himself in it, and calling on the name of the Lord jesus he was quickly out of pain, etc.  
After the martyrdom was ended & that he was fallen a sleep in the Lord, there were some superstitious old women did blasphemously say that the Devil was so strong with him and all such heretics as he was that they could not feel any pain almost, nor yet be sorry for their sins.   

* The history and examinations of Robert Smith, constantly maintaining the truth of God's word, and suffering for the same in the month of August.  

Robert Smith of London, Martyr.  RObert Smith was brought unto Newgate the fift of November, in the first and second year of the king and queen, by joh. Matthew, yeoman of the guard o● the queens side, by the commandment of the Counsel. This Smith first gave himself unto service in the house of sir Thomas Smith knight, being then Provost of Eton: from thence he was preferred to Windsor, having there in the college a clerkship of x. pound a year. Of stature he was tall & slender, active about many things, but chief delighting in the art of Painting, 
Robert Smith active in the art of painting.  which many times, rather for his mind's sake than for any living or lucre, he did practise & excercise. In religion he was fervent, after he had once tasted the truth: wherein he was much confirmed by the preachings & readings of one M. Turner of Windsor & others: whereupon at the coming of Queen Mary he was deprived of his Clerkship by her visitors, & not long after he was apprehended, and brought to examination before Boner, as here followeth, written and testified with his own hand.  

¶ The first examination of Robert Smith before Bishop Boner.  

The first examination of Rob. Smith before B. Boner.  ABout nine of the clock in the morning, I was among the rest of my brethren brought to the Bishop's house: and I first of all was brought before him into his chamber to whom the bishop said, as followeth, after he had asked my name.  Boner. 
How long is it ago since the time that ye were confessed to any priest? 
Confession not need fall.   Smith. 
Never since I had years of discretion. For I never saw it needful, neither commanded of God to come to show my faults to any of that sinful number, whom ye call priests.  Boner. 
Thou showest thyself even at the first chop to be a rank heretic, which being weary of painting, art entered into Divinity, and so fallen, through thy departing from thy vocation into heresy.  Smith. 
Although I have understanding in the said occupation, yet (I praise God) I have had little need all my life hitheyto to live by the same, 
Reiectio criminis ingeniosa & divina.  but have lived without the same in mine own house as honestly in my vocation, as ye have lived in yours, and yet used the same better than ever you used the Pulpit.  Boner. 
How long is it ago since ye received the sacrament of the altar, and what is your opinion in the same?  Smith. 
I never received the same since I had years of discretion, 
The Sacrament of the Altar.  nor never will, by God's grace: neither do esteem the same in any point, because it hath not gods ordinance, neither in name, nor in other usage, but rather is set up & erected to mock God withal.  Boner. 
Do ye not believe that it is the very body of Christ that was borne of the virgin Mary, naturally, substantially and really, after the words of consecration?  Smith. 
I showed you before it was none of God's ordinances, as ye use it: them much less to be God, or any part of his substance, but only bread & wine erected to the use aforesaid: yet nevertheless, if ye can approve it to be the body that ye spoke of, by the word, I will believe it: if not, I will, as I do, accounted it a detestable Idol, not God, but contrary to God and truth.  Boner. 

Boners' argument to prove the Sacrament.  Then after many raging words & vain objections, he said there was no remedy but I must be burned.  Smith. 
Ye shall do no more unto me, than ye have done to better men then either of us both. But think not thereby to quench the spirit of god, neither thereby to make your matter good. For your sore is too well seen to be healed so privily with blood. For even the very children have all your deeds in derision: so that although ye patch up one place with authority, yet shall it break out in forty to your shame.  Boner. 
Then after much ado, & many railing sentences, he said throwing away the paper of mine examination: well even now by my truth, even in good earnest: if thou wilt go and be shriven, I will tear this paper in pieces.  Smith. 
To which I answered: It would be too much to his shame to show it to men of discretion.  
After which answer, I was carried down into the garden with my Gaoler, & there remained until my brother Harwood was examined: 
Steven Harwod examined before the Bishop. Robert Smith examined by the Bishop.  & then being again brought up before the said Bishop, he demanded if I agreed with Harwood in his confession, upon these articles following.  Boner. 
What say you to the Catholic church? Do ye not confess there is one in earth?  Smith. 
Yes verily, I believe that there is one Catholic Church, or faithful Congregation, which as the Apostle saith, is builded upon the Prophets and Apostles, Christ jesus being the head corner stone: which church in all her words and works, maintaineth the word, and bringeth the same for her authority, & without it doth nothing, nor aught to do, of which I am assured, I am by grace made a member.  Boner. 
Ye shall understand, that I am bound when my brother offendeth, & will not be reconciled, 
Where was the visible Church amongst the Protestants? Where was the visible Church amongst the Apostles?  to bring him before the congregation: now if your Church be the same, where may a man find it, to bring his brother before the same?  Smith. 
It is written in the Acts of the Apostles, that when the tyranny of the Bishops was so great against the church in jewry, they were fain to congregate in houses & privy places, as they now do: and yet were they nevertheless the Church of God: and seeing they had their matters redressed being shut up in a corner, may not we do the like now a days?  Boner. 
Yea, their Church was known full well. 
Here he would not answer me to the Church of jury, but flieth to the 5. of Corinth.  For saint Paul writ to the Corinthians to have the man punished & excommunicate, that had committed evil with his father's wife. Whereby we may well perceive, it was a known church, but yours is not known.  Smith. 
Then could ye not persecute it, as ye do: but (as ye say) the Church of God at Corinth was manifest both to God and Paul: even so is this Church of God in England whom ye persecute, both known to God, and also even to the very wicked although they know not, nor will not know their truth nor conversation: yea and your sinful number have professed their verity, and maineteyned the same a long season.  Boner. 
Well, thou sayest that the church of God was only at Corinth when Paul writ unto them, and so will I put in writing: shall I?  Smith. 
I do marvel greatly, my Lord, that ye are not ashamed to lay snares for your Brethren on this manner. 
How Boner layeth snares to catch the innocent.  This is now the third snare you have laid for me. First to make me confess that the Church of England is not the church of Christ: Secondly, to say, it is not knowne· Thirdly, to say the church of God is not universal, but particular: and this is not the office of a bishop. For if an innocent had come in your way, you would have done your best (I see) to have entangled him.  Harps. 
Well friend, quoth one of my lords chaplains, you are no innocent, as it appeareth.  Smith. 
By the grace of God, I am that I am: & this grace in me, I hope, is not in vain.  Boner. 
Well, quoth my Lord, laughing: tell me, how sayest thou of the church.  Smith. 
I told you whereupon the true Chrch is builded, and I affirm in England to be the congregation of God, and also in Omnem terram, as it is written: Their sound is gone forth into all lands, and that this is the afflicted & persecuted Church, which ye cease not to imprison, slay & kill. 
The church of Christ is not universally in one particular place.  And in Corinth was not all the congregation of God, but a number of those holy and elect people of God. For Paul neither Peter were present at Corinth when they wrote, & yet were they of the Church of God, as many thousands more, which also communicate in that holy spirit.  Boner. 
What call ye Catholic, and what call you church?  Smith. 
Catholic is universal, 
Talk between Robert Smith and the Bishops chaplain. absurdity granted by the Catholics that the body of Christ goeth into the belly, and ●o so into the draught. Comparison between the jews that spit in Christ's face and Papists which let fall him into the draft.  and Church is a congregation knit together in unity.  
Then after much like urine talk, it was laid to my charge, that my fellow and I spoke one thing. Whereof I praised God, and was sent again to a garden. Where after a while, as my Brother Harwood and I had been together, cometh one of my Lords chaplains, that much desired to common with me, demanding first if I were not a prisoner.  Smith. 
I am in this flesh a Prisoner, and subject to my Master and yours: but I hope yet the Lords free man through Christ jesu.  Doct. 
I do much desire to talk with you lovingly, for because ye are a man that I much lament, with many other sweet words.  
To which I answered: Sub melle latet venenum. And after much ado about his God, I compelled him to say, that it must needs enter into the belly, & so fall into the draft. To which he answered.  Doct. 
What derogation was it to Christ, when the jews spit in his face?  Smith. 
If the jews being his enemies, did but spit in his face, and we being his friends throw him into the draft, which of us have deserved the greatest damnation? Then by your argument, he that doth injury to Christ, shall have a most plenteous salvation. 

Note this Catholic doctrine, which resembles the body of Christ to the incomprehensible: 〈◊〉 of 〈◊〉.  
The question 〈…〉 what Christ is 〈◊〉 to do 〈◊〉 the Sacrament, but what ●e 〈…〉.    Doct. 
Then start he away, and would have his humanity incomprehensible, making a comparison between our soul and the body of Christ, bringing in to serve his turn, which way Christ came in among his disciples, the doors being shut?  Smith. 
Although it be said, that when he came the doors were shut, yet have I as much to prove, that the doors opened at his coming, as ye have to prove he came through the door. For that mighty God that brought the Disciples out of prisons, which yet when search came, were found shut, was able to let Christ in at the door, although it were shut: and yet it maketh not for your purpose, for they saw him, heard him, and felt him, and so can we not say ye do, neither is he in more than in one place at once. At which answer, when he had made many scoffings, he departed away from me, and we were carried unto my lords Hall; where we were baited of my lords band, almost all the day, until our keeper seeing their misorder, shut us up all in a fair Chamber, while my Lord went into his Synagogue, to condemn M. Denly and john Newman.  
Then brought they up my Lord Mayor to hear our matter above in the chamber, and I first of all was called into the chamber, 
Rob. Smith brought again before the Bishop and the Lord Mayor.  where my Lord intended to sup. Where my Lord Mayor being set with the Bishop and one of the Sheriffs, wine was walking on every side, I standing before them as an outcast, which made me remember how Pilate & Herode were made friends, but no man was sorry for josephes' hurt. But after my Lords had well drunk, my articles were sent for, & read, and he demanded whether I said not, as was written.  Smith. 
That I have said, I have said, and what I have said, I do mean utterly.  Boner. 
Well my Lord Mayor, your Lordship hath heard somewhat, what a stout heretic this is, and that his Articles have deserved death: Yet nevertheless for so much as they report me to seek blood, 
B. Boner excuseth himself of blouddines.  and call me bloody Boner, where as God knoweth, I never sought any man's blood in all my life, I have stayed him from the Consistory this day, whither I might have brought him justly: and yet here before your Lordship, I desire him to turn, and I will with all speed dispatch him out of trouble: and this I profess before your Lordship and all this audience.  Smith. 
Why, my Lord, do ye put out this fair visor before my Lord Mayor, to make him believe that ye seek not my blood, to cloak your murders through my stoutness, as ye call it? Have ye not had my brother Tomkins before you, 
B. Boner piqued to be cruel & bloody.  whose hand when you had burned most cruelly, ye burned also his body, and not only of him, but of a great many of the members of Christ, men that feared God, and lived virtuously, and also the Queen's Majesties most true subjects, as their goods and bodies have made manifest? and seeing in these Saints ye have showed so little mercy, shall it seem to my Lord and this audience, that ye will show me more favour? No, no, my Lord. But if ye mean as ye say, why then examine ye me of that I am not bound to answer you unto?  Boner. 
Well, what sayest thou by the Sacrament of the altar? 

By this question it may appear whether the B. sought blood or no.  
The Papists dea● God, having body without blood.   is it not the very body of Christ, flesh, blood, & bone, as it was borne of the virgin?  Smith. 
I have answered, that it is none of God's order, neither any Sacrament, but man's own vain invention, and showed him the lords institution. But when he was so earnest before the audience, declaring that we knew nothing, bringing out his Hoc est corpus meum, to lay in my Dish, I proved before the audience, that it was a dead God, declaring the distinction appointed between the two creatures of bread and wine, and that a body with out blood hath no life. At which Harpsfield found himself much offended, and took the tale out of my Lord's mouth, saying:  Harps. 
I will approve by the Scriptures, that ye blaspheme God in so saying: for it is given in two parts, because there is two things showed, that is to say his body and his Passion, as saith S. Paul: and therefore is the bread his body, and the wine the representation of his death and blood shedding.  Smith. 
Ye falsify the word, and rack it to serve your purpose. For the wine was not only the showing of his passion, but the bread also: for our Saviour saith: So oft as ye do this, do it in remembrance of me. And S. Paul saith: So oft as ye eat of this bread, and drink of this cup, ye shall show the lords death till he come. And here is as much reverence given to the one, as to the other.  
Wherefore if the bread be his body, the cup must be his blood, and as well ye make his body in the cup, 
Even as the bread is the body: so is the cup the blood.  as his blood in the bread. Then up rose my Lord and went to the table: where my Lord Maior desired me to save my soul. To whom I answered, I hope it was saved thorough Christ jesus, desiring him to have pity on his own soul, and remember whose sword he carried.  
At which I was carried into the Garden, and there abode until the rest of my friends were examined, 
Rob. Smith commanded of Boner into Limbo.  and so were we sent away with many foul farewelles, to Newgate again, my Lord Bishop giving the keeper a charge to lay me in limb●.   

¶ An other examination of Robert Smith before the said Bishop.  
Upon Saturday at eight of the clock, I was brought to his chamber again, and there by him examined, 

another examination of R. Smith.  
Boner beginneth with an untruth.   as followeth.  Boner. 
Thou Robert Smith. etc. sayest, that there is no catholic Church here on earth.  Smith. 
Ye have heard me both speak the contrary, and ye have written it as a witness of the same.  Boner. 
Yea, but I must ask thee this question: how sayest thou?  Smith. 
Must ye of necessity begin with a lie? it maketh manifest that ye determine to end with the same. But there shall no Liars enter into the kingdom of God. Nevertheless, if ye will be answered, ask mine articles that were written yesterday, 
The Church.  and they shall tell you that I have confessed a Church of God, as well in earth as in heaven, and yet all one Church, & one man's members, even Christ jesus.  Boner. 
Well, what sayest thou to auricular confession? is it not necessary to be used in Christ's Church, and wilt not thou be shriven of the priest?  Smith. 
It is not needful to be used in Christ's Church, as I answered yesterday. But if it be needful for your Church, it is to pick men's purses. 
Auricular confession is but a pickpurse matter.  And such pickpurse matters is all the whole rabble of your ceremonies: for all is but money matters that ye maintain.  Boner. 
Why, how art thou able to prove that confession is a pickpurse matter? Art thou not ashamed so to say?  Smith. 
I speak by experience. For I have both heard and seen the fruits of the same. For first it hath been, we see, a bewrayer of kings secrets, 
The inconveniences of auricular confession.  and the secrets of other men's consciences. Who being delivered, and glad to be discharged of their sins, have given to Priests great sums of money to absolve them, & sing Masses for their soul's health.  
And for ensample, I began to bring in a pageant, that by report was played at saint Thomas of Acres, and where I was sometime a child waiting on a Gentleman of Norfolk, 
A false practice of a Priest under confession.  which being bound in conscience through the persuasion of the Priest, gave away a great sum of his goods, and forgave unto M. Gressam a great sum of money, and to an other as much. The priest had for his part a sum, and the house had an annuity to keep him, the which thing when his brother heard, he came down to London, & after declaration made to the Counsel, how by the subtlety of the Priest he had rob his wife & children, recovered a great part again, to the value of two or three hundred pounds of Master Gressam and his other friend: but what he gave to the house, could not be recovered. This tale began I to tell. But when my Lord saw it savoured not to his purpose, he began to revile me, & said: By the Mass, if the Queen's majesty were of his mind, I should not come to talk before any man, but should be, put into a sack, & ●ogge tied unto the same, & so should be thrown into the water.  Smith. 
To which I answered again, saying: I know you speak by practice, as much as by speculation: for both you & your predecessors have sought all means possible to kill Christ secretly: record of M. Hun, whom your predecessor caused to be thrust in at the nose, with hot burning needles, and then to be hanged, & said the same Hun to have hanged himself: and also a good brother of yours, a Bishop of your profession having in his prison an innocent man, whom because he saw he was not able by the scriptures to overcome, he made him privily to be snarled, & his flesh to be torn and plucked away with a pair of pincers, and bringing him before the people, said, the Rats had eaten him. Thus according to your oath, is all your dealing and hath been: and as you taking upon you the office, 
Example of terrible cruelty showed upon a poor innocent.  do not without oaths open your mouth, no more do you without murder maintain your traditions.  Boner. 
Ah, ye are a generation of liars: there is not one true word that cometh out of your mouths.  Smith. 

Anno 1555. August.  Yes, my Lord, I have said that jesus Christ is dead for my sins, and risen for my justification, and this is no lie.  Boner. 
Then made he his man to put in my tale of the gentleman of Norfolk, and would have had me recite it again: which when I would not do, he made his man to put in such sums as he imagined. At the end of this, cometh in M. Mordant knight, 
Sir john Mordant Knight.  and sat down to hear my examination. Then said my Lord. How sayest thou Smith to the seven sacraments? Believest thou not that they be God's order, that is to say, the sacrament of. etc.  Smith. 
I believe that in God's Church are but two Sacraments, 
2. Sacraments.  that is to say, the sacrament of regeneration, & the sacrament of the lords supper: and as for the Sacrament of the altar, and all your sacraments, they may well serve your church, but God's church hath nothing to do with them, neither have I any thing to do to answer them, nor you to examine me of them.  Boner. 
Why, is God's order changed in baptism? In what point do we dissent from the word of God? 
Baptism in what points it is abused by the Catholics.   Smith. 
First in hallowing your water: in conjuring of the same: in baptising children, with anointing and spitting in their mouths, mingled with salt, and with many other lend ceremonies, of which not one point is able to be proved in God's order.  Boner. 
By the mass this is the unshamefast heretic that ever I heard speak.  Smith. 
Well sworn my Lord, ye keep a good watch.  Boner. 
Well, M. Controller, ye catch me at my words: but I will watch thee as well, I warrant thee.  Mordant. 
By my troth, my Lord, quoth M. Mordant, I never heard the like in all my life. But I pray you my lord, mark well his answer for Baptism. He dissalloweth therein, holy ointment, salt, and such other laudable ceremonies which no Christian man will deny.  Smith. 
That is a shameful blasphemy against Christ, so to use any mingle mangle in baptising young infants.  Boner. 
I believe, I tell thee, that if they die before they be baptized, they be damned.  Smith. 
Ye shall never be saved by that belief. But I pray you my Lord, show me, are we saved by water, or by Christ?  Boner. 
By both.  Smith. 
Then the water died for our sins: and so must ye say, 
This was spoken more to confound the opinion of water, then to let children to have water.  that the water hath life, and it being our servant, & created for us, is our saviour: this, my Lord, is a good doctrine, is it not?  Boner. 
Why, how understandest thou these scriptures? Except a man be borne of water and of the spirit, he can not enter into the kingdom of God.  
And again, Suffer (saith our Saviour) these children to come unto me: and if thou wilt not suffer them to be baptized after the laudable order, thou lettest them to come unto Christ.  Smith. 
Where ye allege Saint john, Except a man etc. and will thereby prove the water to save, and so the deed or work to save and put away sins, I will send you to Saint Paul, which asketh of the Galathians: Whether they received the spirit by the deeds of the law, or by the preaching of faith? and there concludeth, that the holy Ghost accompanieth the preaching of faith, and with the word of faith entereth into the heart. So now if baptism preach me the washing in Christ's blood, so doth the holy Ghost accompany it, and it is unto me as a Preacher, and not a Saviour. And where ye say, I let the children to come unto Christ, 
The water of Baptism a preacher, and not a Saviour.  it is manifest by our saviours words, that ye let them to come, that will not suffer them to come to him without the necessity of water. For he saith: suffer them to come unto me and not unto water, and therefore if ye condemn them, ye condemn both the merits and words of Christ. For our Saviour sayeth: Except ye turn and become as children, ye cannot enter into the Kingdom of GOD. And so brought I out many other ensamples, to make manifest, that Christ hath cleansed original sin, bringing in ensamples out of scriptures for the same.  Boner. 
Then thou makest the water of none effect, and then put away water. 
The element of water in Baptism bringeth not the holy Ghost.   Smith. 
It is not (saith Saint Peter) the washing away of the filth of the flesh, but in that a good conscience consenteth unto GOD. And for to prove that water only bringeth not the holy ghost, it is written in the 8. of the Acts, that Simon received water, but would have received the holy ghost for money. 
The holy Ghost received of some before Baptism.  Also that the holy ghost hath come before baptism, it is written that john had the holy ghost in his mother's womb. Cornelius, Paul, and the Queen of Candace servant, with many other received the holy ghost before Baptism. Yea, and although your generation have set at nought the word of God, and like swine turned his words upside down, yet must his Church keep the same in order that he left them, which his Church dare not break: and to judge children damned that be not baptized, it is wicked.  Mord. 
By our Lady sir, but I believe that if my child die without water, he is damned.  Boner. 
Yea, and so do I, and all Catholic men, good M. Mordant.  Smith. 
Well my Lord, such Catholic, such salvation.  Boner. 
Well Sir, what say you to the Sacrament of Orders?  Smith. 
Ye may call it the Sacrament of misorders: 
The Sacrament of orders.  for all orders are appointed of God. But as for your shaving, anointing, greasing, poling, & rounding, there are no such things appointed in God's book, and therefore I have nothing to do to believe your orders. And as for you, my lord, if ye had grace or intelligence, ye would not so disfigure yourself as ye do.  Boner. 
Sayest thou so? 
Boner shaveth himself in anger of Robert Smyth.  now by my troth and I will go shave myself to anger thee withal: and so sent for his barber, which immediately came. And before my face at the door of the next chamber he shaved himself, desiring me before he went, to answer to these articles.  Boner. 
What say you to the holy bread and holy water, 
Holy bread. Holy water. A●nnoynting.  to the sacrament of anointing, & to all the rest of such ceremonies of the church?  Smith. 
I say, they be babbles for fools to play withal, & not for the children of God to exercise themselves in: and therefore they may go among the refuse. Then went away Master Mordant, and my Lord went to shaving, leaving there certain Doctors, as he called them, to assay what they could do, of whom I was baited for half an hour: of whom I also asked this question: Where were all you in the days of King Edward, that ye spoke not that which ye speak now?  Doct. 
We were in England. 
Talk between Rob. Smyth and the Doctors.   Smith. 
Yea, but than ye had the faces of men, but now ye have put on lions faces again, as saith S. john: Ye show yourselves now as full of malice as ye may be. For ye have for every time a viser: yea, & if an other king Edward should arise, ye would then say, Down with the Pope, for he is Antichrist, and so are all his Angels.  
Then was I all to reviled, and so sent away, & brought in again to come before these men: & one of them that baited me before, asked me if I disobeyed confession?  Smith. 
To whom I answered: Look in mine articles, and they shall show you what I allow.  Doct. 
Your articles confess that you allow not auricular confession.  Smith. 
I allow it not, because the word alloweth it not, nor commandeth it.  Doct. 
Why, it is written, thou shalt not hide thy sins & offences. 
Against auricular confession.   Smith. 
No more do I when I confess them to almighty God.  Doct. 
Why, ye can not say, that ye can hide them from God, and therefore you must understand the words are spoken to be uttered to them that do not know them.  Smith. 
Ye have made a good answer: then must the priest confess himself to me, as I to him. For I know his faults and secrets no more than he knoweth mine. But if ye confess you to the Priest, and not unto God, ye shall have the reward that judas had: for he confessed himself to the priest, and yet went and hanged himself by and by: and so as many as do not acknowledge their faults to God, are said to hide them.  Doct. 
What did they that come to john to be baptized?  Smith. 
The came and confessed their sins unto almighty God.  Doct. 
And not unto john?  Smith. 
If it were unto john, as ye are not able to prove, yet was it to God before john, and the whole Congregation.  Doct. 
Why, john was alone in the wilderness. 
Confessing unto ●ohn in the wilderness was not to him, but before him ●o God.   Smith. 
Why, and yet the scriptures say he had many Disciples, and that many Phariseis and Saducees came to his Baptism. Here the Scriptures and you agree not. And if they confessed themselves to john, as ye say, it was to all the Congregation, as saint Paul doth to Timothy, and to all that read his Epistle, in opening to all the hearers, that he was not worthy to be called an Apostle, because he had been a Tyrant. But as for ear confession, ye never heard it allowed by the word. For the Prophet David maketh his confession unto God, and sayeth: I will confess my sins unto the Lord. Daniel maketh his confession unto the Lord: judith, Tobye, jeremy, Manasses, with all the forefathers did even so. For the Lord hath said: Call upon me in the time of trouble, 
Anno 1555. july.  and I will deliver thee. Knock, ask, seek, with such like, and this is the word of God. Now bring somewhat of the word to help yourself withal. Then they raged and called me dog, and said I was damned.  Smith. 
Nay, ye are dogs, that for because holy things are offered, you will slay your friends. For I may say with S. Paul: I have fought with beasts in the likeness of men. For here I have been baited these two days, of my Lord & his great Bulls of Basan, and in his hall beneath have I been baited of the rest of his band. With this came my Lord from shaving, and asked me how I liked him?  Smith. 
Forsooth, ye are even as wise as ye were before ye were shaven.  Boner. 
How standeth it, master Doctors, have ye done any good?  Doct. 
No, by my troth my Lord, we can do no good.  Smith. 
Then is it fulfilled which is written: How can an evil tree bring forth good fruit?  Bonor. 
Nay, naughty fellow, I set these gentlemen to bring thee home to Christ.  Smith. 
Such Gentlemen, such Christ's: and as truly as they have that name from Christ, so truly do they teach Christ.  Boner. 
Well, wilt thou neither hear them nor me?  Smith. 
Yes I am compelled to hear you: but ye can not compel me to follow you.  Boner. 
Well, thou shalt be burned at a stake in smithfield if thou wilt not turn.  Smith. 

The maruerlous boldness of Robert Smith given him of God against Christ's enemies.  And ye shall burn in hell, if ye repent not: but my Lord, to put you out of doubt, because I am weary, I will strain courtesy with you. I perceive ye will not with your Doctors come unto me, and I am not determined to come unto you, by God's grace. For I have hardened my face against you as hard as brass. Then after many railing sentences I was sent away. And thus have I left the truth of mine answers in writing (gentle Reader) being compelled by my friends to do it: that ye may see how the Lord hath according to his promise, given me a mouth and wisdom for to answer in his cause, for which I am condemned, and my cause not heard.   

¶ The last examination of Robert Smith.  
THe 12. of july I was with my brethren brought into the Consistory, 
The last examination of Robert Smith before B. Boner with his condēnat●on in the Consistory.  and mine articles read before my Lord Maior and the sheriffs, with all the assistances: to which I answered, as followeth.  Boner. 
By my faith, my Lord Mayor, I have showed him as much ●auor as any man living might do: but I perceive all his lost, both in him and all his company.  Smith. 
At this word which he coupled with an oath, came I in, and taking him with the manner said: My Lord, it is written: Ye must not swear.  Boner. 
Ah, master controller, are ye come? Lo, my Lord Mayor, this is Master Speaker, pointing to my brother Tankerfield, and this is Master Controller, pointing to me. And then beginning to read my articies, he persevered till he came at my tale of the gentleman of Norfolk, and then demanded of my Lord Mayor, if he heard of the same before. To which he answered, No. To whom I answered.  Smith. 
My Lord Mayor shall it please you to hear me to recite it, as I heard it & told it, & then shall you hear the truth. For this tale that my Lord hath told, is untrue.  Boner. 
How say you good M. Mordant, spoke he not this that is here, as it is written? were ye not by?  Mord. 
Yes, my Lord, that it is: I heard him say it.  Smith. 

Sir john Mordant came in after this story was told.  How heard ye me say it, and were not present when I spoke it? should such a man make a lie? it is manifestly proved that the Prophet saith: Even as the king saith. so saith the judge, that he may do him a pleasure again. And so was brought out my Gaoler for trial thereof, who there openly professed, that neither master Mordant nor the Doctors before mentioned were present when I spoke it. At which master Mordant with blushing cheeks, said, he heard them read, and heard me affirm the same, which was also not true. Then proceeded my lord with the rest of mine articles, demanding of me, if I said not as was written. To which I answered, No: and turning to my Lord Mayor, 
The word● of Robert Smith to the Lord Mayor.  I said: I require you, my Lord Mayor in God's behalf, unto whom pertaineth your sword & justice, that I may here before your presence answer to these objections that are laid against me, and have the probation of the same: and it any thing that I have said or will say, be to be approved (as my Lord saith) heresy, I shall not only with all my hart forsake the same, and cleave to the truth, but also recant wheresoever ye shall assign me, and all this audience shallbe witnesses to the same.  Maior. 
Why Smyth, thou canst not deny, but this thou sayedst?  Smith. 
Yes my Lord, I deny that which he hath written, 
Here my brother Tankerfield recited the story of my Lord bishops Cook.  because he hath both added to, & diminished from the same: But what I have spoken, I will never deny.  Maior. 
Why, thou spakest against the blessed Sacrament of the altar.  Smith. 
I denied it to be any Sacrament, and I do stand here to make probation of the same: and if my Lord here, or any of his Doctors be able to approve either the name, or usage of the same, I will recant mine error. Then spoke my Brother Tankerfielde, and defended the probation of things, which they called heresy, to the which the Bishop answered.  Boner. 
By my troth, Master speaker, ye shall preach at a Stake.  Smith. 
Well sworn, my Lord, ye keep a good watch.  Boner. 
Well, master Controller, I am no Saint.  Smith. 
No, my Lord, nor yet good Bishop. 
Boner no Saint.  For a Bishop saith S. Paul, should be faultless, and a dedicate vessel unto god, and are ye not ashamed to sit in judgement, & be a blasphemer, condemning Innocents?  Boner. 
Well, M. Controller, ye art faultless.  Smith. 
My Lord Mayor, I require you in God's name, 

This Mayor was Syn●oh Lion.  
Here my brother Tankerfield pulled out of his bosom a testament requiring judgement by the same, but it would not be heard.   that I may have justice. We be here to day a great many of Innocentes, that are wrongfully accused of heresy. And I require you, if you will not seem to be partial, let me have no more favour at your hands, than the Apostle had at the hands of Festus and Agrrippa, which being Heathen and Infidels, gave him leave not only to speak for himself, but also heard the probation of his cause. This require I at your hands, which being a Christian judge, I hope will not deny me that right, which the Heathen have suffered: if ye do, them shall all this audience, yea, & the Heathen speak shame of your fact. For a City (saith our saviour) that is builded on a hill, can not be hid: if they therefore have the truth, let it come to light. For all that well do, come to the light, and they that do evil hate the light.  
Then my Lord Mayor hanging down his head, said nothing, but the Bishop told me, I should preach at a Stake, and so the Sheriff cried, with the Bishop, 
This Sheriff was M. Woodrofe.  away with me.  
Thus came I in before them four times, desiring justice, but could have none: and at length my friends requiring with one voice the same, & could not have it, 
justice required in the Bishop's Consistory, but could not be had.  we had sentence, and then ●eing carried out, were brought in again, and had it every man severally given. But before the Bishop gave me sentence, he told me in derision of my Brother Takerfielde, a tale between a Gentleman and his Cook. To which I answered: My Lord, ye fill the people's ears with fantasies and foolish tales, and make a laughing matter at blood: but if ye were a true bishop, ye should leave these railing sentences, and speak the words of God.  Boner. 
Well, I have offered to that naughty fellow master Speaker, your companion the Cook, that my Chancellor should here instruct him: but he hath here with great disda●ne forsaken it. How sayest thou, wilt thou have him instruct thee, and lead thee in the right way?  Smith. 
My Lord, 
A lawful request not heard.  if your Chancellor shall do me any good, and take any pains, as ye say, let him take mine articles in his hands, that ye have objected against me, and either prove one of them heresy, or any thing that you do, to be good: and if he be able so to do, I stand here with all my hart to hear him: if not, I have no need, I praise God of his sermon: for I come to answer for my life, and not hear a sermon.  
Then began the sentence, In Dei nomine. 
The Bishop's sentence beginneth with a wrong name. Where find the Catholics in the scripture to put any to death for their conscience sake.  To which I answered, that he began in a wrong name, requiring of him, where he learned in Scriptures to give sentence of death against any man for his conscience sake. To the which he made no answer, but went forward to the end and immediately cried. Away with me. Then I turned me to the Mayor, and said: Is it not enough for you my Lord Mayor, and ye that are the sheriffs, that ye have left the straight way of the Lord, but that ye must condemn Christ causeless?  Boner. 
Well Master Controller, now ye can not say, but I have offered you fair, to have instruction. And now I pray thee, call me bloody Bishop, and say, I seek thy blood.  Smith. 
Well, my Lord, although neither I, nor any of this congregation do report the truth of your fact, yet shall these stones cry it out, rather than it shall be hidden.  Boner. 
Away with him, away with him.  Woodrofe. 
Away with him, take him away.  Smith. 
Well, good friends, ye have seen and heard the great wrong that we have received this day, & ye are all records, that we have desired the probation of our cause by God's book, and it hath not been granted: but we are condemned, and our cause not heard. Nevertheless my Lord Mayor, for as much as here ye have exercised God's sword causeless, 
Robert Smith wrongfully condemned by the Bishop. The words of Robert Smith again to the Lord Mayor.  and will not hear the right of the poor, I commit my cause to almighty God, that shall judge all men according unto right, before whom we shall both stand without authority: and there will I stand in the right, and have true judgement, to your great confusion, except ye repent, which the Lord grant you to do, if it be his will. And then was I with the rest of my brethren carried away to Newgate.  
Thus gentle Reader, as near as I can, I have set out the truth of my examination, and the verity of mine unjust condemnation for the truth, requiring god, that it may not be laid to the charge of thee, O England, requiring your hearty prayers unto God for his grace & spirit of boldness: with hope even shortly to set to my seal, at Uxbridge, the 8. of August, by God's grace: pray that it may be to his honour, my salvation, and your consolation, I pray you.  
Da gloriam Deo.  
Robert Smith.  
Thus hast thou (good Reader) not only to note, but also to follow in this man, a singular example of Christian fortitude, which so manfully and valiantly did stand in the defence of his masters cause. And as thou seest him here boldly stand in examination before the Bishop and Doctors: so was he no less comfortable also in the prison among his fellows. Which also is to be observed no less in his other prison fellows, 
The godly behaviour of Robert Smith and his fellow in prison.  who being there together cast in an outward house within Newgate, had godly conference with themselves, with daily praying, and public reading, which they to their great comfort used in that house together: amongst whom this foresaid Smith was a chief doer. Whose industry was always solicitous, not only for them of his own company, but also his diligence was careful for other prisoners, whom he ceased not to dehort and dissuade from their old accustomed iniquity: and many he converted unto his Religion. divers letters he wrote there in the prison to sundry his friends partly in metre, partly in prose. And first in metre as followeth.  
❧ A Picture describing the manner and place of them which were in bonds for the testimony of the truth, conferring together among themselves.   

¶ O ye that love the Lord, see that ye hate the thing that is evil.  

THe God that giveth life and light,  
And leadeth into rest:  
That breaketh bonds and bringeth out  
The poor that are oppressed,  
And keepeth mercy for the meek,  
His treasure and his store:  
Increase the life in perfect love,  
Both now and evermore.  
That as thou hast begun to ground,  
In faith and fervent love:  
Thou mayest be made a mighty mount,  
That never may remove.  
That thine ensample may be showed  
Among all thine increase:  
That they may live and learn the like,  
And pass their time in peace.  
Thy salutations that were sent,  
I heartily retain:  
And send thee seventy times as much,  
To thee and thine again.  
And for because I know the goal,  
That thou dost most desire:  
I send thee here a paper full,  
Is fined in the fire.  
In hope thou wilt accept it well,  
Although it be but small:  
Because I have none other good,  
To make amends with all.  
For all thy free and friendly facts.  
Which thy good will hath wrought:  
I send the surely for a shift  
The thing that cost me nought.  
Abstain from all ungodliness▪  
In dread direct your days:  
Possess not sin in any wise,  
Beware of wicked ways.  
Hold fast your faith unfeignedly,  
Build as ye have begun:  
And arm yourself in perfect faith,  
To do as ye have done.  
Lest that the wicked make a mock,  
That ye have take in hand:  
In leaving of the perfect rock,  
To build upon the sand.  
Beware these filthy pharisees▪  
Their building is in blood:  
Eat not with them in any wise,  
Their leaven is not good.  
Their salt is all unsavoury,  
And under good intents  
They maintain all their knavery,  
And murder Innocentes.  
They seek to sit in Christ's seat,  
And put him out of place:  
And make all means that may be made,  
His doings to deface.  
They keep him down with bills & bat●  
That made the blind to see:  
They make a God for mice and Rats,  
And say the same is he.  
They show like sheep & sweat like Wolves  
Their baits be all for blood:  
They kill and slay the simple souls,  
And rob them of their good.  
The dark illusions of the devil,  
Have dimned so their eyes,  
That they cannot abide the truth,  
To stir in any wise.  
And if ye keep the perfect path,  
As I have hope you do,  
Ye shall be sure to have such shame,  
As they may put you to.  
For all that lead a godly life,  
Shall surely suffer loss:  
And eke the world will seek their shame  
And make them kiss the cross.  
Ye shallbe killed saith Christ,  
Your sorrows shall not cease:  
And yet in your afflictions  
I am your perfect peace.  
For in the world ye shall have woe,  
Because ye are unknown:  
And for because ye hate the world,  
The world will love his own.  
Be fervent therefore to the death,  
Against all their decrees:  
And God shall surely fight for thee  
Against thine enemies.  
Commit your cause unto the Lord,  
Revenge not any evil:  
And thou shalt see the wicked want,  
When thou shalt have thy will:  
For all afflictions that may fall,  
That they can say or do:  
They are not sure of the wealth,  
We shall attain unto.  
For I have seen the sinners spread,  
Their branches like a bay:  
And yet ere one could turn his head,  
Were withered clean away.  
Beware that money make ye not  
In riches to arise  
Against the goodness of the Lord,  
Among the worldly wise.  
For many mischiefs it hath made,  
That may not be expressed:  
And many evils it hath begun,  
Which may not be redressed.  
For money maketh many one,  
In riches to rebel:  
And he that maketh gold a God,  
He hath a soul to sell.  
It maketh Kings to kill and slay,  
And waste their wits in war:  
In leaving of the Wolf at home,  
To hunt the Fox a far.  
And where they should see justice done  
And set their realm in rest:  
By money they be made a mean,  
To see the poor oppressed▪  
It maketh Lords obey the laws  
That they do ill and nought:  
It maketh Bishops suck the blood,  
That God hath dearly bought.  
And where they should be faithful friends  
And father to the flock:  
By money they do turn about,  
Even like a weather Cock.  
The Priest doth make a money mean  
To have again his whores,  
To put away his wedded wife,  
And children out of doors.  
It holdeth back the husbandman,  
Which may not be forborn:  
And will not suffer him to sow,  
And cast abroad his corn.  
In like case it doth let again,  
When that the seed they sow:  
It choketh up the corn again,  
So that it cannot grow.  
The husband he would have a wife,  
With nobles new and old:  
The wife would have the husband hanged  
That she might have his gold,  
It maketh murders many a one,  
And beareth much with blood:  
The child would see the parents slain▪  
To seize upon their good.  
And though it be a blessed thing,  
Created in the kind:  
It is a necessary evil,  
Annexed to the mind.  
For who so playeth with the pitch,  
His fingers are defiled:  
And he that maketh gold a God  
Shall surely be beguiled.  
Be friendly to the fatherless,  
And all that are oppressed:  
Assist them always out of hand,  
And see them set at rest.  
In all your doings and your deeds  
Let mercy still remain:  
For with the measure that ye meat,  
Shall ye be met again.  
Be always lowly in your life,  
Let love enjoy her own:  
The highest trees are seldom sure,  
And soon overthrown.  
The lions lack and suffer sore,  
In hunger and in thirst:  
And they that do oppress the poor,  
Continue still accursed.  
The Bee is but a little beast  
In body or in sight:  
And yet she bringeth more increase,  
Then other Crow or kite.  
Therefore beware in any wise,  
Keep well your watch always:  
Be sure of oil within your lamp,  
Let not your light decay.  
For death despiseth them that lack,  
And hateth them that have:  
And treadeth down the rich and poor  
Together in the grave  
Exhort your Children to be chaste,  
Rebuke them for their ill:  
And let them not at any wise  
Be wedded to their will.  
Laugh not with them, but keep them low  
Show them no merry cheer:  
Lest thou do weep with them also,  
But bring them up in fear.  
And let your light and living shine,  
That ye be not suspect  
To have the same within yourself,  
For which they are correct.  
Be meek and modest, in a mean  
Let all your deeds be done:  
That they which are without the law,  
May see how right ye run.  
Keep well the member in your mouth,  
Your tongue see that ye tame:  
For out of little sparks of fire,  
Proceedeth out a flame.  
And as the poison doth express  
The natures of the Toad:  
Even so the tongue doth manifest,  
The hearts that feareth God.  
For therewith bless we God above,  
And therewith curse we men:  
And thereby murders do arise,  
Through women now and then.  
And seeing God hath given a tongue▪  
And put it under power:  
The surest way is for to set  
A hatch before the door.  
For God hath set you in a seat,  
Of double low degree:  
first unto God, and then to man  
A subject for to be.  
I writ not, that I see in you  
These things to be suspect:  
But only set before your face,  
How sin should be correct.  
For flesh and blood I know ye are,  
As other women be:  
And if ye dwell in flesh and blood,  
There is infirmity.  
Receive a warning willingly,  
That to thy teeth is told:  
Account the gift of greater price,  
Then if he gave thee gold.  
A wiseman saith Solomon,  
A warning will embrace:  
A fool will sooner (as saith he)  
Be smitten on the face.  
And as your members must be dead,  
From all things that are vain:  
Even so by Baptism ye are borne,  
To live with Christ again.  
Thus far well free and faithful friend:  
The Lord that is above  
Increase in thee ● perfect faith,  
And lead thee in his love.  
And as I pray with perfit love,  
And pour out bitter tears  
For you and all that are at large,  
Abroad among the briars:  
Even so I pray thee to prefer,  
My person and my bonds:  
Unto the everlasting God,  
That hath me in his hands,  
That I may pass out of this pond,  
Wherein I am oppressed:  
Enclosed in a clod of clay,  
That here can have no rest.  
That as he hath begun in me  
His mercies many one,  
I may attain to overtake  
My brethren that be gone.  
That when the death shall do his worst  
Where he shall point a place,  
I may be able like a man  
To look him in the face.  
For though he catch away my cloak,  
My body into dust:  
Yet am I sure to save a soul.  
When death hath done his worst.  
And though I leave a little dust  
Dissolved out of blood:  
I shall receive it safe again,  
When God shall see it good.  
For my redeemer I am sure  
Doth live for evermore,  
And sitteth high upon the heavens,  
For whom I hunger sore.  
Even as the Dear with deadly wounds,  
Escaped from the spoil  
Doth haste by all the means he may,  
To seek unto the soil.  
Of whom I hope to have a crown,  
That always shall remain:  
And eke enjoy a perfect peace,  
For all my woe and pain.  
The God that giveth all increase,  
And seeketh still to save,  
Abound in thee that perfect peace,  
Which I do hope to have.  
And I beseech the living God,  
To hold thee in his hands:  
And wish thee even with all my hart,  
The blessing of my bands.  
Which I esteem of higher price,  
Then pearl or precious stone:  
And shall endure for evermore,  
When earthly things are gone.  
For though the fire do consume,  
Our treasure and our store:  
Yet shall the goodness of the Lord,  
Endure for evermore.  
And where thou art a friend to him,  
That is to me full dear:  
That God of might make the amends,  
When all men shall appear.  
That hath showed mercy to the meek,  
And rid them out of pain.  
And thus the Lord possess thy spirit,  
Till we do meet again.   

If thou wilt have a recompense,  
Abide still in obedience.    

¶ The exhortation of Robert Smith, unto his children, commonly set out in the name of master Rogers.  
Give ear my children to my words,  
Whom God hath dearly bought:  
Lay up my law within your heart,  
And print it in your thought. 
Prob, 5.   
For I your father have foreseen  
The frail and filthy way,  
Which flesh and blood would follow fain,  
Even to their own decay.  
For all and every living beast,  
Their crib do know full well:  
But Adam's heirs above the rest,  
Are ready to rebel: 
Esay. 1.   
And all the creatures on the earth,  
Full well can keep their way:  
But man above all other beasts, 
Sapien. 2.   
is apt to go astray.  
For earth and ashes is his strength,  
His glory and his rain:  
And unto ashes at the length,  
Shall he return again. 
Genes. 3.   
For flesh doth flourish like a flower,  
And grow up like a grass,  
And is consumed in an hour,  
As it is brought to pass.  
In me the Image of your years,  
Your treasure and your trust:  
Whom ye do see before your face,  
Dissolved into dust.  
For as you see your father's flesh.  
conuer●ed into clay:  
Even so shall ye my children dear.  
Consume and wear away.  
The son and moon and eke the stars  
That serve the day and night: 
●. Peter, 3.   
The earth and every earthly thing,  
shallbe consumed quite.  
And all the worship that is wrought  
That have been heard or seen:  
Shall clean consume and come to nought, 
Sapien. 13.   
Are it had never been.  
Therefore that ye may follow me:  
Your Father and your friend,  
And enter into that same life,  
Which never shall have end,  
I leave you hear a little book,  
For you to look upon: 
john. 7.   
That you may see your Father's face,  
When I am dead and gone.  
Who for the hope of heavenly things,  
While he did here remain 
1. Corin. 2.   
Gave over all his golden years,  
In prison and in pain.  
Where I among mine iron bands,  
Enclosed in the dark  
A few days before my death,  
Did dedicate this work.  
To you mine heirs of earthly things  
Which I have left behind:  
That ye may read and understand,  
And keep it your mind,  
That as you have been heirs of that,  
Which once shall wear away:  
Even so ye may possess the part,  
Which never shall decay.  
In following of your father's foot,  
In truth and eke in love:  
That ye may also be his heirs,  
For evermore above. 
1. Tobi. 11.   
And in example to your youth,  
To whom I wish all good,  
I preach you here a perfit faith  
And seal it with my blood.  
Have God always before your eyes, 
john. 9   
In all your whole intents:  
Commit not sin in any wise,  
Keep his commandments.  
Abhor that errant whore of Rome,  
And all her blasphemies:  
And drink not of her decretals,  
Nor yet of her decrees.  
give honour to your mother dear, 
Apoc. 14. Exodu●. 22▪ Math. 15.   
Remember well her pain:  
And recompense her in her age▪  
In like with love again.  
Be always aiding at her hand,  
And let her not decay:  
Remember well your father's fall,  
That should have been her stay.  
give of your portion to the poor,  
As riches doth arise:  

Math. 25.  And from the needy naked soul,  
Turn not away your eyes.  
For he that will not hear the cry,  
Of such as are in need:  
Shall cry himself, and not be heard,  

2 Cor 9  When he would hope to speed.  
If God have given you great increase,  
And blessed well your store▪  
Remember ye are put in trust,  

Luke. 12.  To minister the more.  
Beware of foul and filthy lust,  
Let whoredom have no place:  
Keep clean your vessels in the Lord,  

john. 1.  That he may you embrace.  
Ye are the temples of the Lord,  

2. Cor. 6.  For ye are dearly bought:  
And they that do defile the same,  
Shall surely come to nought.  
Possess not pride in any case,  
Build not your nests to high:  
But have always before your face,  
That ye be borne to die.  
Defraud not him that hired is,  
Your labours to sustain:  
But give him always out of hand,  
His penny for his pain.  
And as ye would that other men  

Math. 7.  Against you should proceed  
Do ye the same again to them  
When they do stand in need.  
And part your portion with the poor  
In money and in meat  
And feed the fainted feeble soul,  

Heb. 13. 〈◊〉. 13.  With that which ye should eat,  
That when your members lacketh meat  

Math. 6.  And clothing to your back:  
Ye may the better think on them  
That now do live and lack  
Ask counsel at the wise,  
give ear unto the end.  
Refuse not you the sweet rebuke  
Of him that is your friend:  
Be thankful always to the Lord,  

Math. 6.  With prayer and with praise.  
Desire you him in all your deeds,  
For to direct your ways:  
And sin not like that swinish sort  
Whose bellies being fed,  
Consume their years upon the earth  
From belly unto bed.  
Seek first I say the living God  

Prou. 4.  Set him always before:  
And then be sure that he will bless  
Your basket and your store.  
And thus if you direct your days,  

Si●●●. 30.  According to this book,  
Then shall they say that see your ways,  
How like me you do look  
And when you have so perfectly,  

Tobi. 3.  Upon your finger's ends:  
Possessed all within your book,  
Then give it to your friends.  
And I beseech the living God,  
Replenish you with grace,  
That I may have you in the heavens,  
And see you face to face.  
And though the sword have cut me off,  
Contrary to my kind,  
That I could not enjoy your love,  
According to my mind,  
Yet do I hope when that the heavens,  

2. Pet. 3.  Shall vanish like a scroll:  
I shall receive your perfect shape,  
In body and in soul.  
And that I may enjoy your love,  
And ye enjoy the land:  
I do beseech the living God,  
To hold you in his hand,  
Far well my children from the world  
Where ye must yet remain:  
The Lord of hosts be your defence,  
Till we do meet again,  
Far well my love and loving wife,  
My Children and my friends:  
I hope to God to have you all,  
When all things have their ends.  
And if you do abide in God,  
As ye have now begun:  
Your course I warrant will be short,  
Ye have not far to run,  
God grant you so to end your years  
As he shall think it best:  
That ye may enter into heaven,  
Where I do hope to rest.   

Written at the request of a Lady in her book.  
IF you will walk the way,  
That Christ hath you assigned:  
Then learn this little verse,  
Which I have left behind.  
Be fervent in the truth,  
Although it bear the blame:  
And eke apply your youth,  
To stick unto the same:  
That when the age is come,  
And death beginneth to call?  
The truth may be your staff,  
To stay you up withal.  
And though it bring rebuke,  
And cause you kiss the cross:  
Yet is it a reward,  
To all that suffer loss.  
For here we do lay out,  
The things that be but vain:  
But we are sure to reap,  
The things that do remain.  
For all that ye do lose,  
Is but a sinful slime:  
And like unto a Rose,  
That tarrieth but a tyme.  
But if ye carry Christ,  
And walk the perfect way,  
Ye shall possess the gold,  
That never shall decay.  
And all your father's goods,  
shallbe your recompense:  
If ye confess the word,  
With double diligence.  
Not only for to hear  
His pure and perfit word:  
But also to embrace,  
The fire and eke the sword.  
And if ye keep this path,  
And do not run a croak,  
Then shall ye meet the man,  
That writ this in your book  
In that eternal joy,  
That always shall remain:  
Thus far well faithful friend,  
Till we do meet again.   

