic, though he believed rebaptizinge of them, which were baptised of heretics, because he held it, before the church had defined it, where as if he had holden it after then had he been an heretic. Oh my lord, quoth I, will you condemn to the devil any man that believeth truly, the .12. article of the faith, wherein I take the unity of Christ's church, to consist, all though in some points, he believe not the definitions of that, which you call the church. If I shall speak to you franckelye, I doubt not but he that holdeth syncerlye the articles of our belief, thought in other things he descent from your definitions, yet he shallbe saved. yea, quoth they both, this is your doctrine. No, quoth I, it is Paul, which saith, that if they hold the foundation Christ, though they build upon him. hay straw and stouble: yet they shallbe saved. Lord god, quoth my lord of york, how you delight to lie to so hard, and dark places of scripture, yea, quoth my Lord of Chichester, I will show you how that Luther doth excommunicate zwinglius for this matter, so red a place of Luther, making for his purpose. My lord, quoth I what Luther writeth, as you much pass not of, so do I in this case, my faith is not build of Luther zwinglius, or Ecolampadius in this point. And in deed to tell you truly, I never read any of their works in this matter. As for their persons, what so ever their sayings were, yet do I think assuredly, that they were and are gods children, and saints with him. Well, quoth my lord of york, you are out of the communion of the church, I am not, quoth I. For it consists, & is in faith. Loo, quoth he, how you make your church invisible, that would have the communion of it, to consist in faith, yea, and like your grace, quoth I, for to have communion with the church, needeth not visibleness of it, communion consisteth, (as I said) in faith, and not in exforior ceremonies, as appeareth both by Paul, which would have unam fidem, & by Ireneus to Victor for the observation of Ester, saying that Dissonantiam ieiunii should not Rumpere consonantiam fide. That same place, quoth my lord of chichester, hath often even wounded my conscience, because we discevered ourselves from the Sea of Rome. Well, quoth I, God forgive you, for I think you have done evil, to bring England thither again, your honours know, I am plain, & therefore I beseech you bear with me. Here my Lord of york took a book of paper, of common places out of his bosom, and red a piece of Saint Augustine Contra Epistolam fundamenti, how that there were many things, that did hold saint Augustine in the bosom of the church, consent of people and nations, authority confirmed with miracles, nourished with hope, increased with charity, established with antiquity. Besides this: there holdeth me in the church, saith saint Augustine still, the successions of priests, from Peter's seat until this present Bishop. Last of all the very name of Catholic doctrine doth hold me. Loo, quoth he, how say you to this of Saint Augustine, point● me out your church thus. My Lord, quoth I, this of saint Augustine maketh as much for me as for you, although I might answer, that all these, if they had been alleged to be so firm as you make them, they might have been alleged against Christ, and his Apostles, for there was the law, and ceremonies consented in by the people, confirmed with miracles, antiquity, and continual succession of bishops from Aaron's time, until that present: In good faith, quoth my lord of Chichester, master Bradford, you mark to much the state of the church, before Christ's coming: Sir, quoth I, therein I do but as Peter teacheth .2. Pet. 2. and Paul very often. you would gladly have your church hear, very glorious, and as a most pleasant Lady, but as a most pleasant lady, but as Christ's saith, Beatus est quicunque non fuerit offensus per me: so may his church say, blessed are they that are not offended at me. yea, quoth I, my lord you think none is of the church, but such as suffer persecution. what I think, quoth I, god knoweth. I pray your grace, judge me by any words and speaking, and mark what Paul saith. Omnes qui volunt, all that will live godly in christ jesus, must suffer persecutions. Sometime Christ church hath rest here, but commonly, quoth I, it is not so. And specially towards the end, her form will be more unsemlye. But what say you to saint Augustin, quoth he, where is your Church, that hath the consent of people & nations? Marry, quoth I, all people & nations that be gods people, have consented with me & I with them in the doctrine of faith. Loo, quoth he, how you go about to shift of all things. No my lord, quoth I, I mean simply, and so speak god knoweth. S. Augustin quoth he, doth here talk of succession, even from Peter's sea: yea, & like your grace, ꝙ I, that sea, them was nothing so much corrupt as it is now, Well, quoth he, you always judge the church. No my lord, quoth I. As christs shep discern christs voice, but they judged not it: so they discern the church, but not judge her. yes that you do saith he● No & like your grace, quoth I, full well may a man doubt of the Romish church, for she obaeth not Christ's voice, as christs true church doth, wherein quoth he, in latin servis, ꝙ I, & robbeth the laity