Legem pone.  
Teach me O Lord to walk thy ways,  
My living to amend:  
And I shall keep it all my days,  
Even to my lives end.  
give me a mind to understand,  
So shall I never start:  
But I shall keep all thy precepts,  
Even wholly with mine hart.  
Make me to go a perfect pace,  
In that I have begun:  
For all my love and my delight,  
Is in thy ways to run.  
Incline my hart unto thy ways,  
Set thou thereon my thought:  
And let me not consume my days,  
To covet that is nought.  
O quicken me in all thy ways,  
The world for to despise:  
And from all fond and foolish toys,  
Turn thou away mine eyes.  
O plant in me thy perfect word,  
Which is to me so dear:  
Lay up thy laws within my hart,  
To keep me still in fear.  
And rob me of that great rebuke▪  
Which I do fear full sore.  
For all thy judgements and thy law  
Endure for evermore.  
Behold O Lord in thy precepts  
Is all my whole delight.  
O quicken me in all my ways  
That I may walk aright.   

To his brother.  

AS nature doth me bind,  
Because thou art my blood  
According to my kind  
To give thee of my good,  
That thou mayest have in mind  
How I have run my race  
Although thou bide behind  
But for a little space,  
I yeave thee here a pearl  
The price of all my good  
For which I leave my life,  
To buy it with my blood  
More worth than all the world  
Or aught that I can note,  
Although it be clad,  
In such a simple cote.  
For when I had obtained  
This pearl of such a price  
Then was I sure I gained  
The way for to be wise.  
It taught me for to fight  
My flesh for to despise  
To stick unto the light  
And for to leave the lies  
In sending out my seed  
With bonds and bitter tears  
That I might reap with joy  
In everlasting years,  
And have for all my loss  
My travail and my pain  
A thousand times and more  
Of better goods again.  
And for because the good  
That hath been got and gained  
And that the Lords elect  
Hath evermore obtained  
Is closed in this book  
Which I do give to thee  
Wherein I have my part  
As thou thyself mayest see.  
In which I hope thou hast  
A stock also in store:  
And wilt not cease to sail  
Till God have made it more,  
I will thee to beware▪  
Be sure thou keep it well  
For if thou do it lose  
Thy part shallbe in hell.  
And here I testify  
Before the living God,  
That I detest to do  
The things that are forbade.  
And as in judgement is  
My body to be brent,  
My hart is surely set  
Therewith to be content.  
And sith it is his will,  
To put in me his power  
Upon his holy hill  
To fight against this whore,  
Full well I am content,  
If he allow it so  
To stand with all my might  
The whore to overthrow.  
Even with a willing mind  
The death I will outface  
And as I am assured  
The battle to embrace,  
That they which hear the truth  
How I have passed the pike  
May set aside their youth  
And learn to do the like.  
And though it be my lot, to let her suck my blood  
Yet am I well assured, it shall do her no good.  
For she is set to kill The things she thinks accursed,  
And shall not have her fill, of blood until she burst.  
And when that thou shalt see, or hear of my disease:  
Pray to the living God, that I may pass in peace.  
And when I am at rest, and rid out of my pain:  
Then will I do the like, for thee to God again.  
And to my woeful wife, and widow desolate:  
Whom I do leave behind, In such a simple state.  
And compassed with tears, and mornings many one  
Be thou her staying staff, when I am dead and gone.  
My mouth may not express, the dolours of my mind:  
Nor yet my heaviness, to leave her here behind.  
But as thou art my bone, my brother and my blood:  
So let her have thy hart, if it may do her good.  
I took her from the world, and made her like the cross:  
But if she hold her own, she shall not suffer loss.  
For where she had before, a man unto her make  
That by the force of fire, was stranged at a stake,  
Now shall she have a king, to be her helping hand:  
To whom pertain all thing, that are within the land.  
And eke my daughter dear, whom I bequeath to thee:  
To be brought up in fear, and learn the A.B.C.  
That she may grow in grace, and ruled by the rod:  
To learn and lead her life, within the fear of God:  
And always have in mind, thy brother being dead  
That thou art left behind a father in my stead.  
And thou my brother dear, and eke my mother's son  
Come forth out of all fear, and do as I have done,  
And God shall be thy guide, and give thee such increase  
That in the flames of fire, thou shalt have perfect peace.  
Into eternal joy, and pass out of all pain:  
Where we shall meet with mirth, and never part again.   

If thou wilt do my daughter good,  
Be mindful of thy brother's blood.    

* To All which love God unfeignedly, and intend to lead a godly life according to his Gospel, and to persever in his truth unto the end: grace, and peace from God the father, and from our Lord jesus Christ, Amen.  

This letter is thought of some to be M. Hoopers', partly for that in one copy amongst divers, it is entitled unto him: and also by the phrase and manner of writing, it may be well conjectured so to be.  BE not afraid, most dearly beloved in our Saviour jesus Christ, at these most perilous days, wherein by the sufferance of God, the Prince of darkness is broken lose, and rageth in his members against the elect of God with all cruelty, to set up again the kingdom of Antichrist: against whom, see that ye be strong in faith to resist his most devilish doctrine with the pure Gospel of God, arming yourselves with patience, to abide what soever shallbe laid to your charge for the truths sake knowing that thereunto ye be called, not only to believe in him, but also to suffer for him. Oh how happy are ye that in the sight of God are counted worthy to suffer for the testimony of Christ? Quiet therefore yourselves (Oh my loving brethren) and rejoice in him for whom ye suffer: for unto you do remain the unspeakable joys, which neither the eye hath seen, nor the ear hath heard, 
Apo. 17.  neither the hart of man is able to comprehend in any wise. Be not afraid of the bodily death, for your names are written in the book of life, And the Prophets doth record, 
Psal●. 115.  that in the sight of the Lord, precious is the death of his saints. Watch therefore and pray, that ye be not prevented in the day of temptation. Now cometh the day of your trial, wherein the waters rage, and the stormy winds blow. Now shall it appear whether ye have builded upon the fleeing sand, 
Math. 7. Ephe. 2.  or upon the unmovable rock Christ, which is the foundation of the Apostles and Prophets: whereon every house that is builded, groweth into an holy temple of the Lord, by the mighty working of the holy Ghost. 
2. Tim. 2. Ephe. 6. Phil. 2. Heb. 12. Col. 1.  Now approacheth the day of your batttayle, wherein it is required that ye show your selves the valiant soldiers of jesus Christ, with the armour of God, that ye may be able to stand fast against all the crafty assaults of the Devil. Christ is your Captain, and ye be his soldiers, whose cognisance is the Cross, to the which he willingly humbled himself even unto the death, and thereby spoiled his enemies, 
Pet. 5.  and now triumpheth he over them in the glory of his father, making intercession for them that here do remain to suffer the afflictions that are to be fulfilled in his mystical body. It behoveth therefore every one that will be counted his scholar, to take up his own cross and follow him, as ye have him for ensample: and I assure you that he being on your side, nothing shallbe able to prevail against you. And that he will be with you even to the worlds end, ye have his promise in the 28. of Matthew. He will go forth with his host as a conqueror to make a conquest. 
Apoc. 6. 1. Cor. 1.  He is the man that sitteth on the white horse, crowned with immortality, and ye, brethren, are his fellowship, whereof he is the head. He hath your hart in his hand as a bow bend after his godly will: he shall direct the same according to the riches of his glory, into all spiritual and heavenly cogitations He is faithful, 
1. Cor. 10  and will not suffer you to be further assaulted, than he will give you strength to overcome, and in the most danger he will make a way, that ye may be able to bear it.  
Shrink not therefore dear hearts, when ye shallbe called to answer for the hope that is in you: 
1. Pet 3.  for we have the comforter, even the spirit of truth which was sent from the heavens to teach us. He shall speak in us, he shall strengthen us: what is he then that shallbe able to confound us? Nay, what tyrant is he that now boasteth himself of his strength to do mischief, whom the Lord shall not with the same spirit, 
Luke. 13. Act. 2. Psalm. 51.  by the mouth of his servants, strike down to hell fire? Yea, suddenly will the Lord bring down the glory of the proud Philistians, by the hands of his servant David. Their strength is in spear & shield, but our help is in the name of the Lord, which made both heaven and earth, He is our buckler and our wall, 
1. Reg, 17. Psal. 6. 2. Cor. 6. Heb 8. Psalm. 32.  a strong Tower of defence. He is our God, and we are his people. He shall bring the counsels of the ungodly to nought. He shall take them in their own net. He shall destroy them in their own inventions. The right hand of the Lord shall work this wonder. His power is known among the children of men. 
Psalm. 117. Psalm 52. Psalm. 65.  Their fathers have felt it, and are confounded. In like manner shall they know that there is no counsel against the Lord, when their secrets are opened to the whole world, and are found to be against the living God. Work they never so craftily, build they never so strongly: yet down shall their rabble fall, and the builders themselves shall then be scattered upon the face of the earth, 
Gene. 12.  as accursed of God. The just shall see this and be glad, & praise the name of the Lord, that so marvelously hath dealt with his servants, 
Psalm. 33.  as to bring their enemies under their feet. Then shall the fearful seed of Cain tremble and quake. Then shall the mocking Ismaelites be cast out of the door. Then shall the proud Nembroth see his labour lost. Then shall the beast of Babylon, be trodden under foot. Then shall the scribes and Pharisees for madness fret and rage. 
Gene. 4. Gene. 21. Gene. 11. Phil. 3. Psalm. ●. 1. Corin. 3. Psalm. 74. job. 5. Apoc. 12.  Then sha' their painted wisdom be known, for extreme folly. Then shall bloody Dragon be void of his prey. Then shall the whore of Babylon, receive double vengeance. Then shall they scratch their crowns for the fall of their Mistress' harlot, whom they now serve for filthy lucre, when no man will buy their wares any more. Then shall the Popish Priesthood cry weal away with care, even when the Lord shall help his servants: which day is not far of, the day wherein the kingdom of Antichrist shall have an end, and never arise any more. 
Apo. 8. Psal. 145.  In the mean time, abide in certain and sure hope, cleaving unto the promises of God, which in their own time shallbe fulfilled. Acquit yourselves like men against the enemies of GOD in all humbleness of mind, 
1. Corin. 6. 1. Cor. 8. Heb. 9  strong in spirit to acknowledge one God, one holy saviour jesus Christ, one only everlasting and sufficient sacrifice for the remission of sins even the precious body of the Lord jesus once offered for all and for ever. Which now sitteth on the right hand of God, and from thence shall he come, 
Acts. 3.  to judge both the quick and the dead at the last day: & until that time, occupieth that blessed body, none other place to dwell in, to be kept in, to be closed in, 
Heb. 1. 1. Pet. 3. Ephes. 1.  but only in the heavens, even in the glorious majesty of God, personally abiding there in the flesh, not coming down from thence till the last hour. And as he never ceaseth to be man, so doth he never lose the similitude of man: 
Ephes. 2.  his body there hath his lineaments, he leaveth them not: so hath that body there his highness, and shrinketh not, and his manly shape, he altereth not at any tyme. He is in that he took of the virgin Mary, a natural man in all conditions except sin. And what he took of his blessed Mother, 
Rom. 8.  by the working of the holy Ghost, he took it for ever, and will not exchange the same for any other. He took the shape of a man with the substance of his manhood, in one sacred womb. There were they coupled together by the holy ghost, 
Ephes 2.  never to be divided a sunder. He retaineth the one with the other, in seperablye. As he will not alter the substance of his flesh, into the substance of bread no more will he alter the shape of his body, into the form of bread There cannot be a greater absurdity against the truth, then to think that he would leave the shape that he took in the virgin's womb, being an accident unto his manhood, and join unto the same a wafer cake baken in an oven, or between a pair of irons. As he is in heaven very man, one only mediator between God and man, even the man christ jesus, 
1. john. 2.  he it is that is the propitiation for our sins. Be bold therefore, to confess this most pure and Apostolical doctrine: 
Col. 1.  and also that all favour, mercy, and forgiveness cometh only by him He only of God the father was made for us, all wisdom, righteousness, sanctification and redemption. All these are the gifts of God the father, freely given unto us by Christ jesus God and man, through faith in his blood, and not by the merits of men. Gifts they are (I say) freely given unto us of favour, 
1 Cor. 2. Ephe. 2. 〈◊〉. 2. Gala. 3. Act. 10.  without our desert by believing, and not by deserving. To this do the law and the Prophets bear witness.  
This doctrine have all the blessed Martyrs of Christ's church witnessed with their blood to be true. To this truth, have all the consciences of all true believers subscribed ever since the Ascension of Christ. This witness is not of man, but of God. What better quarrel can ye than have to give your lives for, 
Luke. 9  than the truth itself? That man that giveth his life for the truth, taketh the readiest way to life. He that hath the Pope's curse for the truth, is sure of Christ's blessing. Well then my brethren what shall now let, but that ye go forward as ye have begun? Nay rather run with the runners that ye may obtain the appointed glory. Hold on the right way, look not back, have the eye of your heart fixed upon GOD, and so run, that ye may get hold of it. Cast away all your worldly pelf, 
john. 14. Psal. 15. Ephe 4. Col. 5. Math. 10. Mark. 8.  and worldly respects, as the favour of friends, the fear of men, sensual affection, respect of persons, honour, praise, shame, rebuke, wealth, poverty, riches, lands, possessions, carnal fathers and mothers, wife and children, with the love of your own selves, and in respect of that heavenly treasure ye look for, let all these be denied, & utterly refused of you, so that in no condition they do abate your seal, or quench your love towards God. In this case make no account of them, but rather repute than as vile, in comparison of everlasting life. 
Phil. 3. Luke. 8.14.  Away with them as thorns that choke the heavenly seed of the Gospel, where they be suffered to grow. They are burdens of the flesh, which encumber the soul exchange them therefore for advantage. Doth not he gain that findeth heavenly and immortal treasure, for earthly & corruptible riches? 
Romans. 7.  Loseth that man any thing, which of his carnal father and mother is forsaken, when therefore he is received of God the father to be his child and heir in Christ? 
Ephe. 1. Gala. 4. Phi. 3.  Heavenly for earthly: for mortal, immortal: for transitory things, permanent: is great gains to a Christian conscience.  
Therefore as I began, I exhort you in the Lord, not to be afraid. Shrink not my brethren, mistrust not God, be of good comfort, rejoice in the Lord, hold fast your faith, and continue to the end Deny the world and take up your cross and follow him which is your lodesman, 
Heb. 6. 1. Cor. 2.  and is gone before. If you suffer with him, yea you shall reign with him. What way can you glorify the name of your heavenly father better, then by suffering death for his sons sake? What a spectacle shall it be to the world to behold so godly a fellowship as you servants of God, in so just a quarrel as the Gospel of Christ is, with so pure a conscience, so strong a faith, and so lively a hope, to offer yourselves to suffer most cruel torments at the hands of God's enemies, and so to end your days in peace, 
Heb. 11.  to receive in the resurrection of the righteous, life everlasting?  
Be strong therefore in your battle. The Lord God is on your side, and his truth is your cause: and against you be none, but the enemies of the cross of Christ, 
Phi. 3. Math. 3. john. 8.  as the serpent and his seed, the Dragon with his tail, the marked men of the Beast, the offspring of the Pharisees, the congregation malignant, the generation of Vipers, murderers, as their father the devil hath been from the beginning. To conclude, such are they as the Lord God hath always abhorred, and in all ages resisted and overthrown. God, from whom nothing is hid, 
Psalm. 34. Heb. 4.  knoweth what they are. He that searcheth the hearts of men, he hath found them out to be crafty, subtle, full of poison, proud, disdainful, stiff-necked, devourers, raveners, and barkers against the truth, filthy & shameless- and therefore doth the spirit of God, by the mouths of his holy Prophets and Apostles, 
jude. 1.  call them by the names of Foxes, serpents. Cockatrices, Lions, Leopards, Bulls, Bears, Wolves, Dogs, Swine, Beasts, teaching us thereby to understand, that their natural inclination is, to deceive, poison, and destroy (as much as in them lieth) the faithful and elect of God. 
Psalm. 76.  But the Lord with his right arm shall defend his little flock against the whole rabblement of these worldlings, 
Math. 20. Luke. 21. Math. 10. 1. Pet 2.  which have conspired against him: he hath numbered all the hears of his children's heads, so that not one of them shall pearish without his fatherly wil He keepeth the sparrows, much more will he preserve them whom he hath purchased with the blood of the immaculate Lamb. He will keep them unto the hour appointed, wherein the name of God shallbe glorified in his saints. In the mean time let them work their wills, 
Math. 10. Sapi. 3.  let them envy, let them malign, let them blaspheeme let them curse, ban, betray, whip, scourge, hang and burn: for by these means God will try his elect as gold in the furnace and by these fruits, shall they also bring themselves to be known what they be, for all their sheeps skins. For as he that in suffering patiently for the Gospel of God, is thereby known to be of Christ: 
Psalm. 7.  even so in likewise is the persecutor of him known to be a member of Antichrist. Besides this, their extreme cruelty shall be a mean, the sooner to provoke God to take pity upon his servants, and to destroy them that so tyrannously entteate his people: as we may learn by the histories, as well in the bondage of Israel under Pharaoh in Egypt, 
Exod. 13. Esd. 3 13. 2. Mach. 7. jacob. 4. 1. Peter. 5. Apo. 9 Heb. 12. jacob. 2.  as also in the miserable captivity of juda in Babylon: Where as, when the people of God were in most extreme thraldom, them did the Lord stretch forth his mighty power to deliver his servants. Though God for a time, suffer them to be exalted in their own pride, yet shall they not scape his vengeance. They are his rods, and when he hath worn them to the stumps, then will he cast them into the fire: this shallbe their final reward. Our duty is in the mean while, patiently to abide the will of God, which worketh all things for the best.  
Thus dealeth he with us, partly for our trial, and partly also for our sins, 
2. Cor. 12. Esdras. 36.  which we most grievously have committed to the great slander of his gospel, whereby the name of God was evil spoken of among his enemies: for the which he now punisheth us with his fatherly corrections in this world, 
Romans. 2.  that we should not be dampened with the world. By this means seeketh he his sheep that were lost, to bring them home to the fold again. By this w●y seeketh he to reform us, 
1. Cor. 1. Luke. 15.  that we may be like unto him after the image of his son jesus christ, in all holiness & righteousness before him. Finally, this way useth his godly wisdom, to make us thereby to know him, & ourselves in him, 
Ephes. 4.  that afore time had in a manner forgotten him, praised be his name therefore. And as for these Balaamites, which now do molest us, commit, them to the hands of GOD, give him the vengeance, and he will reward them. Fall ye to prayer, 
Os●. 13.  and let these belly GOD'S prate. For he is in heaven and sleepeth not, that keepeth Israel. He is in heaven that made the seas calm, 
Rom. 12. Phil. 2. Luke. 8. Mark. 4. Psalm 8. Psalm. 4. jeremy. 12. jeremy. 18.  and when the Disciples were afraid. Let us now faithfully call upon him and he will hear us. Let us cry unto the Lord for he is gracious and merciful. When we are in trouble he is with us, he will deliver us, and he will glorify us. If we come unto him, we shall find him turned unto us. If we repent us of our wickedness done against him, them shall he take away the plague that he hath devised against us.  
Let us therefore earnestly repent, and bring forth the worthy fruits of repentance. Let us study to be his, then shall we not need to fear what these hypocrites do against us, 
Math. 12.  which with their pretenced holiness deceive the hearts of the simple, and abuse the authority of God in his Princes, causing them (by their procurement) to testify their ambitious prelacy, and to erect up their Idol again with the Romish Mass. 
job. 12. Pro. 15.21.  God in whose hands are the hearts of kings, open the hart of the Queen's highness to espy them out what they be, and so to weed them out, that they no longer be suffered to trouble the congregation of God, 
Psal. 24.30.78.  and to poison the realm with Pope holy doctrine. God almighty for his son jesus Christ's sake deliver the Queen's highness and this her church & realm, from these proud prelate's, which are as profitable in the Church of Christ as a polecatte in the midst of a Warran of connies.  
To conclude my brethren, I commit you to God and to the power of his word, which is able to establish you in all truth. His spirit be with you and work always that ye may be mindful of your duties towards him whose ye are both body and soul. Whom see that ye love, serve, dread and obey, above all worldly powers, and for nothing under the heavens, 
Mark. 6. Math. 10. Apo. 5.  defile your conscience before God. Dissemble not with his word: God will not be mocked: nay they that dissemble with him, deceive themselves. Such shall the Lord deny & cast out at the last day: such (I say) as bear two faces in one hood: such as play on both hands: such as deny the known truth: such as obstinately rebel against him. All such with their partakers shall the Lord destroy. 
john. 16.  God defend you from all such. and make you perfit unto the end. Your sorrow shall be turned into joy.   

¶ An other letter sent to his wife.  
THe God and father eternal, which brought again from death our Lord jesus christ, keep thee dear wife now and ever, amen, and all thy parents and friends, I praise God for his mercy, I am in the same state that ye left me in, rather better then worse, looking daily for the living God, before whom I hunger full sore to appear, and receive the glory, of which I trust thou art willing to be a partaker. I give God most hearty thanks therefore, desiring thee of all loves, to stand in that faith which thou hast received, and let no man take away the seed that almighty God hath sown in thee, but lay hands of everlasting life, which shall ever abide, when both the earth, and all earthly friends shall perish, desiring them also to receive thankfully our trouble which is momentane and light, and as S. Paul saith not worthy of the things which shall be showed on us, that we patiently carrying our cross may attain to the place where our saviour Christ is gone before to the which I beseech God of his mercy bring us speedily. I have been much troubled about your deliverance fearing much the persuasions of worldlings, and have found a friend, which will (I trust) find a mean for you if you be not already provided desiring you in any case to abide such order, as those my friends shall appoint in God. And bear well in mind the words which I spoke at our departing, that as god hath found us, and also elected us worthy to suffer with him. We may endeavour ourselves to follow uprightly in this our vocation, desiring you to present my hearty commendations to all our friends, and in especial to your Parents, keeping your matter close in any wise. give most hearty thanks to my friend, which only for our cause is come to Windsor. Continue in prayer. Do well. Be faultless in all things. Beware abominations. Keep you clean from sin. Pray for me, as I do for you. I have sent you a piece of gold for a token, and most entirely desire you to send me word if ye lack any thing. The lord jesus preserve you and yours. Amen. From Newgate the 15. of April.  
By your husband here and in heaven Robert Smith.  
This foresaid Robert Smith the valiant and constant martyr of christ, thus replenished (as ye have heard) with the fortitude of God's spirit, was condemned at London by Boner there Bishop, 
The martyrdom and comfortable death of Rob. Smith of Uxbridge. An. 1555. August. 8.  the xii. day of july, and suffered at Uxbridge the 8. day of August: who as he had been a comfortable instrument of God before to all them that were in prison with him, so now also being at the stake, he did no less comfort the people, there standing about him, willing them to think well of his cause, and not to doubt but that his body dying in that quarrel, should rise again to life. And said he, I doubt not, but that God will show you some token thereof. At length he being well nigh half burnt, 
A token of comfort and resurrection given by R. Smith at his martyrdom.  and all black with fire, clustered together as in a lump like a black coal, all men thinking him for dead, suddenly rose up right before the people, lifting up the stumps of his arms, and clapping the same together, declaring a rejoicing heart unto them, and so bending down again, and hanging over the fire, slept in the Lord, and ended this mortal life.   

¶ Letters. A sententious letter of Robert Smith to Anne Smith his wife  

A letter of Robert Smith to his wife, full of ghostly instruction.  Seek first to love God dear wife, with your whole hart and then shall it be easy to love your neighbour.  
Be friendly to all creatures, and especially to your own soul.  
Be always an enemy to the devil and the world, but especially to your own flesh.  
In hearing of good things join the ears of your head and ha●t together.  
Seek unity and quietness with all men, but especially with your conscience: for he will not easily be entreated.  
Love all men, but especially your enemies.  

Be good to thine enemy.  Hate the sins that are paste, but especially those to come.  
Be as ready to further your enemy, as he is to hinder you, that ye may be the child of God.  
Defile not that which Christ hath cleansed, lest his blood be laid to your charge.  
Remember that God hath hedged in your tongue, with the teeth and lips, 
A double hedge to the tongue.  that it might speak under correction.  
Be ready at all times to look in your brother's eye, but especially in your own eye. For he that warneth other of that he himself is faulty, doth give his neighbour the clear wine, and keepeth the dregs for himself  

Cast out the mo●e in thine own eye first. Coue● not to be rich.  Beware of riches and worldly honour: for without understansting prayer, and fasting, it is a snare and also poverty, all which are like to consuming fire, of which if a man take a little, it will warm him, but if he take too much, it will consume him. For it is hard for a man to carry fire in his bosom, and not be brent.  
Show mercy unto the saints for Christ's sake, and Christ shall reward you for the saints sake. Among all other prisoners visit your own soul: 
Blessed be the merciful.  for it is enclosed in a perilous prison.  
If ye will love God, hate evil, and ye shall obtain the reward of well doing.  
Thus far you well, good Anne. Have me heartily commended to all that love the Lord unfeignedly. I beseech you have me in your prayer while I am living, and I am assured the Lord will accept it. Bring up my children and yours in the fear of God, and then shall I not fail but receive you together in the everlasting kingdom of God, which I go unto.  
Your husband, Robert Smith.  
If ye will meet with me again,  
Fosake not Christ for any pain.   

¶ An other letter sent to his wife Anne Smyth.  
THe grace of almighty God be always with you and comfort, strength, and stablish you in all things, 
another letter of R. Smith to his wife.  that what his blessed will is, ye may follow faithfully, to his honour, my comfort, and your own salvation, and the good ensample to our posterity.  
I have received your letter, and I praise God, without any danger: 
Commendation of Peter the keeper.  nevertheless if God's marvelous goodness had not brought it to my hands by Peter the keeper there might have risen a great trouble upon the same. For will ye know that George is a wicked man, utterly without all fear of God: and if he had gotten it, the Counsel sure had seen it. But Peter like an honest man never opened it. Wherefore I desire you from henceforth let your letters be delivered at Chancery lanes end, to my sister Tankerfield, and she may deliver them safe into my hand. We are very straightly kept, I praise God of his mercy Nevertheless, almighty God is always with us. I have sent you that ye wrote for. The two Nutmegs that should have gone by Nicholas to our friends, I send now, and desire them to accept them as a poor prisoners gift until God give more largely. Thomas juison sendeth you a penny, I pray you give him thanks for the same, and Diricke also. I have sent you of that little that I have two pieces of spanish money. The Lord jesus have you in his custody, & send you good speed. In any case keep yourself close, I doubt much of your walkings. Have my hearty commendations to your parents, and desire them with you to have me in their prayers. Be fervent in prayer, pray pray, pray, that God would of his mercy put up his sword and look on his people. Tell my brother, with commendations, that the next comer shall bring up the Epistle & exhortation. I have written all this fortnight for my Lady, yea, and almost done nothing else. I would have sent him the articles of William Flower, and my talk with him, if I could have delivered it from the prison. The holy Ghost keep you. I would ye could make a means for your money, to send a cheese to Peter: for I find much kindness at his hands. Ye shall always hear of me at Tankerfieldes house. All the Congregation salute you. Far you most heartily well.  
I have not yet (tell my brother) spoken with the person. There hath come so strait a commandment, that no man might come to us, because Tooly cursed the pope at the gallows. They thought it to be our counsel.  
Yours, and ever yours, Robert Smith.   

¶ An other letter sent to his wife.  
GRace, mercy, and peace from God the father, and from the Lord jesus Christ be with you, dear wife, now & ever Amen: and prevent your ways through his holy spirit, that ye may in all your words and works please God, and eschew evil, to his honour and your salvation, 
another letter of R. Smith to his wife.  that they which see your conversation, may in all things learn to do like, even to the utter shame and confusion of the wicked and ungodly. Amen.  
I sent you by M. Alexander, a purse with money. I have certain tokens for you, sent by my prison fellows to you, that is, 
Behold here the Communion of saints.  from M. Hawks xii d. from M. Simson xii d. from his wife four d. from M. Wattes five new groats, from M. Ardeley twelve d. from M. Bradford xii. d. which men be all gone to death, except M. Bradford, he abideth stil. Theridamas is also gone to death Nicholas chamberlain, Tho. Osmund, William Bamford. There ●s also condemned this monday Diricke Carver, Thomas juison, john Launder, and William Uassy is reprieved. Pray to God to have mercy upon his people, and bid my brother, if he can conveniently, come down on monday next: if he can not well do it, let him abide at home. Have me heartily commended to your parents. I have sent each of them a token, a bowed groat, and desire them for God's sake to help us with their prayers. Have little Katherine in mind. Commend me unto all good friends. Continue in prayer. Beware of vanity. Let not God be dishonoured in your conversation, but like a good Matron, keep your vessel in holiness. The peace of God rest with you for ever. Amen.  
My brother juison sendeth to you a token, to your mother a token, and to Katherine a token, iij. pence. john Launder sendeth you a piece of Spanish money, father Herald a piece of vi. d. William andrew's sendeth you a race of Ginger, and I sand your mother one, and a Nutmeg. I send Katherine Comfits for a token to eat. I have sent you a keyclog for a token.  
Your husband, Robert Smith.   

A letter sent to his friend.  

Anno 1555. August.  THe eternal God keep you in his fear. I have hearty commendations unto you and your husband, beseeching almighty God to preserve you in well doing, 
another letter of Robert Smith to a 〈◊〉 of 〈◊〉.  and in perfect knowledge of his Christ, that ye may be found faultless in the day of the Lord. I have heard say, that my friend is given over to vanity: it breaketh my heart, not only to hear that he so doth, but also teacheth other, that it is unhurtful to go to all abominations, which now stand in the Idols temples: nevertheless dear friend, be ye not moved to follow sinners: for they have no inheritance with God and Christ. But look that by going into the Idol temple, ye defile not the temple of God: for light hath no fellowship with darkness. But look what the Lord hath commanded, that do. For if not going to Church were without persecution, they would not learn you that lesson. But all thing that is sweet to the flesh, is allowed of the fleshly. The Lord shall reward every man according to his works, and he that leadeth into captivity, shall go into captivity, and he that by the fleshly man is led in the flesh, shall of the flesh reap corruption. The Lord jesus give thee his holy spirit. Amen.  
I have sent thee an Epistle in metre, which is not to be laid up in thy coffer, but in thy heart.  
Seek peace and ensue it. Fear God, love God with all thy heart, with all thy soul, and with all thy strength.  
Thy friend and all men's in Christ jesus, Rob. Smith.  
scribbled in much haste from N. the 12. of May.   

Robert Smith to all faithful servants of Christ, exhorting them to be strong under persecution.  
Content thyself with patience,  
With Christ to bear the cross of pain:  
Which can and will thee recompense,  
A thousand fold with joys again.  
Let nothing cause thy heart to quail,  
Launch out thy boat, hale up thy sail.  
Put from the shore:  
And be thou sure thou shalt attain,  
Unto the port that shall remain.  
For evermore.    

The burning of Steven Harwood, and Thomas Fust, martyred for the testimony of the Gospel.  
ABout this time died also (by cruel fire) these two martyrs of God, 
Steven Harwood Thomas Fust Martyrs.  that is to say, Steven Harwoode, at Stratford, and Thomas Fust, at Ware. Which both two, as they were about one time burned with the fore mentioned Robert Smith and George Tankerfield, although in sundry places: so were they also examined and openly condemned togethers with them. Their process because it was joined all in one with the process of Robert Smith & other of the said company above mentioned, I thought it superfluous again to repeat the same: save that of Thomas Fust this is to be added, that where as he in his last appearing the 12. of july, was moved by the Bishop to revoke his opinion, 
The answer of Thomas Fust to Bishop Boner.  thus he answered: No (said he) my Lord, for there is no truth cometh out of your mouth, but all lies. Ye condemn men, and will not hear the truth. Where can ye find any anointing or greasing in God's book? I speak nothing but the truth, and I am certain that it is the truth that I speak. This answer of him only I find noted by the Register: although how slenderly these Registrers have dealt in uttering such matters, that is, in omitting those things which most worthy were to be known, 
The condemnation and martyrdom of Steven Harwood and Tho. Fust. Anno. 1555. August.  by their doings it is easy to be seen. But to be short, after their answers made, both he & Thomas Fust were for their faithful perseverance condemned together by the Bishop in his accustomed pity, as heretics to be burned, and so (as before ye have heard) finished they their martyrdom, the one at Stratford, and the other at Ware, in the month of August and year abovesaid.   

The constant martyrdom of William hail, burned at Barnet.  

William Hail Martyr.  OF the same company of these x. above recorded, which were sent up to Bishop Boner, by sir Nicholas Hare and other Commissioners, in the company of George Tankerfielde and Roberte Smith, was also William Hail of Thorpe in the County of Essex, who likewise being examined with the rest, the 12. day of july, received with them also the sentence of condemnation. giving this exhortation with all to the lookers on: Ah good people, said he, beware of this Idolater, and this antichrist, pointing 
The martyrdom of William hail▪  
Th● martyrdom of William Hail at Barnet about the end of August. Anno. 1555.  unto the Bishop of London, 
hails words to the people. Ex Regist.  and so was he delivered to the Sheriffs as an heretic to be burned, who sent him to Barnet, where, about the latter end of August, he most constantly sealed up his faith with the consuming of his body by cruel fire, yielding his soul unto the Lord jesus his only and most sure redeemer.   

George King, Thomas Leyes, john Wade, sickened in prison, and were buried in the fields.  
ye heard before of ten sundry persons sent out of Newgate by Master Hare and other Commissioners, to be examined of Boner Bishop of London. 
3. Martyrs sickened in prison & buried in the fields.  Of whom six already have been executed in several places, as hath been showed: whose names were Elizabeth Warn, George Tankerfielde, Robert Smith, Steven Harwoode, Thomas Fust, and William Hail. 
George King, Thomas Leyes▪ john Wade, Martyrs.  Other three, to wit, George King, Thomas Leyes, and john Wade sickening in Lollardes' Tower, were so weak that they were removed into sundry houses within the City of London, and there departed, and cast out into the fields, and there buried by night of the faithful brethren, 
The story of joane Layshford hereafter followeth among the Martyrs of the next year.  when none in the day durst do it, propter metum judaeorum. The last that remained of this foresaid company, was joane Layshe or Layshforde, the Daughter in law to john warn and Elizabeth Warn Martyrs, but because she was reprieved to a longer day, her story and Martyrdom we will defer till the month of januarie the next year following.   

William Andrew.  
THe like catholic charity was also showed upon William Andrew of Horsley in the County of Essex Carpenter, 
William Andrew buried in the fields.  who was brought to Newgate the first day of April 1555. by john Motham Constable of Mauldon in Essex. The first and principal promoter of him was the Lord rich, who sent him first to prisone. 
The L. Rich the first sender up of W. Andrew.  another great doer against him also seemeth to be sir Richard Southwel Knight, by a letter written by him to Boner, as by the copy hereof appeareth.   

A letter sent to Boner Bishop of London, from sir Richard Southwel knight.  
PLeaseth it your Lordship to understand, that the Lord Rich did about seven or eight weeks past, 
A letter of Sir Richard Southwell to Bishop Boner.  send up unto the Counsel, one Wil Andrew of Thorpe within the County of Essex, an arrogant heretic. Their pleasure was to command me to commit him unto Newgate where he remaineth, and as I am informed, hath infected a number in the prison with his heresy. Your Lordship shall do very well (if it please you) to convent him before you, and to take order with him, as his case doth require. I know the Counsel meant to have writ herein 
❧ The picture describing the strait handling of the close prisoners in Lollards Tower.  unto your Lordship, but by occasion of other business the thing hath been omitted. Wherefore knowing their good pleasure, I did advise the keeper of Newgate to wait upon you with these few lines. And so referring the rest to your virtuous consideration, I remain your good Lordships to command, this 12. of june. 1555.  
Richard Southwel.  

W. Andrew twice before B. Boner. W. Andrew through straight handling died in Newgate. W. Andrew buried in the fields.  This William Andrew being twice brought before Boner to examination, there manfully stood in the defence of his Religion. At length through strait handling in the Prison of Newgate, there he lost his life, which else his adversaries would have taken away by fire: and so after the popish manner he was cast out into the field, and by night was privily buried by the hands of good men and faithful brethren.   

The martyrdom of Rob. Samuel, Preacher, suffering for the true defence of Christ's Gospel.  
Master Foster justice, dwelling at Cobdock in the County of Suffolk, 
Master Foster justice persecutor of Christ's people.  and a little from Ipswiche, being in continual hatred against the truth and the professors of the same, did not only not cease day nor night to study how to bring those in thrall and captivity, that were honest and godly inclined to religion, but also what soever they were that once came in his claws, they easily escaped not without clog of conscience, or else loss of life: so greedy was he of blood. Among many whom he had troubled, there was one Samuel in king Edward's days, 
Robert Samuel in K. Edward's days a godly Preacher.  a very godly and right faithful preacher of God's word, who for his valiant and constant behaviour in his sermons, seemeth worthy of high admiration. He was minister at Barfolde in Suffolk, where he taught faithfully & fruitfully that flock which the Lord had committed to his charge, so long as the time would suffer him to do his duty.  

Robert Samuel removed from the ministry.  At the last being removed from the ministery, and put from his Benefice (as many other good pastors were beside) when he could not avoid the raging violence of the time, yet would he not give over his care that he had for his flock, but would teach them privily and by stealth, when he could not openly be suffered so to do. At what time order was taken by the Queen, to be published by the Commissioners, that all Priests which had married in king Edward's days, putting their wives from them, 
Robert Samuel would not consent to the wicked decree of Q. Mary to put away his wife.  should be compelled to return again to their chastity and single life. This Decree would not Samuel stand unto, for that he knew it to be manifestly wicked & abominable, but determining with himself that God's laws were not to be broken for man's traditions, kept his wife still at Ipswiche, and gave his diligence in the mean time to the instructing of other which were about him, as occasion served. At last master Foster having intelligence hereof, being a great doer in those quarters, foreslacked no time nor diligence, but eftsoons sendeth out his espials abroad, laying hard wait for Samuel, that if he came home to his wife at any time, they might apprehend him, and carry him to prison.  
In conclusion, when such as should betray him, espied him at home with his wife, they bringing word to the Officer, came immediately flocking about his house, and beset it with a great company, 
Robert Samuel apprehended in his house by night.  and so took him in the night season, because they durst not do it in the day time, for fear of trouble and tumult, although good Samuel did nothing withstand them at all, but meekly yielded himself into their clutches of his own accord. When they had thus caught him, 
Robert Samuel put in Ipswich jail.  they put him into Ipswiche gail, where he passed his time meekly among his godly brethren, so long as he was permitted to continue there. Howbeit not long after, being taken from thence, he was carried (through malice of the wicked sort) to Norwiche, where the said bishop Doctor Hopton, 
Robert Samuel removed to Norwich.  (whether he or Doctor Dunnings his chancellor) full like unmerciful Prelates exercised great cruelty against him, as in deed they were men in that time of persecution, as had not their matches for straightness and cruel tormenting the bodies of the Saints among all the rest beside, and specially through the procuring of Dunnings. For although the other were sharp enough in their generation: yet could they be satisfied with imprisonment and death, and would go no further. Neither did I ever yet hear of any besides these, 
The cruelty of Dunninges the bloody Chancellor.  which so far exceeded all bounds of pity and compassion in tormenting their poor brethren as this Bishop did: in such sort that many of them he perverted and brought quite from the truth, and some from their wits also.  
The B. therefore, or else his Chancellor, thinking that he might as easily prevail with Samuel, as he had done with other before, kept him in a very strait prison at his first coming, where he was chained bolt upright to a great post, in such sort, that standing only on tiptoe, he was feign to stay up the whole poise or weight of his body thereby. And to make amends for the cruelty or pain that he suffered, they added a far more grievous torment, keeping him without meat and drink, 
 whereby he was unmercifully vexed through hunger and thirst: saving that he had every day allowed 2. or 3. mouthfuls of bread, and 3. sponefuls of water, to the end rather that he might be reserved to farther torment, then that they would preserve his life. O worthy constancy of the Martyr. O pitiless hearts of papists, worthy to be complained of, and to be accused before God and nature. 
 O the wonderful strength of Christ in his members? Whose stomach, though it had been made of Adamant stone, would not have relented at these intolerable vexations, and extreme pains above nature? How oftentimes would he have drunken his own water, but his body was so dried up with this long emptiness, that he was not able to make one drop of water?  
At the last when he was brought forth to be burned, which was but a trifle in comparison of those pains that he had passed, certain there were that heard him declare what strange things had happened unto him during the time of his imprisonment: to wit, that after he had been famished or pined with hunger two or three days together, he then fell into a sleep, as it were one half in a slumber, at which time one clad all in white, seemed to stand before him, which ministered comfort unto him by these words: Samuel, Samuel, be of good cheer, and take a good heart unto thee. For after this day shalt thou never be either hungry or thirsty: Which thing came even to pass accordingly: for speedily after he was burned, and from that time till he should suffer, he felt neither hunger nor thirst. And this declared he, to the end (as he said) that all men might behold the wonderful works of God. Many more like matters concerning the great comfort he had of Christ in his afflictions, he could utter (he said) besides this, but that shamefastness and modesty would not suffer him to utter it. And yet if it had pleased God, 
 I would he had been less modest in that behalf, that the love and care that Christ hath of his, might have the more appeared thereby unto us by such present arguments, for the more plentiful comfort of the godly, though there be sufficient testimonies of the same in the holy scriptures already.  
No less memorable it is, and worthy also to be noted concerning the 3. ladders which he told to divers he saw in his sleep, 
another memorable 〈◊〉 of Samuel in prison.  set up toward heaven: of the which there was one somewhat longer than the rest, but yet at length they became one, joining (as it were) all three together. This was a forewarning revealed unto him, declaring undoubtedly the martyrdom, first of himself, and then the death of two honest women, which were brought forth & suffered in the same town anon after.  
As this godly martyr was going to the fire, there came a certain maid to him, 
 which took him about the neck and kissed him, who being marked by them that were present, was sought for the next day after, to be had to prison and burned, as the very party herself informed me: Howbeit, as God of his goodness would have it, she escaped their fiery hands, keeping herself secret in the town a good while after. But as this maid, called Rose Nattingham, was marvelously preserved by the providence of God: so there were other two honest women did fall into the rage and fury of that time. 
Two godly 〈◊〉 the 〈◊〉 Brue●● wife, the other a 〈◊〉 w●fe apprehended.  The one was a Brewer's wife, the other was a shoemakers wife, but both together now espoused to a new husband Christ.  
With these two was this maid aforesaid very familiar and well acquainted, who on a time giving counsel to the one of them, that she should convey herself away while she had time and space, seeing she could not away with the queens unjust proceedings, had this answer at her hands again: I know well, saith she, that it is lawful enough to flee away, 
 which remedy you may use, if you list. But my case standeth otherwise. I am tied to an husband, and have beside a sort of young children at home: and then I know not how my husband, being a carnal man, will take my departure from him: therefore I am mined for the love of Christ and his truth, to stand to the extremity of the matter.  
The cruel burning of Robert Samuel, Martyr.  
The report goeth among some that were there present, and saw him burn, that his body in burning did shine as bright & white as new tried silver in the eyes of them that stood by: as I am informed by some which were there, and did behold the sight.  

Letters of Robert Samuel, Preacher.  

A letter or exhortation to the patient suffering of afflictions for Christ's cause.  
A Man knoweth not his time, but as the fish is taken with the Angle, 
Eccle. 9  and as the birds are caught with the snare: even so are men caught and taken in the perilous time when it cometh upon them. The time cometh: 
Eccle. 4.  the day draweth near. Ezechiel 7. Better it were to die, (as the Preacher sayeth) then to live and see the miserable works which are done under the Sun: such sudden and strange mutations, such woeful, heinous, and lamentable divisions so fast approacheth, and none or very few thoroughly repenteth. Alas for this sinful nation, a people of great iniquity & seed of ungraciousness, corrupting their ways. They have forsaken the Lord, 
Esay. 4.  they have provoked the holy one of Israel to anger, & are gone backward. Who now liveth not in such security and rest, 
Complaint against England and that not undeserved,  as though all dangers were clean overpast? Who now blindeth and buffeteth not Christ, with seest me, and seest me not? Yea, who liveth not now in such felicity, worldly pleasures and joys, wholly seeking the world, providing & craftily shifting for the earthly clod & all carnal appetites, as though sin were clean forgotten, overthrown, and devoured? Like hoggish Gergesites now are we more afraid and ashamed of Christ our Messiah, fearing the loss of our filthy pigs, I mean our transitory goods, 
Math. 8. English people rightly resembled to the Gergesites. Mark. 5. Rom. 10. Abundance of goods is a thing perilous. Gene. 19  and disquieting of our sinful and mortal bodies in this short, uncertain and miserable life, then of a Legion of Devils, seducing and driving us from hearing, reading, and believing Christ God's eternal son, and his holy word, the power to save our souls: unto vanities, lies and fables, and to this bewitching world.  
Oh perilous abundance of goods, too much saturity of meats, wealth, and quietness, which destroyed with so many souls, those goodly cities Sodom & Gomorre. jeroboam, so long as he was but a poor man, not yet advanced to his dignity, lived in the laws of God without reprehension: but brought once to wealth & prosperous estate, he became a wicked and most shameful Idolater. And what made the covetous young man so loath to follow Christ, when he was bidden to forsake but worldly wealth which he then enjoyed? 
Anno 1555. September.  Woe be unto these false elusions of the world, baits of perdition, hooks of the devil, which have so shamefully deceived and seduced full many from the right path unto the Lord, 
Math. 19  into the high ways of confusion and perpetual perdition.  
We might now worthily (dear Christians) lament & bewail our heavy state, miserable condition, and sorrowful chance: yea, I say, we might well accuse ourselves, and with job curse these our troublous, 

job. 3. Esay. 10 God hath always a remnant, whom he pullysheth with hard adversaries.  
1. Cor. 4. Two men in one, God abhorreth.   wicked, and bloody last days of this world, were it not that we both see and believe, and find in God's sacred book, that a remnant God hath in all ages reserved, I mean the faithful, as many as have been from the beginning of the world, exercised, whetted, and polished with divers afflictions, troubles and tossings, cast and dashed against all perils and dangers, as the very dross and outcasts of the earth, and yet will in no wise halt between God and Baal: for God verily abhorreth two men in one: he can not away with them that are between both, but casteth them away as a filthy vomit. Christ will not part spoil with his mortal enemy the devil: he will have all or lose all: he will not permit the devil to have the service of the body, and he to stand contented with the heart and mind: but he will be glorified both in your bodies and in your spirits, 
Apoc. ●●.  which are his, as S. Paul saith. 1. Cor. 6. For he hath made all, bought all, and dearly paid for all, as S. Peter sayeth: With his own immaculate body hath he clean discharged your bodies from sin, 
1. Pet. 1.  death and hell, and with his most precious blood paid your ransom and full price once for all and for ever.  
Now what harm, I pray you, or what loss sustain you by this? Why are you, O vain men, more afraid of jesus your gentle savour, & his gospel of salvation, then of a legion of cruel devils, going about with false delusions, utterly to destroy you both bodies & souls? 
No true quietness in Satan's service.  Think you to be more sure then under your captain Christ? Do you promise yourselves to be more quiet in Satan's service, then in Christ's religion? esteem you more these transitory and pernicious pleasures, than God and all his heavenly treasures? 
The miserable madness of worldly men lamented. 2 C●r 4. john. 1●. Transitory pleasures of this life not to be passed upon.  Oh palpable darkness, horrible madness, & wilful blindness, without comparison, too much to be suffered any longer. We see, and will not see: we know & will not know: yea, we smart and will not feel, and that our own conscience well knoweth. Oh miserable and brainless souls, which would for foolish pleasures & slippery wealth, lose the royal kingdom and permanent joys of God, with the everlasting glory which he hath prepared for them that truly love him, and renounce the world. The children of the world live in pleasure and wealth, and the devil, who is their God and prince of this world, keepeth their wealth which is proper unto them, and letteth them enjoy it. But let us which be of Christ, seek and inquire for heavenly things, which by God's promise and mercy in Christ, shall be peculiar unto us. Let (I say) the Crecians, Epicures, and such other beastly Belials and carnal people, pass for things that be pleasant for the body, and do appertain to this transitory life: 
Psalm. 58. Luke. 16.  Yet shall they once (as the kingly Prophet saith) run about the City of God, to and fro howling like dogs, desiring one scrap of the joys of Gods elect, but all too late, as the rich glutton did.  
Let us therefore pass for those things that do pertain to the spirit, 
Colos. 3. Heb. 13. john. 7.  and be celestial, We must be here (saith Paul) not as inhabitors and home dwellers, but as strangers: not as strangers only, but after the mind of Paul, as painful soldiers appointed of our governor to fight against the governor of darkness of this world, against spiritual craftiness in heavenly things. The time is come: we must too it: the judgement must begin first at the house of God. Began they not first with the green and sappy tree? and what followed then on the dry branches? jeremy speaking in the person of God, 
Ephes. 5. 1. Pet 4. Luke. 14  sayeth: In the City wherein my name is invocate, will I begin to punish: but as for you, (meaning the wicked) you shall be as innocentes and not once touched: for the dregs of God's wrath, the bottom of all sorrows, are reserved unto them in the end: but God's household shall drink the flower of the cup of his mercy. And therefore let us say with Ezechias: 
2. Para 3.  Play the men & shrink not: let us comfort ourselves, for the Lord is with us our helper, and fighteth for us. The Lord is (saith he) with you when you be with him, and when you seek him he will be found of you: and again, when you forsake him, he will forsake you.  
Wherefore we ought not to be dismayed or discourage ourselves, but rather to be of good comfort: not to be sad but merry: not sorrowful, but joyful, in that God of his goodness will vouchsafe to take us as his beloved children, to subdue our sinful lusts, our wretched flesh and blood unto his glory, the promoting of his holy word, and edifying of his church. What if the earthly house of this our habitation (Paul meaning the body) be destroyed? 
2. Cor. 5.  We know assuredly we shall have a building of God not made with hands, but everlasting in heaven, 
joys laid up in Christ to man's sense inestimable.  with such joys as faith taketh not, hope toucheth not, nor charity apprehendeth not. They pass all desires and wishes. Gotten they may be by Christ, esteemed they can not be. Wherefore the more affliction and persecution the word of God bringeth, the more felicity and greater joy abideth in heaven. But the worldly peace, idle ease, wealthy pleasure, and this present and pleasant transitory life and felicity, which the ungodly foolishly imagine to procure unto themselves by persecuting, and thrusting away the gospel, shall turn unto their own trouble, & at last unto horrible destruction & mutations of realms and countries, 
Samuel prophesieth of the destruction of the persecutors. 1. Rev. 25.  and after this life (if they repent not) unto their perpetual infelicity, perdition, and damnation. For they had rather with Nabal and his temporal pleasures descend to the devil, then with poor Christ and his bodily troubles, ascend unto the kingdom of God his father. But an unwise man (sayeth the Psalmist) compr●hendeth them not, neither doth the foolish understand them, 〈◊〉 these bloody persecutors grow up & flourish like the flower and grass in the field. But unto this end do they so flourish, that they might be cut down & cast into the fire for ever. For, as job saith: Their joy lasteth but the twinkling of an eye, and death shall lie gnawing upon them, as doth the flock● upon the pasture: yea the cruel worm, late repentance (as S. Mark sayeth) shall lie gnawing, tormenting, and accusing their wretched conscience for evermore.  
Let us therefore (good Christians) be constant in obeying God rather than men. For although they slay our sinful bodies (yea rather our deadly enemies) for God's verity: yet they can not do it, 
The blood of God's Martyrs preacheth with more fruit than did their mouths.  but by God's sufferance and good will, to his praise and honour, and to our eternal joy and felicity. For our blood shed for the Gospel, shall preach it with more fruit and greater furtherance, than did our mouths, lives and writings: as did the blood of Abel, Steven, with many other more. What though they laugh Christ & his word to scorn, which sit in the chair of perverse pestilent scorners? To whom as to the wise Gentiles of the world, the Gospel of Christ is but foolishness, as it was to the jews a slander and a stumbling stone, whereat they now being fallen, have provoked the wrath and vengeance of God upon them.  
These are the days of vengeance (sayeth Luke) that all things written may be fulfilled. 
Luke. 1. God long looketh for repentance, and we wax worse and worse.  And surely it shall be no less than a huge storm of evils that shall come upon us, because that a long and a cursed obstinate maliciousness of us, hath gone before, crying in the ears of the Lord God of hosts, who so many times and so many ways have been provoked with the unspeakable richesses of his goodness, his patience, and long suffering, to amendment, and have nevertheless contemned the same, and proceeded forward to worse and worse, provoking and stirring the presence of God's majesty unto anger.  
Now therefore saith God by the mouth of his prophet: I will come upon thee, and I will send my wrath upon thee: 
Esay. 3.  upon thee (I say) O England, and punish thee according to thy ways, and reward thee after all thine abominations. 
Wickedness of England declared. Esay. 3.  Thou hast kindled the fire of God's wrath, and hast stirred up the coals. For thou waste once lightened, and hadst tasted of the heavenly gift, and waste become partaker of the holy ghost, & hadst tasted of the good word of God: Yea, it is yet in thy mouth, saith the Prophet. Alas O England, thou knewest thy Lord and masters will, but didst nothing thereafter: 
England worthily rebuked.  Thou must therefore (sayeth he) suffer many stripes, and many sharp strokes, and walk on in the glittering and hot flame of thine own fire, and in the coals that thou hast kindled. This cometh to thee from my hand, saith the Lord: namely: That thou shalt sleep in sorrow, yea even so thou shalt. The plain truth telleth the tale, the immutable justice of the everliving God, and the ordinary course of his plagues from the beginning confirmeth the same. The joy of our heart (sayeth jeremy) is gone, 
jeremy. 5. He bewaileth the state of England.  our glory is fallen away, our merry singing is turned into mourning, the garland of our head is fallen, Alas and weal away that ever we sinned so sore: woe worth all abominations and wickedness: woe worth cloaked hypocrisy: woe worth our carnal liberty: woe worth our most cursed idolatry. For because of these things, saith the Lord, ye shall perish with sword, hunger, and pestilence.  
Wherefore, let all the wicked enemies of Christ, and all the unbelievers, look to be tormented and vexed with all hellish furies, and clean without hope at Gods accounting day, which know not God in Christ to be their very righteousness, their life, their only salvation & alone saviour, nor believe not in him. They must, saith S. john, needs abide and pearish with their sins in death and in eternal damnation. But we be the children of Saints, as the elder Toby did answer, and look for an other life, which God shall give to all them which change not their faith, nor shrink not from him. Rejoice therefore ye Christian afflicted brethren, for they can not take our souls and bodies out of the hands of the almighty, 
john. ●. 〈◊〉 to the a●flicted 〈◊〉.  which be kept as in the bosom of our most sweet and loving father, and if we abide fast in Christ, and turn not away like weathercocks, surely we shall live for ever, Christ affirmeth the same, saying: 
Math. 10. 〈◊〉. 10.  My sheep hear my voice, I know them, they harken unto me and to no strangers, and I give them everlasting life, for they shall not be lost, nor no man shall pluck them out of my hands: no nor yet this flattering world with all his vain pleasures, nor any tyrant with his great threats & stout brags can once move them out of the way of eternal life. 
Christ himself suffereth in his members 〈◊〉. Esay. 5.  What consolation and comfort may we have more pleasant and effectuous than this (God is on our side, & fighteth for us: he suffereth, he smarteth, and is afflicted with us. As the world can do nothing against his might, neither in taking away, or diminishing of his glory, nor putting him from his celestial throne: so can it not harm nor hurt any one of his children without his good will. For we are members of his body, out of his flesh and of his bones, 
Ephe. 5.  and as dear to him as the apple of his eye.  
Let us therefore with an earnest faith, set fast hold and sure feeling upon the promises of God in the gospel, & let us not be sundered from the same by any temptation, tribulation, or persecution. Let us consider the verity of God to be invincible, 
God's promise's is immutable.  inviolable & immutable, Promising and giving us his faithful soldiers life eternal. It is he only that hath deserved it for us: it is his only benefit, & of his only mere mercy, & unto him only must we render thanks. Let not therefore the vain fantasies and dreams of men, the foolish gauds and toys of the world, nor the crafty delusions of the devil, drive and separate us from our hope of the crown of righteousness, that is laid up in store for us against the last day. Oh that happy and merry last day, I mean to the faithful, 
O merry last day.  when Christ by his covenant shall grant and give unto them that overcome and keep his words to the end, that they may ascend and sit in seat with him, as he hath ascended & sitteth on throne with his father. The same body and soul that is now with Christ afflicted, 
●. Tim. 2. Christ's Saints be here in Butcher's hands. Psal. 16.  shall then be with Christ glorified: now in the butchers hands as sheep appointed to die, then sitting at God's table with Christ in his kingdom, as Gods honourable and dear children: where we shall have for earthly poverty, heavenly riches, for hunger and thirst, saturity of the pleasant presence of the glory of God, for sorrows, troubles, and cold irons, celestial joys, and the company of angels, and for a bodily death, life eternal. Oh happy souls, Oh precious death and ever more blessed: right dear in the eyes of God, 
Precious is the death of Go●s saints.  to you the spring of the Lord shall ever be flourishing. Then (as saith Esay:) the redeemed shall return and come again into Zion, praising the Lord, and eternal mercies shallbe over their heads: they shall obtain mirth and solace: sorrow and woe shallbe utterly vanquished: yea I am he, sayeth the Lord, that in all things giveth you everlasting consolation. To whom with the Father, and the holy Ghost, be glory and praise for ever. Amen.  
Robert Samuel.   

another letter written to the Christian congregation, by Robert Samuel, wherein he declareth the confession of his faith.  
The belief of the heart justifieth, and the knowledge with the mouth maketh a man safe. Rom. 10.  
Fear not the curse of men, be not afraid of their blasphemies and revilings, for worms and moths shall eat them up like cloth and wool, but my righteousness shall endure for ever, and my saving health from generation to generation Esay 51.  