of Christ's cup in the Sacraments. Why quoth my lord of Chichester, Latin service was in England when the Pope was gone. True, quoth I, time was when the Pope was away, but not all Popery as in King Henrys days. Latin service, quoth my lord of york was appointed to be song & had in the Queare where only were. Clerici, that is such as understand latin, the people sitting in the body of the church praying their own private prayers, and this, quoth he, may well be yet seen, by making of the Chaunsell and Quere, so as the people could not come in, or hear them: yea qut my lord, quoth I, both in Chrisostomes' time, and also in the latin church in saint Jerome's time, as he writeth in the preface I trow to the Galathians, all the church saith, Amen. Answering again mightily Amen: whereby we may see that the prayers were made, that both the people herd them and understood them: you are to blame, quoth my Lord of Chichester to say that the church robbeth the people of the Cup. Well my lord, quoth I, turn it as please you, all men know that the laity hath none of it: In deed: ꝙ I, I would wish the church would define again that they might have it for my part, if god make free, quoth I, who can define to make bound generally. Well, quoth my lord of york, master Bradford, we lose but labour, for you seek to put away all things that be told you to your good, your church no man can know, yes that you may well, quoth I. I pray you whereby: said he, forsooth chrysostom shoeth it. Tantummodo per scripturas only by the scriptures, and thus speaketh he very often times together, as you well know, quoth I▪ In ded, quoth he, that is of chrysostom In opere imperfecto, which may be doubted of the thing whereby the church may be known best is succession of bishops. No my lord, quoth I, Lyra full well writeth upon Matthew, that Ecclesia non consistit in hominibus ratione Potestatis secularis aut ecclesiastice, Sedin hominibus in quibus est noti●ia Vera et confessio Fidei et veritatis. And in Hilarius time, you know he writeth to Auxcentius that the Church did rather Delitescere in cavernis, them Eminere, in primariis sedibus. Here cometh one of their servants, and told them that my lord of Durisme tarried for them at Master york's house, for indeed it was passed .12. of the clock, upon a .4. hours they tarried with me. And after that there man was come, they put up there written books of common places, and said they lamented my case, and so wishing me to red over a book, which did doctor Crome good, as my Lord of Chichester said and wishing me good in words, they went there ways, and I to my prison.  
Upon monday, which was the .22. of February about .8. of the clock in the morning which was an hour sooner then was appointed. There came to the Counter, where I was in prison to Spannishe friars. Alphonsus and the kings Confeffor (as they said) and with them two priests, which were English men, as I ween, & when the house was voided of other company: I was called done, & being come before them a stool was pouled out, and I bidden sit down: which thing I did after a sign of civility given to them. Now thus sitting beginneth the Confessor to speak in latten, and ask me in latten (for all our talk was in latten whether) I had not seen nor herd of one Alphonsus, that had written against heresies. And I answered that I did not know him. well, quoth he, this man (pointing to Alphonsus) is he. Very good, quoth I. After this he beginneth to tell me, how that of love and charity, by the means of the Earl of Darbye, they come to me, because I desired to confer with them. And I answered that I never desired there coming nor to confer with them, or any other, but, quoth I, seeing you are come of charity, as you say, I cannot but thanckfully acknowledge it, and as for conference, though I desire it not: yet, quoth I, I will not refuse to talk with you, if you will. Than began Alphonsus to tell me, that it were requisite I did pray unto god, that I might follow the direction of god's spirit, and as he should inspire me, not being addict to min own self, will, and with: where upon I made a prayer, & besaught god to direct all our will words, and works, as the wills, words and works of his children for ever, yea, quoth Alphonsus, you must pray with your heart. For if you speak but with tongue only God, will not give you his grace. Sir, quoth I. do not judge lest you be judged, you have heard my words now charity would have you to leave the judgement of the heart to god, you must, quoth Alphonsus be as it were a neuter, & not wedded to your sentence. But as one standing in doubt, pray and believe, & be ready to receive what god shall inspire, for, quoth he, in vain laboureth our tongue to speak else: Sir, quoth I, my sentence if you mean it for Religion must not be in a doubting, or uncertain: as I thank god, it is not even for that where in. I am condemned, I have no cause to doubt. but rather to be most certain of it, & therefore I pray god to confirm me more in it, for it is his truth. And therefore because it may abide the light, I dare be bold to have it look on, & confer it with you or any man in respect whereof I am glad of your coming & thank you for your coming, although (as I said) I desired not your