2. Tim. ●. another letter of 〈…〉 3.  COnsidering with myself these pearillous times, pearishing days▪ and the unconstant and miserable state of man, the decay of our faith, the sinister report and false slander of Gods most holy word, these urgent causes in conscience do constrain me to confess and acknowledge my faith and meaning in Christ's holy Religion, as S. Peter teacheth me, saying: be ready always to give an answer to every man that asketh you a reason of the hope that is in you, and that with meekness and fear, having a good conscience, that when they backbite you as evil doers▪ they may be ashamed, for asmuch as they have falsely accused your good conversation in Christ.  
As touching my doctrine, for that little talon that God hath given me, God I take to record, mine own conscience and mine auditory knoweth, that I neither in doctrine nor manners, willingly taught any other thing than I received of the holy patriarchs, Prophets, Christ and his Apostles. For it were not only sin, but also the very part of a cursed miscreant, to deny, to be lie, or betray the innocency of that heavenly doctrine, or to be ashamed to confess and stand to the defence of the same, seeing that Christ planted it with his most precious blood: and all good men have more esteemed the true and infallible word of GOD, than all this transitory world, or their own mortal lives. 
Mark. 8.  And I believe this doctrine of the patriarchs, Prophets, Christ and his Apostles to be sufficient and absolutely perfect to instruct and teach me, and all the holy Church, of our duties towards God, the Magistrates, and our neighbours  
first, and principally I do assuredly believe without any doubting, that there is one Deity or Divine essence, and infinite substance. which is both called, and is in deed God everlasting, unbodilye, unpartible, unmeasurable in power, wisdom, and goodness, the maker and preserver of all things, 
One God.  as well visible as invisible: and yet there be three distinct persons, all of one godhead or Divine being, and all of one power, coequal, consubstantial, coeternell, the Father, the Son, and the holy Ghost.  
I believe in God the Father Almighty etc. 
Three persons.  As touching God the Father of heaven, I believe as much as holy Scripture teacheth me to believe. The Father is the first person in Trinity, first cause of our salvation, which hath blessed us with all manner of blessings in heavenly things by Christ: which hath chosen us before the foundations of the world were laid, that we should be holy and without blame before him: who hath predestinate us and ordained us to be his childrenne of adoption, 
Ephes. 1.  through Christ jesu. In him, as it is said, we live, we move and have our being: he nourisheth, feedeth, and giveth meat to every creature.  
And in jesus Christ his only son our Lord. 
Acts 17. Psalm. 176.  I believe that the word, that is the Son of God the second person in Trinity, did take man's nature in the womb of the blessed Virgin Marie: So that there be in him two natures, a Divine nature, and an humane nature, in the unity of parson inseparable, 
The 2. Article.  conjoined and knit in one Christ, truly God and truly man, the express and perfect Image of the invisible God, 
Heb. 1.  wherein the will of God the Father shineth apparently, and wherein man, as it were in a glass, may behold what he ought to do, that he may please God the Father.  
Born of the Virgin Marie: truly suffering his Passion, crucified, dead and buried, to the intent to bring us again into favour with God the Father almighty, and to be a sacrifice, host and oblation, not only for original sin, but also for all actual sins of the whole generation of mankind. For all the works, merits, deservings, doings, 
No merits of salvation but only in Christ. Esay. 48.43. Gene. 1.22. Esay 53. Acts. 10. Math. 8.  and obedience of man towards God, although they be done by the spirit of God, in the grace of God, yet being thus done, be of no validity, worthine, nor merit before God, except God for his mercy and grace, account them worthy for the worthiness and merits of Christ jesus.  
The same Christ went down to the hells, and truly rose again the third day, and ascended into the heavens, that he might there still reign and have dominion over all creatures: and from thence shall come. etc.  
I believe in the holy Ghost, coequal with God the Father and the Son, and proceeding from them both: by whose virtue, strength and operation, the true Catholic Church, which is the Communion and society of saints, is guided in all truth & verity, & kept from all errors & falls doctrine, the devil, & all power of sin. Which Church is sanctified and hallowed with the precious blood, and spirit of our Lord jesus Christ: 
The Catholic Church is the communion of saints.  which hath also her sign and mark, that she heareth and followeth the voice of her only and true pastor Christ, and no strangers. This church also is the house of God, the congregation of the living God, the pillar of truth, the lively body of Christ, a Church both in name and in deed.  
I believe the remission of sins, by the only means and merits of Christ's death & passion: 
john. 10.8. Galath. 1. 1. Tim. 3.  who made unto us of God that only sacrifice and oblation offered once for all and for ever, for all them that be sanctified.  
I believe the resurrection of the body, whereby in the last day all men shall rise again from death, the souls joined again to the bodies, the good to everlasting life, 
Remission of sins only by the merits of Christ apprehended by faith.  the wicked to everlasting pain and punishment. And nothing may more certainly 'stablish & confirm our faith, that we shall rise again immortal both in body & soul, them the resurrection of Christ our Saviour, and first fruits of the dead. Now that Christ our head is risen, we being his body and members, must follow our head. Death, hell, and sin, cannot sunder nor pluck us from him. For as the Son can not be divided nor sundered from the Father, nor the holy Ghost from them both, no more may we being the faithful members of Christ, be separated from Christ. And for a confirmation of our resurrection, 
Confirmation of our resurrection. john. 10. john 1· Phil. 3.  Christ would be seen after his resurrection in his most glorious body, his wounds being handled and felt, speaking and teaching, eating and drinking▪ etc. We look (sayeth S. Paul) for jesus Christ our Saviour, which shall transfigure our vile bodies, & conform them to his glorious body by the same power and virtue, wherewith he is able to subdue all things: even like as the grain of wheat sown in the ground, is first putrefied and brought as into a thing of nought, yet after that it springeth up freshly with a more goodly colour, form and beauty than it had before The body is sown in corruption, 
john. 12. 1. Cor. 15.  and riseth in incorruption: it is sown in dishonour, and riseth in honour.  
Thus I verily know, and assuredly believe the resurrection of our bodies, 
john. 5.  and to have life eternal by Christ, and for Christ's sake. Verily, verily, I say unto you (saith Christ,) he that heareth my word, and believeth on him that sent me, hath everlasting life, 
Rom 10. 〈◊〉. 13.  and shall not come into damnation, but is escaped from death to life. It is Christ that died once for our sins, and is risen again, never more to die: it is he that swallowed up death, & hath cast it under his feet for ever. What now can death do unto us? Verily nothing else, 
The ●●ing of death plucked out.  but for a little time separate our precious souls from our wretched bodies, that divine substance from a mass of sin, that eternal life from a body of death, and so send our souls out of this miserable, wretched and sorrowful life, cumbered with all calamities, unto that most blessed felicity and joys eternal.  

Hi● confession touching the Sacraments.  As concerning the holy and reverend Sacraments of Christ's Church, which be in number two, the Sacrament of Baptism, and the Supper of the Lord, I believe them to be as S. Paul calleth them, confirmations or seals of God's promises, which have added to them a promise of grace, 
Sacraments are confirmations of Go●s grace and acceptation. ●he Sacrament o● Baptism.  and therefore they are called visible signs of invisible grace.  
The Sacrament of Baptism is a mark of Christ's Church, a seal and confirmation of our acception into the grace & favour of God for Christ's sake. For his innocency, his righteousness, his holiness, his justice, is ours, given us of God, and our sins and unrighteousness, by his obedience and abasing of himself to the death of the cross, are his, whereof Baptism is the sign, seal, and confirmation.  
Baptism is also a sign of repentance, to testify that we be borne to the waves of perils, and changes of life, to the intent that we should die continually as long as we live from sin, and rise again like new men unto righteousness. Rom. 6.  
The other Sacrament which is the supper and holy Maundie of our Saviour Christ, 
The Sacrament of the lords Supper.  whereby the church of Christ is known, I believe to be a remembrance of Christ's death and passion, a seal and confirmation of his most precious body given unto death, even to the vile death of the cross, wherewith we are redeemed and delivered from sin, death, hell, and damnation, It is a visible word, because it worketh the same thing in the eyes, which the word worketh in the ears. For like as the word is a mean to the ears, whereby the holy Ghost moveth the heart to believe, Romans 10. so this sacrament is a mean to the eyes, whereby the holy Ghost moveth the hart to believe: 
God's word to 〈◊〉 God's word to the eye.  it preacheth peace between God and man: it exhorteth to mutual love and all godly life, and teacheth to contemn the world for the life to come, when as Christ shall appear, which now is in heaven, and no where else as concerning his human body. 
Acts. 1.3.   
Yet do I believe assuredly that his very body is present in his most holy Supper at the contemplation of our spiritual eyes, 
Christ's body present in the Sacrament to our spiritual eyes.  and so verily eaten with the mouth of our faith. For as soon as I hear these most comfortable and heavenly words spoken and pronounced by the mouth of the Minister. This is my body which is given for you, when I hear (I say) this heavenly harmony of God's unfallible promises and truth: I look not upon, neither do I behold bread and wine: for I take and believe the words simply and plainly, 
How the body of Christ is spiritually to be 〈◊〉. Rom. 8. Heb. 9  even as Christ spoke them. For hearing these words, my senses be rapt and utterly excluded: for faith wholly taketh place, and not flesh nor the carnal imaginations of our gross, fleshly, and unreverent eating after the manner of our bodily food which profiteth nothing at all, as Christ witnesseth, john 6 but with a sorrowful and wounded conscience, an hungry and thirsty soul, a pure and faithful mind do fully embrace, behold and feed, and look upon that most glorious body of Christ in heaven, at the right hand of God the father, very God and very man, which was crucified and slain, and his blood shed for our sins, there now making intercession, offering and giving his holy body for me, 
Rom 5.  for my body, for my ransom, for my full price and satisfaction, who is my Christ and all that ever he hath: and by this spiritual and faithful eating of this lively and heavenly bread, 
Phil. 3.  I feel the most sweet s●ppe and taste of the fruits, benefits, and unspeakable joys of Christ's death and passion fully digested into the bowels of my soul. For my mind is quieted from all worldly adversities, tormoylinge, and trouble: my conscience is pacified from sin, death, hell, and damnation: my soul is full, and hath even enough, and will no more: for all things are but loss, vile dung and dross, vain vanity, for the excellent knowledge sake of Christ jesus my Lord and Saviour.  
Thus now is Christ's flesh my very meat in deed, and his blood my very drink in deed, 
john. 6.  & I am become flesh of his flesh, and bone of his bones. Now I live, yet not I, but Christ liveth in me: 
Ephe. 5. Gala. 2  yea I dwell in him, and he in me: for through faith in Christ, and for Christ's sake we are one, that is, of one consent, mind▪ and fellowship with the Father, the Son and the holy Ghost. john 17. Thus am I assured and fully persuaded, and on this rock have I builded by God's grace, my dwelling and resting place for body and soul, life and death. And thus I commit my cause unto Christ the righteous and just judge, who will an other day judge these debates and controversies: whom I humbly beseech to cast his tender and merciful eyes upon the afflicted and ruinous Churches, and shortly to reduce them into a godly and perpetual concord. Amen.  
Thus do I believe, and this is my faith and my understanding in Christ my Saviour, and his true and holy religion. And this whosoever is ashamed to do among this adulterous and sinful generation, of him shall the son of man be ashamed, 
Mark. ●.  when he cometh in the glory of his father with the holy Angels.  
Robert Samuel.     

William Allen, Martyr.  
NExt after the suffering of Robert Samuel, 
W. Allen, Martyr.  about the beginning of September, was burned William Allen in Walsingam, labouring man, servant sometime to john Houghton of Somerton. He being brought before the Bishop, and asked the cause why he was imprisoned: answered, that he was put in prison, because he would not follow the Cross, saying that he would never go on Procession.  
Then being willed by the Bishop to return again to the Catholic Church, he answered, that he would turn to the Catholic Church, but not to the romish Church, and said, that if he saw the King and Queen, 
The martyrdom of W. Allen at Walsingham. Anno. 1555. September.  and all other follow the cross, or kneel down to the cross, he would not. For the which, sentence of condemnation was given against him, the 12. of August, and he burned at Walsingham about the beginning of September, who declared such constancy at his martyrdom, and had such credit with the justices, by reason of his upright and well tried conversation among them, that he was suffered to go untied to his suffering, & there being fastened with a chain, stood quietly without shrinking, until he died.   

The martyrdom of Roger Coo of Melforde in Suffolk, Shereman, first examined before the Bishop of Norwich, and by him condemned. Anno 1555. August 12.  
ROger Coo brought before the Bishop, 
Roger Coo, Martyr.  first was asked why he was imprisoned.  Coo· 
At the justices commandment.  Bishop. 
There was some cause why. 
Talk between Roger Coo, & Hopton B. of Norwich.   Coo. 
Hear is my accuser, let him declare.  
And his accuser said that he would not receive the Sacrament.  Bish. 
Then the Bishop said that he thought he had transgressed a law.  Coo. 
But Coo answered that there was no law to transgress.  Bish. 
The Bishop then asked, what he said to the law that then was?  Coo. 
He answered how he had been in prison a long time, and knew it not.  
No, said his accuser, nor wilt not. My Lord, ask him when he received the Sacrament.  Coo. 
When Coo heard him say so, he said: 
Roger Coo, to his accuser.  I pray you my Lord, let him sit down and examine me himself.  Bish. 
But the Bishop would not hear that, but said: Coo, why? will ye not receive?  Coo. 
He answered him, that the Bishop of Rome had changed God's ordinances, 
The Bishop of Rome.  and given the people bread and wine in the stead of the Gospel, and the belief of the same.  Bish. 
How prove you that.  Coo. 
Our Saviour said: My flesh is meat in deed, and my blood is drink in deed. He that eateth my flesh, 
The Sacrament of the lords Supper.  and drinketh my blood, abideth in me, and I in him, and the bread and wine doth not so.  Bish 
Well Coo, thou dost slander our holy fathers. Did not Christ take bread, give thanks, and broke it, and said: This is my body?  Coo. 
Yes, said he, and so he went further with the text, saying: Which shall be given for you: do this in remembrance of me.  Bish. 
You have said the truth.  Coo. 
Then Coo replied further, and said: Christ willed to do this in remembrance of him, and not to say this in the remembrance of him, neither did the holy Ghost so lead the Apostles, but taught them to give thanks, and to break bread from house to house, and not to say as the Bishop said.  Bish. 
How prove you that?  Coo. 
It is written in the 2. of the Acts.  
Then the bishop chaplain said it was true.  Bish. 
The bishop asked him if he could his belief.  Coo. 
He answered yea, and so said part of the Creed, and then after he said, he believed more: for he believed the x. commandments, that it was meet for all such as look to be saved to be obedient unto them.  Bish 
Is not the holy church to be believed also?  Coo. 
Yes, if it be builded upon the word of God.  Bish. 
The Bishop said to Coo, that he had charge of his soul.  Coo. 
Have ye so my Lord? Then if ye go to the Devil for your sins, where shall I become?  Bish. 
Do you not believe as your father did? Was not he an honest man?  Coo. 

Daniel. 9  It is written that after Christ hath suffered: There shall come a people with the Prince that shall destroy both City and Sanctuary. I pray you show me whether this destruction was in my father's time, or now?  Bish. 
The B. not answering his question, asked him whether he would not obey the kings laws?  Coo. 
As far as they agree with the word of God, I will obey them.  Bish. 

* Well spo●en and like the Pope's clerk.  Whether they agree with the word of God or not, we be bound to obey them, if the king were an Infidel.  Coo. 
If Sydrach, Mysaach, and Abednago had so done, Nabucha●●nosor had not confessed the living God.  Bish. 
Then the B. told him, that these 22. years we have been governed with such kings.  Coo. 
My L. why were ye then dumb, and did not speak or bark?  Bish. 
I durst not for fear of death, and thus they ended.  
❧ But after this done, it was reported that I rai●ed: wherefore I called it to memory, & wrote this my railing, that light should not be taken for darkness, nor sin for holiness, and the devil for God, who ought to be feared & honoured both now and ever, Amen.  

The Martyrdom of Roger Coo at Yexford. Anno. 1555. September.  This Roger Coo, an aged father, after his sundry troubles and conflicts with his adversaries, at length was committed to the fire at Yexford in the county of Suffolk, where he most blessedly ended his aged years. An. 1555. Mens. Septemb.   

¶ Thomas Cobbe of Haverhill, butcher, Martyr.  
Over and beside this foresaid Roger Coo, Wil Allen, james Abbes of Stokennayland, 
Tho. Cobbe of Haverhill in Norfolk, Martyr. Examinations of Tho. Cobbe.  Robert Samuel and other more, in the same year upon the 12. of August, was also with them condemned Thomas Cobbe of Haverhill Butcher, executed in the month of September aforesaid. Who being brought and examined by Michael Dunnyngs the bloody Chancellor of Norwich, first whether he believed that Christ is really and substantially in the Sacrament of the altar, answered that the body of Christ borne of the blessed virgin was in heaven, and otherwise (he said) he would not answer, because he had read it in the Scripture, 
The real presence of Christ only in heaven  that Christ did ascend, and did never descend since, and therefore said that he had not learned in the Scripture, that Christ should be in the Sacrament.  
Furtheymore, being demanded whether he would obey the laws of the realm of England, 
The martyrdom of Thomas Cobbe at Thetford. Anno. 1555. Septemb.  made for the unity of faith, or no, he answered that his body should be at the King and Queen's commandment so far as the law of God would suffer. etc. In fine the said Tho. Cobbe being condemned the same xii. day of August, with the other his fellowmartyrs, was burned in the town of Tetford. An. 1555. Mens. Septemb.   

* The martyrdom of George Catmer, Robert Streater, Anthony Burward, George Brodbridge, and james Tutty.  
Now from Norfolk and Suffolk, to return again into the Diocese of Caunterbury, we have to entreat of five worthy Martyrs, whose blood in the same year and month of September was spilled for the true testimony of Christ, and his Gospel's cause. The names of the which five Martyrs were these.  

George Catmer, of Hyth.  
Robert Streater, of Hyth.  
Anthony Burward, of Calete.  
George Brodbridge, of Bromfield.  
james Tutty, of Brenchley.   
Who upon the 3. day of August were brought before Thornton the foresaid bishop of Dover and his complices, 
Examinations of these five Martyrs.  and there were both jointly and severally examined upon certain Articles, touching the Sacrament of their altar, auricular confession, and other such like.  
To the which the said Catmer (being first examined) made answer on this wise: 
Examination & answers of Catmer.  Christ (quoth he) sitteth in heaven on the right hand of God the Father, and therefore I do not believe him to be in the Sacrament of the altar: but he is in the worthy receiver spiritually, & the Sacrament as you use it, is an abominable Idol.  
Next unto him was called forth Rob. Streater: 
Examination & answers of Streater.  who being also asked whether he did believe the real presence of Christ in the Sacrament of the altar, said, that he did not so believe: for you do maintain heresy and Idolatry (quoth he) in that ye teach to worship a false God in the Sacrament, enclosed in a box. It is you that are the malignant Church: for in your Church there are twenty things used against the law of God.  
The like objection was articulate also against Anthony Burward, who also said, 
Burward examined.  that their Sacrament was made an Idol.  
After him was George Brodbridge demanded what he said to those Articles. Who answered, 
Brodbridge examined.  that he would not be confessed of a priest, because he could not forgive his own sins: and further said, that in the Sacrament of the altar there is not the real body of our saviour Christ, but bread given in the remembrance of him. Moreover, as for your holy bread, your holy water, and your Mass, I do (quoth he) utterly defy them.  
And last of all did also james Tutty make & confirm their said former answers. 
Thomas Tuttie examined with his answer to the same.   
And therefore they were all five condemned to be burned as heretics, and so were they all in one fire at Canterbury aforesaid, about the 6. day of September then next following.  
* The burning of five Martyrs at Caunterbury.   

¶ Thomas Hayward and john Goreway, Martyrs.  
ALthough the rage and vehemency of this terrible persecution in Queen Mary's days did chief light in London, Essex, Norfolk, Suffolk, and Kent, 
Thomas Hayward, john Goreway Martyrs.  as hath been partly already declared: yet notwithstanding, besides the same, we find but few parts of this Realm from this fatal storm, but some good Martyrs or other there shed their blood. And first to begin with the Diocese of Lichfield and Coventry, 
The martyrdom of Thomas Hayward and john G●r●way, at Li●hfiel● Anno. 1555. September.  there we find these two to be condemned and also burned about the midst of the said month of September at the town of Lichfield: whose names were Thomas Hayward, and john Goreway.   

¶ The persecution and story of M. Robert Glover Gentleman, and of john Glover his brother, in the Diocese of Lichfield.  

The story of M. Robert Glover Martyr, and of M. john Glover his brother  Unto this present time and month of September, pertaineth also the memorable martyrdom, of M. Rob. Glover Gentleman, in the Diocese of Lichfield and Coventry. Of whose apprehension and troubles, because I cannot well entreat, but I must also intermixed some mention of his brother john Glover, for so much as this privy Commission was chief sent down for the said john, and not for Rob. Glover, (albeit it pleased almighty God, that john escaped, and Rob. in his stead was apprehended) I thought therefore in one story to comprehend them both, in describing some part of their virtuous institution and order of life, and first to begin with john the eldest brother. Who being a Gentleman, and heir to his father, dwelling in the town of Mancetor, was endued with fair possessions of worldly goods, but yet much more plentifully enriched with God's heavenly grace and inward virtues. Which grace of God so working in him, he with his two other brethren, Rob. and Wil not only received and embraced the happy light of Christ's holy Gospel, 
john Glover, Robert Glover, William Glover, 2. godly brethren and zealous professors of the Gospel.  but also most zealously professed, and no less diligently in their living & conversation followed the same: much unlike unto our tablegospellers now adays, Virtutem qui verba putant, ut lucum ligna, as Horace saith.  
And as touching this foresaid john Glover (who through his manifold afflictions, seemed to have a deeper taste and contemplation of spiritual things, joined with mortification from all worldly ears more than the other had) although sufficient relation be made before in our first edition to be seen, yet as concerning his spiritual conflicts, and the Lords gracious working in him, because the consideration thereof, 
Touching further mention of 〈◊〉 john Glo●●●, 〈◊〉 in the first edition.  is both worthy of memory, and the example may work experience peradventure to the comfort of the godly, it shall not be hurtful to rehearse some part of the same. So it pleased God to lay his heavy hand of inward afflictions and grievous passions upon this man that though he suffered not the pains of the outward fire, as his brother and other Martyrs did: yet if we consider what inwardly in spirit and mind this man felt & suffered, 
The inward conflicts and exercises of M. john Glover.  and that of so long time, he may well be counted with his brother Rob. for a Martyr, being no less desirous with him of the same martyrdom: yea, & in comparison may seem to be chronicled for a double Martyr.  
For as the said Rob. was speedily dispatched with the sharp and extreme torments of the fire in a short time, 
john Glover a double Martyr.  so this no less blessed Saint of God, what and how much more grievous pangs, what sorrowful torments, what boiling heats of the fire of hell in his spirit inwardly he felt and sustained, no speech outwardly is able to express. Being young, 
A heavy Cross of inward torments laid upon john Glover,  I remember I was once or twice with him, who partly by his talk I perceived, and partly by mine own eyes saw to be so worn and consumed by the space of five years, that neither almost any brooking of meat, quietness of sleep, pleasure of life, yea and almost no kind of senses was left in him. And doubtless I have greatly wondered oftentimes at the marvelous works and operation of Christ showed upon him, who unless he had relieved betimes his poor wretched servant so far worn, with some opportune consolation, now and then betwixt, it could not possible be, that he should have sustained so untolerable pains and torments. 
 And yet the occasion thereof was not of so great moment and weight. But this we see common among holy & blessed men, how the more devout and godly they are, having the fear of God before their eyes, the more suspicion and mistrust they have of themselves: whereby it cometh to pass, that often they are so terrified & perplexed with small matters, as though they were huge mountains: where as contrary others there be, whom most heinous & very sore crimes in deed do nothing touch or stir at all.  

The first occasion of john glovers inward affliction.  The occasion of this was, that he being first called by the light of the holy spirit to the knowledge of the gospel, and having received a wondrous sweet feeling of Christ's heavenly kingdom, his mind after that falling a little to some cogitation of his former affairs belonging to his vocation, began by & by to misdoubt himself upon the occasion of these words written in the 7. to the hebrews: For it cannot be that they which were once illumined, 
Heb. 7.  and have tasted the heavenly gift, etc. Upon the consideration of which words he fully persuaded himself, that he had sinned verily against the holy Ghost: even so much, that if he had been in the deepest pit of hell, he could almost have despaired no more of his salvation. Here readily every good man may judge of himself, what terrors, boilings, & convulsions turmoiled in the mean time in his woeful breast: although it be hard for any man to judge the grievousness thereof, unless he which hath experience of the like.  
In comparing now the torments of all Martyrs with his pains, I pray you what pains, punishment, 
No grief like to the grief of conscience.  and flames would not he willingly have suffered, to have had some refocillation and time of refreshing? Who in such intolerable griefs of mind, although he neither had nor could have any joy of his meat, yet was he compelled to eat against his appetite, to the end to differre the time of his damnation, so long as he might, thinking with himself no less, but that he must needs be thrown into hell, the breath being once out of the body. Albeit Christ he thought did pity his case, and was sorry for him: yet he could not (as he imagined) help, because of the verity of the word, which said: It cannot be, etc. 
Heb. 7.   
And this I rehearse of him not so much to open his wounds and sorrows, 
Christ a merciful helper in temptation and hard distresses.  as for that by his example all we with him may glorify the son of God, who suffereth none to be tempted above his strength, but so tempereth and seasoneth the asperity of evils, that what seemeth to us intolerable, not only he doth allevate the same, that we may bear it, but also turneth it to our further commodity than we can think. Which well appeared in this good servant of God, in no man more. Who albeit (as we have said) suffered many years so sharp temptations & strong buffetyngs of Satan: yet the Lord, 
john Glover by the grace of Christ re●stored again to perfect tranquility.  who graciously preserved him all the while, not only at last did rid him out of all discomfort, but also framed him thereby to such mortification of life, as the like lightly hath not been seen, in such sort as he being like one placed in heaven already and dead in this world, both in word and meditation led a life altogether celestial, abhorring in his mind all profane doings. Neither was his talk any thing discrepant from the fruits of his life, throwing out never any idle, vile, or vain language. The most part of his lands he distributed to the use of his brethren, and committed the rest to the guiding of his servants and officers, whereby the more quietly he might give himself to his godly study, as to a continual Saboth rest. This was about the latter end of K. Henry's reign, and continued a great part of the time of K. Edward 6.  
After this in the persecuting days of Queen Mary, as soon as the B. of Coventry heard the fame of this john aforesaid being so ardent and zealous in the Gospel of Christ, eftsoons he wrote his letter to the Mayor and Officers of Coventry to apprehend him as soon as might be. But it chanced otherwise by God's holy providence, disposing all things after his own secret pleasure, who seeing his old and trusty servant so many years with so extreme and many torments broken and dried up, would in no wise heap too many sorrows upon one poor silly wretch: neither would commit him to the flames of fire, who had been already baked and scorched with the sharp fires of inward affliction, and had sustained so many burning darts and conflicts of Satan so many years. God therefore of his divine providence thinking it too much that one man should be so much overcharged with so many plagues and torments, did graciously provide, that Robert his brother being both stronger of body, and also better furnished with helps of learning to answer the adversaries (being a Master of Art in Cambridge) should sustain that conflict, and even so it came to pass, as ye shall hear.  
For as soon as the Mayor of Caventry had received the bishops letters for the apprehending of M. john Glover, he sent forthwith a privy watchword to the said john to convey away himself. Who with his brother William, was not so soon departed out of his house: 
The Mayor of Coventry sendeth a privy watchword to john Glover.  but that yet in sight of the sheriff and other, the searchers came and rushed in to take him, according to the bishop's commandment.  
But when the said john could in no place be found, one of the Officers going into an upper chamber, found there Robert the other brother lying on his bed: & sick of a long disease, who was by him incontinent brought before the Sheriff. Which Sheriff notwithstanding favouring Robert and his cause, 
M. Robert Glover apprehended lying sick in his chamber.  would in deed fain have dismissed him, and wrought what means he could, saying, that he was not the man for whom they were sent: Yet nevertheless being feared which the stout words of the officer contending with him to have him stayed till the bishop's coming, he was constrained to carry him away against his will, and so laid him fast while the Bishop came. And thus much by the way of preamble first concerning the worthy remembrance of master john Glover.  
Now to enter the matter which principally we have in hand, that is, to consider the story and martyrdom of M. Robert Glover, forsomuch as the whole narration of the same by his own record and testimony in a writing was sent unto his wife concerning the manner of his ordering & handling, it shall therefore seem best for the more credit of the matter, to exhibit the said his own letter, the words and contents whereof here ensue, as followeth.  

¶ A Letter of M. Robert Glover to his wife, containing the whole discourse and description of his troubles sustained in prison, and of his sundry conflicts between the Bishop and him about Religion.  
¶ To my entirely beloved wife Mary Glover.  

A letter of M. Robert Glover to h●s wife, certifying h●s troubles 〈◊〉 his 〈◊〉 apprehension.  THe peace of conscience which passeth all understanding, the sweet consolation, comfort, strength, and boldness of the holy Ghost be continually increased in your heart, through a fervent, earnest, and steadfast faith in our most dear and only Saviour jesus Christ, Amen.  
I thank you heartily most loving wife, for your letters sent unto me in my imprisonment. I read them with tears more than once or twice, with tears (I say) for joy & gladness, that God had wrought in you so merciful a work: first an unfeigned repentance: secondly, an humble & hearty reconciliation: thirdly, a willing submission & obedience to the will of God in all things. Which when I red in your letters, & judged them to proceed from the bottom of your hart: I could not but be thankful to God, rejoicing with tears for you & these his great mercies poured upon you.  
These your letters, and the hearing of your most godly proceedings and constant doings from time to time, have much relieved and comforted me at all times, & shall be a goodly testimony with you at the great day, against many worldly and dainty dames, which set more by their own pleasure and pelf in this world, then by God's glory, little regarding (as it appeareth) the everlasting health of their own souls or others. 
The worldly wanton●●● commonly of English women 〈◊〉.  My prayer shallbe whilst I am in this world, that god which of his great mercy hath begun his good work in you, will finish it to the glory of his name, and by the mighty power & inspiration of his holy spirit so strengthen, establish, and confirm you in all his ways to the end, that we may together show forth his praises in the world to come, to our unspeakable consolation everlastingly. Amen.  
So long as God shall lend you continuance in this miserable world, above all things give yourself continually to prayer, 
1. Tim. ●. Ghos●●ly 〈…〉 and 〈◊〉 of ●●ristian 〈◊〉.  lifting up as S. Paul saith, clean or pure hands without anger, wrath, or doubting, forgiving (as he saith also) if you have any thing against any man, as Christ forgiveth us. And that we may be the better willing to give, it is good often to call to remembrance the multitude & greatness of our own sins, which Christ daily and hourly pardoneth and forgiveth us, and then we shall, as S. Peter affirmeth, be ready to cover and hide the offences of our brethren, be they never so many. And because God's word teacheth us, 
1. Peter. 4.  not only the true manner of praying, but also what we ought to do or not do in the whole discourse and practise of this life, what pleaseth or displeaseth God, and that, as Christ saith, The word of God that he hath spoken shall judge in the last day: 
john. 12.  let your prayer be to this end specially, that God of his great mercy would open and reveal more and more daily to your hart, the true sense, knowledge and understanding of his most holy word, and give you grace in your living, to express the fruits thereof.  
And for as much as it is, as the holy Ghost calleth it, the word of affliction, that is, it is seldom without hatred, persecution, 
1. Cor. 1.  peril, danger of loss of life and goods, & what so ever seemeth pleasant in this world, as experience teacheth you in this time: call upon God continually for his assistance always, as Christ teacheth, casting your accounts what it is like to cost you, endeavouring yourself, through the help of the holy Ghost, by continuance of prayer, to lay your foundation so sure, that no storm or tempest shallbe able to overthrow or cast it down: remembering always (as Christ saith) Loathes wife, 
Luke 17. Example of Lot's wife.  that is, to beware of looking back to that thing that displeaseth God. And because nothing displeaseth God so much as Idolatry, that is, false worshipping of God, otherwise then his word commandeth: look not back (I say) nor turn not your face to their Idolatrous and blasphemous massing, manifestly against the word, 
Nothing vse● in Q. Ma●y●s 〈…〉.  practice & example of Christ: as it is most manifest to all that have any taste of the true understanding of God's word, that there remaineth nothing in the church of England at this present, profitable or edifying to the church and congregation of the Lord, all things being done in an unknown tongue, contrary to the express commandment of the holy Ghost.  
They object that they be the church, 
The first note proving the Church of the Papists not to be the true Church.  and therefore they must be believed. My answer was, the Church of GOD knoweth and reknowledgeth no other head but jesus Christ the son of God, whom ye have refused & chosen the man of sin, the son of perdition, enemy to Christ, the devils deputy and lieutenant, the Pope.  
Christ's church heareth, teacheth, and is ruled by his word, as he saith: 
2. Note. john. 10.  My sheep hear my voice If you abide in me, and my word in you, you be my Disciples. Their Church repelleth God's word, and forceth all men to follow their traditions.  
Christ's Church dare not add or diminish, altar or change his blessed Testament: but they be not afraid to take away all that Christ instituted, and go a whoring (as the Scripture saith) with their own inventions, 
3. Note. Acts 7.  Et laetari super operibus manuum suarum. i. To glory and rejoice in the works of their own hands.  
The Church of Christ is, hath been, 
4. Note to know the Church.  and shall be in all ages under the Cross, persecuted, molested and afflicted, the world ever hating them, because they be not o● the world. But these persecute, murder, slay and kill such as profess the true doctrine of Christ, be they in learning, living, conversation and other virtues never so excellent.  
Christ & his church reserved the trial of their doctrine to the word of God, 
5. Note. john. 5.  and gave the people leave to judge thereof by the same word, Search the Scriptures: But this church taketh away the word from the people, & suffereth neither learned nor unlearned, to examine or prove their doctrine by the word of God.  
The true church of God laboureth by all means to resist & withstand the lusts, desires, & motions of the world, 
6. Note to know the Church.  the flesh, and the devil. These for the most part give themselves to all voluptuousness, & secretly commit such things which (as S. Paul saith) it is shame to speak of.  
By these and such like manifest probations they do declare themselves to be none of the church of Christ, 

Ephes. 5. Compare the proceedings & doings of the Pope's Church, with the true members of Christ's Church, and you shall see what they are.  
The Church of the valiant Papists compared to Nemrod, and why?  
The Pope's Church standeth all in lying and murdering.   but rather of the synagogue of Satan. It shall be good for you oftentimes to confer & compare their proceedings and doings, with the practice of those whom the word of God doth reach to have been true members of the church of God, & it shall work in you both knowledge, erudition, & boldness to withstand with suffering, their doings. I likened them therefore to Nemrod, whom the scripture calleth a mighty hunter, or a stout champion, telling them that that which they could not have by the word, they would have by the sword, & be the church whether men will or no, and called them with good conscience, as Christ called their forefathers, the children of the devil: and as their father the devil is a liar and murderer, so their kingdom and church (as they call it) standeth by lying and murdering.  
Have no fellowship with them therefore my dear wife, nor with their doctrine and traditions, lest you be partaker of their sins, for whom is reserved a heavy damnation, without speedy repentance. Beware of such as shall advertise you something to bear with the world as they do, for a season. There is no dallying with gods matters: It is a fearful thing (as S. Paul saith) to fall into the hands of God. Remember the prophet Helias, 
3. Reg. 18.  Why halt you on both sides? Remember what Christ saith: He that putteth his hands to the plough, and looketh back, is not worthy of me. 
Luke 9  And seeing God hath hitherto allowed you as a good soldier in the forward, play not the coward, 
The Pope's Church under pain of damnation is to be avoided. Apoc. 2.  neither draw back to the rearward. S. john numbereth among them that shall dwell in the fiery lake, such as be fearful in God's cause. Set before your eyes always the examples of such as have behaved themselves boldly in god's cause, as Steven, Peter, Paul, Daniel, the three children, the widows sons, and in your days, Anne Askew, Laurence Saunders, john Bradford, with many other faithful witnesses of Christ. Be not afraid in nothing (saith Saint Paul) of the adversaries of Christ's doctrine, 
Phil. 1. He exhorteth to be bold in Christ.  the which is to them the cause of perdition, but to you of everlasting salvation. Christ commandeth the same, saying: Fear them not. Let us not follow the example of him which asked time first to take leave of his friends. If we so do, we shall find few of them that will encourage us to go forward in our business, please it God never so much. We read not that james and john, Andrew and Simon, when they were called, put of the time till they had known their fathers and friends pleasure. But the Scripture saith, They forsook all, 
Math. 13.  and by and by followed Christ. Christ likened the kingdom of God to a precious pearl, the which whosoever findeth, selleth all that he hath for to buy it. Yea, whosoever hath but a little taste or glimmering how precious a treasure the kingdom of heaven is, will gladly forego both life & goods for the obtaining of it. But the most part now a days be like to Esopes cock, which when he had found a precious stone, wished rather to have found a barley corn. So ignorant be they how precious a jewel the word of God is, that they choose rather the things of this world, which being compared to it, 

Worldly Christians resembled to Aesop's Cock.  
Worldly allurements & motions of drawing back by God's grace with standed.   be less in value then a barley corn.  
If I would have given place to worldly reasons, these might have moved me: First, the foregoing of you and my children: the consideration of the state of my children, being yet tender of age and young, apt and inclinable to virtue & learning, and so having the more need of my assistance, being not altogether destitute of gifts to help them withal: possessions above the common sort of men: because I was never called to be a preacher or minister: & (because of my sickness) fear of death in imprisonment before I should come to my answer, and so my death to be unprofitable.  
But these and such like, I thank my heavenly father (which of his infinite mercy inspired me with his holy Ghost, 
Experience of the lords assistance in confirming his servants.  for his sons sake my only Saviour and redeemer) prevailed not in me: but when I had by the wonderful permission of God, fallen into their hands, at the first sight of the Sheriff, nature a little abashed: yet ere ever I came to the prison, by the working of God & through his goodness fear departed. I said to the Sheriff at his coming unto me: What matter have you master Sheriff to charge me withal? He answered: you shall know when you come before the masters: and so taking me with him, I looked to have been brought before the masters, 
M. Glover committed to the jail before any cause was declared.  and to have heard what they could have burdened me withal: but contrary to my expectation, I was committed forthwith to the jail, not being called to my answer, little justice being showed therein. But the less justice a man findeth at their hands, the more consolation in conscience shall he find from God: for whosoever is of the world, the world will love him.  
After I came into prison, & had reposed myself there a while, 
God's mighty consolation. upon Rob. Glover in prison.  I wept for joy and gladness my belly full, musing much of the great mercies of God, and (as it were) saying to myself after this sort: O Lord who am I, on whom thou shouldest bestow thus thy great mercy, to be numbered among the Saints that suffer for thy Gospel's sake? And so beholding and considering on the one side my imperfection, 
M. Glover weary for joy in prison.  unableness, sinful misery, and unworthiness, and on the other side the greatness of God's mercy, to be called to so high promotion, I was, as it were amazed and overcome for a while with joy and gladness, concluding thus with myself in my heart: O Lord thou showest power in weakness, wisdom in foolishness, mercy in sinfulness: who shall let thee to choose where & whom thou wilt. As I have zealously loved the confession of thy word, so ever thought I myself to be most unworthy to be partaker of the affliction for the same.  


M. Glover counseled to put in bonds.  
Rober Glover refuseth to enter into bonds.   Not long after, came unto me M.W. Brasbrige, M.C. Phinees, M.N. Hopkins, traveling with me to be dismissed upon bonds. To whom my answer was (to my remembrance) after this sort: For as much as the Masters have imprisoned me, having nothing to burden me with all, if I should enter into bonds, I should in so doing accuse myself: and seeing they have no matter to lay to my charge, they may as well let me pass without bonds, as with bonds.  
Secondarily, if I shall enter bonds, covenant, and promise to appear, I shall do nothing but excuse, colour, and cloak their wickedness, and endanger myself nevertheless, 
Worldly persuasions not received.  being bound by my promise to appear. They alleged many worldly persuasions unto me to avoid the present peril, & also how to avoid the forfeiture, if I broke promise. I said unto them I had cast my penywoorth by God's help. They undertook also to make the bond easy.  
And when they were somewhat importune, I said to master Hopkins, that liberty of conscience was a precious thing, and took as it were a pause, lifting up my heart to God earnestly for his aid and help, that I might do the thing that might please him. 
M. Glover again visited with God's holy comfort.  And so, when they had let their suit fall, my hart, me thought, was wonderfully comforted. Master Dudley commoned with me in like manner: whom I answered in effect as I did before.  
afterward debating the matter with myself, these considerations came to my head: I have from time to time with good conscience (God I take to record) moved all such as I had conference withal, to be no daliers in God's matters, but to show themselves after so great a light and knowledge, hearty, earnest, constant, and stable in so manifest a truth, and not to give place one ioate contrary to the same. Now thought I, if I shall withdraw myself, and make any shifts to pull my own neck out of the colour, 
M▪ Glover reasoning with himself.  I shall give great offence to my weak brethren in Christ, and advantage to the enemies to slander God's word. It will be said, he hath been a great boldner of others to be earnest and fervent, to fear no worldly perils or dangers, but he himself will give no such example.  
Wherefore I thought it my bound duty both to God and man, being (as it were) by the great goodness of God, 
M. Glover taketh courage, all 〈◊〉 and dangers set aside.  marvelously called and appointed hereunto, to set aside all fear, perils, and dangers, all worldly respects and considerations, and like as I had heretofore, according to the measure of my small gift, within the compass of my vacation and calling, from the bottom of my heart unfeignedly moved, exhorted, and persuaded all that profess God's word, manfully to persist in the defence of the same, not with sword and violence, but with suffering and loss of life, rather than to defile themselves again with the whorish abomination of the Romish Antichrist: so the hour being come, with my fact and example to ratify, confirm, and protest the same to the hearts of all true believers: and to this end (by the mighty assistance of God's holy spirit: 

M. Glover resolved in himself to abide the uttermost for the gospels cause. The papists proceed with M. Glover against the laws of the realm. Commandment given to the Sumner against john Glover, and not against Robert Glover. This bishops name was Doct. Banes.  
M. Warren of Coventry persecutor of Rob. Glover.  
A lesson for all persecutors.  ) I resolved myself with much peace of conscience, willingly to sustain what soever the Romish antichrist should do against me, and the rather because I understood the Bishops coming to be at hand, and considered that poor men's consciences should be then sharply assaulted. So remained I prisoner in Coventrie by the space of 10. or 11. days, being never called to my answer of the Masters, contrary to the laws of the Realm, they having neither statute, law, proclamation, letter, warrant, nor commandment for my apprehension. They would have laid all the matter upon the Sumner. Who being examined, denied it before their faces (as one of my friends told me) saying that he had no commandment concerning me, but for my elder brother. God lay not their extreme doings against me, to their charge at the great day.  
The second day after the bishops coming to Coventrie, M. Warren came to the Yeldhall, and willed the chief jailer to carry me to the Bishop. I laid to master Warrens charge the cruel seeking of my death: and when he would have excused himself, I told him he could not wipe his hands so: he was as guilty of my blood before God, as though he had murdered me with his own hands.  
And so he parted from me, saying, I needed not to fear if I would be of his belief, God open his eyes if it be his will, and give him grace to believe this, which he and all of his inclination, shall find (I fear) to true for their parts: that is, that all they which cruelly, maliciously, and spitefully persecute, molest and afflict the members of Christ for their conscience sake, and for the true testimony of Christ's word, and cause them most unjustly to be slain and murdered: without speedy repentance, shall dwell with the devil and his angels in the fiery lake everlastingly, where they shall wish and desire, cry and call, but in vain (as their right companion Epulo did) to be refreshed of them, 
Luke. 16.  whom in this world they contemned, despised, disdained, as slaves, misers, and wretches.  
When I came before the bishop in one Dentons house, he began with this protestation, that he was my Bishop for lack of a better, and willed me to submit myself.  
I said to him, I am not come to accuse myself: what have you to lay to my charge? 
R· Glover brought before Banes B. of Lichfield and coventry. M. Robert Glover M. of Art in Cambridge. R. Glover charged for not coming to the Church.   
He asked me whether I was learned? I answered, smally learned.  
Master Chancellor standing by, said I was a master of Arte.  
Then my Lord laid to my charge, my not coming to the Church.  
Hear I might have dallied with him, and put him to his proofs, for as much as I had not been for a long season in his Diocese, neither was any of the Citizens able to prove any such matters against me. notwithstanding I answered him through God's merciful help, that I neither had nor would come at their church as long as their mass was used there, to save (if I had them) five hundredth lives. I willed him to show me one jot or title in the scripture for the proof and defence of the Mass.  
He answered, he came to teach and not to be taught.  
I was content (I told him) to learn of him, so far as he was able to teach me by the word of God.  Bishop. 
Who shall judge the word?  Glover. 
Christ was content that the people should judge his doctrine by searching the Scriptures, and so was Paul: me thinketh ye should claim no further privilege or pre-eminence than they had.  
Thus spoke Robert Glover offering him further, 
The Bishop refuseth to be judged by the primative Church.  that he was content the primitive Church next to the Apostles time, should judge betwixt the bishop and him. But he refused also to be judged by that. Then he said he was his Bishop, and therefore he must believe him.  Glover. 
If you say black is white my L. (quoth Glover) must I also say as you say, and believe the same because you say it is so? M. Chancellor here noted me to be arrogant, because I would not give place to my Bishop.  Glover. 
If you will be believed because you be a Bish. why find you fault with the people that believed M. Latimer, M. Ridley, M. Hooper, and the residue of them that were bishops?  Bish. 
Because they were heretics.  Glover. 

 And may not you err (quoth I) as well as they? I looked for learning at my Lord's hand to persuade me, and he oppressed me only with his authority. He said I dissented from the church, and asked me where my church was before king Edwards tyme.  
I desired him to show me where their church was in Helias time, 
 and what outward show it had in Christ's tyme.  Bish. 
Helias complaint was only of the x. tribes that fell from David's house, whom he called heretics.  Glo. 
You be not able to show any Prophets that the other two tribes had at the same tyme.  
My L. making no answer to that, M. Rogers one of the masters of the city cometh in the mean season, taking upon him as though he would answer to the text. But my L. forthwith commanded me to be committed to some Tower if they had any besides the common jail, saying he would at the end of his visitation of his diocese, weed out such wolves. M. Rogers willed him to content himself for that night, till they had taken further order for me. Even where it pleaseth you, said I to my Lord, I am content: and so I was returned at that time to the common jail again from whence I came.  
On the Friday morning being the next day after, I had warning by one of the prisoners to prepare myself to ride with my fellow prisoners the same day to Lichfield there to be bestowed at the bishop pleasure. 
 Which tidings at the first something discouraged me, searing lest I should by the means of my great sickness, through extreme handling (which I looked for) have died in the prison before I should come to my answer. But I rebuked immediately with God's word this infidelity in myself, and by the same corrected mine own mistrust and fantasy after this manner. What make I of God? Is not his power as great in Lichfield as in Coventry? Doth not his promise extend as well to Lichfield, 
 as to Coventry? Was he not with Abacuch, Daniel, Misaach, and jeremy, in their most dangerous imprisonments? He knoweth what things we have need of. He hath numbered all the hairs of our head. The sparrow falleth not on the ground, without our heavenly father's will: much more will he care for us if we be not faithless, whom he hath made worthy to be witnesses of his truth. So long as we put our trust in him we shall never be destitute of his help, neither in prison, neither in sickness nor in health, neither in life nor in death, neither before kings nor before Bishops: not the Devil himself, 
 much less one of his ministers shall be able to prevail against us. With such like meditations I waxed cheerful of good consolation and comfort: so that hearing one say that they could not provide horses enough for us, I said, let them carry us in a dung cart for lack of horses, if they list: I am well content for my part.  
Notwithstanding at the request of my friends, I wrote to M. Maior and his brethren, briefly requiring them that I might make answer here to such things as should be laid to my charge: The contents of which letter were these.   

* A Letter of M. Robert Glover, to the Mayor of Coventry and his brethren.  
I Beseech you to understand, that it is not unknown as well to the Keeper of the jail, 
 as to the inhabitants about me where I dwell, that I am a man subject to very great sickness, and have been by the space of seven years and more, so that it is not like that I shall be removed without peril and danger of life. And because I was here committed to Ward by your appointment, I would gladly here answer to such things as should be laid to my charge. If I may obtain this of you, I have cause thankfully to reknowledge your indifferency: if otherwise, I pray God it be not laid to your charge at the great day, where every man shall have just judgement without respect of person.  
Your prisoner in the Lord, always mindful of you in my poor prayer. Rob. Glover.  
But I received no answer of my letters to nor fro, I conjectured, that when the B. and the Chancellor had seen them, it moved them the rather to have me away, being more desirous (as I suppose) to have had me dispatched privily in prison, then to come openly to my answer. The manner of entreating and using me at my first coming to prison, did partly declare the same.  
Certain sergeants and Constables of Coventry, 
Robert Glover and his fellow prisoners removed from Coventry to Lichfield in the face of the open market.  being appointed to have the conveying of us to Lichfield to be delivered there to one jephcot the Chancellor's man sent from Coventry with us for the same purpose, we were commanded to horseback about xj. or xii. of the clock on Friday, being market day, that we might be the more gased and wondered at: and to kindle the people's hearts more against us, they did proclaim a letter concerning a proclamation made for calling in & disannulling of all such books as truly expound and interpret the Scriptures. We came to Lichfield about 4. of the clock at night, & had leave to repose ourselves for our Supper tyme. We inned at the sign of the Swan, where we were entertained friendly and gently.  
After supper jephcot repaired to us, 
jephcot, the Chancellors' servant.  whom we entreated that upon sureties we might rest ourselves that night, being unprovided of any thing to help ourselves withal in the prison at that present. He was content at the first (as he seemed) but afterwards, whether it was by persuasion, or rather (as it seemed to me) he did but of policy put of the time till he had gathered a multitude to stare and wonder upon us, and also that we should provide nothing to ease ourselves withal: he revoked his promise, 
Papists keep no promise.  and so by consent we were had to the prison, the multitude wondering at us. I willed jephcot before, to execute his office with mercy, telling him that they should have judgement without mercy, that showed no mercy. And this mercy I found at his hand.  
He put me into a prison the same night, where I continued until I was condemned, a place next to the dungeon, narrow of rooms, strong of building, and very cold with small light, and there allowed he me a bundle of straw in stead of my bed, without chair, form, or any other thing else to ease myself withal. God of his mercy gave me great patience through prayer that night, so that if it had been his pleasure, I could have been contented to have ended my life. But jephcot & one Persey the bishop's man, 
jephcot & Persey cruel and strait against M. Glover.  which afterwards was my continual keeper for the most part, came to me in the morning, to whom I said, this is a great extremity, God send us patience, and no more.  
Then they were content that I should have a bed of mine own procurement. But I was allowed no help, neither night nor day, nor company of any man, notwithstanding my great sickness, nor yet paper, pen, nor ink, or books, saving my new Testament in Latin, & a prayer book which I privily stole in.  
Within two days after, 
Talk between M. Glover, and the Chancellor in prison.  M. Chancellor and one Temsey a Prebendary there, came to me into my prison. Master Chancellor exhorted me to conform myself to my Lord and to the Church. He wished to my soul no more hurt then to his own: belike because I had laid to his charge at Coventry, the seeking of my blood unjustly and wrongfully.  
Now thus the second time I answered M. Chancellor to his exhortation, that I refused not to be ruled by that church that was content to be ordered and governed by the word of God.  Chaun. 
He asked me how I knew the word of God, but by the Church?  Glover. 

* The Church giveth witness which be the true books and writings of the Apostles: as also the old Synagogue of the jews doth witness which be the true books of the holy Prophets: yet it followeth not thereby that the jews have authority over the Scripture.  The church showeth which is the word of God, therefore the Church is above the word of God. This is no good reason in learning, said I to M. Chancellor. For it is like unto this: john showed the people who was Christ: Ergo, john was above Christ. Or else, I have a man that knoweth not the king, and I tell him who is the king: am I therefore above the king?  
M. Chancellor said, he came not to reason with me and so departed. So remained I without any further conference of any man by the space of viii. days, and till the Bishop's coming: In the which time I gave myself continually to prayer, and meditation of the merciful promises of God, made unto all without exception of person, that call upon the name of his dear son jesus Christ. I found in myself daily amendment of health of body, increase of peace in conscience, 
The comforts & sweet feelings of M. Glover in prison.  and many consolations from God by the help of his holy spirit, and sometimes, as it were a taste and glimmering of the life to come: all for his only son jesus Christ's sake: to him be all praise for ever and ever.  
The enemy ceased not many times, sundry ways to assault me, oftentimes objecting to my conscience mine own unworthiness, through the greatness of the benefit to be counted among the number of them that should suffer for Christ, for his Gospel's sake. Against him I replied with the word of God in this sort. What were all those whom GOD had chosen from the beginning, to be his witnesses, and carry his name before the world? were they not men as Paul and Barnabas said, 
M. Glover assaulted by the enemy in prison concerning unworthiness. Acts. 24. Rom. 11. Rom. 4. john. 2. God's election bound to no worthiness or person. Rom. 10.  Similiter obnoxij peccato, as well subject to wickedness, sin, imperfections, as other men be? Even such were No, Abraham, David and all the rest. Quis prior dedit illi, as Paul saith, Who gave first unto him? And also speaking to every man: What hast thou that thou receivedst not? Likewise john: All have received of his fullness: they were no bringers of any goodness to God, but altogether receivers. They choose not GOD first, but he choose them. They loved not God first, but he loved them first. Yea, he both loved and chose them when they were his enemies, full of sin and corruption, and void of all goodness. Est Dominus omnium, dives in omnes & super omnes invocantes eum. He is and will be still the same God, as rich in mercy, as mighty, as able, as ready, as willing to forgive sins without respect of person, 
Psalm. 145.  to the world's end, of all them that call upon him. Propè est Dominus omnibus invocantibus eum: God is near, he is at hand, he is with all, with all (I say) and refuseth none, 
It is no arrogancy to presume upon God's promise.  excepteth none that faithfully in true repentance call upon him, in what hour, what place, or what time so ever it be. It is no arrogancy nor presumption in any man, to burden God (as it were) with his promise, and of duty to claim and challenge his aid, help, and assistance in all our perils, dangers, and distress, calling upon him, not in the confidence of our own godliness, but in the trust of his promises made in Christ, in whom, and by whom, and for whose sake, whosoever boldly approacheth to the mercy seat of the Father, is sure to receive whatsoever is expedient or necessary either for body or soul, 
Psalm. 50.  in more ample wise and large manner, than he can well wish, or dare desire. His word can not lie: Call upon me in the day of trouble, and I will hear thee, & thou shalt praise me. 
Robert Glover replieth against the tentation of the enemy in that he is a sinner.   
I answered the enemy also on this manner: I am a sinner, and therefore not worthy to be a witness of this truth. What then? Must I deny his word because I am not worthy to profess it? What bring I to pass in so doing, but add sin to sin? What is greater sin then to deny the truth of Christ's Gospel? as Christ himself beareth witness: He that is ashamed of me or of my words, of him I will be also ashamed before my father and all his angels. I might also by like reason forbear to do any of gods commandments.  
When I am provoked to pray, the enemy may say unto me, I am not worthy to pray, therefore I shall not pray: & so in like manner of all the commandments: I shall not forbear swearing, stealing, murdering, because I am not worthy to do any commandment of God. These be the delusions of the Devil, and Satan's suggestions, which must be overcome by continuance of prayer, and with the word of God applied according to the measure of every man's gift, 

M. Glover brought again before the Bishop.  
Reasoning between M. Glover and the Bishop.   against all assaults of the Devil.  
At the bishops first coming to Lichfield after mine imprisonment, I was called into a by chamber next to my prison, to my Lord. Before whom when I came and saw none but his officers, chaplains & servants, except it were an old priest, I was partly amazed and lifted up my heart to God for his merciful help and assistance.  
My Lord asked me how I liked my imprisonment. I gave him no answer touching that question. He proceeded to persuade me to be a member of his Church, which had continued so many years. As for our church (as he called it) it was not known, he said, but lately in king Edwards tyme.  
I profess myself to be a member of that 
* The true Church is always builded up on the doctrine of the Apostles: which though it appear not always alike in outward ●●ght, the fault is in the time, not in the Church. times do alter, and with the times the outward face of the Church may alter sometimes appearing more, sometimes less, sometimes very little, sometimes nothing at all, according as the persecution is. Nevertheless, the truth of the church abideth always one. Neither doth it go by number of men but by soundness of truth. Many agreeing in one may make an unity: but the verity of the word maketh the Church whether it be in few or in many.  church (said I) that is builded upon the foundation of the Apostles & Prophets, jesus Christ being the head corner stone: and so alleged the place of S. Paul to the Ephes. And this Church hath been from the beginning (said I) though it bear no glorious show before the world, being ever, for the most part under the Cross and affliction, contemned, despised, and persecuted. My Lord on the other side, contended that they were the Church.  Glover. 
So cried all the Clergy against the Prophets of jerusalem, saying: Templum Domini, templum Domini, The Church, the Church, etc.  Bish. 
And always when I was about to speak any thing my Lord cried, hold thy peace: I command thee by the virtue of obedience, to hold thy peace, calling me a proud arrogant heretic.  Glover. 
I willed my Lord to burden me with some specialties, & then to convince me with some Scriptures and good learning.  
Then my L. began to move certain questions. I refused to answer him in corners, requiring that I might make my answer openly. He said I should answer him there. I stood with him upon that point until he said I should to prison again, and there have neither meat nor drink till I had answered him.  
Then I lifted up my hart to God, that I might stand and agree with the doctrine of his most holy word.  Bish. 
The first question was this: 
The first question.  how many sacraments Christ instituted to be used in the church?  Glo. 
The Sacrament of Baptism said I, and the Sacrament that he instituted at his last Supper.  Bish. 
No more said he?  Glo. 
To all those that declare a true and unfeigned repentance, a sure hope, trust, and confidence in the death of Christ, to such ministers (I grant) that they have authority to pronounce by the power of God's word, the remission of sins. 
Power by God's word in the ministry to remit sins. 2. question.   
Here interrupting me, he would needs bear me in hand that I called this a sacrament. I would not greatly contend with him in that point, because that matter was of no great weight or importance: although he in so doing, did me wrong, for I called it not a Sacrament.  
He asked me further whether I allowed their confession.  
I said no.  Bish. 
Then he would know my mind what I thought of the presence of Christ's body in the Sacrament. 
3. question.   Glover. 
I answered that their Mass was neither sacrifice nor Sacrament, because (said I) you have taken away the true institution, which when you restore again, I will tell you my judgement concerning Christ's body in the Sacrament.  
And thus much did this worthy Martyr of God leave behind him by his own hand in writing concerning the manner of his using and entreating in prison, and also of his conflicts had with the Bishop and his Chancellor. More examinations he had (no doubt) with the Bishop in the public Consistory, when he was brought forth to be condemned, which also he would have left unto us, if either length of life, or leisure of time, or haste of execution had permitted him to finish that he intended: but by reason of the writ of his burning being come down from London, lack of time neither did serve him so to do, neither yet could I get the Records of his last examinations wheresoever they are become.  
Only this which I could learn by relation of one Austen Bernher a Minister, and a familiar friend of his, concerning the going to his death, I can report, that the said blessed servant of the Lord, M. Rob. Glover, after he was condemned by the Bishop, and was now at a point to be delivered out of this world, it so happened, that two or three days before, his hart being lumpish and desolate of all spiritual consolation, felt in himself no aptness nor willingness, but rather a heaviness and dullness of spirit, 
Robert Glover destitute fo●● time of the Lords comfort.  full of much discomfort to bear that bitter cross of martyrdom ready now to be laid upon him.  
Whereupon he fearing in himself, lest the Lord had utterly withdrawn his wonted favour from him, made his moan to this Austen his friend above remembered, signifying unto him, how earnestly he had prayed day and night unto the Lord, and yet could receive no motion nor sense of any comfort from him.  
Unto whom the said Austen answering again, willed and desired him patiently to wait the Lords pleasure and how so ever his present feeling was, yet seeing his cause was just and true, he exhorted him constantly to stick to the same, & to play the man, 
The Lord for a time may withdraw his comforts, but at length he visiteth his seruant●.  nothing misdoubting but the Lord in his good time would visit him, and satisfy his desire with plenty of consolation, whereof (he said) he was right certain and sure, & therefore desired him when so ever any such feeling of God's heavenly mercies should begin to touch his hart, that then he would show some signification thereof, whereby he might witness with him the same, and so departed from him.  
The next day when the time came of his martyrdom, as he was going to the place, and was now come to the sight of the stake, although all the night before praying for strength and courage he could feel none, suddenly he was so mightily replenished with God's holy comfort and heavenly joys, that he cried out clapping his hands to Austen, & saying in these words, Austen, he is come, he is come, 
R. Glover receiveth again comfort of the Lord.  etc. & that with such joy and alacrity, as one seeming rather to be risen from some deadly danger, to liberty of life, then as one passing out of the world by any pains of death. Such was the change of the marvelous working of the lords hand upon that good man.   

¶ Cornelius Bongey fellow Martyr with Master Robert Glover.  
IN the same fire with him was burned also Cornelius' Bongey a Capper of Coventrey, 
Cornelius' Bongey, Martyr.  and condemned by the said Radulph bishop of Coventry and Lichfield. As concerning the Articles which were to him objected, the effect thereof was this.  

Articles objected to Cornelius Bongey.  first it was articulate against him, that these three years last, in the City of Coventry and Lichfield, & other places about, he did hold, maintain, argue and teach, that the Priest hath no power here to absolve any sinner from his sins.  
Secondly, that by Baptism sins be not washed away, because he said that the washing of the flesh purgeth the flesh outwardly▪ and not the soul.  
Thirdly, that there be in the Church only two sacraments, that is, Baptism, and the lords Supper.  
Fourthly, that in the sacrament of their popish altar, was not the real body & blood of Christ, but the substance of bread & wine there remaining still, because S. Paul calleth it bread and wine. etc.  
Fiftly, that he within the compass of the said years & time, did hold, maintain and defend, that the Pope is not the head of the visible church here in earth. etc.  
Sixtly, that he was of the diocese and jurisdiction of the Bishop of Coventry and Lichfield. etc.  
seventhly, that the premises are true, manifest and notorious, and that upon the same there hath been & is a public voice and fame, as well in the places above rehearsed, as in other quarters also about. etc.   

¶ His answers.  

H●s Answers to the articles.  Unto the which articles he answering again, to the first he granted, and to every part thereof, meaning after the Popish manner of absolution.  
The second he granted first, after revoked the same.  
To the third also he granted, adding withal, that in scripture there be no more contained.  
To the fourth, touching the sacrament, he granted & to every part thereof.  
To the fift concerning the Pope likewise.  
Also to the sixth he granted and likewise to the seventh.  
Upon these articles and his answers to the same, the said Radulph the Bishop read the sentence, and so committed him also after the condemnation of Master Roberte Glover, to the secular power.  
Thus this foresaid Cornelius falsely condemned by the Bishop before mentioned, suffered at the same stake with the Christian Martyr Master Robert Glover at Coventry, about the xx. day of September.  
¶ The burning of Master Robert Glover, and Cornelius Bongey at Coventry.   

¶ Here followeth the story of john Glover and William Glover, how they were excommunicate and cast out after their death, and buried in the fields.  
Now that we have discoursed the story of Master Robert Glover, 
john Glover & William Glover after their death condemned▪ and cast out for heretics.  something also would be touched of his other two brethren john and William Glover. Who albeit they were not called to finish their course by like kind of martyrdom in the fire, as the other did: yet because for their constant profession of God's Gospel unto the latter end, they were exempted after their death, & cast out of the same Church, as the other was, I thought them not unworthy therefore in the story to be joined together, which in one cause and the same profession were not sundered one from the other.  
And first concerning Master john Glover the eldest brother, what inward storms and agonies he sustained by the ghostly enemy, partly ye heard before described: now what his bodily enemies wrought against him, remaineth to be declared. Whose rage and malice, although god so restrained, that they could little prevail against him so long as his life endured, yet after his decease, having power upon him, what they did ye shall now understand.  
After the martyrdom of master Robert Glover, although john Glover seeing his brother to be apprehended for him, had small joy of his life for the great sorrow of his hart, wherewith he was sore oppressed, and would gladly have put himself in his Brother's stead, if friends had not otherwise persuaded with him, showing that in so doing he might entangle himself, but should do his brother no good. He thus in great care and vexation endured: yet notwithstanding, rubbing out as well as he could, till at length about the latter end of queen Mary there was a new search made for the said john Glover. 
A new search made for john Glover.   
Whereupon the Sheriffs with their under Officers and servants being sent to seek him, came into his house where he and his wife were. It chanced as he was in his chamber by himself, the Officers bursting into the house, and searching other rooms, came to the Chamber door where this john Glover was. Who being within, and holding the latch softly with his hand, perceived and heard the Officers buskeling about the door, amongst whom one of the said officers having the string in his hand, was ready to draw and pluck at the same.  
In the mean time an other coming by (whose voice he heard and knew) bade them come away, 

The providence of God again in saving john Glover.  
Agnes Glover wife to john Glover apprehended.   saying they had been there before. Whereupon they departing thence, went to search other corners of the house, where they found Agnes Glover his wife, who being had to Liechfilde, & there examined before the bishop, at length after much ado was constrained to give place to their tyranny, joh Glover in the mean time, partly for care of his wife, partly through cold taken in the woods where he did lie, took an Ague, whereupon not long after he left this life, which the cruel Papists so long had sought for.  
Thus by the mighty protection of the almighty Lord, how john Glover was delivered and defended from the hands of the persecuting enemies during all the time of his life, ye have heard, Now what befell after his death both to him & to William his brother it is not unworthy to be remembered. Who after that he was dead, & buried in the churchyard without Priest or Clerk, D. Dracot then Chancellor, 
D. Dracot not suffering john Glover to be buried in the Churchyard.  six weeks after sent for the parson of the Town & demanded how it chanced that he was there buried. The parson answered that he was then sick, and knew not of it. Then the Chancellor commanded the parson to go home and to cause the body of the said john Glover to be taken up, & to be cast over the wall into the high way: The Parson again answered that he had been 6. weeks in the earth & so smelled that none was able to abide the savour of him. Well quoth D. Dracot, then take this bill and pronounce him in the pulpit a damned soul, and a twelve month after take up his bones (for then the flesh will be consumed) and cast them over the wall, 
john Glover after his death judged of Doct. Dracot to be a damned soul. Testimony of this story.  that carts and horses may tread upon them, and then will I come & hollow again that place in the churchyard where he was buried. Recorded by the Parson of the town who told the same to Hugh Burrowes dwelling at Fynden in derbyshire, and to M. Rob. glovers wife, by whose credible information we received the same.  
Not much unlike usage was practised also by these catholic children of the mother Church upon the body of Will. the third brother. Whom, after it had pleased almighty god about the same season to call out of this vale of misery, 
The manner of handling the body of William Glover after his death.  the good disposed people of the Town of Weme in shropshire, where he died, brought the body unto the Parish Church, intending there to have it buried. But one Bernerd, being then Curate of the said Church (and is yet as I hear say to this day) to stop the burial thereof, road to the bishop named Ralph Bayne, to certify him of the matter, and to have his advise therein. In the mean time, the body lying there a whole day, 

Bernard a Popish Curate of Weme.  
john Thorlyne against the burying of W. glovers brother.   in the night time one Rich. Morice a Tailor would have interred him. But than came john Thorlyne of Weme with other more, & would not suffer the body to be buried: expressing to us the contrary examples of good Toby, for as he was religious in burying the dead so this man putteth religion in not burying the dead: so that after he had lain there two days & one night, cometh the foresaid Bernerd the Curate with the Bishop's letter, the contents of which letter being copied out word for word here followeth.   

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

The letter of Ralph Bayne B. of Chester, for the not burying of W. glovers body.  Understanding that one Glover an heretic is dead in the parish of Weme, which Glover hath for all the time of my being in this country been known for a rebellion against our holy faith and Religion, a Contemner of the holy Sacraments and ceremonies used in holy Church, and hath separate himself from the holy Communion of all good Christian men, nor never required to be reconciled to our mother holy Church, nor in his last days did not call for his ghostly father, but died without all rites belonging to a Christian man: I thought it good not only to command the Curate of Weme that he should not be buried in Christian man's burial, but also will and command all the parish of Weme that no man procure, help, nor speak to have him buried in holy ground: but I do charge and command the Church Wardens of Weme in special, and all the parish of the same that they assist the said Curate in defending and letting, and procuring that he be not buried neither in the Church nor within the wanybles of the Churchyard, and likewise I charge those that brought the body to the place, to carry it away again, and that at their charge: as they will answer at their peril. At Ecclesch this 6. of September. an. 1558.  
By your Ordinary Radulph Coventry and Lichfield.  

The dead corpses of W. Glover dragged with horse into the field.  By the virtue of this foresaid letter so it fell out, that they which brought the corpse thither, were fain at their own charges to carry it back again. But for so much as the body was corrupted, and smelled so strongly that uneath any man might come near it, they were forced to draw it with horses unto a bromefield, and there was he buried.  
Witnesses of the godly end of the said William Glover dying in the true faith and confession of Christ, Master Nowell Deane of Liechfielde, George Wilestone and his wife, though Constantine, Roger Wydouse, john Prynne, George Torpelley. etc.  
The like example of charitable affection in these catholic churchmen is also to be seen and noted in the burying of one master Edward Bourton Esquire, 
M. Edward Burton not suffered to be buried in Christian burial, the same day when Q. Elizabeth was crowned.  who in the same Diocese of Chester departing out of this world the very day before Queen Elizabeth was crowned, required of his friends, as they would answer for it, that his body should be buried in his Parish Church (which was S. Chaddes in Shrousbury) so that no Massmonger should be present thereat. Which thing being declared to the Curate of that Parish named sir john Marshal, & the body being withal brought to the burial, upon the same day when the Queen was crowned, the Curate being therewith offended, said plainly that he should not be buried in the church there. Whereunto one of his friends, named George Torpelley answering again said, that God would judge him in the last day. etc. Then the priest, judge God (saith he) or Devil, the body shall not come there. And so they buried him in his own garden. Where he is no doubt as near the kingdom of heaven, as if he had been buried the midst of the Church.  

Oliver Richardine in Hartford West. Martyr.  Moreover, in the said County of Salop, I find that one Oliver Richardyne of the Parish of Whitchurch was burned in Hartford West, Sir john Ygone being Sheriff the same time. Which seemeth to be about the latter year of king Henry viii. Whose name because it was not mentioned before, I thought here to give some little touch of him, having now in hand to speak of the persecution within the Diocese of Coventry and Lichfield.    

¶ The martyrdom of William Wolsey, and Robert Pygot painter.  

William Wolsey, Robert Pigot, Martyrs.  AFter the suffering of Master Robert Glover & Cornelius Bongey at coventry, followeth next the condemnation of other two blessed Martyrs which were judged and condemned at Eley by john Fuller the Bishop's Chancellor of Eley, Doctor Shax●on his Sus●ragane, Robert Steward Deane of Eley, john Christopherson Deane of Norwich. etc. an. 1555. October 9 the names of which martyrs were William Wolsey and Robert Pygot, dwelling both in the Town of Wisbich, which William Wolsey being a constable, dwelling and inhabiting in the Town of Well, was there brought to death by the means and procurement of one Richard Euerard Gentleman a justice appointed for those days, 
Richard Euerard extreme against William Wolsey.  who extremely handled the same William Wolsey, and bound him to the good abearing, causing him to put in sureties upon his good behaviour until the next general Sessions holden within the isle of Eley: and so the said Wolsey being dispatched of his office, and brought in trouble, removed his house & dwelling place, coming to dwell in the Town of Wisbiche. Then being called again at the next Sessions, he was still constrained to put in new sureties, which at the length he refused to do, & so was commanded to the jail, 
W. Wolsey commanded to the jail. D. Fuller, Christopherson, D. Young, come to confer with Wolsey. Wolsey putteth a question to the 〈…〉.  at the Size holden at Eley in lent.  
In the Easter week following, there repaired to confer with him, D. Fuller the Chancellor, with Christopherson, and one D. Young: who laid earnestly to his charge that he was out of the catholic faith, willing him to meddle no further with the scriptures, than it did become such a lay man as he was, to do. The said William Wolsey standing still a great while, suffering them to say their pleasures, at the last answered in this wise: Good M. Doctor, what did our Saviour Christ mean, when he spoke these words written in the 23. Chapter of S. Mathewes Gospel: Woe be unto you Scribes and Phariseis, ye hypocrites for ye shut up the kingdom of heaven before men: ye yourselves go not in, neither suffer ye them that come to enter in.  
Yea sayeth Doctor Fuller, you must understand, that Christ spoke to the Scribes and Pharisees.  
Nay Master Doctor (saith Wolsey) Christ spoke even to you, and your fellows here present, & to all other such like as you be.  
Away Master Doctor (saith Christopherson) for you can do no good with this man, Yet saith D. Fuller, I will lean thee a book to read. I promise thee, of a learned man's doing, that is to say of Doctor watson's doing, (who was then Bishop of Lincoln.)  
Wolsey receiving the same book, 
D. watson's book of Sermons or Homelyes. D. Fuller again resorteth to W. Wolsey.  did diligently read it over, which in many places did manifestly appear contrary to the known truth of God's word. At the length a fortnight or three weeks following, the said Doctor Fuller resorting again to the prison house to confer with the said Wolsey, did ask him how he liked the said book (thinking that he had won him by the reading of the same:) who answered him and said: Sir, I like the book no otherwise then I thought before I should find it. Whereupon the Chancellor taking his book departed home.  
At night when D. Fuller came to his chamber to look on it, he did find in many places contrary to his mind, the book razed with a pen by the said Wolsey. The which he seeing, and being vexed therewith, said: Oh this is an obstinate heretic and hath quite marred my book.  
Then the Size holden at Wisbich drawing nigh, Doctor Fuller cometh again to the said Wolsey, and speaketh unto him on this manner: 
The Chancellor giveth leave to Wolsey to departed.  Thou dost much trouble my conscience, wherefore I pray thee departed, & rule thy 〈◊〉, so that I hear no more complaint of thee, and come to the Church when thou wilt, and if thou be complained upon, so far as I may, I promise thee I will not hear of it.  
Master Doctor (quoth Wolsey) I was brought hither by a law, and by a law I will be delivered.  
Then being brought to the Sessions before named, Wolsey was laid in the Castle at Wisbich, 
W. Wolsey laid in the Castle of Wisbich.  thinking to him and all his friends, that he should have suffered there at that present time, but it proved nothing so.  
Then Robert Pygot the painter being at liberty, was there presented by some evil disposed persons (sworn men as they called them) for not coming to the Church. 
Rob. Pigot Painter presented for not coming to the Church. Talk between Sir Clement Higham judge, and Rob. Pigot.   
The said Pygot being called in the Sessions, would not absent himself, but there did plainly appear before Sir Clement Hygham being judge, who said unto him: Ah, are you the holy father the Painter? How chance ye came not to the Church? Sir (quoth the Painter) I am not out of the Church, I trust in God.  
No Sir, said the judge, this is no Church, this is a haul. Ye sir said Pygot, I know very well it is a haul: but he that is in the true faith of jesus Christ, is never absent, but present in the Church of God.  
Ah Syrha, said the judge, 
Rob. Pigot brought to the jail where W. Wolsey 〈◊〉.  you are to high learned for me to talk withal: wherefore I will send you to them that be better learned than I, straight ways commanding him to the jail where Wolsey lay. So the Sessions being broken up and ended, 
Anno 1555. October.  the said Wolsey and Pigot were carried again to Eley into yrison, where they both did remain till the day of their death.  
In the mean time certain of their neighbours of Wisbych aforesaid being at Eley, 
Wolsey and P●got returned to Eley to prison. Tho. Good●●●e Bishop of Eley. The Bishops C●●playne a Frenchman 〈◊〉 the prisoners in the 〈◊〉.  came to see how they did.  
There came thither also a Chaplain of Bishop Gooderikes a Frenchman borne, one Peter Ualentius, who said unto the said Wolsey and Pygot: My brethren, according to mine office I am come to talk with you, for I have been Amner here this xx. years and above.  
Wheerfore I must desire you my brethren to take it in good part that I am come▪ to talk with you, I promise you, not to pull you from your faith. But I both require and desire in the name of jesus Christ that you stand to the truth of the Gospel and word, and I beseech the almighty God for his son jesus Christ's sake to preserve both you & me in the same unto the end. For I know not myself (my brethren) how soon I shall be at the same point that you now are. Thus with many other like words he made an end, causing all that were there present to water their cheeks, contrary to all the hope they had in him, god be praised therefore.  
Then within short time after, Pygot and Wolsey were called to judgement about the ix. day of October, 
〈◊〉 and Wo●sey called to judgement in the Bishops' 〈◊〉.  before Doctor Fuller than Chancellor, with old Doctor Shaxton, Christopherson, and others in Commission, who laid earnestly to their charge for their belief in divers articles, but especially of the Sacrament of the altar. Whereunto their answer was: that the Sacrament of the altar was an Idol, and that the natural body and blood of Christ was not present really in the said Sacrament, and to this opinion they said they would stick, believing perfectly the same to be no heresy that they had affirmed, but the very truth whereupon they would stand. Then said the Doctors, that they were out of the Catholic faith.  

 Then Doctor Shaxton said unto them: good brethren remember yourselves and become new men, for I myself was in this ●ond opinion that you are now in, but I am now become a new man.  
Ah said Wolsey, are you become a new man? Woe be to thee thou wicked new man, 
Wolsey's answer to S●●xton.  for God shall justly judge thee.  
Doctor Fuller then spoke saying, this Wolsey is an obstinate fellow, and one that I could never do good upon. But as for the Painter he is a man quiet and indifferent (as far as I perceive) and is soon reform, and may very well be delivered for any evil opinion I find in him.  
Then Christopherson called for pen and ink and wrote these words following: 
M. Christopherson writeth what he would have P●got con●●● of the ●acr●ment. 〈◊〉 refuseth to 〈◊〉 to Christophersons 〈◊〉.  I Robert Pygot do believe that after ●he words of consecration spoken by the Priest, th●re remaineth no more bread and wine, but the very body and blood of Christ really, substauntially, the self same that was borne of the virgin Mary: and reading it to the Painter, he said thus: dost thou believe all this according as it is written?  Pygot. 
No Sir, said the Painter: that is your faith and not mine.  Christopher. 
Lo Master Doctor Fuller you would have let this fellow go: he is as much an heretic as the other.  
And so immediately judgement was given upon them to die. Which done, after the sentence read, they were sent again to the prison, where they did lie till the day of their death.  
At which day one Peacock Bachelor of divinity being appointed to preach, took his text out of the first Epistle of S. Paul to the Corin. 5. chap. of one that had lived unordinately by abusing his father's wife: 
M. Peacoke appointed to preach at t●e burning of Wolsey and Pigot.  likening the said Pygot and Wolsey to the same man, often times saying, that such members must be cut of from the congregation, most maliciously reporting the said Wolsey to be clean out of the faith, and in many places quite denying the Scripture.  
So his Sermon being ended, the forenamed, Pygot & Wolsey being brought to the place of execution and so bound to the stake with a chain, thither cometh one sir Richard Collinson a priest, at that time desolate of any biding place or stay of benefice, who said unto Wolsey: brother Wolsey the preacher hath openly reported in his Sermon this day that you are quite out of the Catholic faith, & deny baptism, and that you do err in the holy Scripture: Wherefore I beseech you for the certifying of my conscience with others here present: that you declare in what place of the Scripture you do err or find fault.  Wolsey. 

●. Wolsey 〈◊〉 himself to be ●ound in all points of the scripture belonging to his 〈…〉.  I take the eternal and everlasting God to witness that I do err in no part or point of God's book the holy Bible, but hold & believe in the same to be most firm and sound doctrine in all points most worthy for my salvation and for all other Christians to the end of the world. Whatsoever mine adversaries report by me, God forgive them therefore. With that cometh one to the fire with a great sheet knit full of books to burn, like as they had been new 
¶ The burning of William Wolsey, and Robert Pygot, Martyrs.  
The martyrdom of W. Wolsey and Rob. Pigot at Eley. Anno 1555. Octob. 16.  Testaments. O said Wolsey, give me one of them, & Pigot desired an other, 
Books burned with Wolsey & Pigot.  both of them clapping them close to their breasts saying the 106. Psalm, desiring all the people to say Amen, and so received the fire most thankfully.  
Witnesses and informers hereof.  

Robert Scortred.  
Robert Crane,  
Edward Story.  
Robert Kendal,  
Richard Best. etc.   
Concerning the story of William Wolsey I received moreover from the university of Cambridge by a credible person and my faithful friend William Fulke, this relation which I thought in this place not unmeet to be notified unto the Reader in order and form as followeth.  
There were burned at Ely two Godly Martyrs, 
The natures of Wolsey, and Pigot described.  the one called Wolsey, the other Pygot. In these two appeared divers opinions of one spirit. Pygot was mild, humble, and modest, promising that he would be comformable to his persecutors, if they could persuade him by the Scripture. The other Wolsey, was stout, strong and vehement, as one having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the spirit, 
The zealous spirit of William Wolsey.  and detested all their doings, as of whom he was sure to receive nothing but cruelty and tyranny. He was wonderful jealous over his companion, 
W. Wolsey desirous of martyrdom.  fearing lest his gentle nature would have been overcome by the flattering enticements of the world, and therefore the same day that they were burned, when they would have talked with him alone, he pulled him away front them almost by force. 
Wolsey calleth the day of his martyrdom, his glad day.  He was so desirous to glorify God with his suffering, that being wonderful sore tormented in the prison with the tooth ache, he feared nothing more, than that he should departed before the day of execution (which he called his glad day) were come.  
This Wolsey being in prison at Elye, was visited by Thomas Hodilo Berebruer in Ely. To him he delivered certain money to be distributed (as he appointed) part to his wife, and part to his kinsfolks and friends, 

Thomas Hodilo Berebruer of Cambridge witness of this story.  
Richard Denton first converter of Wolsey.   and especially 6. shillings. 8. pence to be delivered to one Richard Denton Smith dwelling at well in Cambridgeshyre within the jurisdiction of the isle of Ely, with this commendation, that he marveled that he tarried so long behind him, seeing he was the first that did deliver him the book of scripture into his hand, and told him that it was the truth, desiring him to make haste after as fast as he could.  
This Thomas Hodilo, both to avoid danger of the time, 

Money sent by Wolsey to Denton.  
Wolsey exhorting Richard Denton to persist in the truth.   and to have a witness of his doings herein delivered the said sum of money, to one M. Laurence preacher in Essex (which then resorted often to his house) to be distributed as Wolsey had appointed: which thing they performed, riding from place to place. And when this 6. shilling 8. pence was delivered to Richard Denton with the commendation aforesaid, his answer was this: I confess it is true, but alas I can not burn. This was almost one whole year after Wolsey was burned. 
Denton afraid of burning.  But he that could not burn in the cause of Christ, was afterward burned against his will when Christ had given peace to his church. For in the year of our Lord. 1564. On Tuesday being the 18. day of April, his house was set on fire, & while he went in, to save his goods he lost his life, with two other that were in the same house.  

Richard Denton burned in his own house, which before would not burn for Christ. Anno. 1564. April. 18  Witnessed by Thomas Hodilo, and William Fulke.  
Not much unlike to this, was also the example of M. West Chaplain to Bishop Ridley, who refusing to die in Christ's cause with his Master, said Mass against his conscience, and soon after died.   

¶ Doctor Nicholas Ridley and M. Hugh Latimer, both Bishops, Preachers, and Martyrs of Christ, with their doings, conferences, and sufferings described.  
THe same year, month, and day in which the foresaid 2. Martyrs William Wolsey, 
Doct. Nicholas Ridley, Martyr.  & Tho. Pygot suffered at Eley, the which was an 1555 October 16. followed also at Oxford the slaughter of two other special & singular Captains, & principal pillars of Christ's Church. Master Kidley Bishop of London, & Master Hugh Latimer, Bishop sometimes of Worcester: of whose famous doings & memorable learning, & incomparable ornaments & gifts of grace, joined with no less commendable sincerity of life, as all the Realm ca●●e witness sufficiently: so it needeth not greatly that we should stand exactly at this time in setting forth a full description of the same, but only to comprehend briefly in a few words touching the order of their lives, so much as necessarily serveth to the due instruction of the reader, & maketh to the use of this present history, in declaring first their beginning & bringing up, them their studies and acts in the university, their preferments also by their studies to higher dignity, at last their trouble & travel in setting forth Religion, and in maintaining the same to the shedding of their blood. And first to begin with the life of Master Ridley, whose story here ensueth.  
AMong many other worthy and sundry histories & notable acts of such as of late days have been turmoiled, murdered, & martyred for the true Gospel of Christ in Queen Mary's reign, the tragical story and life of Doctor Ridley, I thought good to commend to chronicle and leave to perpetual memory: beseeching thee gentle Reader, with care and study well to peruse, diligently to consider, and deeply to print the same in thy breast, seeing him to be a man beautified with such excellent qualities, so ghostly inspired and godly learned, & now written doubtless in the book of life, with the blessed Saints of the almighty, crowned and throned amongst the glorious company of Martyrs. First descending of a stock right worshipful, he was borne in Northumberlandshire, who being a child, 
Nicholas Ridley borne in No●thumberland. Nicholas Ridley learned at Newcastle. Nicholas Ridley master of Pembroke hall in Cambridge. Nicholas Ridley made D. of divinity. Nicholas Ridley king Henry's Chaplain. Nicholas Ridley made Bishop of Rochester. Nicholas Ridley made Bishop of London. The fruitful diligence of B. Ridley in preaching God's word.  learned his Grammar with great dexterity in Newcastle, and was removed from thence to the University of Cambridge, where he in short space became so famous, that for his singular aptness, he was called to higher functions and Offices of the University, by degree attaining thereunto, and was called to be head of Pembroke hall, and there made Doctor of divinity. After this departing from thence, he traveled to Paris, who at his return, was made Chaplain to king henry the eight, and promoted afterwards by him to the bishopric of Rochester: and so from thence translated to the See and Bishopric of London in king Edward's days.  
In which calling and offices he so traveled and occupied himself by preaching and teaching the true and wholesome doctrine of Christ, that never good child was more singularly loved of his dear parents, than he of his flock and Diocese. Every holy day and Sunday he lightly preached in some one place or other, except he were other wise letted by weighty affairs and business: to whose sermons the people resorted, swarming about him like bees, and coveting the sweet flowers and wholesome juice of the fruitful doctrine, which he did not only preach, but showed the same by his life, as a glittering lantern to the eyes and senses of the blind, in such pure order and chastity of life (declining from evil desires and concupiscences) that even his very enemies could not reprove him in any 〈◊〉 jot thereof.  
Besides this, he was passingly well learned, his memory was great, 
B. Ridley of great memory and reading.  and he of such reading withal, that of right he deserved to be comparable to the best of this our age, as can testify as well divers his notable works, pithy sermons, and sundry his disputations in both the Universites, as also his very adversaries, all which will say no less themselves.  
Besides all this, wise he was of counsel, deep of wit, and very politic in all his doings. How merciful & careful he was to reduce the obstinate papists from their erroneous opinions, & by gentleness to win them to the truth, his gentle ordering and courteous handling of Doc. Heath late Archbishop of York being prisoner with him in king Edward's time in his house one year, sufficiently declareth. In fine, he was such a Prelate, and in all points so good, godly, & ghostly a man, that England may justly ●ue the love of so worthy a treasure. And thus hitherto concerning these public matters.  
Now will I speak something further particularly of his person & conditions. 

B· Ridley comely of proportion and complexion. The fair conditions of Bishop Ridley▪ tender to his kindred, ye● not otherwise then truth and right required.  
B. Ridley ● great mortyfier of himself. The order of his study and dye●.   He was a man right comely & well proportioned in all points, both in complexion & lineaments of the body. He took all things in good part, bearing no malice nor rancour in his hart, but strait ways forgetting all injuries & offences done against him. He was very kind & natural to his kinsfolk, and yet not bearing with them any thing otherwise than right would require, giving them always for a general rule, yea to his own brother & sister, that they doing evil, should seek or look for nothing at his hand, but should be as strangers and aliens unto him, and they to be his brother or sister, which used honesty, and a godly trade of life.  
He using all kinds of ways to mortify himself, was given to much prayer and contemplation: For duly every morning, so soon as his apparel was done upon him, he went forthwith to his bed chamber, and there upon his knees prayed the space of half an hour: which being done, immediately he went to his study (if there came no other business to interrupt him) where he continued till ten of the clock, and then came to common prayer, daily used in his house. The prayers being done, he went to dinner, where he used little talk except otherwise occasion by some had been ministered, and then was it sober, discreet, and wise, & sometime merry, as cause required.  
The dinner done, which was not very long he used to sit an hour or thereabouts talking or playing at the chests: That done, he returned to his study, & there would continue, except suitors or business abroad were occasion of the contrary, until 5. of the clock at night, & then would come to common prayer, as in the forenoon: which being finished he went to supper, behaving himself there, as at his dinner before: After supper, recreating himself in playing at chests the space of an hour, 
His order after supper▪  he would then return again to his study: continuing there till 11. of the clock at night, which was his common hour to go to bed, then saying his prayers upon his knees as in the morning when he rose. Being at his manor of Fulham, as divers times he used to be, 
The careful diligence of Bishop Ridley in instructing his family.  he read daily a lecture to his family at the common prayer, beginning at the acts of the apostles, & so going throughout all the Epistles of S. Paul, giving to every man that could read a new Testament, hiring them beside with money to learn by hart certain principal Chapters, but especially the xiii. chapter of the Acts, reading also unto his household oftentimes the 101. Psalm, being marvelous careful over his family, that they might be a spectacle of all virtue & honesty to other. To be short, as he was godly & virtuous himself, so nothing but virtue and godliness reigned in his house, feeding them with the food of our saviour jesus Christ.  
Now remaineth a word or two to be declared of his gentle nature and kindly pity in the usage of an old woman called masters Boner, mother to Doctor Boner, sometime Bishop of London: which I thought good to touch, as well for the rare clemency of Doctor Ridley, as the unworthy immanity and ingrateful disposition again of Doctor Boner. Bishop Ridley being at his Manor of Fulham, always sent for the said mistress Boner, 
The behaviour of Bishop Ridley to Doctor Boners mother.  dwelling in an house adjoining to his house, to dinner and supper, with one Mistress Mungey Boners sister, saying: go for my mother Boner, who coming, was ever placed in the chair at the tables end, being so gently entreated, welcomed, & taken, as though he had been borne of her own body, being never displaced of her seat, although the king's Counsel had been present, saying, when any of them were there (as divers times they were) by your Lordship's savour, this place of right and custom is for my mother Boner. But how well he was recompensed for this his singular gentleness, and pitiful pity after at the hands o● the said Doctor Boner, almost the least child that goeth by the ground can declare. For who afterward, 
The 〈◊〉 of Ridley and the currishness of Boner described & compared together.  was more enemy to Ridley, than Boner and his? Who more went about to seek his destruction, than he? recompensing his gentleness with extreme cruelty. As well appeared by the straight handling of Ridleyes own natural sister, and George Shypside her husband, from time to time: whereas the gentleness of the other did suffer Boners mother, sister, and other his kindred, not only quietly to enjoy all that which they had o● Boner, but also entertained them in his house, showing much courtesy and friendship daily unto them: whereas on the other side, 

B. Ridley 〈◊〉 and 〈◊〉 to Boners mother.  
Boner vn●ade and revilish to B. Ridleys' ●●●ter, and 〈◊〉 the 〈◊〉 of his 〈◊〉 in 〈◊〉.   Bishop Boner being restored again, would not suffer the brother & natural sister of Bishop Ridley, & other his friends, not only not to enjoy that which they had by the said their brother Bishop Ridley, but also carrishly without all order of law or honesty, by extort power wrested from them all the livings they had.  
And yet being not therewith satisfied, he sought all the means he could, to work the death of the foresaid Shipside, saying, that he would make twelve godfathers to go upon him, which had been brought to pass in deed at what time he was prisoner at Oxford, had not God otherwise wrought his deliverance by means of D. Heath Bishop then of Worcester. Teste Georg. Shipsido.  
Whereby all good indifferent Readers notoriously have to understand, what great diversity was in the disposition of these two natures. Whereof as the one excelled in mercy and pity: so the other again as much or more excelled in churlish ingratitude, and despiteful disdain. But of this matter enough.  
Now concerning God's vocation, how Doctor Ridly was first called to the savouring and favouring of Christ and his Gospel, partly by his disputation before, & other his Treatises it may appear, that the first occasion of his conversion, was by reading of bertram's book of the Sacrament, 
●. Ridley fir●t converted by 〈…〉.  whom also the conference with Bishop Cranmer, and with Peter Martyr did not a little confirm in that behalf. Who now by the grace of GOD, being thoroughly won and brought to the true way, as he was before blind and zealous in his old ignorance: so was he as constant & faithful in the right knowledge which the Lord had opened unto him, (as well appeared by his preachings and doings during all the time of King Edward) and so long did much good, while authority of extern power might defend and hold up the peace of the church, and proceedings of the Gospel. But after that it pleased so the heavenvly will of our Lord our God to bereave us of the stay, 
B. Ridley 〈◊〉 of the 〈◊〉 in troubled a●ter the death of K. Edward.  and to call from us King Edward that precious Prince, as the whole state of the Church of England was left desolate and open to the enemy's hand: so this Bishop Ridley, after the coming in of Queen Mary, eftsoon and with the first was laid hands upon and committed to prison, as before hath sufficiently been expressed: first in the Tower, than after translated from thence with the archbishop of Canterbury, 
B. Ridley in the Tower. Bishop 〈…〉 to the prison o● B●cardo in Oxford.  and master Latimer, to Oxford, was with them enclosed in the common Jail and prison of Bocardo, while at length being dissevered from them, he was committed to custody in the house of one Irish, where he remained till the last day of his death and martyrdom, which was from the year of our Lord. 1554. till the year 1555. and 16. day of October.  
Furthermore, as touching his disputations & conflicts had at Oxford, and also of his determination had at Cambridge, also his travels in persuading and instructing the Lady Mary before she was Queen, his reasons & conference likewise had in the tower at the Lieutenant's board, enough hath been said already. Besides this, other conferences he had in prison both with D. Cranmer, and M. Latimer as here followeth to be read.  