coming, nwas willing of your coming, or cold be content of it otherwise. Why, quoth he, what is the matter wherefore you were condemned, for we know not, sir quoth I, in prison have I been all most two years, I never transgressed any of the laws: wherefore I might justly be punished. But because I frankly confessed, whereof I repent not my faith concerning the sacrament being demanded in these two points. One that there is no transubstantiacion, the other that the wicked do not receive Christ's body,▪ Let us quoth, he look a little on the first, do you not believe christs presence raallye and corporally in the form of bread? No, quoth I. I do believe that there Christ is present to the faith of the worthy receiver, as there is present bread and wine to the senses, and outward man, as for any such presence of including and placing Christ, I believe not, nor dare not do. Why, quoth he, I am sure you believe Christ's natural body is circumscriptible. And here he made much a do, of two natures of Christ, how that the one is every where, & the other is in his proper place, demanding questions here about which I answered with etiam, that is affirmativelye, because they were such, as no wise man would have spent any such time about as he did, for I never herd of any, that would have denied them. Now then, cometh he to this conclusion (which I prayed him, he would make: for else he had forgotten) how that because christes body was circumscriptible concerning the humanity in in heaven, therefore it was so in the bread. This hangs not together, quoth I, because you are here. Ergo you are at Romme, it is out of France, because Christ's body is in heaven. Io. it is in the Sacrament under the form of bread. No wise man will grant it, quoth I. why, quoth he, you will believe nothing but that which is expresely spoke, in the scriptures, yes sir, quoth I, I will believe what so ever you shall by demonstrations out of the scriptures declare unto me, he is obstinate saith he to his fellow: But, quoth he, to me is not god able to do it. yes sir, quoth I But hear the question is of gods will, and not of his power: Why, quoth he. Doth he not say plainly this is my body? yes, quoth I, and I deny it not, but that it is to the faith of the worthy receiver. To faith, quoth he? how is that? Forsooth sir, quoth I, as I have no tongue to express it: so I know you have no ears to hear and understand it, for faith saith more, than man can utter, yea, but, quoth he, I can tell all that I believe, you believe not much then, quoth I. For if you believe the joys of heaven: if you believe no more than you can tell, you will not much desire to come thither, for as the mind is more capable and receavable then the mouth, so it conceiveth more than the tongue can express, Christ saith, it is his body, quoth he. And so say I after a certain manner, quoth I: After a certain manner, quoth he that is after another manner than it is in heaven, saint Augustin, quoth I telleth it more plainly, that it is Christ's body, after the same manner circuncysion was the covenant of God, and the sacrament of faith, is faith, or to make it more plain, as Baptism, and the water of baptism is regeneration. Very well said, quoth he, Baptism and the water thereof is a sacrament of god's grace & spirit in the water, closing the baptism. No sir, quoth I, away with your enclosing on the same sort christs body is in the bread, on which sort the grace and spirit of God is in the water. In the water, quoth he: is god's grace by signification: so is the body in the bread, quoth I, in the Sacrament, you are much deceived, quoth he, that make no difference between the sacraments that be standeres, and the Sacraments that are traunseuntes, and passers by. As for example, the sacrament of Order which you deny, though saint Augustine affirm it, is standard although the ceremony be paste. But in baptism so soon as the body is washen, the water cesseth to be a sacrament. True good sir, quoth I. And so it is in the lords supper, no longer than it is in use, is Christ's sacrament. Here was master Alphonsus wonderfully chafed, and speak (as often he had done before) so: that the hole house did ring again with an Echo. He hath a great name of learning. But surely he hath little patience. If I had been any thing wheat: one house could not have kept us both. At the length he cometh to that point, that I could not find in the scripture, baptism, and the Lords supper, to have any like similitude together. And here (lord god) what array he mad, how that we would receive nothing but scripture: & yet we are able to prove nothing by the scripture, Father, ꝙ I, for so I called him, God forgive me if I did amiss, be patient, and you shall see, that by the scripture I will find baptism and the Lords supper, coupled together. No, quoth he, that canst thou never do, let me see one text of it, and a great ado he made. At the length: sir, quoth I, Paul sayeth, that as we are baptised into one body: so we are Potati in uno spiritu, we have drunken of one spirit, meaning it of the Cup in the lords supper. Paul hath no such words quoth he▪ yes that he hath, quoth I. I trow he hath not, quoth the kings confessor. Give me a Testament, quoth I, and I will show it to you: so a priest that sat by them gave me his testament, & I showed them the plain text. Here was now looking one upon an other, finally this simple shift was found: that Paul spoke not of the sacrament. Well, sir quod quoth I, though the text be plain, yet I ween the fathers do expound it so, especially (except my memory fail me:) chrysostom doth it. Here I seeing them blank: I began to tell them how I had been handled in prison, with out book, paper, pen, yucke, and how unjustly I had been handled, and prayed them, that as they told me their coming was to do me good: so they would do it, and not to do me hurt, which thing they much marked not, because of the foil they had, which I would have suppressed. Alphonsus therefore which had the Testament in his hand, and turned over leaf by leaf: at the length he cometh to the .5. to the corinthians: and there red how that he was guilty, which made no difference of the lords body, yea sir, quoth I, but therewith he sayeth, he that eateth of of the bread, calling it bread still, and that, after consecration as you call it. And so brought forth the sentence of the .10. to the Corinthe: the bread which we break. etc. Oh, quoth he, how ignorant are you which know not that things retain the names they had after their conversion: as Moses' Rood. And here they called for a Bible, and so was all most a quarter of an hour, before he could find out the place, finding fault at the Bible: because it was Vataples Bible. At the length when he had found it: lord God how he triumphed but I cooled the heat forthwith for sir, quoth I, there is mention made of the conversion, as well as the same appeared to the sense, but, quoth I, here you cannot find it so, find me one word how the bread is converted: and I will then say, you bring some matter, that maketh for you. At these words he was troubled, & at the length, he said, how that I hanged on mine own sense. No, quoth I, that do I not. For I will bring you forth (for viii C. years after Christ) the fathers of the church, to confirm this which I spoke. No, quoth he, you have the church against you. I have not quoth I, christ church against me. yes that you have saith he. And so asked me what the church was. Marry, quoth I, Christ's wife, the cheer, and seat of verity. Is she visible, quoth he. ye that she is, quoth I, if that you will put on the spectacles of gods word to look on her. This church, quoth he, hath defined the contrary, and that will I prove by all the good fathers continually, from Christ's Ascencension, ever, for .15. C. years at the least, continually. What, will you prove so quoth I, transubstantiation? yea, quoth he, that the bread is turned into Christ's body. you speak more than you can do quod I. That do I not quoth he. Then quoth I. I will give place. Will you believe quod he. Believe▪ ꝙ I▪ is gods gift, therefore cannot I promise, but I tell you, quoth I, that I will give place, & I hope shall believe gods truth, always so good is he. Here he found a grreat fault with me, that I would not deserve betwixt Habitum et actum, as though Actus, which he called credulity, had been in our power, but this he let pass, & cometh again, ask me, if he could prove it, as he said: whether that I would give place. yea ꝙ I, that I wil Here was called for, paper, pen and ink, to writ. And then I said, what and if that I prove it you, continually for viii C. years after Christ, at the least, the substabnce of bred to remain in the Sacrament, by the testimony of the Fathers: what will you do, quoth I? I will give place, quod he, with this, paper came in. Then said I, writ you, how that you will give place, if I so prove, & I will write, that I will give place if you so prove. Because you are the ancient, you shall have the preeminaunce. Lord God how angry he was now, and said that he came not to learn at me, & so said here is two witnesses (meaning it of the two priests) and they be sufficiedt. And so here about we had much ado to none effect: but to a plain scolding, if I had not given place to the furor of Alphonsus, for he was very testy and hasty, and here he dispreased Bucer, and all that praised him, with much other talk. At the length, the confessor asked me of the second question what it was. Sir, quoth I, that the wicked men receive not Christ's body in the sacrament, as Saint Augustin speaketh of judas, that he received Panem domini but not panem dominum. S. Augustin saith not so, quoth Alphonsus. yes that doth he, quoth I, & so they rose up, & talked no more of that matter, but asked me how they should get me all the fathers and old authors, that prove and affirm the bread to be turned into Christ's body. Sir, quoth I, you may soon do it, howbeit because you shall not trouble yourself: if I may have my books, I nead no more but notes of the places. Thus they went their ways, how they brooked my talk: I can not tell, for they bade me not farewell. After they were gone, cometh one of the priests, and willed me not to be so obstinate. Sir quoth I, be not you so wavering. In all the scriptures cannot you find me non est panis. yes thst I can, quoth he, in .5. places. Then will I eat your book, quoth I, so the book was opened, but no place found, and he went his way smiling. God help us.  