* A conference had betwixt Master Ridley, and Master Latimer in prison, upon the objection of Antonian, meaning by that name some popish persecutor, as Winchester, alluding thereby to the story of Victor. lib. 3. de persecut. Aphri.  
IN writing again ye have done me an unspeakable pleasure, 
N. Ridlei.  and I pray that the Lord may requite it you in that day. For I have received great comfort at your words: but yet I am not so filled withal, but that I thirst much more now then before to drink more of that cup of yours, wherein ye mingle unto me profitable with pleasant. I pray you good father let me have one draft more to comfort my stomach. For surely except the Lord assist me with his gracious aid, in the time of his service, I know I shall play but the part of a white liuered knight. But truly my trust is in him, that in mine infirmity he should try himself strong, and that he can make the Coward in his cause to fight like a man.  
Sir, now I look daily when Diotrephes with his warriors shall assault me: wherefore I pray you good father, for that you are an old Soldier, and an expert warrior, and God knoweth I am but a young Soldier, and as yet of small experience in these fits, help me I pray you to buckle my harness. And now I would have you to think, that these darts are cast at my head of some one of Diotrephes or Antonius soldiers.  
The objection of the Antonian.  
All men marvel greatly, why you, 
Anton object. i.  after the liberty which you have granted unto you, more than the rest, do not go to mass, which is a thing (as you know) now much esteemed of all men, yea of the Queen herself.  
The answer.  
Because no man that layeth hand on the plough and looketh back is fit for the kingdom of God, 
N. Ridleis' answer. Luke. 9 Gala. 2.  and also for the self same cause why Saint Paul would not suffer Titus to be circumcised, which is that the truth of the gospel might remain with us uncorrupt. Gala. the second: and again. If I build again the things which I destroyed, I make myself a trespasser. This is also another cause, lest I should seem by outward fact to allow the thing, which I am persuaded is contrary to sound doctrine, and so should be a stumbling stock unto the weak. But woe be unto him by whom offence cometh: it were better for him that a millstone were hanged about his neck and he cast into the midst of the sea. 
Math. 18. Mark 9   
Except the Lord help me ye say. Truth it is. For with out me (saith he) ye can do nothing much less suffer death of our adversaries, 
H. Latimer. john 15.  through the bloody law now prepared against us. But it followeth, if ye abide in me, and my word abide in you, ask what ye will, and it shall be done for you. What can be more comfortable? Sir, you make answer yourself so well that I cannot better it. Sir, I begin now to smell what you mean by traveling thus with me, you use me as Bilney did once when he converted me? pretending as though he would be taught of me, he sought ways and means to teach me, and so do you. I thank you therefore most heartily. For in deed you minister armour unto me, whereas I was unarmed before and unprovided, saving that I give myself to prayer for my refuge.  
What is it then that offendeth you so greatly in the Mass, that ye will not vouchsafe once either to hear it, 
Anton object. ●  or see it? And from whence cometh this new religion up on you? have not you used in times past to say mass yourself?  
I confess unto you my fault and ignorance: but know you that for these matters I have done penance long ago, both at Paul's cross, 

N. Ridleis' answer.  
He meaneth his own confession openly in Preaching. 1. Tim. 1.   and also openly in the Pulpit at Cambridge, and I trust God hath forgiven me this mine offence: for I did it upon ignorance. But if ye be desirous to know, and will vouchsafe to hear, what things do offend me in the Mass, I will rehearse unto you those things which be most clear, and seem to repugn most manifestly against God's word. And they be these. The strange tongue: the want of the showing of the lords death: 
Math. 26.  The breaking of the lords commandment of having a communion: the sacrament is not communicated to all, under both kinds, according to the word of the Lord. The sign is servilely worshipped, for the thing signified. Christ's Passion is injuried, for as much as this Mass sacrifice is affirmed to remain for the purging of sins: to be short, the manifold superstitions, and trifling fondness which are in the Mass, and about the same.  
Better a few things well pondered, then to trouble the memory with to much, 
H. Latimer.  you shall prevail more with praying, than with studying, though mixture be best. For so one shall alleviate the tediousness of the other. I intend not to contend much with them in words, after a reasonable account of my faith given: for it shall be but in vain. They will say, as their fathers said, 
john. 19  when they have no more to say. We have a law, and by our law he ought to die. Be ye steadfast and unmovable sayeth Saint Paul, 
1. Cor. 19 1. Tim. 3. john. 15. Col. 1.  and again, persistito, stand fast. And how oft is this repeated, if ye abide, if ye abide. etc. But we shall be called obstinate, sturdy, ignorant, heady, and what not? So that a man hath need of much patience, having to do with such men.  
But you know how great a crime it is to separate yourself from the communion or fellowship of the Church, and to make a schism, or division, 
Anton. object. ●.  you have been reported to have hated the sect of the Anabaptistes, and always to have impugned the same. Moreover this was the pernicious error of Novatus, and of the Heretics called (Cathari) that they would not communicate with the Church.  
I know that the unity of the Church is to be retained by all means, & the same to be necessary to salvation. 
N. Rid▪ Answer.  But I do not take the Mass as it is at this day, for the communion of the Church, but a Popish devise, whereby both the commandment and institution of our Saviour Christ, for the oft frequenting of the remembrance of his death, is eluded, & the people of God are miserably deluded. The sect of the Anabaptistes, and the heresy of the novatians, aught of right to be condemned, for as much as without any just or necessary cause they wickedly separated themselves from the communion of the congregation: for they did not allege that the Sacraments were unduly ministered, but ●urning away their eyes from themselves, wherewith according to Saint Paul's rule they ought to examine themselves and ca●ing their eyes ever upon others, 
1. Corin. 11.  either Ministers, or Communicantes with them, they always reproved something for the which they abstained from the Communion, as from an unholy thing.  
I remember that Calvin beginneth to confute the Interim after this sort with this saying of Hilary. 
H. Latimer. Hillarius contra A●●ent.  The name of peace is beautiful and the opinion of unity is fair: but who doubteth that to be the true and only peace of the Church, which is Christ's? I would you had that little book: there should you see how much is to be given to unity. Saint Paul when he requireth unity, he joineth strait with all, 
Rom. 15.  secundum jesum Christum, according to jesus Christ, no further. Diotrephes now of late did ever harp upon unity, unity. Yea Sir (quoth I) but in verity, not in popery. Better is a diversity, than an unity in Popery. I had nothing again but scornful giers, with commandment to the Tower.  
But admit there be in the Mass that peradventure might be amended, 
Anton. object 4.  or at least made better: yea, seeing you will have it so, admit there be a fault: if you do not consent thereto. Why do you trouble yourself in vain: do not you know both by Cyprian and Augustine that communion of sacraments doth not defile a man, 
Cypri. l. ●. ep. 2. An. ep. 152.  but consent of deeds.  
If it were any one trifling ceremony, or if it were some one thing of itself indifferent (although I would wish nothing should be done in the Church, 
N. Rid. Answer.  which doth not edify the same) yet for the continuance of the common quietness I could be content to bear it. But forasmuch as things done in the mass tend openly to the overthrow of Christ's institution, I judge that by no means either in word, or deed I ought to consent unto it. As for that which is objected out of the Fathers, I acknowledge it to be well spoken, if it be well understanded. But it is meant of them which suppose they are defiled, if any secret vice be either in the ministers, or in them that communicate with them, & is not meant of them which do abhor superstition, and wicked traditions of men, and will not suffer the same to be thrust upon themselves, or upon the Church in stead of God's word, and the truth of the Gospel.  

H. Latimer.  The very marrow bones of the mass are all together detestable, and therefore by no means to be borne withal, so that of necessity the mending of it, is to abolish it for ever. For if you take away oblation, and oration, which do hang upon consecration and transubstantiation, the most papists of them all will not set a button by the mass, as a thing which they esteem not, but for the gain that followeth thereon. For if the English communion, which o● late was used, were as gainful to them, as the Mass hath been heretofore, they would strive no more for their mass: from thence groweth the grief.  
Consider into what dangers you cast yourself, if you forsake the church: 
Anton. object 5.  & you cannot but forsake it, if you refuse to go to mass. For the Mass is the Sacrament of unity: without the Ark there is no salvation. The church is the Ark and Peter's ship. 
Aug. li. 4. de Sim. 10. In ep. post col. contra Donat.  Ye know this saying well enough. He shall not have God to be his Father, which acknowledgeth not the church to be his mother. Moreover without the church (saith S. Augustine) be the life never so well spent, it shall not inherit the kingdom of heaven.  

N. Ridleis' answer. 1. Tim. 3. Apocal. 21. Ephes. 1.  The holy Catholic or universal church, which is the communion of saints, the house of God, the City of God the spouse of Christ, the body of Christ, the pillar, and stay of the truth, this Church I believe according to the Creed. This Church I do reverence, and honour in the Lord. But the rule of this Church is the word of God, according to which rule, we go forward unto life. And as many as walk according to this rule, I say with S. Paul peace be upon them, 
Gala. 6. Phil. 2.  and upon Israel which pertaineth unto God. The guide of this church is the holy ghost. The marks, whereby this church is known unto me in this dark world, and in the midst of this crooked and froward generation, are these. The sincere preaching of God's holy word, the due administration of the Sacraments, charity, and faithful observing of Ecclesiastical discipline, according to the word of God. And that the Church or congregation which is garnished with these marks, 
Apoc. 21. john. 3. Gala. 4.  is in very deed that heavenly Jerusalem, which consisteth of those that be borne from above. This is the Mother of us all. And by God's grace, I will live, and die the child of this Church. Forth of this (I grant) there is no salvation: and I suppose the residue of the places objected are rightly to be understanded of this Church only. 
In. op. lin. homi. 49. in Math.  In times past (saith chrysostom) there were many ways to know the Church of Christ, that is to say, by good life, by miracles, by chastity, by doctrine, by ministering the sacraments. But from that time that heresies did take hold of the Church, it is only known by the Scriptures which is the true church. They have all things in outward show, which the true Church hath in truth. They have temples like unto ours.  
And in the end concluded. Wherefore only by the scriptures do we know which is the true church. To that which they say, the Mass is the Sacrament of unity. I answer. The bread which we break, 
1. Cor. 10.  according to the institution of the Lord, is the Sacrament of the unity of Christ's mystical body. For we being many, are one bread, and one body, forasmuch as we all are partakers of one bread. But in the Mass, the lords institution is not observed: for we be not all partakers of one bread, but one devoureth all. etc. So that (as it is used) it may seem a Sacrament of singularity, and of a certain special privilege for one sect of people, whereby they may be discerned from the rest rather than a sacrament of unity, wherein our knitting together in one is represented.  
Yea, what fellowship hath Christ with Antichrist? 
H. Latimer  Therefore is it not lawful to bear the yoke with Papists. Come forth from among them, & separate yourselves from them, saith the Lord. It is one thing to be the Church in deed, another thing to counterfeit the church. 
2. Cor. 6.  Would god it were well known, what is the forsaking of the church. In the kings days that dead is, who was the church of England? The king and his fautors, or massmongers in corners? If the king and the fautors of his proceedings, why be not we now the church abiding in the same procedings? If clanculary massmongers might be of the Church, and yet contrary to the kings proceed, why may not we as well be of the church contrarying the queens procedings? Not all that be covered with the title of the church: are the church in deed. Separate thyself from them that are such saith S. Paul: from whom? 
1. Tim. 6.  The text hath before. If any man follow other doctrine. etc. he is pint up, and knoweth nothing. etc. Weigh the whole text, that ye may perceive what is the fruit of contentious disputations. But wherefore are such men said to know nothing, when they know so many things? You know the old verses.  
Hoc est nescire, sine Christo plurima scire.  
Si Christum bene scis, satis est, si caetera nescis.  
That is: This is to be ignorant, to know many things without Christ. If thou knowest Christ well thou know est enough, though thou know no more. Therefore would S. Paul know nothing, but jesus Christ crucified. etc. 
2. Cor. 1.  As many as are Papists and massmongers, they may well be said to know nothing. For they know not Christ, forasmuch as in their massing they take much away from the benefit and merit of Christ.  
That Christ which you have described unto me, 
Anton. object 6.  is invisible, but Christ's Church is visible and known. For else why would Christ have said, Dic Ecclesiae. Tell it unto the church. For he had commanded in vain to go unto the church if a man cannot tell which it is.  
The Church which I have described is visible it hath members which may be seen: and also, 
N Ridle● Answer.  I have afore declared, by what marks & tokens it may be known. But if either our eyes are so dazzled, that we cannot see, or that sathan hath brought such darkness into the world that it is hard to discern the true church: that is not the fault of the church, but either of our blindness, or of Satan's darkness. But yet in this most deep darkness, there is one most clear candle, which of itself alone is able to put away all darkenes·s Thy word is a candle unto my feet, and a light unto my steps.  
The church of Christ is a catholic or universal church, dispersed throughout the whole world: 
Anton. object 7.  this church is the great house of God, in this are good men & evil mingled together, goats and sheep, corn and chaff: it is the net which gathereth all kind of fishes: this church cannot err, because Christ hath promised it his spirit, which shall lead it into all truth, and that the gates of hell shall not prevail against it, that he will be with it unto the end of the world: whatsoever it shall lose, or bind upon earth, shall be ratified in heaven. etc. This church is the pillar and stay of the truth: this is it for the which S. Augustine saith, he believeth the Gospel. But this universal Church alloweth the mass, because the more part of the same alloweth it. Therefore. etc.  
I grant that the name of the Church is taken after three divers manners in the scriptures. 
N. Ridleis' Answer.  Some time for the whole multitude of them which profess the name of christ, o● the which they are also named christians. But as saint Paul saith of the jew, not every one is a jew that is a jew outwardly, etc. Neither yet all that be of Israel, are counted the seed, even so not every one which is a christian outwardly, is a Christian in deed. For if any man have not the spirit of Christ, the same is none of his. Therefore that Church which is his body, and of which Christ is the head, standeth only of living stones, and true Christians, not only outwardly in name and title, but inwardly in hart and in truth. But forasmuch as this church (which is the second taking of the church) as touching the outward fellowship, is contained within the great house, & hath with the same, outward society of the sacraments, and ministry of the word, many things are spoken of that universal Church (which saint Austen calleth the mingled Church) which cannot truly be understanded, but only of that pure part of the Church. So that the rule of Ticonius concerning the mingled Church, may here well take place: where there is attributed unto the whole Church that which cannot agree unto the same, but by reason of the one part thereof that is either for the multitude of good men, which is the very true Church in deed, or for the multitude of evil men, which is the malignant Church and synagogue of Satan. 
Apocall 2.  And is also the third taking of the Church of the which, although there be seldomer mention in the scriptures, in that signification, yet in the world, even in the most famous assemblies of Christendom, this Church hath borne the greatest swinge. This distinction presupposed of the 3. sorts of Churches, it is an easy matter, by a figure called Synecdoche, to give to the mingled and universal Church, that which cannot truly be understanded but only of th'one part thereof. But if any man will stiffly affirm, that universally doth so pertain unto the church that what soever Christ hath promised to the Church, it must needs be understanded of that, I would gladly know of the same man, 
 where that universal Church was in the tym●s of the patriarchs and Prophets, of 〈◊〉, Abraham, and Moses (at such time as the people would have sto●ed him) of Helias, of Hieremy, in the times of Christ, and the dispersion of the Apostles, in the time of Arius, when Constantius was Emperor, and Felix bishop of Rome succeeded Liberius. It is worthy to be noted, that Lira writeth upon Matthew. The church (saith he) doth not stand in men by reason of their power or dignity, 
 whether it be Ecclesiastical, or secular. For many princes and Popes, and other inferioures have been ●ound to have fallen away from God. Therefore the church consisteth in those persons, in whom is true knowledge and confession of the faith, and of the truth. Evil men (as it is in a gloze of the decrees) are in the Church in name, and not in deed. And S. Augustine, contra Cresconium grammaticum saith: Who soever is afraid to be deceived by the darkness of this question: 
 let him ask counsel at the same church of it: which Church the scripture doth point out without any doubtfulness. All my notes which I have written and gathered out of such authors, as I have red in this matter, and such like, are come into the hands of such, as will not let me have the least of all my written books: wherein I am enforced to complain of them unto God: for they spoil me of all my labours, which I have taken in my study these many years. My memory was never good, for help whereof I have used for the most part to g●ther out notes of my reading, and so to place them, that thereby I might have had the use of them, when the time required. But who knoweth whether this be Gods will, that I should be thus ordered, and spoiled of the poor learning I had (as me thought) in store, to th'intent that I now destitute of that, 
1 Cor. 2.  should from henceforth learn only to know with Paul, Christ, and him crucified. The Lord grant me herein to be a good young scholar, and to learn this lesson so well, that neither death nor life, wealth nor woe, etc. make me ever to forget that. Amen. Amen.  
I have no more to say in this matter: for you yourself have said all that is to be said. That same vehement saying of S. Augustine, 
H. Latimer.  I would not believe the Gospel. etc. was wont to trouble many men: as I remember I have read it well qualified of Philippe Melancthon: but my memory is altogether slippery. This it is in effect: The church is not a judge, but a witness. There were in his time that lightly esteemed the testimony of the Church, 
Mel. 〈…〉.  & the outward ministry of preaching, and rejected the outward word itself, sticking only to their inward revelations. Such rash contempt of the word provoked, and drone S. Augustine into that excessive vehemency. In the which, after the bare sound of the words, he might seem to such as do not attain unto his meaning, that he preferred the Church far before the Gospel, and that the Church hath a free authority over the same: but that godly man never thought so. It were a saying worthy to be brought forth against the Anabaptistes, which thinketh the open ministry to be a thing not necessary if they any thing esteemed such testimonies. I would not stick to affirm that the more part of the great house, that is to say of the whole universal Church may easily e●re. And again, I would not stick to affirm that it is one thing to be gathered together in the name of Christ, and an other thing to come together with a Mass of the holy ghost going before. For in the first Christ ruleth, in the latter the Devil beareth the swinge: and how then can any thing be good that they go about? From this latter shall our six articles come forth again into the light, they themselves being very darkness. But it is demanded, whether the sounder or better part of the Catholic Church may be seen of men or no? Saint Paul saith: 
A question.  The Lord knoweth them that are his. What manner of speaking is this, in commendation of the Lord, 
Answer.  if we know as well as he, who are his? Well, thus is the text: the sure foundation of God standeth still, and hath his seal: the Lord knoweth them that are his: and let every man that nameth the name of Christ depart from iniquity. Now how many are there of the whole Catholic Church of England which depart from iniquity? How many of the noble men, how many of the Bishops or Clergy, how many of the rich men, or merchants, how many of the Queen's councillors, yea, how many of the whole Realm? In how small room than I pray you is the true church within the Realm of England? And where is it? And in what state? I had a conceit of mine own well grounded (as they say) when I began: but now it is fallen by the way.  
General counsels, represent the universal Church, & have this promise of Christ, where two or three be gathered together in my name, there am I in the midst of them. 
Anton object 8.  If Christ be present with two, or three, then much more where there is so great a multitude, etc. But in general counsels Mass hath b●ne approved and used. Therefore etc.  
Of the universal Church which is mingled of good and bad, thus I think: 
N. Ridleis' answer.  Whensoever they which be chief in it, which rule and govern the same, and to whom the rest of the whole mystical body of Christ doth obey, are the lively members of Christ, and walk after the guiding and rule of his word, and go before the flock towards everlasting life, then undoubtedly Counsels gathered together of such guides and pastors of the christian flock, do in deed represent the universal Church, and being so gathered in the name of Christ, they have a promise of the gift, and guiding of his spirit into all truth. But that any such counsel hath at any time allowed the Mass, such a one as ours was of late, in a strange tongue, and stuffed with so many absurdities errors, and superstitions, that I utterly deny, and affirm it to be impossible. For like as there is no agreement betwixt light and darkness, 
2. Cor. 6.  between Christ and Belial, so surely superstition and the sincere religion of Christ, will worship, and the pure worshipping of God, such as God requireth of his, that is in spirit and truth, can never agree together. 
joan. 4.  But ye will say where so great a company is gathered together, it is not credible but there be two or three gathered in the name of Christ. I answer: if there be one hundred good, and two hundredth bad (forasmuch as the decrees and ordinances are pronounced according to the greater number of the multitude of voices) what can the less number of voices avail? It is a known thing, and a common proverb▪ Oftentimes the greater part overcometh the better. 
A proverb.   
As touching general counsels, at this present I have no more to say, than you have said. Only I refer you to your own experience, 
H. Latimer.  to think of our country parliaments and convocations, how and what ye have seen and heard. The more part in my time did bring forth six articles: for then the king would so have it, being seduced of certain. Afterward the more part did repel the same, 
The inconstancy of the English Parliaments & convocations.  our good josias willing to have it so. The same articles now again (alas) another great, but worse part hath restored. O what an uncertainty is this? But after this sort most commonly are man's proceed God be merciful unto us. Who shall deliver us from such torments of mind? Therefore is death the best physician, but unto the faithful whom she together, and at once, 
Death is the best physician to the faithful.  delivereth from all griefs. You must think this written upon this occasion, because you would needs have your paper blotted.  
If the matter should go thus, that in general counsels men should not stand to the more number of the multitude, (I mean of them which ought to give voices) then should no certain rule be left unto the Church, by the which controversies in weighty matters might be determined: 
Anton. object 6.  but it is not to be believed, that Christ would leave his Church destitute of so necessary a help and safeguard.  
Christ who is the most loving spouse of his espouse the church, who also gave himself for it, that he might sanctify it unto himself, 
N. Rid. answer. Ephes. 5.  did give unto it abundantly all things which are necessary to salvation, but yet so, that the church should declare itself obedient unto him in all things and keep itself within the bounds of his commandments and further, not to seek any thing which he teacheth not, as necessary unto salvation. Now further, for determination of all controversies in Christ's Religion, Christ himself hath left unto the Church not only Moses, and the Prophets: 
Luke. 12. Esay. 8.  whom he willeth his Church in all doubts to go unto, and ask counsel at, but also the Gospels, and the rest of the body of the new testament: in the which what soever is heard of Moses and the Prophets, and whatsoever is necessary to be known unto salvation, is revealed and opened.  
So that now we have no need to say, who shall climb into heaven, 
Rom. 10.  or who shall go down into the depth, to tell us what is needful to be done? Christ hath done both and hath commended unto us the word of faith, which also is abundantly declared unto us in his word written so that hereafter if we walk earnestly in this way, to the searching out of the truth, it is not to be doubted, but through the certain benefit of Christ's spirit, 
Luke. 11.  which he hath promised unto his, we may find it, and obtain everlasting life. Should men ask counsel of the dead for the living, saith Esay? Let them go rather to the law, and to the testimony. 
Esay. ●.  etc. Christ sendeth them that be desirous to know the truth, unto the scriptures, saying: search the scriptures. I remember a like thing well spoken of Jerome: 
john. ●.  Ignorance of the scriptures, is the mother and cause of all errors. And in an other place, as I remember in the same author: The knowledge of the scriptures is the food of everlasting life. 
Hieron. 23. Math.  But now me thinketh I enter into a very broad sea in that I begin to show, either out of the scriptures themselves, or out of the ancient writers, how much the holy scripture is of force to teach the truth of our religion. But this is it, that I am now about, that Christ would have the church his spouse in all doubts to ask counsel at the word of his father written, & faithfully left, and commended unto it in both Testaments, the old and the new. Neither do we read that Christ in any place hath laid so great a burden upon the members of his spouse, that he hath commanded them to go to the universal Church. 
Rom. ●7. Ephes. 4.  What soever things are written saith Paul, are written for our learning. And it is true that Christ gave unto his Church, some Apostles, some Prophets, some Evangelists, some shepherds and teacher's, to the edifying of the saints, till we come all to the unity of faith. etc. But that all men should meet together out of all parts of the world, to define of the articles of our faith, I neither find it commanded of Christ nor written in the word of God.  

H. Latimer.  There is diversity betwixt things pertaining to god or faith, and politic and civil matters. For in the first we must stand only to the scriptures, which are able to make us all perfect and instructed unto salvation, if they be well understanded. 
2. Tim. 3.  And they offer themselves to be well understanded only to them, which have good wills, and give themselves to study and prayer. Neither are there any men less apt to understand them, than the prudent & wise men of the world. But in the other, that is in civil or politic matters, oftentimes the magistrates do tolerate a less evil, for avoiding of a greater: as they which have this saying oft in their mouths: Better an inconvenience than a mischief. And it is the property of a wise man (saith one) to dissemble many things: and he that cannot dissemble, cannot rule. In which sayings they bewray themselves, that they do not earnestly weigh what is just, what is not. Wherefore forasmuch as man's laws, if it be but in this respect only, that they be devised by men, are not able to bring any thing to perfection, but are enforced of necessity to suffer many things out of square, and are compelled sometime to wink at the worst things, seeing they know not how to maintain the common peace and quiet otherwise, 
Gala. 3. 1. Cor. 3. Rom 3. Psalm. 119.  they do ordain that the more part shall take place. You know what these kinds of speeches mean, I speak after the manner of men: yea walk after the manner of men: all men are liars. And that of S. Augustine: if ye live after man's reason, ye do not live after the will of God.  
If ye say the counsels have sometime erred, or may err, how then should we believe, the catholic Church? 
Anton. object 10.  For the counsels are gathered by the authority of the Catholic Church.  
From may be, to be in deed, is no good argument: 
N. Ridleis' Answer.  but from being to may be, no man doubteth, but it is a most sure argument. But now that counsels have sometime erred, it is manifest. How many counsels were there in the East parts of the world, which condemned the Nicene council? and all those which would not forsake the same, 
Soc●. ecclesi. hist. lib. 2.  they called by a slanderous name (as they thought) Homonsians. Was not Athanasius, chrysostom, Cyril Eustachius, men very well learned, and of godly life, banished and condemned as famous heretics, and that by wicked counsels? 
Socr ecclesi. H. l. 1 c. 24.32. ●heo. l. 5. c. 34.  How many things are there in the Canons and constitutions of the counsels, which the papists themselves do much mislike? But here peradventure one man will say unto me: We will grant you this in provincial counsels, or councils of some one nation, that they may sometimes err, 
Objection  for as much as they do not represent the universal church: but it is not to be believed, that the general and full councils have erred at any tyme. Here if I had my books of the counsels, or rather such notes as I have gathered out of those books, 
Answer.  I could bring something which should serve for this purpose. But now seeing I have them not, I will recite one place only out of saint Austen, which (in my judgement) may suffice in this matter in stead of many. 
L. 2. de bapti. count Don. c. 3.  Who knoweth not (saith he) that the holy scripture is so set before us, that it is not lawful to doubt of it, and that the letters of Bishops may be reproved by other men's words, and by councils, and that the counsels themselves which are gathered by provinces and countries, do give place to the authority of the general and full counsels: and that the former and general counsels are amended by the latter, when as by some experience of things, either that which was shut up, is opened, or that which was hid is known. Thus much of Augustine. But I will plead with our Antonian, upon matter confessed. Here with us when as Papistry reigned, I pray you how doth that book which was called the bishops book, made in the time of king henry th'eight, 
The Bishop's book.  whereof the bishop of Winchester is thought to be either the first father, or chief gatherer: How doth it (I say) sharply reprove the Florentine counsel, in which was decreed the supremacy of the Bishop of Rome, and that with the consent of the Emperor of Constantinople, and of the Grecians? So that in those days, our learned ancient fathers, and bishops of England, did not stick to affirm, that a general council might err. But me think I hear an other man despising all that I have brought forth, and saying: these which you have called counsels, are not worthy to be called counsels, but rather assemblies, & conventicles of heretics. I pray you sir, why do you judge them worthy of so slanderous a name? Because (saith he) they decreed things heretical, contrary to true godliness, and sound doctrine, and against the faith of christian religion. The cause is weighty, for the which they ought of right so to be called. But if it be so that all counsels ought to be despised, which decree any thing contrary to sound doctrine, and the true word, which is according to godliness, forasmuch as the Mass, 
1. Tim ●.  such as we had here of late, is openly against the word of God: forsooth it must follow of necessity, that all such councel●, as have approved such masses, aught of right to be 〈◊〉 ●nd despised, as conventicles, and assemblies of men 〈◊〉 stray from the truth.  
another man allegeth unto me the authority of the Bishop of Rome, without which, 
The B. of R●mes authority.  neither ●●nne the Counsels (saith he) be lawfully gathered neither being gathered determine any thing concerning Religion. But this objection is only grounded upon the ambytious and shameless maintenance of the Romish tyranny, and usurped dominion over the Clergy, which tyranny we English men long ago, by the consent of the whole Realm, 
England abjured the Pope● supremacy.  have expulsed, and abjured. And how rightly we have done it, a little book set forth de utraque potestate (that is of both the powers) doth clearly show. I grant that the Romish ambition hath gone about to challenge to itself & to usurp such a privilege of old time. But the counsel of Carthage, in the year of our Lord 457. did openly withstand it, and also the council at Milenite, 
Conci. Carthag. 3. Can. 22.  in the which S. Augustine was present, did prohibit any appellations to be made to Bishops beyond the sea.  
S. Augustine saith, the good men are not to be forsaken for the evil, 
Anton object. 11. Ephes 48.  but the evil are to be borne with all for the good. Ye will not say (I trow) that in our congregations all be evil.  
I speak nothing of the goodness or evilness of your congregations: 
Anno 1555. july.  but I fight in Christ's quarrel against the Mass, which doth utterly take away and overthrow the ordinance of Christ. Let that be taken quite away, and then the partition of the wall that made the strife, shall be broken down. 
N. Ridleis' Answer. Aug l. 3. contr. lite●●● parm. cap. 23.  Now to the place of S. Austen: for bearing with the evil for the goods sake, there ought to be added other words, which the same writer hath expressedly in other places, that is: if those evil men do cast abroad no seeds of false doctrine, nor lead other to destruction by their example.  
It is perilous to attempt any new thing in the Church which lacketh example of good men. How much more perilous is it to commit any act, unto the which, th'example of the prophets, of Christ, and of th'apostles are contrary. 
 But unto this your fact, in abstaining from the Church by reason of the mass, the example of the Prophets, of Christ, and of th'apostles are clean contrary. Therefore. etc. The first part of the argument is evident, and the second part I prove thus. In the times of the prophets, of Christ, and his Apostles, all things were most corrupt. The people was miserably given to superstition, the priests despised the law of God: and yet notwithstanding, we neither read that the prophets made any schisms or divisions, and Christ himself haunted the temple, and taught in the temple of the jews. Peter and john went up into the temple at the 9 hour of prayer: Paul after the reading of the law, being desired to say something to the people, 
 did not refuse to do it. Yea further no man can show, that either the prophets, or Christ, and his Apostles did refuse to pray together with others, to sacrifice, or to be partakers of the Sacraments of Moses law.  
I grant the former part of your argument, and to the second part I say, 
 that although it contain many true things, as of the corrupt state in the times of the Prophets, of Christ, and the Apostles, and of the temple being haunted of Christ and his Apostles, yet notwithstanding the second part of your argument is not sufficiently proved: For ye ought to have proved, that either the prophets, either Christ or his Apostles did in the temple communicate with the people in any kind of worshipping which is forbidden by the law of God, or repugnant to word of God. But that can no where be showed. And as for the Church I am not angry with it, and I never refused to go to it, and to pray with the people, to hear the word of God, and to do all other things what soever may agree with the word of God. S. Augustine speaking of the ceremonies of the jews (I suppose in the Epistle ad januarium) although he grant they grievously oppressed that people, 
Ephes. 119.  both for the number, and bondage of the same yet he calleth them burdens of the law, which were delivered unto them in the word of God, not presumptions of men, which notwithstanding if they were not contrary to god's word, might alter a sort be borne withal. But now, seeing they are contrary to those things which are in the word of God written, whether they ought to be borne of any Christian or no, let him judge which is spiritual, which feareth God more than man, and loveth everlasting life, more than this short and transitory life. To that which was said that my fact lacketh example of the godly fathers that have gone before, 
 the contrary is most evident in the history of Toby. Of whom it is said, that when all other went to the golden calves, which Hieroboam the king of Israel had made, he himself alone fled all their companions, 
3. Reg, 13.  and got him to jerusalem, unto the temple of the Lord, and there worshipped the Lord God of Israel. Did not the man of God threaten grievous plagues both unto the Priests of bethel and to the altar which Hieroboam had there made after his own fantasy? Which plagues king josias the true Minister of God did execute at the time appointed. 
4. Reg. 23.  And where do we read that the Prophets, or the Apostles did agree with the people in their Idolatry? when as the people went a whoring with their hill altars, for what cause I pray you did the Prophets rebuke the people so much, as for their false worshipping of God after their own minds, and not after God's word? For what was so much as that was? Wherefore the false prophets ceased not to malign the true prophets of God: 
F●er●. 2●. 〈◊〉. 11.  therefore they bet them, they banished them etc. How else I pray you can you understand that Saint Paul allegeth, 
● Cor. 6.  when he saith? What concord hath christ with belial? Either what part hath the believer with the Infidel? or how agreeth the temple of God with images? For ye are the temple of the living God as God himself hath said: 
levit. 26.  I will dwell among them, and will be their God, and they shallbe my people. Wherefore, come out from among them, 
Esay. 52.  and separate yourselves from them (saith the Lord) and touch none unclean thing: so will I receive you, and will be a father unto you, and ye shall be my sons and daughters saith the Lord almighty.  
judith that holy woman would not suffer herself to be defiled with the meats of the wicked. 
Iu●ith. 12.  All the Saints of God which truly feared God, when they have been provoked to do any which they knew to be contrary to God's laws, have chosen to die, rather than to forsake the laws of their God. 
 Wherefore the Maccabees put themselves in danger of death for the defence of the law, yea and at length died manfully in the defence of the same. If we do praise (saith S. Augustine) the Maccabees, and that with great admiration, because they did stoutly stand even unto death, for the laws of their country▪ how much more ought we to suffer all things for our Baptism, for the sacrament of the body and blood of Christ. etc. But the supper of the Lord, such a one (I mean) as Christ commandeth us to celebrate, the Mass utterly abolisheth, and corrupteth most shamefully.  
Who am I that I should add any thing to this which you have so well spoken? Nay, I rather thank you, 
H. Latimer▪  that you have vouchsafed to minister so plentiful armour to me, being otherwise altogether unarmed, saving that he cannot be left destitute of help, which rightly trusteth in the help of God. I only learn to die in reading of the new testament, and am ever now and then praying unto my God, 
Psalm. ●.  that he will be an helper unto me in time of need.  
Seeing you are so obstinately set against the Mass, 
Anton. object 1●.  that you affirm, because it is done in a tongue not understanded of the people, and for other causes, I cannot tell what: therefore it is not the true sacrament ordained of Christ: I begin to suspect you, that you think not catholickely of Baptism also. Is our Baptism which we do use in a tongue unknown to the people, the true baptism of Christ or no? If it be, then doth not the strange tongue hurt the Mass. If it be not the baptism of Christ, tell me, how were you baptized? Or whether will ye (as the Anabaptistes do) that all which were baptized in latin, should be baptized again in the English tongue?  
Although I would wish baptism to be given in the vulgar tongue for the people's sake which are present, that they may the better understand their own profession, 
N. Ridle● Answer.  and also be more able to teach their children the same, yet notwithstanding there is not like necessity of the vulgar tongue in baptism, and in the lords supper. Baptism is given to children, who by reason of their age are not able to understand what is spoken unto them, what tongue soever it be. The lords supper is, and aught to be given to them that are waxed. Moreover, in baptism which is accustomed to be given to children in the latin tongue, all the substantial points (as a man would say) which christ commanded to be done, are observed. And therefore I judge that baptism to be a perfect and true baptism: and that it is not only not neeedefull, but also not lawful for any man so christened, to be Christened again. But yet notwithstanding, they ought to be taught the Catechism of the christian faith, when they shall come to years of discretion: Which catechism whosoever despiseth, or will not desirously embrace and willingly learn, in my judgement he playeth not the part of a christian man. But in the popish mass● are wanting certain substancialles, that is to say, things commanded by the word of God to be observed in ministration of the lords supper: of that which there is sufficient declaration made before.  
Where you say (I would wish) surely I would wish, that you had spoken more vehemently and to have said it is of necessity, 
H. Latimer.  that all things in the congregation should be done in the vulgar tongue, for the edifying and comfort of them that are present, notwithstanding that the child itself is sufficiently baptized in the latin tongue.  
For asmuch as I perceive you are so stiffly, I will not say obstinately bent, and so wedded to your opinion, that no gentle exhortations, no wholesome counsels, 
Anton. object. 14.  no other kind of means can call you home to a better mind there remaineth that which in like cases was wont to be the only remedy against stiff necked, and stubborn persons, that is, you must be hampered by the laws, & compelled either to obey whether ye will or no, or else to suffer that, which a rebel to the laws ought to suffer. Do you not know that whosoever refuseth to obey the laws of the realm, he bewrayeth himself to be an enemy to his country? Do you not know that this is the readiest way to stir up sedition, and civil war? It is better that you should bear your own sin, then that through the example of your breach of the common laws the common quiet should be disturbed. How can you say, you will be the Queen's true subject, when as you do openly profess that you will not keep her laws?  
O heavenly father, the father of all wisdom, understanding, and true strength, 
Anno. 1555. October.  I beseech thee for thy only son our saviour Christ's sake, look mercifully upon me wretched creature, and send thine holy spirit into my breast, that not only I may understand according to thy wisdom, 
N. Rid. answer.  how this pestilent and deadly dart is to be borne of, and with what answer it is to be beaten back but also when I must join to fight in the field for the glory of thy name, that then I being strengthened with the defence of the right hand, may manfully stand in the confession of thy faith, and of thy truth, and continue in the same unto the end of my life, through the same our Lord jesus Christ. Amen.  
Now to the objection. I grant it to be reasonable, that he which by words and gentleness cannot be made yield to that is right, and good, should be bridled by the strait correction of the laws: that is to say, he that will not be subject to God's word, must be punished by the laws. It is true that is commonly said: He that will not obey the Gospel, must be tamed and taught by the rigour of the law. But these things ought to take place against him, which refuseth to do that is right and just, according to true godliness, not against him, which cannot quietly bear superstitions, but doth ha●e, and detest from his age such kind of proceedings, and that for the glory of the name of God. To that which ye say a trangressour of the common laws bewrayeth himself to be an enemy of his country, surely a man ought to look unto the nature of the laws, what manner of laws they be which are broken. For a faithful Christian ought not to think alike of all manner of laws. But that saying aught only truly to be understanded of such laws as be not contrary to God's word. Otherwise whosoever love their country in truth (that is to say in God) they will always judge (if at any time the laws of God and man be then contrary to the other) that a man ought rather to obey God then man. 
Act. 4.  And they that think otherwise, and pretend a love to their country, forasmuch as they make their country to fight as it were against God, in whom consisteth the only stay of that country, surely I do think that such are to be judged most deadly enemies, and traitors to their country. For they that fight against God, which is the safety of their country, what do they else but go about to bring upon their country a present ruin and destruction. But they that do so are worthy to be judged enemies to their country, and betrayours of the Realm. Therefore etc.  
But this is the readiest way (ye say) to stir up sedition to trouble the quiet of the common wealth: therefore are these things to be repressed in time, by force of laws. Behold Satan doth not cease to practise his old guiles, and accustomed subtleties. 
Satan and his minister's do always charge the Godly with sedition. Reg. 18. Hiere. 26.  He hath ever this dart in a readiness to hurl against his adversaries, to accuse them of sedition that he may bring them (if he can) in danger of the higher powers. For so hath he by his ministers always charged the Prophets of God. Achab said unto Elias: art thou he that troubleth Israel? The false Prophets also complained to their Princes of Hieremy, that his words were seditious and not to be suffered: did not the scribes, and pharisees falsely accuse Christ as a seditious person, and one that spoke against Cesar? Did they not at the last cry, 
Luke. 23. john. 18. Acts. 24.  if thou let this man go, you are not Caesar's friend? The Orator Tertullus, how doth he accuse Paul before Felix the high Deputy? We have found this man (saith he) a pestilent fellow, & a stirrer of sedition, unto all the jews in the whole world. etc. But I pray you were these men as they were called seditious persons? Christ, Paul, and the Prophets? God forbidden. But they were of false men falsely accused. And wherefore I pray you but because they reproved before the people their giles, superstition, and deceits. And when the other could not bear it, and would gladly have had them taken out of the way, they accused him as seditious persons, and troublers of the common wealth, that being by this means made hateful to the people, and Princes, they might the more easily be snatched up to be tormented, and put to death. But how far they were from all sedition, their whole doctrine, life and conversation doth well declare. For that which was objected last of all, that he cannot be a faithful subject to his prince, which professeth openly that he will not observe the laws, which the Princes hath made: here I would wish that I might have an indifferent judge, & one that feareth God to whose judgement in this cause I promise I will stand. I answer therefore, a man ought to obey his Prince, but in the Lord, and never against the Lord. For he that knowingly obeyeth his Prince against God, doth not a duty to the Prince, but is a deceiver of the Prince and an helper unto him to work his own destruction. He is also unjust which giveth not the prince that is the princes, and to GOD that is GOD'S. Here cometh to my remembrance, that notable saying of Ualentinianus the Emperor for choosing the Bishop of milan. Set him (saith he) in the bishops seat, to whom if we (as man) do offend at any time, 
Theodore. eccl. hist. l. 4. cap. 5. Euseb. eccl. hist. lib. 4. cap. 4. Niceph. l. 3. cap. 35.  we may submit ourselves, Policarpus the most constant Martyr, when he stood before the chief Ruler, and was commanded to blaspheme Christ, and to swear by the fortune of Cesar. etc. he answered with mild spirit: we are taught (saith he) to give honour unto Princes, and those powers which be of God: but such honour as is not contrary to God's religion.  
Hither unto ye see good father, how I have in words only made as it were a flourish before the fight, which I shortly look after, and how I have begun to prepare certain kinds of weapons, to fight against the adversary of Christ, and to inuse with myself, how the da●●s of the old enemy may be borne of, 
Ephe. 6.  and after what sort I may smite him again with the sword of the spirit. I learn also hereby to be in ure with armour, and to assay how I can go armed. In tindal where I was borne, not far from the Scottish borders, I have known my countrymen to watch night and day in their harness, such as they had, that is in their jacks, & their spears in their hands (you call them northern gads) specially when they had any privy warning of the coming of the Scots. And so doing, although at every such bickerings some of them spent their lives, yet by such means like prettye men they defended their country, And those that so died, I think that before God they died in a good quarrel, and their offspring and progeny all the country loved them the better for their father's sake. And in the quarrel of Christ our saviour, in the defence of his own divine ordinances, by the which he giveth unto us life and immortality, yea, in the quarrel of faith, and christian religion, wherein resteth our everlasting salvation, shall we not watch? 
1. Peter. 5.  shall we not go always armed? ever looking when our adversary (which like a roaring Lion seeketh whom he may devour) shall come upon us by reason of our slothfulness? yea, and woe be unto us, 
Math. 24·  if he can oppress us unawares which undoubtedly he will do, if he find us sleeping. Let us awake therefore. For if the good man of the house knew what hour the thief would come, he would surely watch & not suffer his house to be broken up. Let us awake therefore I say: Let us not suffer our house to be broken up. 
jacob. 4.  Resist the devil, saith S. james, & he will flee from you. Let us therefore resist him manfully, and taking the cross upon our shoulders, let us follow our captain Christ who by his own blood hath dedicated and hallowed the way which leadeath unto the father, that is, 
1. Tim. 6,  to the light which no man can attain, the fountain of the everlasting joys. Let us follow I say, whether he calleth & allureth us, that after these afflictions which last but for a moment whereby he trieth our faith as gold by the fire, we may everlastingly reign and triumph with him in the glory of the father, and that through the same our Lord and saviour jesus Christ, to whom with the father and the holy Ghost be all honour and glory now and for ever. Amen. Amen.  
Good father, forasmuch as I have determined with myself, to pour forth these my cogitations into your bosom, here me thinketh I see you suddenly lifting up your head towards heaven, after your manner, and then looking upon me with your prophetical countenance, and speaking unto me, with these or like words. Trust not my son (I beseethe you vouchsafe me the honour of this name: 
1. Cor. 4.  for in so doing I shall think myself both honoured, and loved of you.) Trust not I say my son to these word weapons: for the kingdom of God is not in words but in power. And remember always the words of the Lord: do not imagine afore hand, 
Math. 10. Mark. 11.  what and how you will speak. For it shall be given you, even in that same hour what ye shall speak. For it is not ye that speak, but the spirit of your father which speaketh in you. I pray you therefore father, pray for me, that I may cast my whole care upon him, & trust upon him in all perils. For I know, and am surely persuaded, 
Ephes. 6.  that whatsoever I can imagine or think afore hand, it is nothing, except he assist me with his spirit when the time is. I beseech you therefore Father, pray for me, that such a complete harness of the spirit, such boldness of mind may be given unto me, 
Psalm. 44. Psalm. 14●.  that I may out of a true faith say with David. I will not trust in my bow, and it is not my sword, that shall save me. For he hath no pleasure in the strength of an horse. etc. But the lords delight is in them that fear him and put their trust in his mer●y. I beseech you pray, pray, that I may enter this fight only in the name of God, and that when all is past, I being not overcome through his gracious aid, may remain, and stand fast in him, till that day of the Lord, in that which to them that obtain the victory, 
Apoc. ●.  shall be given the lively Manna to eat, 
Anno 1555. October.  and a triumphant Crown for evermore.  
Now Father, I pray you help me to buckle on this gear a little better. For ye know the deepness of Satan being an old soldier, and you have collored with him or now: blessed be God, that hath ever aided you so well. I suppose he may well hold you at the bay. But truly he will not be so willing (I think) to join with you, as with us younglings. 
Apoc. ●.   
Sir I beseech you, let your servant read this my babbling unto you, and now and then as it shall seem unto you best, let your pen run on my book: spare not to blot my paper. I give you good leave.  

●. Latimer.  Sir I have caused my man not only to read your armour unto me, but also to write it out. For it is not only no bare armure, but also well buckled armure. I see not how it could be better. I thank you even from the bottom of my hart for it, and my prayer shall you not lack trusting that you do the like for me. For in deed there is the help. etc., Many things make confusion in memory. And if I were as well learned as saint Paul, I would not bestow much amongst them: further then to gall than, and spurgal too, when and where as occasion were given and matter came to mind: for the law shallbe their shot anchor, stay, and refuge. Therefore there is no remedy, namely, now when they have the master bowl in their hand and rule the roast, but patience. Better it is to suffer what cruelly they will put unto us, then to incur Gods high indignation. Wherefore good my Lord be of good cheer in the Lord, with due consideration what he requireth of you, and what he doth promise you. Our common enemy shall do no more than God will permit him. God is faithful, 
〈◊〉. 10.  which will not suffer us to be tempted above our strength etc. Be at a point what ye will stand unto: stick unto that and let them both say and do what they list. They can but kill the body, which otherwise is of itself mortal. Neither yet shall they do that when they list, but when God will suffer them, when the hour appointed is come. To use many words with them it shall be but in vain, now that they have a bloody and deadly law prepared for them. But it is very requisite that ye give a reasonable account of your faith, 
〈◊〉. 3.  if they will quietly hear you, else ye know in a wicked place of judgement a man may keep silence, after the example of Christ. Let them not deceive you with their sophistical Sophisms and fallacies you know that false things may have more appearance of truth, 
 than things that be most true: therefore Paul giveth us a watchen word. Let no man deceive you with likeliness of speech. Neither is it requisite that with the contentious ye should follow strife of words, 
 which tend to no edification, but to the subversion of the hearers, and the vain bragging and ostentation of the adversaries. Fear of death doth most persuade a great number. Be well aware of that argument: for that persuaded Shaxton (as many men thought) after that he had once made a good profession, openly before the judgement seat. The flesh is weak, but the willingness of the spirit shall refresh the weakness of the flesh.  
The number of the cryars under the altar must needs be fulfilled: if we be segregated thereunto, happy be we. That is the greatest promotion that God giveth in this world, 
Apoc. 6.  to be such philippians to whom it is given, not only to believe, but also to suffer. etc. But who is able to do these things? Surely all our ability, all our sufficiency is of God. 
 He requireth and promiseth. Let us declare our obedience to his will, when it shallbe requisite, in the rhyme of trouble, yea in the midst of the fire.  
When that number is fulfilled, which I ween shallbe shortly, then have at the papists, when they shall say peace all things are safe, 
 when Christ shall come to keep his great Parliament to the redress of all things that be amiss. But he shall not come as the papists fayne him, to hide himself and to play bo piepe as it were under a piece of bread: but he shall come gloriously, 
 to the terror and fear of all Papists: but to the great consolation and comfort of all that will here suffer for him. Comfort yourselves one an other with these words.  
Lo sir, here I have blotted your paper vainly, and played the fool egregiously: but so I thought better than not to do your request at this time. Pardon me and pray for me: pray for me I say, pray for me I say. For I am some time so fearful, that I would creep unto a mouse hole: some time God doth visit me again with his comfort. So he cometh and goeth, to teach me to feel & to know mine infirmity to th'intent to give thanks to him that is worthy, 
 lest I should rob him of his duty, as many do, & almost all the world. Far you well.  
What credence is to be given to papists it may appear by their racking, writhing, wrinching, and monstrously injuring of God's holy scripture, as appeareth in the pope's law. But I dwell here now in a school of obliviousness. Far you well once again, and be you steadfast and unmovable in the Lord. Paul loved Timothy marvelous well, notwithstanding he saith unto him. Be thou partaker of the afflictions of the Gospel: and again. Harden thyself to suffer afflictions. Be faithful unto the death, and I will give thee a Crown of life saith the Lord.   

* Hear followeth the letters of the reverend Bishop and Martyr, Nicholas Ridley.  
* A letter sent from Bishop Ridley and his prison fellows, unto M. Bradford, and his prison fellows in the Kings Bench in Southwark. an. 1554.  
WEll beloved in Christ our saviour, we all with one hart wish to you, 
A letter of Bishop Ridley to Master Bradford and others.  with all those that love God in deed and truth, grace, and health, and especially to our dearly beloved companions which are in Christ's cause, and the cause both of their brethren and of their own salvation, to put their neck willingly under the yoke of Christ's cross. How joyful it was to us to hear the report of Doctor tailor and of his godly confession. etc. I ensure you, it is hard for me to express.  
Blessed be God, which was and is the giver of that, and of all godly strength and stomach in the time of adversity. As for the rumours that have or do go abroad, 
False reporte● spread by the policy of the Papists.  either of our relenting or massing, we trust that they which know God and their duty towards their brethren in Christ, will not be too light of credence. For it is not the slanderers evil tongue, but a man's evil deed that can with God defile a man: and therefore with God's grace, ye shall never have other cause to do otherwise then ye say ye do, that is not to doubt, but that we will, by God's grace, continue, etc. Like rumour as ye have heard of our coming to London, hath been here spread of the coming of certain learned men, prisoners, hither from London: but as yet we know no certainty whether of these rumours is, or shallbe more true. Know you that we have you in our daily remembrance, and wish you and all the rest of our foresaid companions, well in Christ.  
It should do us much comfort, 
This letter seemeth to be written a little before, about the time of the burning of M. Rogers.  if we might have knowledge of the state of the rest of our most dearly beloved, which in this troublesome time do stand in Christ's cause and in the defence of the truth thereof. Somewhat we have heard of master Hoopers' matter: but of the rest never a deal. We long to hear of father Crome, Doctor Sandys M. Saunders, Ueron, Beacon, Rogers. etc. we are in good health, thanks be to God, and yet the manner of our entreating doth change as sour ale doth in summer. It is reported to us of our keepers, that the University beareth us heavily. 
Whatsoever fault is done, the cause is laid upon the poor Christians.  A coal chanced to fall in the night out of the chimney, and burned a hole in the floor: and no more harm was done, the Balyffes servants sitting by the fire. another night there chanced (as master Bailiffs told us) a drunken fellow to multiply words, and for the same he was set in Bocardo. Upon these things (as is reported) there is risen a rumour in the town and country about, that we should have broken the prison with such violence, as if master Bailiffs had not played the prettye men, we should have made a escape. We had out of our prison a wall that we might have walked upon, and our servants had liberty to go abroad in the town or fields but now both they and we are restrained of both.  
My Lord of Worcester passed by through Oxford, but he did not visit us. 
M. Ridley and his fellow prisoners in Bocardo, restrained of their liberty;  The same day began our restraint to be more, and the book of the Communion was taken from us by the Bailiffs, at the majors commandment, as the Bailiffs did report to us. No man is licenced to come unto us: afore they might, that would see us upon the wall: but that is so grudged at, and so evil reported, that we are now restrained. etc. Sir, blessed be god with all our evil reports, grudges, and restrayntes, we are merry in God, and all our cure and care is and shall be (by God's grace) to please and serve him, of whom we look and hope after this temporal and momentany miseries, to have eternal joy and perpetual felicity with Abraham, 
The ingratitude of the scholars in not visiting the Bishops in Bocardo.  Isaac, and jacob, Peter, and Paul, and all the heavenly company of the Angels in heaven, through jesus Christ our Lord. As yet there was never learned man, nor any scholar, or other that visited us since we came into Bocardo, which now in Oxford may be called a College of 
* Bocardo a College of Quondams.  Quondams. For as ye know, we be no fewer than three and I dare say, every one well contented with his portion which I do reckon to be our heavenly father's fatherly good and gracious gift. 
Anno. 1555. October.  Thus far you well. We shall by God's grace one day meet together, and be merry. The day assuredly approacheth apace: The Lord grant that it may shortly come. For before that day come, I fear me the world will wax worse and worse. But then all our enemies shallbe overthrown and trodden under foot: righteousness and truth than shall have the victory, and bear the bell away, whereof the Lord grant us to be partakers and all that loveth truly the truth.  
We all pray you, as ye can, to cause all our commendations to be made to all such as ye know did visit us and you, when we were in the Tower, with their friendly remembrances and benefits. Mistress Wilkenson and mistress Warcup have not forgotten us, but ever since we came to Bocardo, with their charitable and friendly benevolence have comforted us: 
The goodness of Mistress Wilkinson, and Anne Warcup to help the Bishops in Bocardo.  not that else we did lack (for God be blessed, he ever hitherto hath provided sufficiently for us (but that is a great comfort, and an occasion for us to bless God, when we see that he maketh them so friendly to tender us, whom some of us were never familiarly acquainted withal.  
Yours in Christ Nich Ridley.   

¶ Letter of master Ridley, sent to a Cousin of his.  

another letter of Bishop Ridley to his Cousin.  GOds holy spirit be with you now and ever. Amen.  
When I call to remembrance (beloved Cousin) the state of those that for fear of trouble, either for loss of goods, will do in the sight of the world those things that they know and are assured are contrary to the will of God, 
M. Ridley lamenteth the state of them which for fear of trouble do wind with the world and go contrary to their conscience.  I can do no less but lament their case, being assured the end thereof will be so pitiful (without speedy repentance) that I tremble and fear to have it in remembrance. I would to God it lay upon some earthly burden so that freedom of conscience might be given unto them. I wrote (as God knoweth) not of presumption, but only lamenting the state of those, whom I thought now in this dangerous time should have given both you and me comfortable instructions. But (alas) in stead thereof we have instructions to follow (I lament me to rehearse it) superstitious idolatry. Yea, and that worst of all is, they will seek to prove it by the Scriptures. The Lord for his mercy turn their hearts. Amen. Commend me. etc.  
Yours, Nicholas Ridley.   

¶ To Master Bradford.  
BRother Bradford, I wish you and your company in Christ, 
another worthy letter of B. Ridley to M. Bradford.  yea and all the holy brotherhood that now with you in divers prisons suffereth and beareth patiently Christ's cross for the maintenance of his Gospel, grace, mercy and peace from God the father, and from our Lord jesus Christ.  
Sir, considering the state of this chivalry and warfare wherein I doubt not but we be set to fight under Christ's banner, 

Two main pillars holding up the Synagogue of Satan.  

1. False doctrine of the Sacrament  
2. The Pope's primacy.   
Apoc. 8. Satan's poison painted over with fair pretences of Religion. Apoc. 2.   and his cross against our ghostly enemy the devil and the old serpent Satan, me think I perceive 2. things to be his most perilous and most dangerous engines which he hath to impugn Christ's verity, his gospel, and his faith: and the same two also to be the most massy posts, and most mighty pillars, whereby he maintaineth and upholdeth his Satanical synagogue. These two, sir are they, in my judgement: the one, his false doctrine & idolatrical use of the lords supper, and the other, that wicked and abominable usurpation of the premacy of the See of Rome. By these two Satan seemeth to me principally to maintain and uphold his kingdom: by these two he driveth down mightily (alas) I fear me, the third part of the stars in heaven. These two poisonful rotten posts he hath so painted over with such a pretence and colour of Religion, of unity in Christ's Church, of the Catholic faith, and such like, that the wily serpent is able to deceive (if it were possible) even the elect of God. Wherefore john said not without great cause: If any know not Satan's subtleties and the profundities thereof, I will wish him no other burden to be laden withal.  
Sir, because these be his principal and main posts whereupon standeth all his falsehood, craft, and treachery, therefore according to the poor power that God hath given me, I have bended mine artillery to shoot at the same. I know it to be but little (God knoweth) that I can do and of my shot I know they pass not. Yet I will not (God willing) cease to do the best that I can, to shake those cankered and rotten posts. The Lord grant me good success, to the glory of his name, and the furtherance of Christ's Gospel. I have now already (I thank God) for this present time spent a good part of my ponder in these scriblinge, 
B. Ridley● purpose to live and dy● upon the enemies of Christ and of the Gospel.  whereof this bearer shall give you knowledge. Good brother Bradford, let the wicked surmise and say what they list, know you for a certainty, by GOD'S grace, without all doubt, that in Christ's Gospels cause against and upon the foresaid Gods enemies, I am fully determined to live and die. Far well dear brother, and I beseech you and all the rest of our brethren, to have good remembrance of the condemned heretics (as they call them) of Oxford, in your prayers. The bearer shall certify you of our state. Farewell in the Lord. From Bocardo.  
Yours in Christ Nicholas Ridley.   

* An other letter of Master Ridley, unto Master Bradforde and other his prison fellows. An. 1555.  
dearly beloved, I wish you grace, mercy, and peace. 
another letter of B. Ridley answering to M. Bradford.   
According to your mind. I have run over all your papers, and what I have done (which is but small) therein may appear. In two places I have put in two lose leaves. I had much ado to read that was written in your great leaves, and I ween some where I have altered some words, 
* This was a treatise of The lords Supper, with other things▪ which M. Bradford sent to him to peruse & to judge thereof.  because I could not read perfectly that which was written. Sir, what shall best be done with these things, now ye must consider: for if they come in sight at this time, undoubtedly they must to the fire with their father: and as for any safeguard that your custody can be unto them, I am sure you look not for it. For as you have been partner of the work, so I am sure you look for none other, but to have and receive like wages, and to drink of the same cup. Blessed be God that hath given you liberty in the mean season, that you may use your pen to his glory, and the comfort (as I hear say) of many. I bless God daily in you, and all your whole company, to whom I beseech you commend me heartily. Now I love my country man in deed & in truth, 
Commendation of D. Taylor.  I mean Doctor Taylor not for my earthly countries sake, but for our heavenly father's sake, and for Christ's sake, whom I heard say, he did so stoutly in time of peril confess, and yet also for our countries sake and for all our mother's sake,: but I mean of the kingdom of heaven, and of heavenly Jerusalem, and because of the spirit, which bringeth in him, in you, and in your company such blessed fruits of boldness in the Lord's cause, of patience, and constancy. The Lord which hath begun this work in you all, perform and perfit this his own deed, until his own day come. Amen.  
As yet I perceive ye have been not baited, and the cause thereof God knoweth, which will let them do no more to his, then is his pleased will and pleasure to suffer them to do for his own glory, and to the profit of them which be truly his. For the father which doth guide them that be Christ's to Christ, is more mighty than all they, and no man is able to pull them out of the father's hands: except I say, it please our father, it please our master Christ to suffer them, they shall not stir one hear of your heads.  
My brother P. the bearer hereof, and master Hoopers' letters would that we should say what we think good concerning your 
This matter was concerning the deliberation of the prisoners in London, what to do if they were called to open disputation.  mind, that is, not for to answer except ye might have somewhat indifferent judges. We are (as ye know) separated, and one of us cannot in any thing consult with an other, and much straight watching of the Bailiffs is about us, that there be no privy conference amongst us. And yet as we hear, the scholars beareth us more heavily than the townsmen. A wonderful thing, among so many, never yet scholar offered to any of us (so far as I know) any manner of favour, either for or in Christ's cause.  
Now as concerning your demand of our counsel, for my part I do not mislike that which I perceive ye are minded to do. For I look for none other, but if ye answer afore the same Commissioners that we did, ye shall be served and handled as we were, though ye were as well learned as ever was either Peter or Paul. And yet further I think, that occasion afterward may be given you, and the consideration of the profit of your auditory may perchance move you to do otherwise.  
Finally, determinetely to say what shallbe best, I am not able, but I trust he, whose cause ye have in hand, shall put you in mind to do that which shallbe most for his glory, the profit of his flock, and your own salvation. This letter must be common to you and Master Hooper, in whom and in his prison fellow good father C. I bless God, even from the bottom of my hart: for I doubt not but they both do to our master Christ, true, acceptable, and honourable service, and profitable to his flock: the one with his pen, and the other with his fatherly example of patience and constancy, and all manner of true godliness. But what shall I need to say to you: Let this be common among your brethren, among whom (I dare say) it is with you as it is with us, 
 to whom all things here are common, meat, money, and whatsoever one of us hath that, can or may do an other good. Although, I said the Bailiffs and our Hostess straightly watch us, that we have no conference or intelligence of any thing abroad, yet hath God provided for every one of us, in stead of our servants, faithful fellows, which will be content to hear and see, and to do for us what soever they can. It is God's work surely, blessed be God for his unspeakable goodness. The grace of our Lord jesus Christ, and the love of God, and the communication of the holy Ghost be with you all. Amen. Amen.  

 As far as London is from Oxford, yet thence we have received of late, both meat, money, and shirts, not only from such as are of our acquaintance, but of some (whom this bearer can tell) with whom I had never to my knowledge any acquaintance. I know for whose sake they do it: to him therefore be all honour, glory, and due thanks.  
And yet I pray you do so much as to show them that we have received their benevolence, and (God be blessed) have plenty of all such things. This I desire you to do: for I know they be of M. Hoopers', & your familiar acquaintance. Master Latimer was crazed: but I hear now, (thanks be to God) that he amendeth again.  
Nicholas Ridley.   

another Letter of Master Ridley unto Master Bradford.  
OH dear brother, seeing the time is now come, wherein it pleaseth the heavenly father, 
Th●s letter 〈…〉 written to 〈…〉 when i● was 〈…〉 to Lā●●●hire. Math. 25.  for Christ our saviour his sake, to call upon you, and to bid you to come, happy are you that ever you were borne, thus to be found awake at the lords calling. Euge serve bone & fidelis: quia super pauca fuisti fidelis, super multa te constituet, & intrabis in gaudium Domini. i. Well good servant and faithful, because thou hast been trusty in small matters, he shall set thee over great things, & thou shalt enter into the joy of thy Lord.  
O dear brother, what meaneth this, that you are sent into your own native country? The wisdom and policy of the world may mean what they will, but I trust, God will so order the matter finally by his fatherly providence, that some great occasion of God's gracious goodness shall be plenteously powered abroad amongst his, our dear brethren in that country, by this your martyrdom, where the Martyrs for Christ's sake shed their blood, and lost their lives. O what wondrous things hath Christ afterward wrought to his glory, and confirmation of their doctrine? If it be not the place that sanctifieth the man, but the holy man doth by Christ sanctify the place: Brother Bradford, then happy and holy shallbe that place, wherein thou shalt suffer, and shalt be with thy ashes in Christ's cause sprinkled over withal. All thy country may rejoice of thee, that ever it brought forth such a one, which would render his life again in his cause, of whom he had received it. Brother Bradford, so long as I shall understand thou art in thy journey, by God's grace I shall call upon our heavenly Father for Christ's sake, to set thee safely home: and then good brother speak you, and pray for the remnant that are to suffer for Christ's sake, according to that thou then shalt know more clearly.  
We do look now every day when we shallbe called on: blessed be God. I ween I am the weakest many ways of our company: and yet I thank our Lord God and heavenly Father by Christ, that since I heard of our dear brother Rogers departing, and stout confession of Christ and his truth even unto the death, 
The rejoicing of B. 〈◊〉 at 〈◊〉 constan●●● of M. Rogers.  my heart (blessed be God) rejoiced of it, that since that time, I say, I never felt any lumpish heaviness in my heart, as I grant I have felt sometimes before. O good brother, blessed be God in thee, and blessed be the time that ever I knew thee. Farewell, farewell.  
Your brother in Christ, Nicholas Ridley. Brother farewell.   

To the brethren remaining in captivity of the flesh, and dispersed abroad in sundry prisons, but knit together in unity of spirit and holy Religion in the bowels of the Lord jesu.  
GRace, peace & mercy be multiplied among you. What worthy thanks can we render unto the Lord for you my brethren, 
A letter of B R●●ley to 〈…〉 of 〈…〉 English.  namely for the great consolation which through you we have received in the Lord, who notwithstanding the rage of Satan that goeth about by all manner of subtle means to beguile the world, and also bu●l● laboureth to restore and set up his kingdom again, that of late began to decay and fall to ruin: ye remain yet still 〈◊〉, as men surely grounded upon a strong rock. And now, albeit that sathan by his soldiers and wicked ministers, daily (as we hear) draweth numbers unto him, so that it is said of him that he plucketh even the very stars out of heaven, whiles he driveth into some men th● fear of death and loss of all their goods, and showeth and offereth to other some the pleasant baits of the world, namely richesse, wealth, and all kind of delights and pleasures, fair houses, great revenues, ●at benefices, and what not? and all to the intent they should fall down & worship, not the Lord, but the Dragon the old Serpent, which is the devil, that great beast and his image, 
Apoc. 1●.  and should be enticed to commit fornication with the strumpet of Babylon, together with the kings of the earth, with the lesser beast, and with the false Prophets, and so to rejoice and be pleasant with her, and to be drunken with the wine of her fornication: yet blessed be God the Father of our Lord jesus Christ, which hath given unto you a manly courage, 
Apoc, 17.  and hath so strengthened you in the inward man by the power of his spirit, that you can contemn as well all the terrors, as also the vain flattering allurements of the world, esteeming them as vanities, mere trifles, & things of nought: Who hath also wrought, planted, and surely established in your hearts so steadfast a faith and love of the Lord jesus Christ, joined with such constancy, that by no engines of antichrist, be they never so terrible or plausible, ye will suffer any other jesus or any other Christ to be forced upon you▪ besides him whom the Prophet● have spoken of before, the Apostles have preached, the holy Martyrs of God have confessed and testified with the effusion of their blood.  
In this Faith stand ye fast my brethren and suffer not yourselves to be brought under the yoke of bondage and superstition any more. For ye know, brethren, how that our saviour warned his beforehand, that such should come as would point unto the world an other Christ, and would set him out with so many false miracles, 
Gal. 5. Math. 24.  and with such deceivable and subtle practices, that even the very elect (if it were possible) should be thereby deceived: such strong delusion to come, did our Saviour give warning of before: 
He exhorteth the brethren to stand fast.  But continue ye faithful and constant, and be of good comfort, & remember that our grand captain hath overcome the world: for he that is in us, is stronger than he that is in the world, and the Lord promiseth unto us, that for the elects sake, the days of wickedness shall be shortened. In the mean season abide ye & endure with patience as ye have begun: endure I say, 
1. john. 4.  and reserve yourselves unto better times, as one of the heathen poets said, 
Virgil. Aene●d. 1. Phil. 1.  cease not to show yourselves valiant Soldiers of the Lord, and help to maintain the traveling faith of the Gospel.  
Ye have need of patience, that after ye have done the will of God, ye may receive the promises. For yet a very little while, and he that shall come will come, and will not tarry, and the just shall live by faith: but if any withdraw himself▪ 
Heb. 10.  my soul shall have no pleasure in him (saith the Lord.) But we are not they which do withdraw ourselves unto damnation, 
Patience necessary for all Christians. 1. john. 10,  but believe unto the salvation of the soul. Let us not suffer these words of Christ to fall out of our hearts by any manner of terrors or threatenings of the world. Fear not them which kill the body: the rest ye know. For I write not unto you, as to men which are ignorant of the truth, but which know the truth, and to this end only, that we agreeing together in one faith, may take comfort one of an other, and be the more confirmed and strengthened thereby. We never had a better or more just cause either to contemn our life or shed our blood: 
The quarrel of the Martyr's 〈◊〉 just and true.  we can not take in hand the defence of a more certain, clear, and manifest truth. For it is not any ceremony for the which we contend, but it toucheth the very substance of our whole Religion, yea, even Christ himself. Shall we, 
Heb. 1. Colos●. 1. Martyrs put to death 〈…〉 they will acknowledge no more 〈…〉 1. Cor. 8.  either can we receive and acknowledge any other Christ in stead of him, who is alone the everlasting son of the everlasting Father, and is the brightness of the glory, and lively image of the substance of the Father, in whom only dwelleth corporally the fullness of the Godhead, who is the only way, the truth and the life? Let such wickedness (my brethren) let such horrible wickedness be far from us. For although there be that are called Gods, whether in heaven either in earth, as there be many Gods and many Lords, yet unto us there is but one God, which is the Father, of whom are all things, and we in him, and one Lord jesus Christ, by whom are all things, and we by him: but every man hath not knowledge. This is life eternal (saith S. john) that they know thee to be the only true God, 
john. ●●.  and whom thou haste sent, jesus Christ. If any therefore would force upon us any other GOD, besides him whom Paul and the Apostles have taught, let us not hear him, but let us flee from him, and hold him accursed.  
Brethren, ye are not ignorant of the deep and profound subtleties of Satan: 
The profundities of Satan. Apoc 2. 1. Peter. 5.  for he will not cease to range about you, seeking by all means possible whom he may devour: but play ye the men, and be of good comfort in the Lord. And albeit your enemies and the adversaries of the truth, armed with all worldly force and power that may be, do set upon you: yet be not ye faint hearted, nor shrink not therefore: but trust unto your Captain Christ, trust unto the spirit of truth, & trust to the truth of your cause: which, as it may by the malice of satan be darkened, 
The Martyrs have all the Prophets, Apostles and ancient ecclesiastical writers on their side. Phil. 1.  so can it never be clean put out. For we have (high praise be given to God therefore) most plainly, evidently, and clearly on our side, all the Prophets, all the Apostles, and undoubtedly all the ancient Ecclesiastical writers which have writtan, until of late years past.  
Let us be hearty and of good courage therefore, and throughly comfort ourselves in the Lord. Be in no wise afraid of your adversaries: for that which is to them an occasion of perdition, is to you a sure token of salvation, and that of GOD. For unto you it is given, that not only ye should believe on him, but also suffer for his sake. 
1. Peter. 4.  And when ye are railed upon for the name of Christ, remember that by the voice of Peter, yea, and of Christ our Saviour also, ye are counted with the Prophets, with the Apostles, and with the holy Martyrs of Christ, happy and blessed therefore: for the glory and spirit of God resteth upon you.  
On their part our Saviour Christ is evil spoken of, but on your part he is glorified. For what can they else do unto you by persecuting you, and working all cruelty & villainy against you, 
He exhorteth us not to wish evil to our persecutors.  but make your crowns more glorious, yea beautify & multiply the same, & heap upon themselves the horrible plagues and heavy wrath of God: and therefore good brethren, though they rage never so fiercely against us, yet let us not wish evil unto them again, knowing that while for Christ's cause they vex and persecute us, they are like mad men, most outrageous and cruel against themselves, heaping hot burning coals upon their own heads: but rather let us wish well unto than, knowing that we are thereunto called in Christ jesus, 
1. Pet.. 3.  that we should be heirs of the blessing. Let us pray therefore unto God, that he would drive out of their hearts this darkness of errors, & make the light of his truth to shine unto them, that they acknowledging their blindness, may with all humble repentance be converted unto the Lord, & together with us confess him to be the only true God, which is the father of light, & his only son jesus Christ, worshipping him in spirit and verity. Amen. The spirit of our Lord jesus Christ comfort your hearts in the love of God and patience of Christ. Amen.  
Your brother in the Lord, whose name this bearer shall signify unto you, ready always by the grace of God, to live and die with you.   

¶ To the brethren which constantly cleave unto Christ▪ in suffering affliction with him, and for his sake.  

another letter of B. Ridley wherein he confirmeth the brethren in captivity translated out of the Latin.  GRace and peace from God the father, and from our Lord jesus Christ be multiplied unto you. Amen.  
Although brethren, we have of late heard nothing from you, neither have at this present any news to send you: yet we thought good something to write unto you, whereby ye might understand that we have good remembrance of you continually, as we doubt not but ye have of us also. When this messenger coming unto us from you of late, had brought us good tidings of your great constancy, fortitude, 
Communion & unity of Saints.  and patience in the Lord: we were filled with much joy & gladness, giving thanks to God the father through our Lord jesus Christ, which hath caused his face so to shine upon you, and with the light of spiritual understanding hath so lightened your hearts, that now being in captivity & bands for Christ's cause, ye have not ceased, as much as in you lieth, by words, but much more by deed and by your example, to stablish and confirm that thing, which when ye were at liberty in the world, ye laboured to publish and set abroad by the word and doctrine: that is to say, holding fast the word of life, ye shine as lights in the world in the midst of a wicked and crooked nation, and that with so much the greater glory of our Lord jesus Christ, 
Phil. 2.  and profit of your brethren, by how much Satan more cruelly now rageth and busily laboureth to darken the light of the Gospel.  
And as for the darkness that Satan now bringeth upon the Church of England, who needeth to doubt thereof? Of late time our Saviour Christ, his Apostles, 
Reason's proving the religion in Q. mary's time not to be of God.  Prophets, and Teachers, spoke in the Temple to the people of England in the English tongue, so that they might be understanded plainly and without any hardness, of the godly and such as sought for heavenly knowledge in matters which of necessity of salvation pertained to the obtaining of eternal life: but now those things which once were written of them for the edifying of the congregation, are read in a strange tongue without interpretation, manifestly against saint Paul's commandment, so that there is no man able to understand them which hath not learned that strange and unknown tongue.  
Of late days those heavenly mysteries, whereby Christ hath engrafted us into his body, 
Comparison between the religion in K Edward's time, & the religion set out in Q. mary's tyme. Scriptures in K. Edward's time known, in Queen mary's time unknown.  and hath united us one to another, whereby also being regenerate & borne anew unto God, he hath nourished, increased, and strengthened us, whereby moreover, either he hath taught and set forth an order amongst them which are whole, or else to the sick in soul or body hath given, as it were wholesome medicines and remedies: those (I say) were all plainly set forth to the people in their own language, so that what great and exceeding good things every man had received of God: what duty every one owed to an other by God's ordinance: what every one had professed in his vocation, and was bound to observe: where remedy was to be had for the wicked and feeble, he to whom God had given a desire and willing hart to understand those things, might soon perceive and understand. But now all these things are taught & set forth in such sort, that the people redeemed with Christ's blood, and for whose sakes they were by Christ himself ordained, can have no manner of understanding thereof at all.  
Of late, (for as much as we know not how to pray as we ought) our Lord jesus Christ in his Prayer, whereof he would have no man ignorant, and also the holy Ghost in the Psalms, Hymns, 
In king Edward's time the people knew what they prayed: in Q. Mary's time they neither knew what, nor to whom they prayed. The Catechism set forth in K. Edward's time for children in Q. mary's time forbidden.  and spiritual songs which are set forth in the Bible, did teach and instruct all the people of England in the english tongue, that they might ask such things as are according to the will of the Father, and might join their hearts and lips in prayer together: but now all these things are commanded to be hid and shut up from them in a strange tongue, whereby it must needs follow, that the people neither can tell how to pray, nor what to pray for: and how can they join their hearts and voice together, when they understand no more what the voice signifieth, than a bruit beast.  
Finally, I hear say, that the Catechism which was lately set forth in the english tongue, is now in every pulpit condemned. O devilish malice, and most spitefully injurious to the salvation of mankind purchased by jesus Christ. In deed Satan could not long suffer that so great light should be spread abroad in the world: he saw well enough that nothing was able to overthrow his kingdom so much, as if children being godly instructed in Religion, should learn to know Christ whilst they are yet young: whereby not only children, but the elder sort also and aged folks that before were not taught to know Christ in their childhood, should now even with children and babes be forced to learn to know him. Now therefore he roareth, now he rageth. But what else do they (brethren) which serve Satan and become his ministers & slaves in maintaining of his impiety, but even the same which they did, to whom Christ our Saviour threateneth this curse in the Gospel: Woe unto you which shut up the kingdom of heaven before men, 
Math. 23.  & take away the key of knowledge from them: you yourselves have not entered in, neither have you suffered them that would enter, to come in.  
And from whence shall we say (brethren) that this horrible & mischievous darkness proceedeth, 
The Catholic pharisees neither enter themselves, no● will suffer other to enter God's kingdom. Apoc 9 The pit of the Locusts opened. Apoc. ●. 1. john. 5. Exhortation to stand constant i● Christ and his truth.  which is now brought upon the world? From whence I pray you, but even from the smoke of the great furnace of the bottomless pit, so that the sun and the air are now darkened by the smoke of the pit? Now, even now (out of doubt brethren) the pit is opened against us, and the Locusts begin to swarm, and Abbadon now reigneth.  
Ye therefore (my brethren) which pertain unto Christ, and have the seal of God marked in your foreheads, that is to wit, are sealed with the earnest of the spirit to be a peculiar people of God, quite yourselves like men, and be strong, for he that is in us, is stronger than he which is in the world: and ye know, that all that is borne of God overcometh the world, and this is our victory that overcometh the world, even our faith. Let the world fret, let it rage's never so much, be it never so cruel and bloody, yet be ye sure that no man can take us out of the father's hands, for he is greater than all: who hath not spared his own son, but hath given him to death for us all, and therefore how shall he not with him give us all things also? Who shall lay any thing to the charge of Gods elect? It is God that justifieth, who shall then condemn? It is Christ that is dead, yea rather which is risen again, who is also at the right hand of God, and maketh request also for us. Who shall separate us from the love of Christ? Shall tribulation, 
 or anguish, or persecution, or famine, or nakedness, or peril, or sword? the rest ye know, brethren. We are certainly persuaded with S. Paul, by the grace of our Lord jesus Christ, that no kind of thing shallbe able to separate us from the love of God which is in Christ jesus our Lord. Which thing, that it may come to pass by the grace and mercy of our Lord jesus Christ, to the comfort both of you & of us all, as we for our parts will continually (God willing) pray for you: so (dear brethren in the Lord) with all earnest and hearty request we beseech you, even in the bowels of our Lord jesus Christ, that ye will not cease to pray for us. Far ye well, dear brethren. The grace of our Lord jesus Christ be with you all evermore. Amen.   

¶ A Letter of Bishop Ridley answering to a certain Letter of one Master West, sometime his Chaplain.  

another letter of B. Ridley 〈…〉. 1 john. 2. Math. 10.  I Wish you grace in God and love of the truth, without the which truly established in men's hearts by the mighty hand of almighty God, it is no more possible to stand by the truth in Christ in time of trouble, than it is for the wax to abide the heat of the fire. Sir, know you this, that I am (blessed be God) persuaded that this world is but transitory, and (as saint john saith) The world passeth away and the lust thereof. I am persuaded Christ's words to be true: Who soever shall confess me before men, him will I confess also before my father which is in heaven: and I believe that no earthly creature shallbe saved, whom the Redeemer and Saviour of the world shall before his father deny. 
 This the Lord grant, that it may be so graffed, established, and fixed in my hart, that neither things present nor to come, high nor low, life nor death be able to remove me thence. It is a goodly wish, that you wish me deeply to consider things pertaining unto God's glory: but if you had wished also, that neither fear of death, nor hope of worldly prosperity should let me to mayneteine God's word and his truth, which is his glory and true honour, 
What it is 〈…〉 himself.  it would have liked me well. You desire me for God's sake to remember myself. In deed sir, now it is time so to do, for so far as I can perceive, it standeth me upon no less danger, then of the loss both of body and soul, and I trow, than it is time for a man to awake, if any thing will awake him. 
Luke. 12.  He that will not fear him that threateneth to cast both body & soul into everlasting fire, 
Fear of G●d.  whom will he fear? With this fear, O Lord, fasten thou together our frail flesh, that we never serve from thy laws. You say, you have made much suit for me. Sir, God grant that you have not in suing for my worldly deliverance, impaired and hindered the furtherance of God's word and his truth.  

Bishop Ridley 〈◊〉 to have s●te made for him.  You have known me long in deed: in the which time it hath chanced me (as you say) to mislike some things. It is true, I grant: for sudden changes without substantial and necessary cause, and the heady setting forth of extremities, I did never love. Confession unto the minister which is able to instruct, correct, comfort, & inform the weak, 
Confession to the minister in the way of 〈◊〉 couns●●le not 〈◊〉. B Ridley 〈◊〉 a reverend hand●● of the Sacrament.  wounded, and ignorant conscience, in deed I ever thought might do much good in Christ's congregation, and so, I assure you. I think even at this day. My doctrine and my preaching you say, you have heard often, and after your judgement have thought it godly, saving only for the Sacrament, which thing although it was of me reverently handled, and a great deal better than of the rest (as you) yet in the margin you writ warily, and in this world wisely: and yet me thought all sounding not well. Sir, but that I see so many changes in this world, & so much alteration, else at this your saying I would not a little marvel. I have taken you for my friend, and a man whom I fancied for plainness and faithfulness, as much (I assure you) as for your learning: and have you kept this so close in your hart from me unto this day? Sir, I consider more things than one, and will not say all that I think. But what need you to care what I think, for any thing I shallbe able to do unto you, either good or harm? You give me good lessons to stand in nothing against my learning, and to beware of vain glory. Truly sir, I herein like your counsel very well, and by God's grace I intent to follow it unto my lives end.  
To write unto those whom you name, I can not see what it will avail me. For this I would have you know, that I esteem nothing available for me, 
The part of a true Bishop only to seek the glory of Christ his Master.  which also will not further the glory of GOD. And now, because I perceive you have an entire zeal and desire of my deliverance out of this captivity and worldly misery, if I should not bear you a good hart in God again, me think I were to blame. Sir, how nigh the day of my dissolution and departure out of this world is at hand, I can not tell: the Lords will be fulfilled how soon soever it shall come. I know the lords words must be verified on me, that I shall appear before the incorrupt judge, and be countable to him of all my former life. And although the hope of his mercies is my shootanker of eternal salvation, yet am I persuaded, that who soever wittingly neglecteth & regardeth not to clear his conscience, he can not have peace with God, nor a lively faith in his mercy. Conscience therefore moveth me, considering you were one of my family and one of my household, of whom then I think I had a special cure, and of all them which were within my house, which in deed ought to have been an example of godliness to all the rest of my cure, not only of good life, but also in promoting of God's word to the uttermost of their power, (but, alas, 
B. Ridley repenteth that he was not more earnest in stablishing the consciences of his family and cure.  now when the trial doth separate the chaff from the corn, how small a deal it is, God knoweth, which the wind doth not blow away) this conscience, I say, doth move me to fear, lest the lightness of my family shall be laid to my charge for lack of more earnest and diligent instruction which should have been done. But blessed be God which hath given me grace to see this my default, and to lament it from the bottom of my hart, before my departing hence.  
This conscience doth move me also now to require both you and my friend Doctor Haruy, to remember your promises made to me in times past, 
Doctor Harvey charged.  of the pure setting forth and preaching of God's word and his truth. These promises, although you shall not need to fear to be charged with them of me hereafter before the world, 
Good monitions of B. Ridley to his old chaplains.  yet look for none other (I exhort you as my friends) but to be charged with them at God's hand. This conscience and the love that I bear unto you, biddeth me now say unto you both in God's name, fear GOD, and love not the world: for GOD is able to cast both body and soul into hell fire. When his wrath shall suddenly be kindled, blessed are all they that put their trust in him. 
Psal. 2.  And the saying of saint john is true: All that is in the world, as the lust of the flesh, the lust of the eyes, 
john. 2.  and the pride of life, is not of the father, but of the world, and the world passeth away, and the lust thereof, but he that doth the will of God abideth for ever. If this gift of grace (which undoubtedly is necessarily required unto eternal salvation) were truly and unfeignedly graffed and firmly established in men's hearts, they would not be so light, so suddenly to shrink from the maintenance and confession of the truth, as is now (alas) seen so manifestly of so many in these days. 
What is truth. john. 17. Eccle. 27.  But here peradventure you would know of me what is the truth. Sir, God's word is the truth, as saint john saith, and that even the same that was heretofore. For albeit man doth vary and change as the Moon, yet God's word is stable & abideth one for evermore: and of Christ it is truly said: 
Heb. 13.  Christ yesterday and to day, the same is also for ever.  
When I was in office, all that were esteemed learned in God's word, 
Common prayer in the common tongue.  agreed this to be a truth in God's word written, that the common prayer of the Church should be had in the common tongue. You know I have conferred with many, and I ensure you, I never found man (so far as I do remember) neither old nor new, gospeler nor papist, of what judgement soever he was, in this thing to be of a contrary opinion. If then it were a truth of God's word, think you that the alteration of the world can make it an untruth? If it can not, why then do so many men shrink from the confession & maintenance of this truth received once of us all? For what is it, I pray you, 
What it is to confess Christ.  else to confess or deny Christ in this world, but to maintain the truth taught in God's word, or for any worldly respect to shrink from the same? 
He that denieth an open truth against God's word for worldly danger, will be as ready to deny God himself. Death common to good and bad. Damnable agreement.  This one thing have I brought for an ensample: other things be in like case, which now particularly I need not to rehearse. For he that will forsake wittingly, either for fear or gain of the world, any one open truth of God's word, if he be constrained, he will assuredly forsake God and all his truth, rather than he will endanger himself to lose or to leave that he loveth better in deed, than he doth God and the truth of his word.  
I like very well your plain speaking, wherein you say, I must either agree or die, and I think that you mean of the bodily death, which is common both to good and bad. Sir, I know I must die whether I agree or no. But what folly were it then to make such an agreement, by the which I could never escape this death which is so common to all, and also incur the guilt of death and eternal damnation? Lord grant that I may utterly abhor and detest this damnable agreement so long as I live. And because (I dare say) you wrote of friendship unto me this short earnest advertisement, and I think verily, wishing me to live, and not to die, therefore bearing you in my hart no less love in GOD, than you do me in the world, I say unto you in the word of the Lord (and that I say to you, I say to all my friends and lovers in God) that if you do not confess & maintain to your power & knowledge that which is grounded upon God's word, but will either for fear or gain of the world, shrink and play the 
* 
Apostata was he who fled from his captain to the enemy.  
He was also so called that departed from the Christians to the jews and Gentiles.  
The Sum of M Grindals letter to B. Ridley.   Apostata, in deed you shall die the death: you know what I mean. And I beseech you all my true friends & lovers in God, remember what I say, for this may be the last time peradventure that ever I shall write unto you.  
From Bocardo in Oxford, the eight day of April. 1555.  
M. Grindal now Archbishop of Canterbury, being in the time of exile in the city of Frankford, wrote to D. Ridley then prisoner, a certain Epistle, wherein first he lamenteth his captivity, exhorting him withal to be constant. Secondly he certifieth him of the state of the English exiles being dispersed in Germany, and of the singular providence of God in stirring up the favour of the Magistrates and rulers there towards them. Thirdly, he writeth to know his mind and will concerning the printing of his book against Transubstantiation, and of certain other treatises and his disputations. Whereunto Bishop Ridley answereth again in order, as followeth.   

¶ The answer of Doctor Ridley to the letter abovesaid.  
BLessed be God our heavenvly father which inclined your hart to have such a desire to write unto me, 
An answer of B Ridley to M. Grindals' letter sent from Frankford.  & blessed be he again which hath heard your request, & hath brought your letters safe unto my hands: and over all this, I bless him through our Lord jesus Christ, for the great comfort I have received by the same, of the knowledge of your state, and of other our dearly beloved brethren and countrymen in those parties beyond the sea.  
dearly beloved brother grindal, I say to you and all the rest of our brethren in Christ with you, rejoice in the Lord, and as ye love me and the other my reverend fathers and concaptives (which undoubtedly are Gloria Christi,) lament not our state, but I beseech you and them all to give to our heavenly Father for his endless mercies and unspeakable benefits even in the midst of all our troubles given unto us, 
Experience of God's strength toward his Saints in their imprisonment.  most hearty thanks. For know ye, that as the weight of his cross hath increased upon us, so he hath not nor doth not cease to multiply his mercies to strengthen us, and I trust, yea by his grace I doubt nothing, but he will so do for Christ our masters sake, even to the end. To hear that you and our other brethren do find in your exile favour and grace with the Magistrates, Ministers, and Citizens, at Tigury, at Frankford, and other where, it doth greatly comfort (I dare say) all here that do in deed love Christ and his true word. I ensure you it warmed my hart, to hear you by chance to name some, as Scory and Cox. etc. Oh that it had come in your mind to have said somewhat also of Cheek, of Turner, of leaver, of Samson, of Chambers, but I trust in God they be all well. And sir, seeing you say, that there be in those parties with you of students and Ministers so good a number, now therefore care ye not for us, otherwise then to wish that God's glory may be set forth by us. For whensoever God shall call us home (as we look daily for none other, but when it shall please God to say, come) you, blessed be God, are enough through his aid, to light and set up again the lantern of his word in England. As concerning the copies ye say ye have with you, I wonder how ever they did and could find the way to come to you. My disputation, except he have that which I gathered myself after the disputation done, I can not think ye have it truly. If ye have that, than ye have therewithal the whole manner after the which I was used in the disputation.  
As for the treatise in English. Contra transubstantiationem, vix possum adduci ut credam operaepretium fore ut in latinum transferatur. Caeterum quicquid sit nullo modo velim ut quicquam quocunque modo meo nomine ederetur, donec quid de nobis dominus constituerit fieri, vobis prius certo constiterit: and thus much unto your letters. Now although I suppose ye know a good part of our state here (for we are forth coming, even as when ye departed. etc. 
B. Ridley prisoner in the Tower half a year and more. ) You shall understand that I was in the Towar about the space of two months close prisoner, and a●ter that had granted to me without my labour, the liberty of the Tower, and so continued about half a year, and then because I refused to allow the Mass with my presence, I was shut up in close prison again.  
The last Lent save one, 
Canter▪ Ridley, Latimer, Bradford, prisoners together in the Tower.  it chanced by reason of the tumult stirred up in Kent, there was so many prisoners in the Tower, that my Lord of Canterbury, M. Latimer, Master Bradford, and I were put altogether in one prison, where we remained still almost to the next Easter, and then we three, Canterbury, Latimer and I, were suddenly sent a little before Easter to Oxford, and were suffered to have nothing with us, but that we carried upon us. About the Whitsuntide following was our disputations at Oxford, after the which was all taken from us, as pen and ink. etc. 
Canter. Ridley, Latimer, removed to Oxford.  Our own servants were taken from us before, and every one had put to him a strange man, and we each one appointed to be kept in several places, as we are unto this day.  
Blessed be God, we three at the writing hereof, were in good health, and (in God) of good cheer. We have looked long ago to have been dispatched, 
D. Weston condemner of Canter. Ridley, and Latimer.  for we were all three on one day within a day or two of our disputations, of D. Weston being the head Commissioner, condemned for heretics, and since that time we remain as we were of him left. The Lords will be fulfilled in us, as I do not doubt, but by his grace it shall be to his glory, and our endless salvation through jesus Christ our Lord.  
Likewise the Lord hitherto hath preserved above all our expectation, our dear brother, and in Christ's cause a strong Champion john Bradford. 
writs for the burning of john Bradford called in again.  He is likewise condemned, and is already delivered to the secular power, and writs (as we have heard say) given out for his execution, and called in again. Thus the Lord, so long as his blessed pleasure is, preserveth whom he listeth, notwithstanding the wonderful raging of the world. Many (as we hear say) have suffered valiantly, confessing Christ's truth, and nothing yielding to the adversary, yea not for the fear or pains of death.  
The names of them which I knew, 
Names of Martyrs.  and have now suffered, are these, Farrar the Bishop of S. n1g-nn's, Hooper the Bishop of Worcester, Rogers tuus olim comprebendarius. D. Tailor of Hadley, M. Sanders, and one Tomkins a weaver, and now this last day M. Card-maker, with an other, were burnt in Smithfielde at London, and many other in Essex and Kent, whose names are written in the book of life, whom yet I do not know.  
West, your old companion and sometime mine officer (alas hath relented (as I have heard) but the Lord hath shortened his days, for anon he died and is gone. 
This West, when he had relented and said Mass against his conscience, shortly after pined away and died for sorrow.  Grimbolde was caught by the heel and cast into the marshalsea, but now is at liberty again, but I fear me he escaped not without some becking and bowing (alas) of his knee unto Baal.  
My dear friend Thomas Ridley of the Bulhead in Cheap, which was to me the most faithful friend that I had in my trouble, is departed also unto God. My brother Shipside that hath married my sister, hath been almost half a year in prison, for delivering (as he was accused) of certain things, I ween, from me: but now thanks be to God, he is at liberty again, but so that the Bishop hath taken from him his 
* Note how Boner here requited the kindness of B. Ridley showed to his mother▪  Park.  
Of all us three concaptives at Oxford, I am kept most straight, and with least liberty, Vel quia viro in cuius aedibus, ego custodior, uxor dominatur (licet modo sit Prefectus civitatis) mulier vetula, morosa, & superstiosiss. quae etiam hoc sibi laudi ducit quod me dicatur arctissime & cautissime custodire, vir autem ipse Irischius nomine, mitis satis est oimbus, ●xori vero plusquam obsequentiss. Licet uxorem (uti nosti) nunquam habuerim, tamen ex hac quotidiana consuetudine, quem cum istis coniugibus habeo, videor mihi nonnihil posse intelligere quam grave malum & intolerabile jugum sit cum mala muliere in coniugio coll●cari. Recte ergo sapiens dixit, uxor bona donum Dei: & iterum mulieris bonae beatus vir. Vel haec inquam causa est, vel quia á magnis magistratibus (nescio quas ob causas) illud est, ut ita fieret, ipsis mandatum: idque illi si quando de mea nimia servitute apud eos conqueror, 
All the statutes of reformation in Cambridge broken, and all things reduced again into the old s●ate of Popery.  sedulo saepe rursus mihi inculcant.  
At Cambridge (as I hear say) Omnes studiorum & statutorum reformationes nuper factae, nunc sunt denuo deformatae & delete, & omnia sunt in pristinum chaos & in antiquum papismum reducta: omnes collegiorum prefecti qui synceritati evangelii favebant, vel qui coniugati erant, loco moti● sunt, & alij Papisticae factionis in eorum loca surrogati, quod & de socijs collegiorum qui noluerunt flectere genu Baal factum esse audio. Nec mirum, nam & illud passim factum est in universo regno Angliae, in omnibus Archiepiscopis, Episcopis, Decanis. Prebendarijs, Sacerdotibus Ecclesiarum, & in toto cl●●o: and to tell you much naughty matter in few words, Papismus apud nos ubique in pleno suo antiquo robore regnat.  

 The Lord be merciful, and for Christ's sake pardon us our old unkindness and unthankfulness: for when he powered upon us the gifts of his manifold graces and favour (alas) we did not serve him nor render unto him thanks according to the same. We pastors many of us were to cold and bare to much (alas) with the wicked world, 
 our Magistrates did abuse to their own worldly gain, both God's Gospel and the ministers of the same. The people in many places was wayward and unkind. Thus of every side and of every sort we have provoked God's anger and wrath to fall upon us: but blessed might he be that hath not suffered his to continue in those ways, which so wholly have displeased his secret Majesty, but hath awaked them by the fatherly correction of his own sons cross, unto his glory and our endless salvation, through jesus Christ our Lord.  
My daily prayer is (as God doth know) and by god's grace shall be so long as I live in this world, for you my dear brethren that are fled out of your own Country, because you will rather forsake all worldly things 〈◊〉 the truth of God's word. It is even the same that I 〈◊〉 to make to GOD for all those Churches abroad through the world, which have forsaken the kingdom of Antichrist, and professed openly the purity of the Gospel of jesus Christ: 
 that is, that God our eternal father for our Saviour Christ's sake, will daily increase in you the gracious gift of his heavenly spirit to the true setting forth of his glory and of his Gospel, and make you to agree brotherly in the truth of the same, that there arise no rote of bitterness among you that may infect that good seed which God hath sown in your hearts already, and finally that your life may be so pure and so honest, according to the rule of God's word, and according to that vocation whereunto we are called by the Gospel of Christ our Saviour, that the honesty and purity of the same may provoke all that shall see or know it, to the love of your doctrine, and to love you for your honesty and virtues sake, and so both in brotherly unity of your true doctrine and also in the Godly virtue of your honest life, to glorify our father which is in heaven.  
Ex nostratibus magni aliquot magistratus, Cancellarius Wint. Comes Arundellus, & Dominus Pachetus iam legatione funguntur, una cum Cardinali Polo, in partibus transmarinis, ad componendam (ut aiunt) pacem inter imperatorem, regem nostrum, 
B. Ridley 〈◊〉 for Q. Mary.  & Francorum regem. Post illorum magistratuum nostrorum reditum, & partum reginae, quem iam quotidie expectamus & iam aliquandiu expectavimus, quemque Deus pro sui nominis gloria dignetur bene illi fortunare: nos tunc statim nihil aliud quam nostrae confessionis de hoste nostro antiquo triúmphales in domino coronas expectamus.  
Omnium vestrûm precibus me humillime ex toto cord commendo: In primis, tuis o chariss. in Christo frater, & delectiss. Grindalle, & chariss. fratrum & unicè mihi in domino delectorum, Checi, Coxi, Turneri Leveri, Sampsonis, Chamberi, & omnium fratrum nostrorum & conterraneorum qui apud vos degunt & deligunt dominum nostrum jesum Christum in veritate. Commendo etiam vobis reverendiss. patres & concaptivos meos in domino Thomam Cranmerum, iam veri magni pastoris & Archipresulis nomine digniss. & veteranum illum Christi & nostrae gentis Anglicanae verum Apostolum Hugonem Latimerum. Condona mihi frater harum prolixitatem, non enim post hac credo charissime frater, meis literis iam amplius aliquando turbaberis. Oxonij.  
N. R.   

¶ To Augustine Bernher.  

 BRother Augustine, I bless God with all my hart in his maninifolde merciful gifts, given unto our dear brethren in Christ, especially to our brother Rogers, whom it pleased to set forth first, no doubt but of his gracious goodness and fatherly favour towards him. And likewise blessed be God in the rest, as Hoper, Saunders, and Tailor, whom it hath pleased the Lord likewise to set in the forefront of the battle against his adversaries, and hath endued them all (so far as I can hear) to stand in the confession of his truth, 
 and to be content in his cause, and for his Gospel's sake to lose their life. And evermore and without end blessed be even the same our heavenly father for our dear and entirely beloved brother Bradford, whom now the Lord (I perceive) calleth for: for I ween he will no longer vouchsafe him to abide among the adulterous and wicked generation of this world,. I do not doubt but that he (for those gifts of grace which the Lord hath bestowed on him plenteously) hath helped those which are gone before in their journey, that is, hath animated and encouraged them to keep the high way, & sic currere uti tandem acciperent praemium. The Lord be his comfort, whereof I do not doubt, and I thank God heartily that ever I was acquainted with him, and that ever I had such a one in my house. 
Protomartyr is the first martyr▪ whom he ●o called, because he was the first that suffered here in those bloody days.  And yet again I bless GOD in our dear brother, and of this time Protomartyr Rogers, that he was also one of my calling to be a Prebendary Preacher of London. And now because grindal is gone (the Lord I doubt not hath and knoweth wherein he will bestow him) I trust to God it shall please him of his goodness to strengthen me to make up the trinity out of Paul's Church, to suffer for Christ, whom God the father hath anointed, the holy spirit doth bear witness unto, Paul & all the Apostles preached. Thus far you well. I had no paper: I was constrained thus to write.  
Besides these letters of Bishop Ridley, divers other tractations also were written by him, partly out of prison, partly in prison: as namely amongst certain other, there remaineth in my hands, certain notes answering to the two notable Sermons of D. Watson▪ Bishop of Lincoln. etc.   