Upon the .21. of March, by the means of one of that earl of Derby his men, left behind my lord, his master, for the soliting of my cause as he said to me: there came to the Counter to dinner, one master Collior, one's warden of Maunchester, & the said servant of the earl of derby, of whom I learned the master doctor Westone Deane of westm, would be with me in that after none about .2. of the clock, or before. At dinner therefore when the said warden did discommend king Edward, and went about to set forth the authority of the Pope, which I with stood, defending the kings faith, that it was Catholic, and that the authority of the bishop of Rome his supremycie was usurped, bringing forth the testimony of Gregory which calleth the name of supreme head to be a title of that foreigner to an techrist: a woman prisoner was brought in, where upon I took occasion to rise from the table, & so went to my prison Chamber to beg of god grace, and help therein, continuing there still until I was called down to speak which maisterster Weston. So soon as I came into the hall: master weston very gently took me by the hand, & asked me how I did, with such other talk. At the length he willed avoidance of the chamber, so they all went out, save master weston himself, master Collior, the earl of Derby his servant, that subdeane of we wm, the keeper master Clayden, & the person of the church where the Counter is. Now than he beginneth to tell me, how that he was often minded to have come unto me, being thereto desired of the Earl of Derby and, quoth he, after that I perceived by his man, that you could be contented rather to speak with me, than any others: I could not but come to do you good if I can, for hurt be sure I will not. Sir quoth I. When I perceived by the report of my lord servant, that you did bear me good will more (as he said) than any other of your sort: I told him them, that therefore I could be better content & more willing to talk with you, if you should come unto me. This did I say, quoth I, other wise I desired not your coming. Well, quoth he, now I am come to talk with you, but before we shall enter into any talk, certain principlis we must agree upon, which shallbe this days work. first, quoth he, I shall desire you to put away all vain glory, and not to hold any thing for the praise of the world. Sir, quoth I, Augustine maketh that in deed a piece of the definition of an heretic, which if I can not put away clean (for I think there will a spice of it remain in us, as long as this flesh liveth) yet I promiss you by the grace of god, that I purpose not to yield to it, god I hope will never suffer it to bare rule in them, that strive there against, & desire all the dregs of it utterly driven out of us. I am glad. quoth he, to here you say so, although in ded, quoth he. I think you do not so much esteem it, as others do. Secondly I would desire you that you will put away singularity in your judgement & opinions, sir, quoth I, god forbed that I should stick to any singularity or private judgement in gods religion. Hitherto I have not desired it, neither do, nor mind at any time, to hold any other doctrine than is public, & Catholic, understanding catholic, as good men do, according to gods word. Very well, quoth he, this is a good days work, I hope to do you good: and therefore now thirdly, I shall pray you to write me Capita of those things, where upon you stand in the Sacrament, and to send them to me, betwixt this and wednesdaye next, until which time, yea until I come to you again, be assured that you are with out all peril of death. Of my fidelity I warrant you, therefore away with all dubitations etc. Sir, quoth I, I will write to you the grounds I e'en to, in this matter. As for death if it come: well come be it, this which you require of me, shallbe no great let to me therein. you know saith he, that Saint Augustin was a Manicean, yet was he converted at the length: so I have good hope of you. Sir, quoth I, because I will not flatter you: I would you should flatly know, that I am even settled in the religion wherefore I am condemned. yea but, quoth he, if it be not the truth, and if you see evident matter to the contrary, will not you then give place? God forbed, quoth I, but that I should always give place to the truth. I would have you to pray so, quoth he. so I do quoth I, and that he will more and more confirm me in it, as I thank god he hath done, and doth: yea, but, quoth he, pray with a condition if you be in it. No. sir, quoth I, I cannot pray so, because I am settled and assured of his truth. Well, quoth he, as the learned bishop answered Saint Augustine's mother that though he was obstinate: yet the tears of such a mother could not but ween her son: so, quoth he, I hope your prayers. (For min eyes did show that I had wept in prayer) cannot but be herd of God though not as you would, yet as best shall please god, do you not, quoth he, remember the history hereof, yes sir, quoth I. I think it to be of saint Ambrose. No, quoth he, that it is not, and here he would have laid a wager: and began to triumph saying. As you are overseen herein, so you are in the other things. Well sir, quoth I. I will not contend with you for the name, this I remember saint Augustin writeth in his Confessions. After this talk he begun to tell: how that the people were by me procured to withstand the Queen, but I bad him hang me up, as a traitor, and a thief: if ever I encouraged any to rebellion, which thing my keeper and others that were there of the priests affirmed on my behalf. So much talk there was at Ephesios', bow he had saved men going in the cart to be hanged, such like. The end was this, that I should send? unto him, capita doctrine of the supper, and after wednesday he would come unto me again, and thus departed he, after that he had drunken to me in bear and wine, I omit here, talk of Oxford, of books of Germane writers, of the fear of death, and such other talk which are to no purpose.  