¶ Here beginneth the life, acts, and doings of master Hugh Latimer, the famous Preacher and worthy Martyr of Christ and his Gospel.  
NOw consequently after the life of B. Ridley, 
The story of M. Hugh Latimer Martyr.  with other his letters, which partly we have expressed, partly we have differred to our later appendix, followeth likewise the life and doings of the worthy champion, and old practised soldier of Christ M. Hugh Latimer, of whose acts and long travails even from his first years and tender age, to begin here to entreat: first, he was the son of one Hugh Latimer, of Thirkesson in the County of Leicester, a housebandman of right good estimation: with whom also he was brought up until he was of the age of four years or thereabout. At which time his Parents (having him as then left for their only son, with six other daughters) seeing his ready, prompt, and sharp wit, purposed to train him up in erudition, and knowledge of good literature: wherein he so profited in his youth, 
M. Latimer first set to school.  at the common Schools of his own country, that at the age of xiv. years, he was sent to the University of Cambridge. Where after some continuance of exercises in other things, 
M. Latimer sent to Cambridge.  he gave himself to the study of such school Divinity, as the ignorance of that age did suffer.  
Zealous he was then in the popish Religion, 
M. Latimer a long time was a zealous and superstitious Papist.  and therewith so scrupulous (as himself confessed) that being a Priest, and using to say Mass, he was so servile an observer of the romish Decrees, that he had thought he had never sufficiently mingled his Massing wine with water: and moreover, that he should never be damned, if he were once a professed Friar, with divers such superstitious fantasies. And in this blind zeal he was a very enemy to the professors of Christ's Gospel: as both his Oration made when he proceeded Bachlour of Divinity, against Philip Melancthon, 
M. Latimer declamed in Cambridge against Melancthon.  and also his other works did plainly declare. But especially his popish zeal could in no case abide in those days good Master Stafford, reader of the Divinity Lectures in Cambridge, most spitefully railing against him, and willing the youth of Cambridge, in no wise to believe him.  
notwithstanding such was the goodness and merciful purpose of God, that when he saw his good time, by the which way he thought to have utterly defaced the professors of the Gospel and true Church of Christ, he was at length himself by a member of the same, prettily caught in the blessed net of God's word. For M. Thomas Bilney (whose story is before described) being at that time a trier out of Satan's subtleties, and a secret overthrower of Antichristes kingdom, 
Latymer converted by M. Bilney.  seeing M. Latimer to have a zeal in his ways (although without knowledge) was stricken with a brotherly pity towards him, & bethought by what means he might best win this zealous ignorant brother, to the true knowledge of Christ. Wherefore, after a short time, he came to M. Latimers' study, and desired him to hear him make his confession. Which thing he willingly granted: by hearing whereof, he was (through the good spirte of God) so touched, that hereupon he forsook his former studying of the school Doctors, and other such fopperies, and became a earnest student of true Divinity, as he himself, aswell in his conference with M. Ridley, as also in his first sermon made upon the Pater noster, doth confess. So that whereas before he was an enemy, and almost a persecutor of Christ, he was now a zealous seeker after h●m, changing his old manner of cavilling and railing, into a diligent kind of conferring, both with M. Bilney and others, 

R●ad M. L●timers own confession in his first Sermon upon the Pater Noster.  
M. Latimer a Papis● turned to a zealous Christian.   & came also to M. Stafford before he died, and desired him to forgive him.  
After this his winning to Christ, he was not satisfied with his own conversion only, but like a true Disciple of the blessed Samaritane, pitied the misery of others, and therefore became both a public Preacher, and also a private Instructor to the rest of his brethren within the University, by the space of 3. years, spending his time partly in the Latin tongue among the learned, & partly amongst the simple people in his natural and vulgar language. Howbeit, 
M. Latimer becometh a Preacher in Cambridge.  as Satan never sleepeth when he seethe his kingdom to begin to decay, so likewise now seeing that this worthy member of Christ would be a shrewd shaker thereof he raved up his impious imps to molest & trouble him.  
Amongst these there was an Augustine Friar, who took occasion upon certain Sermons that M. Latimer made about Christenmas 152●. aswell in the church of S. Edward, 
Enemies stirred in Cambridge against M. Latimer.  as also in S. Augustins, within the University in Cambridge, to inveigh against him, for that M. Latimer in the said Sermons (alluding to the common usage of the season) gave the people certain cards out of the 5.6.7. chapters of S. Matthew, whereupon they might, not only then, 
M. latimer's Preaching of the Cards in Cambridge.  but always else occupy their tyme. For the chief triumph in the cards he limited the Hart as the principal thing that they should serve God with all: whereby he quite overthrew all hypocritical and external ceremonies, not tending to the necessary furtherance of God's holy word and Sacraments. For the better atteyneng hereof, he wished the Scriptures to be in English, whereby the common people might the better learn their duties, aswell to God, as their neighbours.  
The handling of this matter was so apt for the time, and so pleasantly applied of him, that not only it declared a singular towardness of wit in the Preacher, but also wrought in the hearers much fruit, to the overthrow of Popish superstition, and setting up of perfect Religion.  
This was upon the sunday before Christenmas day, on which day coming to the Church, and causing the Bell to be tolled to a Sermon, he entered into the Pulpit, taking for his text the words of the Gospel aforesaid, red in the Church that day: Tu quis es. etc. In delivering the which cards (as is abovesaid) he made the Heart to be triumph, exhorting and inviting all men thereby to serve the Lord with inward hart and true affection, and not with outward ceremonies: adding moreover to the praise of that triumph, that though it were never so small, yet it would make up the best cote card beside in the bunch, 
The difference between true & false religion.  yea though it were the king of Clubs. etc. meaning thereby, how the Lord would be worshipped and served in simplicity of the heart and verity, wherein consisteth true Christian Religion, and not in the outward deeds of the letter only, or in the glistering show of man's traditions, or pardons, pilgrimages, ceremonies, vows, devotions, voluntary works, and works of supererogation, foundations, oblations, the Pope's supremacy. etc. so that all these either were needles, where the other is present: or else were of small estimation, in comparison of the other.  
The tenor and effect of these his Sermons, so far as they could come to our hands, here followeth.   

¶ The tenor and effect of certain Sermons, made by master Latimer in Cambridge, about the year of our Lord. 1529.  
TV quis es? which words are as much to say in english, Who art thou? These be the words of the Phariseis, which were sent by the jews unto saint john Baptist in wilderness, to have knowledge of him, whom he was, which words they spoke unto him of an evil intent, thinking that he would have taken on him to be Christ, and so they would have had him done with their good wills, because they knew that he was more carnal, and given to their laws, than Christ in deed should be, as they perceived by their old prophecies: and also because they marveled much of his great doctrine, preaching, and baptising, they were in doubt whether he was Christ or not: wherefore they said unto him, who art thou? Then answered saint john, and confessed, that he was not Christ. Now here is to be noted, the great, and prudent answer of saint john Baptist unto the Phariseis, that when they required of him whom he was, he would not directly answer of himself what he was himself: but he said he was not Christ, by the which saying he thought to put the jews and Phariseis out of their false opinion, & belief towards him, in that they would have had him to exercise the office of Christ, and ●o declared farther unto them of Christ, saying: he is in the mids of you, and amongst you, whom ye know not, whose ●atchet of his shoe I am not worthy to unlose, or undo. By this you may perceive that saint john spoke much in the land, and praise of Christ his master, professing himself to be in no wise like unto him. So likewise it shallbe necessary unto all men & women of this world, not to ascribe unto themselves any goodness of themselves, but all unto our Lord God, as shall appear hereafter, when this question aforesaid, (Who art thou?) shall be moved unto them: not as the Phariseis did unto saint john, of an evil purpose, but of a good and simple mind, as may appear hereafter.  
Now then, according to the preachers mind, let every man and woman, of a good & simple mind, contrary to the Phariseis intent, ask this question (Who art thou?) this question must be moved to themselves, what they be of themselves, on this fashion. What art thou of thy only and natural generation between father, & mother, when thou camest into this world? What substance, what virtue, what goodness art thou of by thyself? which question if thou rehearse often times unto thyself, thou shalt well perceive, & understand, how thou shalt make answer unto it, which must be made on this ways: I am of myself, and by myself, coming from my natural father & mother, the child of the ire, & indignation of God, the true inheritor of hell, a lump of sin, & working nothing of myself but all towards hell, except I have better help of an other, than I have of myself. Now we may see in what state we enter in to this world, that we be of ourselves the true, and just inheritors of hell, the children of the ire & indignation of Christ, working all towards hell, whereby we deserve of ourselves perpetual damnation, by the right judgement of God, and the true claim of ourselves: which unthrifty state that we be borne unto, is come unto us for our own deserts, and proveth well this example following.  
Let it be admitted for the probation of this, that it might please the kings grace now being, to accept into his favour a mean man, of a simple degree, and birth, not borne to any possession, whom the kings grace favoureth, not because this person hath of himself deserved any such favour, but that the king casteth this favour unto him of his own mere motion, & fantasy: and for because the kings grace will more declare his favour unto him, he giveth unto his said man a thousand pounds in lands, to him and his heirs, on this condition, that he shall take upon him to be the chief captain, and defender of his town of Calais, and to be true, and faithful unto him, in the custody of the same, against the French men specially, above all other enemies.  
This man taketh on him this charge, promising his fidelity thereunto. It chanceth in process of time, that by the singular acquaintance, and frequent familiarity of this Captain with the French men, these French men give unto this said Captain of Calais a great sum of money, so that he will be content, and agreeable, that they may enter into the said town of Calais by force of arms, and so thereby to possess the same unto the Crown of France: upon this agreement the French men do invade the said Town of Calais, alonely by the negligence of this Captain.  
Now the Kings grace hearing of this invasion, cometh with a great puissance to defend this his said Town, and so by good policy of war overcometh the said French men, and entereth again into his Town of Calais. Then he being desirous to know how these enemies of his came thither, he maketh profound search, and enquiry, by whom this treason was conspired: by this search it was known and found, his own Captain to be the very author and beginner of the betraying of it. The King seeing the great infidelity of this person, dischargeth this man of his office, and taketh from him and his heirs, this thousand pounds possessions. Think you not but the King doth use justice unto him, and all his posterity, and heirs? Yes truly: the said captain cannot deny himself, but that he had true justice, considering how unfaithfully he behaved him to his Prince, contrary to his own fidelity and promise: so likewise it was of our first Father, Adam. He had given unto him the spirit of science, & knowledge, to work all goodness therewith: this said spirit was not given alonely unto him, but unto all his heirs and posterity. He had also delivered him the Town of Calais, that is to say, Paradise in earth, the most strong and fairest Town in the world, to be in his custody: He nevertheless, by the instigation of these French men, that is to say, the temptation of the Fiend, did obey unto their desire, and so broke his promise and fidelity, the commandment of the everlasting king, his master, in eating of the apple by him inhibited.  
Now then, the king seeing this great treason in his captain, deposed him of the thousand pound of possessions, that is to say, from everlasting life in glory, and all his heirs and posterity: for likewise as he had the spirit of science and knowledge, for him and his heirs, so in like manner when he lost the same, his heirs lost it also by him, and in him. So now, this example proveth, that by our father Adam, we had once in him the very inheritance of everlasting joy: and by him, and in him again we lost the same.  
The heirs of the captain of Calais could not by any manner of claim ask of the King the right & ●itle of their father, in the thousand pounds possessions, by reason the king might answer, and say unto them, that although their father deserved not of himself to enjoy so great possessions, yet he deserved by himself to lose them, and greater, committing so high treason as he did, against his Prince's commandments: whereby he had no wrong to lose his title, but was unworthy to have the same, and had therein true justice: let not you think which be his heirs, that if he had justice to lose his possessions, you have wrong to lose the same: In the same manner it may be answered unto all men and women now being, that if our father Adam had true justice to be excluded from his possession of everlasting glory in Paradise, let not us think the contrary that be his heirs, but that we have no wrong in losing also the same: yea, we have true justice and right. Then in what miserable state be we, that of the right and just title of our own deserts, have lost the everlasting joy, and claim of ourselves to be the true inheritors of hell? For he that committeth deadly sin, willingly, bindeth himself to be inheritor of everlasting pain: and so did our forefather Adam willingly eat of the apple forbidden. Wherefore he was cast out of everlasting joy in Paradise, into this corrupt world, amongst all vileness, whereby of himself he was not worthy to do any thing laudable or pleasant to GOD, evermore bound to corrupt affections, and beastly appetites, transformed into the most uncleannest and variablest nature that was made under heaven, of whose seed and disposition, all the world is lineally descended, in so much that this evil nature is so fused and shed from one into another, that at this day there is no man nor woman living, that can of themselves wash away this abominable vileness: and so we must needs grant of ourselves to be in like displeasure unto God, as our forefather Adam was: by reason hereof as I said, we be of ourselves the very children of the indignation and vengeance of God, the true inheritors of hell, and working all towards hell, which is the answer of this question, made to every man and woman by themselves, Who art thou?  
And now the world standing in this damnable state, cometh in the occasion of the incarnation of Christ: the Father in heaven perceiving the frail nature of man, that he by himself and of himself could do nothing for himself by his prudent wisdom sent down the second person in Trinity, his son jesus Christ, to declare unto man his pleasure and commandment: and so at the father's will Christ took on him humane nature, being willing to deliver man out of this miserable way, & was content to suffer cruel passion in shedding his blood for all mankind, and so left behind for our safeguard, laws and ordinances to keep us always in the right path, to everlasting life, as the Evangelists, the Sacraments, the commandments, and so forth: which if we do keep and observe according unto our profession, we shall answer better unto this question, (Who art thou?) than we did before: for before thou didst enter into the Sacrament of Baptism, thou wert but a natural man, a natural woman: as I might say, A man, A woman. But after thou takest on thee Christ's Religion, thou hast a longer name: for than thou art a Christian man, a Christian woman. Now then, seeing thou art a Christian man, what shall be thy answer of this question▪ Who art thou?  
The answer of this question is, when I ask it unto myself, I must say that I am a Christian man, a christian woman, the child of everlasting joy through the merits of the bitter passion of Christ. This is a joyful answer. Here we may see how much we be bound, and in danger unto GOD, that hath revived us from death to life, and saved us that were damned, which great benefit we cannot well consider, unless we do remember what we were of ourselves before we meddled with him or his laws: and the more we know our feeble nature, and set less by it, the more we shall conceive and know in our hearts what God hath done for us: and the more that we know what God hath done for us, the less we shall set by ourselves▪ the more we shall love and please God, so that in no condition we shall either know ourselves or God, except we do utterly confess ourselves to be mere vileness and corruption. Well, now it is come unto this point, that we be Christian men, Christian women, I pray you what doth Christ require of a Christian man, or of a Christian woman? Christ requireth nothing else of a Christian man or a woma●, but that they will observe his rule. For likewise as he is a good Augustine Friar that keepeth well Saint Augustine's rule, so is he a good Christian man that keepeth well Christ's rule.  
Now then, what is Christ's rule? Christ's rule consisteth in many things, as in the commandments, and the works of mercy and so forth. And for because I can not declare Christ's rule unto you at one time, as it ought to be done, I will apply myself according to your custom this time of Christenmasse, I will as I said, declare unto you Christ's rule, but that shall be in Christ's cards. And where you are wont to celebrated Christenmasse in playing at cards, I intent with gods grace to deal unto you Christ's cards, wherein you shall p●rceyue Christ's rule. The Game that we will p●ay at, shall be called the Triumph, which if it be well played at, be that dealeth shall win: the Players shall likewise win, and the standers and lookers upon, shall do the same, in so much that there is no man that is willing to play at this Triumph with these cards, but they shall be all winners, and no losers.  
Let therefore every Christian man and woman play at these cards, that they may have and obtain the Triumph: you must mark also that the Triumph must apply to fetch home unto him all the other cards, what so ever suit they be of. Now then take ye this first card, which must appear and be showed unto you as followeth. You have heard what was spoken to the men of the old Law. Thou shalt not kill, whosoever shall kill, shall be in danger of judgement. But I say unto you of the new Law (sayeth Christ) that who so ever is angry with his neighbour, shall be in dau●ger of judgement, and whosoever shall say unto his neighbour Racha, that is to say, brainless, or any other like word of rebuking, shall be in danger of counsel: and whosoever shall say unto his neighbour, Fool, shall be in danger of hell fire. This card was made and spoken by Christ, as appeareth in the first chapter of S. Matthew.  
Now it must be noted, that who so ever shall play with this card, must first before they play with it, know the strength and virtue of the same: wherefore you must well note and mark terms how they be spoken, and to what purpose: Let us therefore read it once or twice, that we may be the better acquainted with it.  
Now behold and see, This card is divided into four parts: The first part is one of the Commandments that was given unto Moses in the old law, before the coming of Christ, which commandment we of the new Law be bound to observe and keep, and is one of our commandments. The other three parts spoken by Christ, be nothing else but expositions unto the first part of this commandment: for in very effect all th●se four parts be but one commandment, that is to say, Thou shalt not kill: yet nevertheless, the three last parts doth show unto thee how many ways tho● mayest kill thy neighbour contrary to this Commandment: Yet for all Christ's exposition, in the last three parts of this card, the terms be not open enough to th●e that dost read and hear them spoken: no doubt the jews understood Christ well enough when he spoke to them these three last sentences, for he spoke unto them in their own natural terms and tongue: wherefore s●yng that these terms were natural terms of the jews, it shall be necessary to expound them, and compare them unto some like terms of our natural speech, that we in like manner may understand Christ, as well as the jews did: we will begin first with the first part of this card, and then after with the other three parts: you must therefore understand that the jews and the Pharises of the old law, to whom this first part, this Commandment, Thou shalt not kill, was spoken, thought it sufficient and enough for their discharge not to kill with any manner weapon of material weapon, as sword, dagger, or with any such weapon, and they thought i● no great fault whatsoever they said or did by their neighbour, so that they did not harm or meddle with their corporal bodies, which was a false opinion in them, as p●ooueth well the three last other sentences following the first part of this card.  
Now as touching the three other sentences, you must note and take heed what difference is between these three manner of offences, To be angry with your neighbour, To call your neighbour brainless, or any such word of disdain, Or to call your neighbour fool: whether these three manner of offences be of themselves more grievous one then other, it is to be opened unto you: Truly as they be of themselves divers offences, so they kill diversly more one than the other, as you shall perceive by the first of these three, and so forth: A man which conceiveth against his neighbour or brother, Ire, or wrath in his mind, by some manner of occasion given unto him, although he be angry in his mind against his said neighbour, he will not peradventure express his ire by no manner of sign, either in word or deed: yet nevertheless he offendeth against God, and breaketh this commandment in killing his own soul, and is therefore in danger of judgement.  
Now to the second part of these three: That man that is moved with ire against his neighbour, and in his ire calleth his neighbour brainless, or some other like word of displeasure, As a man might say in a fury, I shall handle thee well enough, which words and countenances doth more represent and declare Ire to be in this man, them in him that was but angry, and spoke no manner of word, ne showed no countenance to declare his Ire: wherefore he that so declareth his Ire either by word or countenance, offendeth more against God: so he both killeth his own soul, and doth that in him is, to kill his neighbour's soul in moving him unto ire, wherein he is faulty himself, and so this man is in danger of counsel.  
Now to the third offence, and last of these three. That man that calleth his neighbour fool, doth more declare his angry mind toward him, than he that called his neighbour but brainless, or any such words moving Ire: for to call a man fool, that word representeth more envy in a man, then brainless doth. Wherefore he doth most offend, because he doth most earnestly with such words express his Ire, and so he is in danger of hell fire: wherefore you may understand now these three parts: Of this card be three offences, and that one is more grievous to God than the other, and that one killeth more the soul of man then the other.  
Now peradventure there be some that will marvel that Christ did not declare this commandment by some greater faults of Ire, then by these which seem but small faults, as to be angry and speak nothing of it, to declare it, and to call a man brainless, and to call his neighbour fool: truly these be smallest, and the lest faults that longeth to ire, or to killing in ire. Therefore beware how you offend in any kind of Ire, seeing that the smallest be damnable to offend in: see that you offend not in the greatest. For Christ thought, if he might bring you from the smallest manner of faults, and give you warning to avoid the least, he reckoned you would not offend in the greatest and worst, as to call your Neighbour thief, whoreson, whore, drab, and so forth, into more blasphemous names, which offences must needs have punishment in hell, considering how that Christ hath appointed these three small faults, to have three degrees of punishment in hell, as appeareth by these three terms, judgement, counsel, and hell fire: these three terms do signify nothing else but three divers punishments in hell, according to the offences, judgement is lesser in degree then counsel, therefore it signifieth a lesser pain in hell, and it is ordained for him that is angry in his mind with his neighbour, and doth not express his malice neither by word ne countenance: counsel is a less degree in hell, than hell fire, and is a more degree in hell then judgement: and it is ordained for him that calleth his neighbour brainless, or any such word, that declareth his Ire and malice: wherefore it is more pain than judgement, hell fire is more pain in hell, then counsel or judgement, and it is ordained for him that calleth his neighbour fool, by reason that in calling his neighbour fool, he declareth more his malice, in that it is an earnest word of Ire. Wherefore hell fire is appointed for it, that is, the most pain of the three punishments.  
Now you have heard that to these divers offences of Ire and killing, be appointed punishments according to their degrees: for look as the offence is, so shall the pain be, if the offence be great, the pain shall be according: if it be less, there shall be less pain for it. I would not now that you should think because that here is but three degrees of punishments spoken of, that there be no more in hell: no doubt Christ spoke of no more here but of these three degrees of punishments, thinking they were sufficient enough for example, whereby we might understand, that there be as divers and many pains as there be offences: and so by these three offences, and these three punishments, all other offences and punishments may be compared with an other: yet I would satisfy your minds further in these three terms of judgement, counsel, and hell fire. Where you might say, what was the cause that Christ declared more the pains of hell by these terms, then by any other terms? I told you afore that he knew well to whom he spoke them: these terms were natural and well known amongst the jews and lindsays. Wherefore Christ taught them with their own terms, to the intent they might understand the better his doctrine: and these terms may be likened unto three terms which we have common and usual amongst us, that is to say, the sessions of enquirance, the sessions of deliverance, and the execution day: Sessions of enquirance is like unto judgement: for when sessions of inquiry is, than the judges causeth xii. men to give verdict of the felons crime, whereby he shall be judged to be indited: sessions of deliverance is much like counsel: for at sessions of deliverance, the judges go amongst themselves to counsel, to determine sentence against the felon. Execution day is to be compared unto hell fire: for the jews had amongst themselves a place of execution named hell fire: and surely when a man goeth to his death, it is the greatest pain in this world: wherefore you may see that there are degrees in these our terms, as there is in those terms, these evil disposed affections and sensualities in us, are always contrary to the rule of our salvation. What shall we do now or imagine to thrust down these Turks, and to subdue them? It is a great ignominy and shame for a Christian man to be bond and subject unto a Turk: Nay it shall not be so, we will first cast a Trump in their way, and play with them at cards who shall have the better, let us play therefore on this fashion with this card. Whensoever it shall happen these fowl passions and Turks to rise in our stomachs against our brother, or neighbour, either for unkind words, injuries or wrongs, which they have done unto us, contrary unto our mind, strait ways let us call unto our remembrance, and speak this question unto ourselves. Who art thou? The answer is, I am a christian man. 
Hearts trump.  Then further we must say to ourselves, What requireth Christ of a christian man? Now turn up your trump, your hart, (hearts is trump as I said before) and cast your trump your heart on this card, and upon this card you shall learn what Christ requireth of a Christian man, not to be angry, ne moved to Ire against his Neighbour, in mind, countenance, nor other ways, by word or deed. Then take up this card with your hart, and lay them together: that done, you have won the game of the Turk, whereby you have defaced and overcome by true and lawful play: but alas for pity, the Rhodes are won and overcome by these false Turks, the strong Castle Faith is decayed, so that I fear it is almost impossible to win it again.  
The great occasion of the loss of this Rhodes is by reason that Christian men doth so daily kill their own nation, that the very true number of Christianity is decayed, which murder and killing one of another, is increased, specially two ways, to the utter undoing of Christendom, that is to say, by example and silence. By example as thus: When the Father, the Mother, the Lord, the Lady, the Master, the Dame, 
Two manner of killinges  be themselves overcome with these Turks, they be continual swearers, adulterers, disposers to malice, never in patience, and so forth in all other vices. Think you not when the Father, the mother, the Master, the Dame be disposed unto vice or impatience, but that their children and servants shall incline and be disposed to the same? No doubt, as the child shall take disposition natural of their father and mother, so shall the servants apply unto the vices of their Masters and Dames: if the heads be false in their faculties and crafts, it is no marvel if the children servants, and apprentices do enjoy therein. This is a great and shameful manner of killing Christian men, that the Fathers, the Mothers, the Masters and the Dames shall not alonely kill themselves, but all theirs, and all that longeth unto them, and so this way is a great number of christian lineage murdered and spoiled. The second manner of killing is silence. By silence also is a great number of christian men slain, which is on this fashion: although that the father & mother, master & dame of themselves be well disposed to live according to the law of God, yet they may kill their children and servants in suffering them to do evil before their own faces, and do not use due correction according unto their offences: the master seethe his servant or apprentice take more of his neighbour then the King's laws or the other of his faculty doth admit him, or that he suffereth him to take more of his neighbour than he himself would be content to pay if he were in like condition: thus doing, I say such men kill willingly their children and servants and shall go to hell for so doing: but also their fathers and mothers, masters and dames, shall bear them company for so suffering them. Wherefore I exhort all true Christian men and women, to give good example unto your children and servants, and suffer not them by silence to offend: every man must be in his own house, according to Saint Augustine's mind, a Bishop, not all only giving good ensample, but teach according to it, rebuke and punish vice, not suffering your children & servants to forget the laws of GOD: you ought to see them have their Belief, to know the Commandments of God, to keep their holy days, not to lose their time in idleness: if they do so, you shall all suffer pain for it, if God be true of his saying, as there is no doubt thereof: and so you may perceive that there be many one that breaketh this card, Thou shalt not kill, and playeth therewith oftentimes at the blind trump, whereby they be no winners but great losers: but who be those now a days that can clear themselves of this manifest murders used to their children and servants? I think not the contrary, but that many hath these two ways slain their own children unto their damnations, unless the great mercy of God were not ready to help them when they repent therefore.  
Wherefore, considering that we be so prone and ready to continue in sin, let us cast down ourselves with Mary Magdalene, and the more we ●ow down with her toward Christ's feet, the more we shall be afraid to rise again in sin, and the more we know and submit ourselves, the more we shall be forgiven: and the less we know and submit ourselves, the less we shall be forgiven, as appeareth by this example following.  
Christ when he was in this world amongst the jews and Pharisees, there was a great Pharisey whose name was Simon: this Pharisey desired Christ on a time to dine with him, thinking in himself that he was able and worthy to give Christ a dinner. Christ refused not his dinner, but came unto him. In time of their dinner, it chanced there came into the house a great and a common sinner named Mary Magdalene: As soon as she perceived Christ, she cast herself down, and called unto her remembrance what she was of herself, and how greatly she had offended God, whereby she conceived in Christ great love, and so came near unto him, and washed his feet with bitter tears, and shed upon his head precious ointment, thinking that by him she should be delivered from her sins: this great and proud Pharisey seeing that Christ did accept her oblation in the best part, had great indignation against this woman, and said to himself: if this man Christ were a holy Prophet, as he is taken for, he would not suffer this sinner come so nigh him: Christ understanding the naughty mind of this Pharisey, said unto him: Simon, I have somewhat to say unto thee: say what you please (quoth the Pharisey.) Then said Christ, I pray thee tell me this: If there be a man to whom is owing xx. pound by one, and forty by an other, this man to whom this money is owing perceiveth these two men be not able to pay him, he forgiveth them both. Which of these two debtor ought to love this man most? The Pharisey said: That man ought to love him best, that had most forgiven him: Likewise said Christ, it is by this woman, She hath loved me most, therefore most is forgiven her, she hath known her sins most, whereby she hath most loved me: and thou hast lest loved me, because thou hast least known thy sins: therefore, because thou hast lest known thine offences, thou art least forgiven. So this proud Pharisey had an answer to delay his pride: and think you not, but that there be amongst us a great number of these proud Pharisees, which think themselves worthy to bid Christ to dinner, which will perk and presume to sit by Christ in the Church, and have disdain of this poor woman Magdalene, their poor neighbour, with a high disdaynous and solemn countenance: and being always desirous to climb highest in the Church, reckoning theirselves more worthy to sit there then an other, I fear me poor Magdalene under the board, and in the belfry, hath more forgiven of Christ than they have: for it is like that those Pharisees do less know themselves and their offences, whereby they less love GOD, and so they be less forgiven.  
I would to God we would follow this example, and be like unto Magdalen. I doubt not but we be all magdalen's in falling into sin, and in offending: but we be not again magdalen's in knowing ourselves, and in rising from sin. If we be the true magdalen's, we should be as willing to forsake our sin, and rise from sin, as we were willing to commit sin, and to continue in it, and we then should know ourselves best, and make a more perfect answer, than ever we did unto this question, Who art thou? To the which we might answer, that we be true Christian men and women: and then I say you should understand, and know how you ought to play at this card, Thou shalt not kill, without any interruption of your deadly enemies the Turks: and so triumph at the last, by winning everlasting life in glory. Amen.  
It would ask a long discourse to declare what a stir there was in Cambridge, upon this preaching of master Latymer. Belike Satan began to feel himself and his kingdom to be touched too near, and therefore thought it time to look about him, and to make out his men of arms.  
First, came out the Prior of the Black Friars called Buckneham, otherwise surnamed Domine labia, 
D. Dewface playeth at dice with M. Latimer.  who thinking to make a great hand against Master Latimer, about the same time of Christenmas, when Master Latymer brought forth his cards to deface belike the doings of the other, brought out his Christenmasse Dice, casting there to his audience cinque and quater: meaning by the cinque five places in the New Testament, and the four Doctors by the quater, by which his cinque quater, he would prove, that it was not expedient the Scripture to be in English, lest the ignorant and vulgar sort through the occasion thereof, might happily be brought in danger to leave their vocation, or else to run into some inconvenience: as for example.  
The Ploughman when he heareth this in the Gospel: 
Note these great reasons of the Catholics, why the Scriptures should not come in English.  No man that layeth his hand on the Plough, and looketh back, is meet for the kingdom of God, might peradventure hearing this, cease from his plough. Likewise the Baker when he heareth that a little Leaven corrupteth a whole lump of dough, may percase leave our bread unleavened, and so our bodies shall be unseasoned. Also the simple man when he heareth in the Gospel: If thine eye offend thee, pluck it out, and cast it from thee, may make himself blind, and so fill the world full of beggars. These with other more, this clarkly Friar brought out to the number of five, to prove his purpose.  
Master Latymer hearing this friarly Sermon of Doctor Bucknham, cometh again the after noon, or shortly after to the Church, to answer the Friar, where resorted to him a great multitude, as well of the University, as of the Town, both Doctors and other Graduates, with great expectation to hear what he could say: among whom also, directly in the face of Latymer underneath the pulpit, sat Bucknham the foresaid Friar Prior of the black Friars, with his black friars cowl about his shoulders.  
Then M. Latymer first repeating the friarly reasons of Doctor Bucknham, whereby he would prove it a dangerous thing for the vulgar people, 
Answer of M. Latimer to D. Bucknhams Sermon.  to have the Scripture in the vulgar tongue, so refuted the Friar, so answered to his objections, so dallied with his bald reasons of the Ploughman looking back, and of the Baker leaving his bread unleavened, that the vanity of the Friar might to all men appear, well proving and declaring to the people, how there was no such fear nor danger for the Scriptures to be in English as the Friar pretended: at lest this requiring, that the scripture might be so long in English tongue, till English men were so mad, that neither the Ploughman durst look back, nor the Baker would leave his bread unleavened. And proceeding moreover in his Sermon, he began to discourse of the mystical speeches, and figurative phrases of the Scripture: which phrases he said were not so diffuse and difficult, as they were common in the Scripture, and in the Hebrew tongue most commonly used and known, and not only in the Hebrew tongue: But also every speech (sayeth he) hath his Metaphors and like figurative significations, so common and vulgar to all men, that the very Painters do paint them on walls and in houses.  
As for example (sayeth he, looking toward the Friar that sat over against him) when they paint a fox preaching out of a friars cowl, none is so mad to take this to be a Fox that preacheth, but know well enough the meaning of the matter, which is to paint out unto us, what hypocrisy, craft and subtle dissimulation lieth hid many times in these friars cowls, willing us thereby to beware of them. In fine, Friar Bucknham with this Sermon was so dashed, that never after he durst peep out of the pulpit against M. Latymer.  

another barking Friar against M. Latimer.  Besides this Bucknham there was also another railing Friar, not of the same coat, but of the same note and faction, a grey Friar and a Doctor, an outlandishmen called D. Uenetus, who likewise in his brawling sermons, railed and raged against M. Latymer, calling him a mad and brainless man, and willing the people not to believe him, etc. To whom M. Latymer answering again, taketh for his ground the words of our Saviour Christ, Math. 5. 
Math. 5.  Thou shalt not kill, etc. but I say unto you, who so ever is angry with his neighbour shall be in danger of judgement: and who so ever shall say unto his Neighbour Racha (or any other like words of rebuking, as brainless) shall be in danger of counsel: And who so ever shall say to his neighbour fool, shall be in danger of hell fire. etc.  
In discussing of which place, first he divideth the offence of killing into three branches. 
Answer of M. Latimer to an other railing Friar.  One to be with hand, an other with hart, the third with word. With hand when we use any weapon drawn, to spill the life of our neighbour. With hart, when we be angry with him. With word, when in word or countenance we disdainfully rebuke our neighbour, or despitefully revile him. Words of rebuking are when we speak any opprobrious and unseemly thing, whereby the patience of our neighbour is moved, as when we call him mad (said he) or brainless, or such like, which are guilty of Counsel. Words of spite or reviling, are, when we call him fool: which Christ saith is guilty of hell fire, etc.  
Thus M. Latimer in handling and trimming this matter, after that with the weight of Christ's words, and the explaining of the same, he had sufficiently borne the Friar clean down, than he turned to the v. chapter of the book of Wisdom. Out of the which chap. he declared to the audience, 
Sapien. 5.  how the true servants and Preachers of God in this world commonly are scorned and reviled of the proud enemies of God's word, which count them here as mad men, fools, brainless, and 
* Acts. 2.  drunken: so did they (said he) in the Scripture call them which most purely preached, and set forth the glory of God's word. But (said he) what will be the end of these jolly fellows, or what will they say in the end? Nos insensati, nos insensati, etc. We mad men, we mad fools, We, we, ourselves, etc. And that will be their end, except they repent. And thus ending his Sermon, he so confounded the poor Friar, that he drove him not only out of countenance, but also clean out of the University.  
But what should I here stand deciphring the names of his adversaries, when whole swarms of Friars & doctors flocked against him on every side almost through the whole University, preaching likewise & barking against him. Amongst whom was Doct. Watson Master of Christ's College, whose scholar Latimer had been afore. D. Notaries, Master of Clarehall. D. Philo Master of Michael house, D. Metecalfe Master of Saint john's, D. Blithe of the kings hall. D. bullock Master of the Queen's College, D. cliff of Clement house, Doctor Donnes of jesus College, Doctor Palms Master of S. Nicholas Hostile, Bain, Rud, and Greenewood Bachelor of Divinity, all three of Saint john's College. Also Brikenden Bachelor of Divinity of the same house, and Scholar sometime to the said Latimer. Briefly, almost as many as were heads there of houses, so many impugners did this worthy Standard bearer of Christ's gospel sustain.  
Then came at last D. West B. of Ely, who preaching against M. Latimer at Barwell Abbey, 
D. West Bishop of Eley forbidding M. Latimer to Preach.  forbade him with in the Churches of that University to preach any more. notwithstanding, so the Lord provided, that D. Barnes Prior of the Augustine Friars, did licence Master Latymer to preach in his Church of the Augustine's, & he himself preached at the church by called S. Edward's church, which was the first Sermon of the Gospel which doctor Barnes preached, being upon Christenmas even upon a Sunday. Whereupon certain Articles were gathered out of his Sermon, and were commenced against him by M. Tirell fellow of the kings hall, and so by the Vice chancellor presented to the Cardinal, as in his story before hath been declared.  
This M. Latimer (as you have heard) being baited by the Friars, Doctors, and masters of that University, about the year aforesaid, 1529. notwithstanding the maugre and malice of these malignant adversaries, continued yet in Cambridge, preaching the space of 3. years together▪ with such savour and applause of the godly, also with such admiration of his enemies that heard him, that the Bishop himself coming in, and hearing his gilt, wished himself to have the like, and was compelled to commend him upon the same.  
So M. Latymer with M. Bilney, after this continued yet in Cambridge a certain space, 
Bilney and Lat●m●● joined 〈◊〉.  where he with the said Bilney used much to confer and company together, in so much that the place where they most used to walk in the fields, was called long after, the Heretics hill.  
The society of these two, as it was much noted of many in that University: so it was full of many good examples, to all such as would follow their doings, both in visiting the prisoners, in relieving the needy, in feeding the hungry, whereof somewhat is before mentioned in the history of M. Bilney. In a place of his Sermons, M. Latymer maketh mention of a certain history which happened about this time in Cambridge between them two, and a certain woman then prisoner in the Castle or tower of Cambridge, which I thought here not unworthy to be remembered. The history is this: It so chanced that after Master Latymer had been acquainted with the fore said Master Bilney, he went with him to visit the prisoners in the Tower in Cambridge, and being there among other prisoners, there was a woman which was accused that she had killed her own child, which act she plainly and steadfastly denied. Whereby it gave them occasion to search for the matter, and at length they found that her husband loved her not, and therefore sought all means he could to make her away. The matter was thus.  
A child of hers had been sick a whole year, & at length died in harvest time, as it were in a consumption. 
A story of a certain woman 〈…〉 by M. Latimer.  Which when it was gone, she went to have her neighbours to help her to the burial, but all were in Harvest abroad: whereby she was enforced with heaviness of heart, alone to prepare the child to the burial. Her husband coming home, and not loving her, accused her of murdering the child. This was the cause of her trouble, and M. Latimer by earnest inquisition, of conscience thought the woman not guilty. Then immediately after, was he called to preach before king Henry the 8. at Windsor: where after his sermon the kings majesty sent for him, 
M. Latimer obtained pardon of the king for a woman wrongfully condemned.  and talked with him familiarly. At which time M. Latimer finding opportunity, kneeled down, opened his whole matter to the king, and begged her pardon, which the king most graciously granted, and gave it him at his return homeward. In the mean time the woman was delivered of a child in the prison, whose Godfather was M. Latymer, and masters Cheek Godmother. But all that while he would not tell her of the pardon, but laboured to have her confess the truth of the matter. At length time came when she looked to suffer, 
Purification of women.  and Master Latymer came as he was wont to instruct her: unto whom she made great lamentation and move, to be purified before her suffering, for she thought to be damned if she should suffer without purification. Then M. Bilney being with master Latimer, both told her that that law was made to the jews, and not to us, and how women be as well in the favour of GOD before they be purified, as after: and rather it was appointed for a civil and politic law, for natural honesty sake, then that they should any thing the more be purified from sin thereby, etc. So thus they travailed with this woman, till they had brought her to a good trade, and then at length showed her the Kings pardon, and let her go.  
This good act among many other at this time happened in Cambridge, by M. Latimer, and Master Bilney. But this was not alone, for many more like matters were wrought by them if all were known, whereof partly some are touched before, such especially as concern M. Bilney, mention whereof is above expressed. But as it is commonly seen in the natural course of things, that as the fire beginneth more to kindle, so the more smoke ariseth withal, in much like sort it happened with Master Latymer, whose towardness the more it began to spring, his virtues to be seen, and his doings to be known, the more his adversaries began to spurn and kindle against him. Concerning these adversaries, and such as did molest him, partly their names be above expressed. Among the rest of this number was Doct. Redman, of whom mention is made before in the reign of king Edward, a man savouring at that time somewhat more of superstition, then of true religion, after the zeal of the Phariseis, yet not so malignant or harmful, but of a civil and quiet disposition, and also so liberal in well doing, that few poor Scholars were in that university, which fared not better by his purse. This Doct. Redman being of no little authority in Cambridge, perceiving & understanding the bold enterprise of M. Latymer, in setting abroad the word and doctrine of the Gospel at this time, 
D. Redman against M. Latimer.  or much about the same, writeth to him, seeking by persuasion to revoke the said Latimer from that kind & manner of teaching: to whom M. Latimer maketh answer again in few words. The sum and effect of both their letters translated out of Latin, here follow to be seen.   

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

A letter of D Redman to M. Latimer.  GRace be unto you, and true peace in Christ jesu. I beseech you heartily, and require most earnestly, even for charity's sake, that you will not stand in your own conceit with a mind so indurate, nor prefer your own singular judgement in matters of religion and controversies before so many learned men, and that more is, before the whole Catholic Church, especially considering that you neither have any thing at all in the word of God to make for you, nor yet the testimony of any authentical writer. Nay, nay: I beseech you rather consider that you are a man, and that lying and vanity may quickly blear your eye, which doth sometime transform itself into an Angel of light.  
judge not so rashly of us, as that wicked spirit hath tickled you in the ear. Witte you well that we are careful for you, and that we wish you to be saved, and that we are careful also for our own salvation. Lay down your stomach I pray you, and humble your spirit, and suffer not the Church to take offence with the hardness of your hart, nor that her unity and Christ's coat without seam (as much as lieth in you) should be torn a sunder. Consider what the saying of the wiseman is, and be obedient thereunto: Trust not in your own wisdom. The Lord jesus Christ, etc.   

¶ The sum of M. latymer's answer to Doct. Redman.  

Answer of M. Latimer to D. Redman.  Reverend M. Redman, it is even enough for me, that Christ's sheep hear no man's voice but Christ: and as for you, you have no voice of Christ against me, whereas for my part, I have a heart that is ready to hearken to any voice of Christ that you can bring me. Thus far you well, and trouble me no more from the talking with the Lord my God.  

M. Latimer called up to the Cardinal.  After Master Latymer had thus travailed in preaching and teaching in the University of Cambridge, about the space of three years, at length he was called up to the Cardinal for heresy, by the procurement of certain of the said University, where he was content to subscribe and grant to such Articles, as than they propounded unto him, etc.  

D Buttes a worthy favourer of God's word.  After that, he returned to the University again, where shortly after, by the means of D. Buttes the kings Physician, a singular good man, and a special favourer of good proceedings, he was in the number of them which laboured in the cause of the kings supremacy. Then went he to the Court, where he remained a certain time in the said D. Buttes chamber, preaching then in London very often. At last being weary of the Court, having a benefice offered by the king, at the suit of the L. Crumwell and D. Buttes, was glad thereof, seeking by that means to be rid out of the Court, wherewith in no case he could agree, and so having a grant of the benefice, contrary to the mind of D. Buttes, he would needs departed, and be resident at the same.  
This benefice was in Wiltshire, under the Diocese of Sarum, 
M. Latimer 〈◊〉 in 〈◊〉 in West Kington.  the name of which town was called West Kington, where this good preacher did exercise himself with much diligence of teaching to instruct his flock: and not only to them his diligence extended, but also to all the country about. In fine, his diligence was so great, his preaching so mighty, the manner of his teaching so zealous, that there in like sort he could not escape without enemies. So true it is that Saint Paul foretelleth us: Who so ever will live godly in Christ, shall suffer persecution. It so chanced, 
M. Latimer troubled 〈…〉 our 〈◊〉, and 〈…〉 Lady.  that where as he preaching upon the blessed virgin Christ's mother (whom we call our Lady) had thereupon declared his mind, referring and reducing all honour only to Christ our only Saviour, certain popish priests being therewith offended, sought & wrought much trouble against him, drawing out Articles and impositions which they untruly, unjustly, falsely, and uncharitably imputed unto him: first that he should preach against our Lady, for that he reproved in a sermon the superstitious rudeness of certain blind Priests, 
The superstitious rudeness of blind Priests.  which so held altogether upon that blessed Virgin, as though she never had any sin, nor were saved by Christ the only Saviour of the whole world.  
Item, that he should say, that saints were not to be worshipped.  
Item, that ave Maria was a salutation only, 
Matter devised against M. Latimer by Popisme Priests.  and no prayer.  
Item, that there was no material fire in hell.  
Item, that there was no purgatory, in saying, that he had lever be in Purgatory, then in Lollards tower.  
Touching the whole discourse of which Articles, with his reply and answer to the same, hereafter shall follow (by the lords assistance) when we come to his letters.  
The chief impugners and molesters of him, besides these country priests, were D. powel of Salisbury, 
Doct. powel, Doct. Wilsone, D. Sherwood, Hubberdine, D. Warham Archb. of Canterbury, Doctor Stokesly B. of London troublers of M. Latimer.  D. Wilson sometime of Cambridge, M. Hubberdin, and D. Sherwood. Of whom some preached against him, some also did write against him: in so much that by their procurement he was cited up, and called to appear before W. Warrham Archbishop of Canterbury, & joh. Stokesley Bish. of London, ann. 1531. jan. 29. the copy of which citation, here ensueth.   

¶ The copy of the Citation sent to the said M. Latimer by the Chancellor of Sarum, at the intercession of the bishop of London.  
RIchardus Hilley decretorum Doctor, Reverendissimi in Christo patris & domini, domini Laurentij, dei gratia Sarum Episcopi, in remotis extra regnum Angliae agentis vicarius in spiritualibus generalis, universis & singulis rectoribus, vicarijs, capellanis, curatis, clerisque, & literatis per dioces. Sarum ubilibet constitutis, salutem in autoritate salutis. Vobis coniunctim, & divisim committimus, ac firmiter iniungendo mandamus, quatenus citetis, vel citari faciatis peremptoriè magistrum Hugonem Latimer, Vicarium de Westkington in archimatu Wiltes Sarum dioces. quod compareat coram reverendo in Christo patre, & domino domino johann, dei gratia London Episcopo, aut eius vicario in spiritualibus generali, sive commissario in ecclesia cathedrali Sancti Pauli London, in loco consistoriali ibidem, die lun●: videlicet, xxix. die mensis januarij, iam instantis, inter horam, ix. & xi. ante meridiem eiusdem diei, certis articulis sive interrogatorijs, crimina seu excessus graves infra jurisdictionem London. per ipsum commis. concernentibus personaliter responsur. ulteriusque factur. & receptur. quod justitia in ea part suadebit: & quid in praemissis feceritis, nos citra xxij. diem eiusdem mensis januarij, vel in eo apud Sarum debite certificari curetis, ut nos certificatorium huiusmodi supradicto reverendo patri, Domino London Episcopo erga dictum xxij diem transmittere valeamus, prout idem reverendus pater nos in juris subsidium ac mutuae vicissitudinis obtentu rogavit, & etiam requisivit. Datum Sarum, sub sigillo antedicti reverendissimi patris ad causas, x. die mensis januarij. An. 1531.  
Against this citation, 
M. Latimer appealed from the Bishop of London's citation, to his own Ordinary.  although M. Latimer did appeal to his own Ordinary, requiring by him to be ordered, yet all that notwithstanding, he was had up to London before Warrham the Archbishop of Canterbury and the bishop of London, where he was greatly molested, and detained a long space from his cure at home. There he being called thrice every week before the said Bishops, to make answer for his preaching, 
M. Latimer molested by Warham Archb. of Canterbury and Stokesley B. of London.  had certain articles or propositions drawn out and said to him, whereunto they required him to subscribe. At length he not only perceiving their practical proceedings, but also much grieved with their troublesome unquietness, which neither would preach themselves, nor yet suffer him to preach & to do his duty, writeth to the foresaid Archbish. partly excusing his infirmity, whereby he could not appear at their commandment, partly expostulating with them for so troubling and detaining him from his duty doing, and that for no just cause, but only for preaching the truth against certain vain abuses crept into religion, much needful to be spoken against. Which all may appear by his Epistle sent to a certain bishop or Archbishop, whose name is not expressed, the copy of which Epistle in Latin is this.   