Upon the .28. of March came to the Counter Doctor Pendelton, and with him Master Collior, one's warden of Maunchechester, and Stephen Beiche. After salutations, master Pendelton begun to speak to me, that he was sorry for my trouble. And further, quoth he, after that I did know you could becontent to talk with me I made the more speed, being as ready to do you the good, and pleasure that I can, as you would wish etc. Sir, quoth I, the manner how I was content to speak with you was on this sort, master Beiche was often in hand with me, whom he should bring unto me, and named you amongst other. And, quoth I, I remember that I said, I had rather speak with you then with any of all other. Now the cause I so would, I will briefly tell you, I remember that once you were (as far as a man might judge) of the religion that I am of, at this present. And I remember that you have set forth the same earnestly. gladly therefore would I learn of you, what thing it was, that moved your conscience to alter: & gladly would I see what thing it is or was that you have seen sithen, which you saw not before. Here master Pendelton was some thing abashed, as appeareth by his fumbling in his speech. Master Bradforde, quoth he, I do not know wherefore you are condemned. Marry, quoth I, transubstantiation is the thing, whereof I am condemned, and also the denial of wicked men to receive Christ's body, wherein I would desire you to show me what reasons, which before you knew not, did move your conscience to alter: for once as I said you were as I am in religion. Hear again master Pendelton half amazed, began to excuse himself, if it would have been, as though he had not denied fully transubstantiation in deed, all though the word, quoth he I said was not in scripture. & so he made an endless tale of the thing that moved him to alter. As far as I could perceive, it was because he had looked to much, and given to much diligence and estimation, to Luther and Melancton. But, quoth he, I will gather to you the places, and send them. And here he desired me, that he might see a Copy of that, which I had sent master Weston, the which I did promise him. This is a some of the effectual talk we had. Besides which talk, we had a reasonninge a little, whether evil men did receive Christ's body. I no. & he, yea. I said they received not the spirit, Ergo not the body: for it is no carcase, quoth I, hereto I brought out saint Augustin, how judas received Panem domini, and not Panem dominum, how that he must be in corpori Christi, that must receive Corpus christi, which he went about to put away, with idem, and not, ad idem, out of saint Jerome and how that in cotpore Christi, was too be understand of all that be in the visible church, although they be not in the invisible church with God, which I denied to be Saint Augustine's meaning, and said also: that saint Jerome's allegations could not make for that purpose. Again we had talk of transubstantiation. He bringeth forth Cyprian, Panis quem dedit Dominus natura mutatus. And I expounded Natura, not for the substance. As quoth I, the nature of an herb is not the substance of it: so the bread changed in nature, is not to be taken for changed in substance, for now it is ordained not for the food of the body simply, but rather for the food of the soul. And here I brought fourth Gelasius, whom he said was a Pope. yea mary, quod I. But his faith, is my faith, quoth I, for the Sacrament, if you would receive it. From this talk we went to talk, wether Accidentia were Res or no. If they be properly Res, quod I, then be they substance, and if they be substance, (in that we must have Tetrestrem rem, and eayrthlye substance in the Sacrament as Ireneus saith): then must we not deny bread, quod I. But he said that colour was the earthily thing, and called it an accidental substance. And so here abouts we had much babbling to none effect. I omit the talk we had of my Lord of Caunterbury, of Peter martyrs book, of his letter laid to my charge. When he was condemned of the church, whether Dic ecclesie et ce▪ was of the universal church, or of a particular church, which at the length he granted of vain glory, which he willed me to be ware of at his coming forth of the Country, and such like talk. A little before his departing, I said this. Master doctor, quoth I, as I said to Master weston the last day, so say I unto you again, that I am the same man in religion against transubstantiation still, which I was when I came into prison: for, quoth I, hitherto I have seen nothing in any point, to infirm me. At which words he was some thing moved, & said, that, that was not Catholic▪ yes, quoth I, and I trust so to prove it, even by the testimony of the catholic fathers, until Concilium Lateranense, and there abouts. The keeper master Clayden desired him to tarry dinner, which thing he denied: because had else where promised. And so went his way: saying, that he would came after to me: god one father, be with us all, and give us the spirit of his truth for ever. Amen.  
In the after noun about .5. of the clock, cometh master weston, which sent word to the keeper, that he would have been with me▪ by .2. of the clock. Now when I was come down out of my prison chamber unto him: he very gently saluted me, desired the company: every man to depart, and so sat done, and I besides him. And after that he had thanked me for my writing unto him: he pulled out of his bosom the same writing, which I had sent him. The copy whereof in English (for I did writ it in Latin) shall immediately follow this communication. And before he began to read it, he showed me, that he asked of my conversation at Cambridge sithen his being with me, &, quoth he, master Bradford because you are a man, not given to the glory of this world, I will speak it before your face: your life I have learned was such there always, as all men, even the greatest enemies you have: can not but praise you, & it. And therefore I love you, quoth he much better than ever I did. Now, quoth he, I will read over your arguments, & so we will conferrthen. Such they are, that a man may well perceive you stand of conscience, & therefore I am glad, and the more ready to pity you. So he began to read the first, and there began to tell, how that though the word transubstantiation began but lately: yet the thing, quoth he, was & hath been sithen Christ's institution. And I told him, that I did not contend, or hang upon the word only: but upon the thing which, quoth I, is as new as the word. Then went he to the second, and there brought out saint Augustine, how that if an evil man, going to the devil, did make his will: his son and heir would not say, his father did lie in it, or speak tropically. Much more Christ, quoth he going to god, did never lie nor use any figurative speech in his last will and testament. Do you not remember this place of saint Augustin, quoth he? yes sir, quod I. But I remember not that saint Augustine hath those words, tropic or figurative, that is figuratively spoken as you rehearse. For a man may speak a thing figuratively and lie not, as Christ did in his last supper. After this he went to the third, and brought furtho Cyprian, how that the nature of the bread is turned into flesh. Here faith he that my Lord of Caunter bury expoundeth nature, for quality by Gelasius, the which interpretation serveth for the answer of your third argument, that Christ called bread his body, that is the quality, form, and appearance of bread. And further quoth he, the scripture is wont to call things, as they aver, by the same names. As Simon the Leper, not which was so presently, but because he had been so. Sir, quoth I, Cyprian wrote before Gelasius, therefore Cyprian must not expound Gelastus, but Gelasius, Cyprian, and so they both teach that bread remaineth still. As for things having still the names they had maketh nothing to answer this except you could show, that this now were no bread● as easily a man might have known and seen then, Simon to have been healed and clean from his Leprosey. After this he went to the foerth of the Cup, the which he din not fully read but digressed into a long talk of Cyprian'S Epistles De aquarus, Also of Saint Augustine, expounding the breaking of bread by Christ to his. 2. Disciples going to Emause, to be of the Sacrament, with such other talk to no certain purpose, and therefore I prayed him, that in as much as I had written to him, the reasons that stablish my faith against transubstantiation: so he would do the like to me, that is, answer mine by writing, and show me moo reasons in writing, to confirm transubstantiacion, which he promised me to do, and said that he would send or briing it to me again, with in three days. And so when he had overlye read my arguments, and hear and there speak, little to the purpose for avoiding of them, and therefore I eftsoons prayed him to give me in writing, his answers: he began to tell me, how, & what he had done for Grymbolde, & how that I need not to fear any reproach or slander I should sustain, belike meaning, to have me secretly, to have come to them, as Grymbold did, for he subscribed. And therefore I speak on this sort unto him. Master Deane, quoth I, I would gladly that you should not conceive of me, that I pass of shame of men, simply, in this matter: I rather would have you to think of me, as the very truth is: that hitherto, as I have seen, nor heard nothing to infirm my faith against transubstantiation: so I am no less settled in it. than I was at my coming hither. I love, quoth I, to be plain with you, & to tell you at the first, that you shall find at the last. In good faith Master Bradforde, quoth he, I love you the better for your plainness: & do not think otherwise of me, quoth he, but that you shall find me plain in all my talk with you. Here he began to ask me of my imprisonment, and condemnation. So I began, & told him, how I had been handled, where at the seemed to wonder: yea in plain words he said, I had been handled otherwise, than I had given cause: & so showed me, how that my Lord of Bath reported, that I had deserved a benefit at the Queen's hand, and at all the Counsels. In this kind of talk we spent an hour almost. and so as one weary I did arise up▪ and he called in the keeper, and before him bade me be of good comfort, and to be out of all peril of death. Marry sir quoth the keeper, but it is in every man's mouth: that he shall die to morrow. Whereat, he seemed some thing half amazed, and said, he would go before evensong, before the Queen and speak to her on my behalf. And I think, the Queen had almost supped at that present, for it was passed six of the clock. Before the keeper I told him again, that still I was the same man I was at the first, and till I should see matter to touch conscience to the contrary: must needs so continue. The keeper desired me, to hearken to master Doctors counsel, and prayed. M. Doctor to be good unto me. And so after we had drunk together: master Doctor with most gentle words, took his leave for three days. Now when he was gone: the keeper told me, how that master Doctor spoke openly, how that he saw no cause why they should burn me. Which sentence for the ambiguity of the meaning, made me sorry lest I had behaved myself in any thing, wherein he gathered any conformableness to them in their doctrine, which god knoweth I never as yet did so. God our father bless us, as his children, for ever, and keep us from all evil for ever. Amen. Upon the fifth day of Apryll came master Doctor Weston to the counter about .2. of the clock in the after noon, who excused himself for being so long absent: partly by sickness, partly for that Doctor Pendleton told him that he would come unto me, and partly for that (quoth he) I withstood certain monks, which would have come again into Westminster. After which talk, he told me how that the Pope was dead, and then he told me, how he had spoken to the Queen for me, and how that death was not near unto me. last of all, he excused himself, for not answering mine arguments against transubstantion: because my coming to day (quoth he) was more by fortune then of purpose. I would gladly (quoth I) omitting all other talks, have seen an answer to my arguments.  
Why (quoth he) you have remembered some thing what I spoke to you, when I was last with you. No sir (quoth I) I never called them in manner to mind, sithen that time, as well because I hoped you would have written them: as also for that they seemed, not to be so material. In good faith (ꝙ he) I cannot see any other or better way for you, then for to submit yourself to the judgement of the Church▪ Marry so I will sir (quoth I) if so be, by the church you understand Christ's church. Lo (quoth he) you take upon you to judge the church. No sir (quoth I) that do I not, in taking upon me to discern, I do not judge the church. yes that you do (quoth he) and make invisible. I do neither, quoth I. Why, saith he, who can see your church? Those sir, quoth I, that have spiritual eyes, wherewith they might have discerned, Christ's visible conversation hear upon earth. Nay, quoth he, Christ's church hath three tokens, that all men may look well upon: namely, unity, antiquity, and consent. These three, quoth I, may be as well in evil as in good, as well in sin as in virtue, as well in the devils church, as in God's church. As for ensample, quoth I, Idolatry amongst the Israelites had all those three. chrysostom telleth plainly, as you well know said I, that the church is well known, Tantummodo per scripturas alonely by the scriptures. In good faith, ꝙ he, you make your church invisible, when you will have it known alonely by the scriptures. No sir (quoth I) the scriptures do plainly set forth to us, the church, that all men may well enough, thereby know her, if they list to look. The church (ꝙ he) is like a Tower or town upon a Hill, that all men may see. True sir (quoth I) all men that be not blind. Visible enough is the church, but menues blindness is great. Impute not therefore to the church, that which is to be imputed to men's blindness. Where (quoth he) was your church forty years ago? or where is it now? except in a corner of Germanye. Forsooth sir (quoth I, the church of Christ is dispersed, and not tied to this or that place, but to the word of god: so that where it is, there is God's church, if it be truly taught. Lo (ꝙ he) is not this to make the church invisible? Poi●n me out a realm, a hundredth years passed, which maintained your doctrine. Sir (quoth I) if you will, or would well mark the state of the church, before Christ's coming, with it now, (as saint Paul and Peter willeth us) I think you would not look for such shows of the church to be made: as to point it out by realms. You know (quoth I) that in Helyas time both in Israel, and else where, God's church was not poyntable: and therefore cried he out that he was left alone. No mary, quoth he, did not God say that there was .7000 which had not bowed their knees to Baale? Lo, sayeth he, 7000. show me seven thousand a hundredth years ago of your religion. Sir (quoth I) these .7000. were not known to men, for then Helias would not have said, that he had been before left alone. And this is plain enough, by that which the text hath, namely, that God sayeth Reliqui, I have reserved to me .7000. Mark that it sayeth, God had reserved to himself to his own knowledge, as I doubt not but the hundredth years ago, God had his, 7000. in his proper places, though men knew not thereof. Well master Bradforde (sayeth he.) I will not make your case worse, then for transubstantion, all though I know that we agree not in Other matters. And I pray you (quoth he) make you it your self not worse. If I can do you good I will, hurt you I will not, I am no Prince, and therefore I cannot promise life: except you will submit yourself, to the definition of the church. Sir (quoth I) so that you will define me your church, that under it, you bring not in a false church: you shall not see but that we shall son be at a point. In good faith master Bradford, (quoth he.) I see no good will be done, and therefore I will wish you as much good as I can, and hereafter I will perchance come or send to you again, and so he sent for master weal and departed. Now after his departing: cometh the keeper master Claydon, and Stephen Beiche, and they were very hot with me, and spoke unto me in such sort that I should not look but to have them utter enemies unto me, notwithstandying the friendship, they both have hitherto pretended. God be with us, & what matter is it who be against us.   
Finis.  

¶ Imprinted at London, in Fleetstrete, at the Sign of the Falcon by William Griffith, and are to be sold at the little shop in saint Dunston's churchyard. Anno .1561. The xiii day of may.