¶ The copy of the Epistle written by M. Latimer to the Archbishop of Cant.  
NOn licet reverendissime praesul per superuenientem aegrotationem ad tuum palatium venire, 
M. Latimers' letter to the Archbishop·  non novam quidem illam, sed inveteratam, & si novis occasionibus nuper exasperatam. Certe quantum videre videor, & quantum coniecturis ducor, hody non licebit, citra meum (inquam) magnum malum non licebit. Et ne meum expectaret adventum diutius tua dominatio frustra: en hanc qualemcunque schedulam mea manu oblitam ad tuam amplitudinem mitto, velut excusationis nostrae certissimum indicem. In qua utinam vel per temporis importunitatem, vel per capitis gra edinem, iustam aliquam expostulationem liceret tecum facere, qui me, curam animarum habenrem ab earundem curatione debita tam diu detines invitum, & hac quidem tempestate detines, qua pastores cum gregibus adesse oportet vel maxime. Quid ni enim expostulem, si modo tam vili mancipio cum tanto patre expostulare sit licitum. Nam si Petrus arbitr●batur justum esse ratione officij sui, quamdiu in hoc foret tabernaculo, ut populum admonere & docere neutiquam cessaret, & quo propius morti hoc instantius, ergo non potest non videre iniustum si qui hody neque docent ipsi (ut iam nihil mirer si non ante docuerunt) neque cupientes docere permittunt, nisi quos habuerunt votis per omnia & in omnibus obsequundantes. Primum liberum erat meipsum amplitudini vestrae praesentare & offerre, sed inde me ipsum eripere & extricare, parum nunc quidem videtur mihi liberum esse. Et dum aliud in principio praetenditur, aliud in progressu tam longo temporis tractu agitur, nostri negotij quis aut qualis sit futurus exitus, non immerito dubitatur: sed veritas tandem liberabit uti spero. Dominus qui custodit veritatem in seculum liberabit, super quo quid scribit Hieronymus utinam nunquam e memoria excideret. Non poterat me molestare quicquid essem pro veritate passurus: sed vivit deus, & ipsi cura est de nobis. Tum modo ad Lond. missus sum, caeterum coram Cant. interdum multis formidandis patribus stipato geruntur omnia. Res velut cancellos quosdam & limites habet, ab eo qui me misit praestitutos: verum sic tractatur causa, & ambagibus ducitur, quasi in infinitum abitura, nullo tamdem claudenda termino, dum sine modo & fine, alia post alia ad me, sive pertinentia, sive impertinentia, nunc ab hoc, nunc ab illo interrogantur, si non egomet modo, & si forte inciviliter, ac non imprudenter tamen (ni fallor) modum imponere, veritus ne inter multa, 
Indigna Episcopo●um a●tio contra Latimerum.  dum multis respondet unus, unum aliquod (ut fit) ex inconsulto erumperet, quod causam laederet, alioqui iustissimam: & me malum ostendat oportet nemini volentem male moliri, si quid in conscientia est erroris: & meminisse omnino illud oportet, nempe ad gehennam edificare, contra conscientiam facere, hijs sat fuerit sua profiteri▪ sua asserere, sua defensare: mihi vero assertiones alienae obtruduntur, nescio quo iure asserendae. Sine exemplo, opinor hoc fit mihi, qui tamen intractabilis, fere videor, dum nihil aliud quam iniquis efflagitationibus (quod ego judico) acquiescere detrecto. Aduersus praedicationes meas si quis quid in tentare conabitur, tanquam vel obscuriores, vel parum caute pronunciatas, paratus sum praedicationes praedicationibus illustrare, qui nihil adversus veritatem, nihil adversus decreta patrum, nil non catholice (quod sciam) praedicavi unquam Id quod per adversariorum & obloquentium testimonia commonstrare poteram esse verum. 
Quid in religione corrigendum.  Optavi & opto judicium vulgi reparari. Optavi & opto discrimen rerum deprehendi, & sua dignitate suo loco, & tempore, suo gradu & ordine, unamquamque rem pollere, gaudere, ut ingenue sciant omnes, permultum interesse inter ea quae praeparavit deus, ut in eis ambularemus, quisque vocationis opera sedulo facturi, 
Discrimen inter mandata dei, et precepta hominum.  postquam quae omnibus sunt communia, pari sedulitate sunt facta, & inter ea quae spontanea sunt, ut in quibus non nisi nostropte mart obambulamus. Imaginibus uti licet, peregrinari licet, sanctos invocare licet, animarum in purgatorio residentium memores esse licet: sed sic temperanda sunt, quae voluntaria sunt, ut praecepta dei factu necessaria (quae facientibus vitam aeternam, non facientibus aeternam mortem afferunt) justa estimatione non priventur, ne praepostere diligentes deum stulte devoti, deum contra experiamur non redamantem nos, sed odio potius prosequentem, cum hoc est deum vere diligere, nimirum praecepta dei diligenter servare, juxta illud Christi: qui habet praecepta mea & facit ea, hic est qui diligit me, ne quis tam vilia reputet praecepta Dei vocationem concernentia, in suis potius adinuentionibus aberraturus, cum in fine ante tribunal Christi secundum illa, non secundum has, omnes ad unum iudicabimur, juxta illud Christi: sermo quem locutus sum, ipse judicabit in novissimo die. Et quis potest unum praeceptum dei ullis addititijs inventis quamlibet aut multis aut spetiosis compensare. O si essemus ad ea quae Dei sunt peragenda tam propensi, quam sumus ad nostra excogitamenta exercenda seduli & devoti. Multa sunt quae simplici fide facta non improbat deus, sed probat utcunque, saltem quorundam infirmitati indulgens, quae tamen antequam fierent interrogatus, nec praeciperet, nec consuleret fieri, utpote quae iustius toleranda sunt, dum sic fiant, quam praedicanda ut fiant: ne occasione praedicationis (ut fit) omittantur, quae periculo damnationis fieri debeant. Et quid magis indecorum, quam ad id praedicationem convertere, 
Multa tolerat deus quae tamen non era. preceptu●us ut fierent.  quod deus ipse, nec praeciperet, nec consuleret fieri, saltem quam diu negligenter fiunt quae praecipiuntur facienda. Proinde ego ex part mandatorum dei sto hactenus immobilis, sic non meum, sed Christi lucrum, non meam sed dei gloriam quaer●tans, & donec respirare licebit, stare non desinam, sic germanos verbi precones, quotquot hactenus fuere imitaturus. Intollerabiles sane sunt, & diu fuere quarundam rerum abusus, 
 ut nemo Christianae gloriae studiosus potest, nisi abusibus rerum multo etiam magis improbatis res ipsas e suggestu probare, quae si ra●ius fierent (ut ne dicam nunquam) modo hac occasione quae mandantur a deo fieri, fierent officiosius, quid quaeso pateretur ●acturae religio christiana? nisi forte sic caecutimus miseri, ut illa turpi questu nostro, non cultu dei vero putentur consistere ●am non potest (opinor) fieri, ut damnabilis eiusmod● rerum abusus just reprobetur, nisi protinus infrequentior earundem usus sequatur. Quanquam praestiterit quaedam nunquam fieri quam tam fiducialiter fieri, ut minus curentur quae oportuit fieri, cum alia oportet facere, alia oportet non omittere, alia nec oportet facere, & omittere licet▪ Et quis manifestum multarum rerum abusum non videt? quis vidit, & non vehementer dolet? quis dolet denique & non laborat amovere? & quando amovebitur, si usus praedicatione celebrabitur, tacebitur abusus? Imo non potest non regnare & dominari abusus. Aliud est, res quae possunt in loco fieri, tolerare, aliud easdem pro rebus quae debent fieri, aut passim praedicare, aut legibus praedicanda constituere. Euntes docete (inquit) omnia. Quaenam omnia? omnia quae ego praecipi vobis (inquit) non dicit omnia quae vobis ipsis videntur praedicanda. Agite igitur per immortalem deum. 
Multa tolera● pos●unt quum fiunt● quae tamen ut fie e●t necessitatem nullam habent.  Sic neruos intendamus nostros, ut quae dei sunt, praedicemus ad unum omnes, ne adulteri & caupones praedicationis verius, quam viri praedicatores evadamus: maxime dum homines ad divina sunt pigerrimi, ad sua velocissimi, ut nihil sit opus calcaribus: iniusta rerum aestimatione, & innata superstitione, certe ab ineunte aetate a maioribus contracta miserabiliter decepti, quibus rebus mederi vix ullis praedicationibus quamlibet frequentibus, quamlibet vehementibus, quamlibet sinceris & puris quimus. Quare prohibeat deus, ne in hac dierum malitia, qui debent ipsi potius praedicare (praecepit enim nobis, inquit Petrus, praedicare) vel volentes & potentes praedicare praepediant, contra illud, noli prohibere eum benefacere qui potest, vel cauponantes praedicare compellant, sic miseram plebeculam in superstitione & fallaci fiducia damnabiliter detinentes. Quin deus potius misereatur nostri, ut cognoscamus in terra viam tuam, ne videamur in quos illud quadret dign, non cogitationes meae, cogitationes vestrae, neque viae meae, viae vestrae, dicit dominus. Hinc ego nudis sententijs subscribere non audeo, domine cum primis obseruande, quia popularis superstitionis diutius duraturae quoad possum, authorculus esse nolo, ne mei ipsius damnationis simul sim author. Quod si dignus essem, qui tibi consilium darem, colendissime pater, sed cohibeo me, quam sit prawm & intollerabile hominis cor detur vel coniectare. Neque sane quisquam novit quae sunt hominis nisi spiritus hominis qui est in eo. Non me superbia detinet ulla, ab illa subscriptione toties a tua dominatione cum maxima mei animi molestia rogata. Non potest non esse impium patribus & proceribus ecclesiae non obtempe●are, sed videndum interim illis & quid & quibus imperent cum in loco, deo quam hominibus obedire oportet magis. Sic dolet mihi caput, & reliquum corpus languet, ut nec venire, nec haec rescribete licet, & emendare. Sed tua dominatio si non judicium meum, certe studium spero probabit. Valeat dominatio tua.  
In this foresaid Epistle as ye hear, he maketh mention of certain articles or propositions, whereunto he was required by the Bishops to subscribe. The copy and effect of those articles or nude propositions (as he calleth them) be these.   

¶ Articles devised by the Bishops, for M. Latymer to subscribe unto.  
I Believe that there is a purgatory to purge the souls of the dead after this life.  
That the souls in Purgatory are helped with the Masses, prayers, and alms of the living. 
Articles propounded to W. Latimer to subscribe unto▪   
That the Saints do pray as Mediators now for us in heaven.  
That they are to be honoured of us in heaven.  
That it is profitable for Christians to call upon the Saints, that they may pray as Mediators for us unto God.  
That pilgrimages and oblations done to the Sepulchers, and Relics of Saints, are meritorious.  
That they which have vowed perpetual chastity, may not marry, nor break their vow, without the dispensation of the Pope.  
That the keys of binding & losing delivered to Peter, do still remain with the bishops of Rome, his successors, although they live wickedly, and are by no means, nor at any time committed to lay men.  
That men may merit and deserve at God's hand by fasting, prayer, and other good works of pity.  
That they which are forbidden of the Bishop to preach, as suspect persons, aught to cease until they have purged themselves before the said Bishops, or their Superiors, and be restored again.  
That the fast which is used in Lent, and other fasts prescribed by the Canons, and by custom received of the Christians (except necessity otherwise require) and to be observed and kept.  
That God in every one of the seven Sacraments giveth grace to a man, rightly receiving the same.  
That consecrations, sanctifyinge and blessings by use and custom received in the Church, are laudable and profitable.  
That it is laudable and profitable, that the venerable Images of the Crucifix and other Saints, should be had in the Church as a remembrance, and to the honour and worship of jesus Christ and his Saints.  
That it is laudable and profitable, to deck & to cloth those Images, and to set up burning lights before them, to the honour of the said Saints.  
To these Articles whether he did subscribe or no, it is uncertain. 
M. Latimer whether he 〈…〉, it is 〈◊〉.  It appeareth by his Epistle above written to the bishop, that he durst not consent unto them, where he writeth in these words: His ego nudis sententijs subscribere non audeo, quia popularis superstitionis diutius duraturae, quoad possum, autorculus esse nolo. etc. But yet whether he was compelled afterward to agree, through the cruel handling of the bishops, it is in doubt. By the words and the Title in Tonstalles Register prefixed before the Articles, it may seem that he subscribed. The words of the Register be these: Hugo Latimerus in sacra Theologia Bacch. in universitate Cantab. coram Cant. Archiepiscopo, johan. Lond. Episcopo, reliquáque concione apud Westmonst. vocatus, confessus est & recognovit fidem suam, sic sentiendo ut sequitur, in his artic. xxi. die Martij. Anno. 1531. If these words be true, it may be so thought that he subscribed. And whether he so did, no great matter nor marvel, the iniquity of the time being such, that either he must needs so do, or else abide the bishops blessing, that is, cruel sentence of death, 
The crafty handling of the Bishop's 〈◊〉 examining M. Latimer.  which he at that time (as himself confessed preaching at Stamforde) was loath to sustain for such matters as these were unless it were for Articles necessary of his belief, by which his words I conjecture rather that he did subscribe at length, albeit it was long before he could be brought so to do. Yet this by the way is to be noted, concerning the crafty and deceitful handling of these Bishops in his examinations, what subtle devices they used the same time to entrap him in their s●ares. The truth of the story he showeth forth himself in a certain Sermon preached at Stamforde. ann. 1550. October 9 his words be these. I was once (sayeth he) in examination before five or six Bishops, 
Ex verbis Latimeri.  where I had much turmoiling, every week thrice: I came to examinations, and many snares and traps were laid to get something. Now God knoweth I was ignorant of the Law, but that God gave me answer and wisdom what I should speak: it was God in deed, for else I had never escaped them. At the last I was brought forth to be examined into a chamber hanged with arras, where I was wont to be examined: but now at this time the chamber was somewhat altered. For where as before there was wont ever to be a fire in the chimney, now the fire was taken away, and an arras hanged over the chimney and the table stood near the chimneys end.  
There was amongst these Bishops that examined me, one with whom I have been very familiar, and took him for my great friend, an aged man, and he sat next the table end.  
Then amongst all other questions he put forth one, a very subtle and crafty one, and such a one in deed, as I could not think so great danger in. And when I should make answer, I pray you M. Latimer said one, speak out, I am very thick of hearing, and here be many that fit far of. I marveled at this, that I was bidden speak out, and began to misdeem, and gave an ear to the chimney: and sir, there I heard a pen walking in the chimney behind the cloth. They had appointed one there to write all mine answers: for they made sure, that I should not start from them: there was no starting from them, God was my good Lord, and gave me answer, I could never else have scaped it. The question to him there and then objected, was this: whether he thought in his conscience, that he hath been suspected of heresy. This was a captious question. 
〈◊〉 & captious question put to M. Latimer by the ●ishops.  There was no holding of peace would serve, for that was to grant himself faulty. To answer, it was every way full of danger. But GOD which alway giveth in need what to answer, helped him, or else (as he confesseth himself) he had never escaped their bloody hands. Albeit what was his answer, he doth not there express. And thus hitherto you have heard declared the manifold troubles of this godly preacher in the time not only of his being in the university, but especially at his benefice, as partly by his own words above mentioned, and partly by his own letters hereafter following may better appear.  
In these so hard and dangerous straits, and such snares of the bishops, hard it had been for him and impossible to have escaped and continued so long, had not the almighty helping hand of the highest, as he stirred him up, so have preserved him through the favour and power of his Prince: who with much favour embraced him, 
M. Latimer rescued by the king.  and with his mere power sometime rescued and delivered him out of the crooked claws of his enemies. Moreover, at length also, through the procurement, partly of Doctor Buttes, partly of good Cromwell, (whose story ye had before) he advanced him to the degree and dignity of a Bishop, making him the bishop of Worcester, 
Master Latimer advanced to the Bishoprick● of Worcester by the king.  which so continued a few years, instructing his Diocese, according to the duty of a diligent and vigilant Pastor with wholesome doctrine and example▪ of perfect conversation duly agreeing to the same. It were a long matter to stand particularly upon such things as might here be brought to the commendation of his pains, as study, readiness and continual carefulness in teaching, preaching, exhorting, visiting, 
The pastoral diligence of M. Latimer in his diocese.  correcting and reforming, either as his ability could serve, or else the time would bear. But the days than were so dangerous and variable, that he could not in all things do that he would? yet what he might do, that he performed to the uttermost of his strength, so that although he could not utterly extinguish all the sparkling relics of old superstition, yet he so wrought, 
The time unstable for B. Latimer to work in.  that though they could not be taken away, yet they should be used with as little hurt, & with as much profit as might be. As (for example) in this thing, as in divers other it did appear, that when it could not be avoided, but holy water & holy bread must needs be received, yet he so prepared and instructed them of his Diocese, with such informations and lessons, that in receiving thereof superstition should be excluded, and some remembrance taken thereby, teaching and charging the Ministers of his Diocese, in delivering the holy bread and holy water, to say these words following.   

¶ Words spoken to the people in giving them holy water.  
Remember your promise in Baptism,  
Christ his mercy and bloodshedding, 
Words used i● Bishop Latimers' diocese in giving holy water.   
By whose most holy sprinkling,  
Of all your sins you have free pardoning.   

¶ What to say in giving holy bread.  
Of Christ's body this is a token,  
Which on the cross for our sins was broken, 
Words used in giving holy bread.   
Wherefore of your sins you must be forsakers,  
If of Christ's death ye will be partakers.  
By this it may be considered what the diligent care of this Bishop was in doing the duty of a faithful Pastor among his flock. 
The behaviour of Bishop Latimer in his office▪  And moreover it is to be thought that he would have brought more things else to pass, if the time than had answered to his desire: for he was not ignorant, how the institution of holy water and holy bread, not only had no ground in scripture, but also how full of profane exorcisms and conjurations they were, contrary to the rule and learning of the Gospel. Thus this good man behaved himself in his Diocese, but, as before, both in the University, and at his benefice he was tossed and turmoiled by wicked and evil disposed persons, 
The troubles of M. Latimer in his Bishopric.  so in his Bishopric also he was not all clear and void of some that sought his trouble. As among many other evil willers, one especially there was, and that no small person, which accused him then to the king for his sermons. The story because he showeth himself in a Sermon of his before K. Edward, I thought therefore to use his own words which be these.  
In the kings days that dead is, a great many of us were called together before him, 
Ex verbis Latimeri, pro concione.  to say our minds in tertayne matters. In the end, one kneeleth down and accuseth me of sedition and that I had preached sedititious doctrine. A heavy salutation, and a hard point of such a man's doing, as if I should name, ye would not think it. 
B. Latimer accused to King Henry for his Preaching. M. Latimer answereth his accuser  The king turned to me and said: What say you to that sir?  
Then I kneeled down, and turned me first to my accuser, and required him: Sir what form of preaching would you appoint me? in preaching before a king would you have me preach nothing as concerning a King in the kings Sermon? have you any commission to appoint me what I shall preach? beside this I asked him divers other questions, and he would make me none answer to any of them all: he had nothing to say.  
Then I turned me to the king, and submitted myself to his grace, 
The words of B. Latimer to 〈◊〉 King.  and said: I never thought myself worthy, nor I never sued to be a Preacher before your grace, but I was called to it, and would be willing (if you mislike me) to give place to my betters: for I grant there be a great many, more worthy of the room than I am. And if it be your grace's pleasure so to allow them for Preachers, I could be content to bear their books after them. But if your grace allow me for a Preacher, I would desire your grace to give me leave to discharge my conscience, give me leave to frame my doctrine according to my audience. I had been a very dolt to have preached so at the borders of your realm, as I preach before your grace.  

The King's heart reserted toward B. Latimer.  And I thank almighty GOD (which hath always been my remedy) that my sayings were well accepted of the king, for like a gracious Lord he turned into an other communication. It is even as the Scripture saith: Cor Regis in manu Domini. i. The Lord directed the kings hart. Certain of my friends came to me with tears in their eyes, and told me they looked I should have been in the Tower the same night.  
Besides this divers other conflicts and combats this godly Bishop sustained in his own country and Diocese, in taking the cause of right and equity against oppression and wrong. As for an other example, there was at that time not far from the diocese of Worcester a certain justice of peace, whom here I will not name, being a good man afterward, and now deceased. This justice in purchasing of certain land for his brother, 
B. Latimer taketh the poor man's part against his oppressor.  or for himself, went about to wrong or damnify a poor man, who made his complaint to M. Latimer. He first hearing, then tendering his rightful cause, wrote his letter to the Gentleman: exhorting him to remember himself, to consider the cause and to abstain from injury. The justice of peace not content withal (as the fashion of men is when they are told of their fault) sendeth word again, in great displeasure, that he would not so take it at his hands, with such threatening words. etc. M. Latimer hearing this, answered again by writing to a certain gentleman: the copy whereof among his letters hereafter followeth in the sequel of this story to be seen.  
It were a large & long process to story out all the doings, travels & writings of this christian Bishop neither yet have we expressed all that came to our hands: but this I thought sufficient for this present. Thus he continued in this laborious function of a Bishop the space of certain years, till the coming in of the 6. Articles. 
Bishop Latimer at the coming in of the six articles resigned 〈◊〉▪ Bishopric.  Then being distressed through the straightness of time, so that either he must lose the quiet of a good conscience, or else must forsake his Bishopric, he did of his own free accord resign his pastorship. At which time Shaxton then bishop of Salisbury resigned likewise with him his bishopric. And so these two remained a great space unbishopped, keeping silence till the time of king Edward of blessed memory. 
M. Latimer kept silence till the time of King Edward.  At what time he first put of his Rochet in his chamber among his friends, suddenly he gave askip in the floor for joy, feeling his shoulders so light, and being discharged (as he said) of such an heavy burden. Howbeit neither was he so lightened, 

The whole life of M. Latimer full of tribulations. M. Latimer almost slain▪ with the fall of a tree.  
M. Latimer cast into the Tower.  
M. Latimer restored by K. Edward to liberty of Preaching.   but that troubles & labours followed him wheresoever he went. For a little after he had renounced his bishopric, first he was almost slain, but sore bruised with the fall off a tree. Then coming up to London for remedy, he was molested & troubled of the bishops, whereby he was again in no little danger, & at length was cast into the Tower where he continually remained Prisoner, till the time that blessed K. Edward entered his crown, by means whereof the golden mouth of this preacher, long shut up before, was now opened again. And so he beginning a fresh to set forth his plough again, continued, all the time of the said king▪ labouring in the lords harvest most fruitfully, discharging his talon, as well in divers other places of this realm, as in Stamford, and before the Duchess of Suffolk (whose sermons be extant and set forth in print) as also at London in the convocation house: and especially before the king at the Court, in the same place of the inward garden which was before applied to lascivious & courtly pastimes there he dispensed the fruitful word of the glorious Gospel of jesus Christ, 
Diuer● Sermon● of M. Latimer in K. Edward's time  preaching there before the king & his whole Court, to the edification of many.  
* A description of M. Latimer, preaching before K. Edward the 6. in the preaching place at Westminster.  
IN this his painful travel he occupied himself all K. Edward's days, 
M. Latimer Preaching before K. Edward. The diligent traveling of M. Latimer in King Edward's time.  preaching for the most part every sunday twice, to no small shame of all other loitering and unpreaching Prelates, which occupy great rooms and do little good: and that so much more to their shame, because he being a sore bruised man by the fall of the Tree, mentioned a little before, and above lxvij. years of age took so little case, and care of sparing himself, to do the people good Now to speak here of his indefatigable travel and diligence in his own private studies, who notwithstanding both his years, and other pains in preaching, 
The early waking of M. Latimer to his book●.  every morning ordinarily, Winter and Summer, about two of the clock in the morning was at his book most diligently. How careful his hart was of the preservation of the Church and the good success of the Gospel, his Letters can testify, wherewith he continually admonished such as then were in authority, of their duty, and assisted them with his godly counsel.  
As the diligence of this man of God never ceased all the time of king Edward, to profit the Church both publicly and privately, so among other doings in him to be noted, 
M. Latimer 〈…〉 Q. mary's 〈◊〉.  this is not lightly to be overpassed, but worthy to be observed, that God not only gave unto him his spirit plenteously and comfortably to preach his word unto his Church, but also by the same spirit he did so evidently foreshow and prophecy of all those kinds of plagues before, which afterward ensued, that if England ever had a Prophet he might seem to be one. And as touching himself, he ever affirmed that the preaching of the Gospel would cost him his life, to the which he no less cheerfully prepared himself, then certainly was persuaded that Winchester was kept in the Tower for the same purpose, 
M Latimer 〈◊〉 up 〈…〉 by 〈…〉 to 〈◊〉.  as the event did to truly prove the same. For after the death of the said blessed King Edward, not long after Queen mary was proclaimed, a Pursuivant was sent down (by the means no doubt of Winchester) into the country, to call him up, of whose coming although M. Latimer lacked no forewarning being premonished about six hours before by one john Careless (whose story here after followeth) yet so far of was it that he thought to escape, that he prepared himself towards his journey before the said Pursuivant came to his house.  
At the which thing when the Pursuivant marveled, seeing him so prepared towards his journey, he said unto him: 
 My friend, you be a welcome Messenger to me. And be it known unto you, and to the whole world, that I go as willingly to London at this present, being called by my Prince to render a reckoning of my doctrine, as ever I was at any place in the world. And I doubt not but that God, as he hath made me worthy to preach his word before two excellent Princes, so he will able me to witness the same unto the third, either to her comfort or discomfort eternally. etc. At the which time the Pursuivant, when he had delivered his letters, departed, affirming that he had commandment not to tarry for him. By whose sudden departure it was manifest that they would not have him appear but rather to have fled out of the realm. They knew that his constancy should deface them in their Popery, and confirm the godly in the truth.  
Thus Master Latimer being sent for, and coming up to London through Smithfield (where merely he said that Smithfielde had long groaned for him) was brought before the Counsel, 
M. Latimer 〈◊〉 up to Lond●n not compelled.  where he patiently bearing all the mocks and taunts given him by the scornful Papists, was cast again into the Tower, where he being assisted with the heavenly grace of Christ, 
 sustained most patient imprisonment a long time, notwithstanding the cruel and unmerciful handling of the lordly Papists, which thought then their kingdom would never fall: yet he showed himself not only patient, but also cheerful in and above all that which they could or would work against him: 
M. Latimer ●●refull 〈◊〉 imprisonment.  yea such a valiant spirit the Lord gave him, that he was able not only to despise the terribleness of prisons & torments, but also to deride and laugh to scorn the doings of his enemies. As it is not unknown to the ears of many, what he answered to the lieutenant being then in the Tower. For when the Lieutenauntes' man upon a time came to him, the aged Father kept without fire in the frosty winter, 
M. Latimers 〈…〉.  and well●ye starved for cold, merely bad the man tell his Master, that if he did not look the better to him, perchance he would deceive him.  
The Lieutenant hearing this, he thought himself of these words, and fearing least that in deed he thought to make some escape, began to look more straightly to his Prisoner, and so coming to him, beginneth to charge him with his words, reciting the same unto him which his man had told him before: how that if he were not better looked unto, perchance he would deceive them. etc. Yea Master Lieutenant, so I said (quoth he) for you look I think that I should burn: 
 but except you let me have some fire, I am like to deceive your expectation, for I am like here to starve for cold.  
Many such like answers and reasons, merry, but savoury, coming not from a vain mind, but from a constant and quiet reason, proceeded from that man, declaring a firm and stable hart, little passing for all this great blustering of their terrible threats, but rather deriding the same.  
Thus Master Latimer passing a long time in the tower, 
 with as much patience as a man in his case could do, from thence was transported to Oxford, with Doctor Cranmer Archbishop of Caunterbury, and Master Ridley Bishop of London, there to dispute upon Articles sent down from Gardiner Bishop at Winchester as is before touched, the manner and order of which disputations between them and the university Doctors is also before sufficiently expressed. Where also is declared, how and by whom the said Latimer with his otherfelow Prisoners, were condemned after the disputations, and so committed again to the Prison, and there they consumed from the month of April above mentioned, to this present month of October: where they were most godly occupied, 
Octob. 16.  either with brotherly conference, or with fervent prayer, or with fruitful writing.  
Albeit M. Latimer by reason of the feebleness of his age, wrote least of them all in this latter time of his imprisonment: yet in prayer he was fervently occupied, wherein oftentimes so long he continued kneeling, that he was not able to rise without help: and amongst other things, these were three principal matters he prayed for.  
First, that as God had appointed him to be a preacher of his word, 
Three requests of M. Latimers' prayer.  so also he would give him grace to stand to his doctrine until his death, that he might give his heart blood for the same.  
Secondly, that God of his mercy would restore his gospel to England once again, and these words once again, once again, he did so inculcate & beat into the ears of the Lord God, as though he had seen God before him, 
Once again, once again.  and spoken to him face to face.  
The third matter was, to pray for the preservation of the Queen's Majesty, that now is, 
M. Latimers' prayer for Q. Elizabeth▪  whom in his prayer he was wont accustomably to name, and even with tears desired God to make her a comfort to his comfortless realm of England. These were the matters he prayed for so earnestly. Neither were these things of him desired in vain, as the good success thereof after following did declare: for the Lord most graciously did grant all those his requests.  
First concerning his constancy, even in the most extremity the Lord graciously assisted him. 
All three requests of M. Latimer granted of the Lord.  For when he stood at the stake without Bocardo gate at Oxford, and the tormentors about to set the fire to him, and to the learned and Godly Bishop Master Ridley, he lifted up his eyes towards heaven with an amiable and comfortable countenance, saying these words: Fidelis est Deus qui non sinit nos tentari supra id quod possumus: God is faithful, which doth not suffer us to be tempted above our strength: and so afterward by and by shed his blood in the cause of Christ, the which blood ran of his hart in such abundance that all those that were present, being godly, did marvel to see the most part of the blood in his body to be gathered to his hart, and with such violence to gush out, his body being opened by the force of the fire: by the which thing God most graciously granted his request, which was that he might shed his hart blood in the defence of the Gospel.  
How mercifully the Lord heard his second request, in restoring his Gospel once again into this Realm, 
The unthankfulness of England.  these present days can bear record. And what then shall England say now for her defence, which being so mercifully visited and refreshed with the word of God, so slenderly and unthankfully considereth either her own misery past, or the great benefit of God now present? The Lord be merciful unto us. Amen.  
Again, concerning his third request, it seemeth likewise most effectuously granted, to the great praise of God, the furtherance of his Gospel, and to the unspeakable comfort of this Realm. For whether at the request of his praiyr, or of other Gods holy Saints, or whether God was moved with the cry of his whole Church, the truth is, that when all was deplorate and in a desperate case, and so desperate that the enemies mightily flourished and triumphed, God's word was banished, spaniards received, 
God's gracious help in time of need, upon the realm of England.  no place left for Christ's servants to cover their heads: suddenly the Lord called to remembrance his mercy, and forgetting our former iniquity, made an end of all these miseries, and wrought a marvelous change of things, at the change whereof the said Queen Elizabeth was appointed and anointed, 
Q Elizabeth granted of God to England.  for whom this grey headed father so earnestly prayed in his imprisonment: through whose true, natural, and imperial Crown, the brightness of God's word was set up again to confound the dark and false visoured kingdom of Antichrist, the true temple of Christ re-edified, the captivity of sorrowful Christians released, which so long was wished for in the prayers of so many good men, specially of this faithful and true servant of the Lord, M. Latimer.  
The same God which at the requests of his holy and faithful Saints hath poured upon us such benefits of his mercy, peace and tranquillity, 
God for Christ's sake so grant.  assist our most virtuous and Christian Princess: and her Subjects, that we may every one in his state and calling to serve his glory, & walk in our vocation, that we lose not that which they have obtained, but may proceed in all faithfulness, to build and keep up the house and temple of the Lord, to the advansing of his glory, and our everlasting comfort in him. And thus much concerning the doings and laborious traveles of M. Latimer. Now after these things thus finished, and discoursed pertaining to the story of his life, let us come to his letters which he wrote at divers and sundry times from the first beginning of his preaching, all which here to comprehend which he wrote both in English and Latin, lack of space and place at this present will not permit, nevertheless certain we will take, and first concerning the articles above mentioned, for the which he was troubled by the Priests of the country about his benefice at West Kington: which he writeth thereof to M. Morice, the copy thereof here followeth.    

Letters of M. Latimer.  

¶ A Letter of M. Latimer to Master Morice, concerning the Articles written, which were falsely and untruly laid against him.  

A letter of M. Latimer to M. Moric●.  RIght worshipful, and mine own good master Morice, salutem in Christo jesu. And I thank you for all hearty kindness, not only heretofore showed unto me, but also that now of late, you would vouchsafe to write unto me so poor a wretch, to my great comfort among all these my troubles. I trust and doubt nothing in it, 
Note the diss●bling inconstancy of Popish Priests.  but GOD will reward you for me, and supply abundantly mine unability. etc. Master Morice you would wonder to know how I have been entreated at Bristol. I mean of some of the Priests, which first desired me, welcomed me, made me cheer, heard what I said, allowed my saying in all things whiles I was with them: when I was gone home to my Benefice, perceiving that the people favoured me so greatly, and that the Mayor had appointed me to preach at Easter, privily they procured an inhibition for all them that had not the bishops licence, 

Inhibition procured against M. Latimer not to preach.  
Hubberdine and powel preach against M. Latimer.   which they knew well enough I had not, & so craftily defeated master majors appointment, pretending that they were sorry for it, procuring also certain Preachers to blatter against me, as Hubberdin and powel, with other more: whom when I had brought before the Mayor and the wise Counsel of the Town, to know what they could lay to my charge, wherefore they so declaimed against me, they said they spoke of information: howbeit no man could be brought forth that would abide by any thing: So that they had place and time to belie me shamefully, but they had no place nor time to lay to my charge, when I was present and ready to make them answer. God amend them, and suage their malice that they have against the truth & me. etc.  

Our Lady was a Sinner.  
So they did belie me to have said, when I had said nothing so, but to reprove certain both Priests and beneficed men, which do give so much to our Lady, 
What the Papists do give to our Lady.  as though she had not been saved by Christ, a whole Saviour both of her, and of all that be and shall be saved: I did reason after this manner, that either she was a sinner, or no sinner: if a sinner, than she was delivered from sin by Christ: 
Our Lady not without sin.  so that he saved her, either by delivering or by preserving her from sin, so that without him neither she, nor none other, neither be, nor could be saved. And to avoid all offence, I showed how it might be answered, both to certain Scriptures which maketh all generally sinners, and how it might be answered unto chrysostom and Theophilact, which maketh her namely and specially a sinner. But all would not serve, their malice is so great: notwithstanding that five hundred honest men can and will bear record. 
Papists deprave when they cannot disprove.  When they cannot reprove that thing that I do say, than they will belie me to say that thing that they can not reprove, for they will needs appear to be against me.   

Saints are not to be worshipped.  
So they lied when I had showed divers significations of this word (Saints) among the vulgar people. First Images of Saints are called Saints, 
Difference betwixt Images & Saints.  and so they are not to be worshipped: take worshipping of them for praying to them: for they are neither Mediators by way of redemption, nor yet by way of intercession. And yet they may be well used, when they be applied to that use that they were ordained for, to be lay men's books for remembrance of heavenly things. etc.  
Take Saints for inhabitors of heaven, and worshipping of them, for praying to them, I never denied, but that they might be worshipped, and be our Mediators, though not by way of redemption (for so Christ alonely is a whole Mediator, 
Master Latimers' error in those days.  both for them and for us) yet by the way of intercession. etc.   

Pilgrimage.  
And I never denied Pilgrimage. And yet I have said that much scurf must be pared away ere ever it can be well done, superstition, idolatry, false faith, and trust in the Image, 
Pare away the skurf●, and clean take all Popery away.  unjust estimation of the thing, setting aside God's ordinance for doing of the thing: debts must be paid restitutions made, wife & children provided for, duty to our poor neighbours discharged. And when it is at the best, before it be vowed, it need not to be done, for it is neither under the bidding of GOD nor of man to be done. And Wives must counsel with Husbands, and Husbands and Wives with Curates, before it be vowed to be done. etc.   

ave Maria.  
As for the ave Maria, who can think that I would deny it▪ I said it was an heavenly greeting or saluting of our blessed Lady, 
ave Maria.  wherein the Angel Gabriel sent from the Father of heaven, did annunciate and show unto her the good will of God towards her, what he would with her and to what he had chosen her But I said, it was not properly a prayer, as the Pater noster, 
ave Maria no prayer.  which our Saviour Christ himself made for a proper prayer, and bade us say it for a Prayer, not adding that we should say 10. or 20. ave Maries, withal: and I denied not but that we may well say the ave Maria elso, but not so that we shall think that the Pater noster is not good, a whole and a perfect prayer, nor can not be well said without ave Maria: so that I did not speak against well saying of it, but against superstitious saying of it, and of the Pater noster too: and yet I put a difference betwixt that, & that which Christ made to be said for a prayer. etc.   

No fire in hell.  
Who ever could say or think so? Howbeit good Authors do put a difference betwixt a suffering in the fire with bodies, 

Whether the fire in hell be a material fire, or spiritual.  
The worm of conscience is so called by a metaphorical speech.   and without bodies. The soul without the body is a spiritual substance, which they say can not receive a corporal quality, and some maketh it a spiritual fire: and some a corporal fire. And as it is called a fire, so is it called a Worm, and it is thought of some not to be a material Worm that is a living beast, but it is a metaphor, but that is neither to nor fro. For a fire it is, a worm it is, a pain it is, a torment it is, an anguish it is, a grief, a misery, a sorrow, a heaviness inexplicable, intolerable, whose nature and condition in every point who can tell, but he that is of God's privy counsel▪ saith S. Austen? God give us grace rather to be diligent to keep us out of it, then to be curious to discuss the property of it: for certain we be, that there is little ease, yea none at all, but weeping, wailing, and gnashing of teeth, which be two effects of extreme pain, rather certain tokens what pain there is, than what manner pain there is.   

No Purgatory.  
He that showeth the state and condition of it, doth not deny it. But I had leaver be in it, then in Lollers' tower the bishops prison, for divers skills and causes. 
M. Latimer had levers be in Purgatory the● in Lollers Tower. Causes declared why it is better to be in purgatory then in Lollers' Tower.   
First, in this I might die bodily for lack of meat and drink: in that I could not.  
Item, in this I might die ghostly for fear of pain, or lack of good counsel: there I could not.  
Item, in this I might be in extreme necessity: In that I could not, if it be peril of perishing.  
Item, in this I might lack charity: There I could not.  
Item, in this I might lose my patience: In that I could not.  
Item, in this I might be in peril and danger of death, in that I could not.  
Item, in this I might be without surety of Salvation, in that I could not.  
Item, in this I might dishonour God: In that I could not.  
Item, in this I might murmur & grudge against God: In that I could not.  
Item, in this I might displease God: In that I could not.  
Item, in this I might be displeased with God: In that I could not.  
Item, in this I might be judged to perpetual prison as they call it: in that I could not.  
Item, in this I might be craftily handled: In that I could not.  
Item, in this I might be brought to bear a faggot: In that I could not.  
Item, in this I might be discontented with GOD: In that I could not.  
Item, in this I might be separated and dissevered from Christ: In that I could not.  
Item, in this I might be a member of the Devil: In that I could not.  
Iten, in this I might be an inheritor of hell: In that I could not.  
Item, in this I might pray out of charity, and in vain▪ in that I could not.  
Item, in this my Lord and his Chapleines might manacle me by night: In that they could not.  
Item, in this they might strangle me, and say that I had hanged myself: In that they could not.  

As they did with Hunne.  Item, in this they might have me to the Consistory and judge me after their fashion. From thence they could not·  
Ergo I had lever to be there then here. For though the fire be called never so hot, yet and if the bishops two fingers can shake away a piece, a friars cowl an other part, and scala coeli altogether, I will never found Abbay, College nor Chauntrey for that purpose.  
For seeing there is no pain that can break my charity, break my patience, cause me to dishonour God, to displease God, to be displeased with God, cause me not to joy in God, nor that can bring me to danger of death, or to danger of desperation, or from surety of salvation, that can separate me from Christ, or Christ from me, 
Chrisost. What is the greatest pain to damned s●●les. Provision of Purgatory bringeth many to hell.  I care the less for it. john Chrisostom saith, that the greatest pain that damned souls have, is to be separate and cut of from Christ for ever: which pain he saith is greater than many hells: which pains the souls in Purgatory neither have nor can have.  
Consider M. Morice, whether provision for purgatory hath not brought thousands to hell. Debts have not been paid: restitution of evil gotten lands & goods hath not been made: christian people (whose necessities we see, to whom whatsoever we do, Christ reputeth done to himself, to whom we are bounden under pain of damnation to do for, as we would be done for ourself) are neglect and suffered to perish: last wills unfulfilled and broken: God's ordinance set aside: and also for Purgatory, foundations have been taken for sufficient satisfaction: so we have trifled away the ordinance of God, and restitutions. Thus we have gone to hell, with Masses, Diriges, and ringing of many a bell. And who can pull Pilgrimages from idolatry, and purge purgatory from Robbery, but he shall be in peril to come in suspicion of Heresy with them? so that they may pill with Pilgrimage, and spoil with Purgatory. And verily the abuse of them cannot be taken away, but great lucre and vantage shall fall away from them, which had lever have profit with abuse, then lack the same with use: and that is the wasp that doth sting them, 
What the Wasp is that stingeth the Papists, and maketh them to swell.  and maketh them to swell. And if Purgatory were purged of all that it hath gotten, by setting aside restitution, and robbing of Christ, it would be but a poor purgatory: So poor that it should not be able to feed so fat, and trick up so many idle and slothful lubbers.  
I take God to witness I would hurt no man, but it grieveth me to see such abuse continue without remedy. I cannot understand what they mean by the Pope's pardoning of purgatory, 

The Pope's pardoning out of Purgatory, a vain invention.  
Suffrage. Mass, 〈…〉. Authority of ●eyes. This blood of hails was proved before the ●ing, and openly 〈◊〉 at 〈…〉 by the Bishop of Rochester that then was, to be but the ●●oud of a 〈◊〉.  
Two certif●●ations of 〈◊〉 remissi●● out of 〈…〉.   but by way of suffrage: and as for suffrage, unless he do his duty, and seek not his own, but Christ's glory, I had leaver have the suffrage of jack of the scullery which in his calling doth exercise both faith and charity: but for his Mass. And that is as good of an other simple Priest as of him. For as for authority of keys, is to lose from guiltiness of sin and eternal pain, due to the same, according to Christ's word, and not to his own private will. And as for Pilgrimage, you would wonder what juggling there is to get money withal. I dwell within a half mile, of the Fosseway, and you would wonder to see how they come by flocks out of the West country to many Images, but chiefly to the blood of hails. And they believe verily that it is the very blood that was in Christ's body, shed upon the Mount of Caluerye for our salvation, and that the sight of it with their bodily eye, doth certify them and putteth them out of doubt, that they be in clean life, and in state of salvation without spot of sin, which doth bolden then to many things. For you would wonder if you should common with them both coming and going, what faiths they have. For as for forgiving their enemies, and reconciling their Christian brethren, they can not away withal: for the sight of that blood doth quite them for the time.  
I read in Scripture of two certifications: one to the Romans: justificati ex fide pacem habemus. i. We being justified by faith have peace with God.  
If I see the blood of Christ with the eye of my soul, that is true faith that his blood was shed for me. etc.  
An other in the Epistle of john: Nos scimus quod translati sumus de morte ad vitam, quoniam diligimus fratres. i. We know that we are translated from death to life, because we love the brethren. But I read not that I have peace with GOD, or that I am translated from death to life, because I see with my bodily eye the blood of hails. It is very probable that all the blood that was in the body of Christ, 
The bodily 〈◊〉 of 〈…〉 provideth little.  was united and knit to his Divinity, and then no part thereof shall return to his corruption. And I marvel that Christ shall have two resurrections. And if it were, that they that did violently and injuriously pluck it out of his body when they scourged him and nailed him to the Cross, did see it with their bodily eye, yet they were not in clean life. And we see the self same blood in form of wine, when we have consecrate, and may both see it, feel it, and receive it to our damnation as touching bodily receiving. And many do see it at Ha●les without confession, as they say God knoweth all, and the Devil in our time is not dead.  
Christ hath left a doctrine behind him, wherein we be taught how to believe, and what to believe: he doth suffer the Devil to use his crafty fashion for our trial and probation. It were little thank worthy to believe well & rightly, if nothing should move us to false faith & to believe superstitiously. It was not in vain that Christ when he had taught truly, by and by bad, beware of false Prophets, which would bring in error slily. But we be secure and uncareful, 
Warning against false prophets.  as though false Prophets could not meddle with us, and as though the warning of Christ were no more earnest and effectual, then is the warning of Mothers when they trifle with their children, and bid them beware the bug. etc.  
Lo Sir▪ how I run at riot beyond measure. When I began, I was minded to have written but half a dozen lines: but thus I forget myself ever when I writ to a trusty friend, which will take in worth my folly, and keep it from mine enemy. etc.  
As for Doctor Wilson, I wot not what I should say: 
D. Wilson against M. Latimer. & why.  but I pray God endue him with charity. Neither he, nor none of his countrymen did ever love me since I did inveigh against their factions, and partiality in Cambridge. Before that, who was more favoured of him then I? That is the bile that may not be touched. etc.  
A certain friend showed me, that Doctor Wilson is gone now into his country about Beverley in holderness, and from thence he will go a progress through Yorkshire, lancashire, Cheshyre, and so from thence to Bristol. What he intendeth by this progress God knoweth, and not I. If he come to Bristol I shall here tell. etc.  
As for Hubberdin (no doubt) he is a man of no great learning, nor yet of stable wit. He is here servus hominum: 
Hubberdine a great railer against M. Latimer.  for he will preach whatsoever the Bishops will bid him preach. Verily in my mind they are more to be blamed than he. He doth magnify the Pope more then enough. As for our Saviour Christ and Christian kings are little beholding to him. No doubt he did miss the cushion in many things. Howbeit they that did send him (men think) will defend him: I pray GOD amend him, and them both. They would fain make matter against me, intending so either to deliver him by me, or else to rid us both together, and so they would think him well bestowed. etc.  
As touching Doctor powel, 
D. powel a stout Preacher of Popery.  how highly he took upon him in Bristol; and how little he regarded the sword which representeth the kings person, many can tell you. I think there is never an Earl in this Realm that knoweth his obedience by Christ's commandment to his Prince, & wotteth what the sword doth signify, that would have taken upon him so stoutly. Howbeit Master Maior, as he is a profound wise man, did twicke him prettily: it were to long to write all. Our pilgrimages are not a little beholding to him. For to occasion the people to them, he alleged this text.  
Omnis qui relinquit patrem, domos, 
Scripture applied of the Papists.  uxorem. i. Whosoever leaveth father, house, wife. etc. By that you may perceive his hot zeal and crooked judgement. etc. Because I am so belied, I could wish that it would please the kings grace to command me to preach before his highness a whole year together every Sunday, that he himself might perceive how they belie me, saying, that I have neither learning, nor utterance worthy thereunto. etc. I pray you pardon me, I cannot make an end.    

* A brief digression touching the railing of Hubberdin against M. Latimer.  
FOrasmuch as mention hath been made in this letter of Hubberdin, an old Divine of Oxford, 
A note touching Hubberdine.  a right painted Pharisey, and a great strayer abroad in all quarters of the realm to deface and impeach the springing of God's holy Gospel, something would be added more touching that man, whose doings and pageants if they might be described at large, it were as good as any Interlude for the Reader to behold. Who in all his life and in all his actions (in one word to describe him) seemeth nothing else but a right Image or counterfeit, 
Hubberdine a right Image of Hypocrisy.  setting out unto us in lively colours the pattern of perfect hypocrisy. But because the man is now gone, to spare therefore the dead (although he little deserved to be spared, which never spared to work what villainy he could against the true servants of the Lord) this shall be enough for example sake, for all Christian men necessarily to observe, how the said Hubberdin after his long railing in all places against Luther, Melangthon, Zuinglius, john Frith, Tindale, Latimer, and all other like Professors, 
Hubberdine a great railer against the servants of Christ.  after his hypocritical open alms given out of other men's purses, his long prayers, pretenced devotions, devout fastings, his wolwarde going, and other his prodigious demeanour, riding in his long Gown down to the Horse heels like a Pharisey, or rather like a sloven, dyrted up to the Horse belly, after his forged Tales and Fables, Dialogues, dreams, dancings, hoppinges and leapinges, with other like histrionical toys and gestures used in the Pulpit, and all against heretics: at last riding by a Church side where the youth of the Parish were dancing in the Churchyard, suddenly this Silenus lighting from his horse, by occasion of their dancing came into the Church, and there causing the bell to tolle in the people, thought in stead of a fit of mirth, to give them a Sermon of dancing. In the which Sermon after he had patched up certain common texts out of Scriptures, and then coming to the Doctors, first to Augustine, then to Ambrose, so to Jerome, and Gregory, chrysostom, and other Doctors, had made them every one (after his Dialogue manner) by name to answer to his call, and to sing after his tune for the probation of the sacrament of the altar against john Frith, 
A dancing Sermon of Hubberdine.  Zuinglius, Oecolampadius, Luther, Tyndale, Latymer, and other Heretics (as he called them) at last to show a perfect Hermonye of all these Doctors together, as he had made them before to sing after his tune, so now to make them dance also after his Pipe, first he calleth out Christ and his Apostles, than the Doctors and ancient seniors of the Church, as in a round ring all to dance together: with Pipe up Hubberdin. Now dance Christ, now dance Peter, Paul, now dance Austen, Ambrose, Jerome, and thus old Hubberdin as he was dancing with his Doctors lustily in the Pulpit, against the Heretics, 
Hubberdine dancing in the Pulpit fell with the Pulpit, and broke his leg.  how he stamped and took on I cannot tell, but crash quoth the Pulpit, down cometh the dancer, and there lay Hubberdyn not dancing, but sprawling in the midst of his audience: where altogether he broke not his neck, yet he so broke his leg the same time and bruised his old bones, that he never came in Pulpit more, and died not long after the same. Whereupon when the Church Wardens were called and charged for the Pulpit being no stronger, 
Answer of the Churchwardens.  they made answer again, excusing themselves that they had made their Pulpit for preaching, and not for dancing. etc. But to spend no more paper about this idle matter, now to our purpose again.  
Amongst many other impugners and Adversaries, whereof there was no small sort which did infest this good man in Sermons: some also there were, which attempted the pen against him. In the number of whom was one Doctor Sherwoode, whom upon the same occasion of preaching of the virgin mary (or as they thought, 
D. Sherewood writeth against M. Latimer.  against the virgin) did invade him with his pen, writing against him in Latin, whose long Epistle, with M. Latimers' answer also in Latin to the same, hereunder followeth.   

❧ Epistola Gulielmi Sherwodi adversus Dominum Latymerum expostulatoria.  

¶ Gulielmus Sherwodus praesbyter, D. Latymero Kyngtoniae, Rectori, gratiam & pacem à Deo patre nostro & domino jesu Christo.  
NIhil molestè feres sat scio, vir egregiè, ab homine Christiano christiané admoneri, quae res una (est Deus testis) nos hoc tempore animavit liberius tecum per literas (quando coram fandi copia negatur) confabulari supernonnullis, quae parum christiané in concione illa tua (sit modo concio & non verius multo Satyra quaedam insana dicenda) Magnesfeldiae effudisse mihi videbare. Ac primum quidem proverbio illo de fure & pastore (quanquam proverbij vocem parabolae vice mihi usurpasse videtur evangelista) carpsit, ut recte & vere aiebas, Christus Scribarum & pharisaeorum (utpote deus, 
Praelatos omnes esse latrones.  eoque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) vesaniam obduratamque incredulitatem, sed clam, sed tecté, sed in genere. Non aiebat, scribae & pharisaei ad unum fures sunt & latrones. Sed quid? Amen dico vobis qui non intrat per ostium in stabulum ovium, sed ascendit aliunde, ille fur est & latro. Tu contra homo patentium intuitor non mentium rimator. Episcopi omnes, papae omnes, Rectores ecclesiarum omnes (te uno paucisque alijs, quos nescio tuae fa●inae hominibus, id enim sensisse videris, exceptis) vicarij omnes fures sunt, & latrones, quibus furibus, quibus latronibus suffocandis ne Angliae totius quidem canapus sufficere predicabas, aut verius dementabas, hyperbole forsan, ut semper usus, sed temeraria, sed audaci supra modum, sed truci, sed impia. Non est mi frater, non est sic temeré, si divo credimus Paulo, ante tempus judicandum, quod veniat Dominus qui & illuminabit abscondita tenebrarum, & manifestabit consilia cordium, Christus quoque ipse, judex vivorum & mortuorum, à deo patre constitutus temerariam eiusmodi proximi condemnationem apud Matthaeum, Christiano homini mihi sustulisse videtur, quum inquit: Nolite condemnare, ne condemnemini, nec tanti flagitij subticens poenam. Quo enim (inquit) judicio iudicatis eo iudicabitur de vobis, & qua mensura metimini, ea metientur vobis & alij. Volo hominum vitia taxari, volo sua scelera populo praedicari, annunciari, revelari, & si fieri possit, ob oculos poni, no debacchari in homines, eosque absentes, non poni lucem tenebras, & tenebras lucem, non dici bonum malum, & malum bonum, dulce amarum, & amarum dulce. Quod si fit, verendum ne dum alius alium mordemus & devoramus, vicissim alius ab alio consumemur. An ista partius, imo modestius viris obijcienda, ipse videto. Novimus, & qui te transuersa tuentibus hirquis, & quo: sed faciles nymphae risere sacello. Heu, heu, Latimere, quae te dementia caepit, ut mentireris, dixissem praedicares plures long in Christi ecclesia fures esse, quam pastores, plures haedos quam oves? Non sic Cyprianus ille, non sic. Sed quid? Est, inquit, Deus verax, omnis autem homo mendax Stat confessorum, hoc est (ut ipse intelligit) pie Christianorum, pars maior & melior in fidei suae robore, & in legis ac disciplina dominicae veritate, nec ab ecclesiae pace descedunt, qui se in ecclesia gratiam consecutos de Dei dignatione meminerunt. Atque hoc ipse ampliorem consequuntur fidei suae laudem, quod ab eorum perfidia segregati, qui iuncti confessionis consortio fuerint, à contagionis crimine recesserunt. Vero illuminati evangelii lumine, pura & candida domini luce radiati, tam sunt in conseruanda Christi pace laudabiles, quam fuerunt in Diaboli congressione victores. Quae sanctissimi hominis sanctissima verba, ausim, te etiam reclamant de ea ipsa, quae nunc ecclesia, praedicare, vereque affirmare, quam ubi ex confessoribus Christi filii Dei vivi depinxisses, statim ubi esset gentium te nescire praedicabas. Dicebas enim, Quisquis cum Petro Christum Dei viventis filium fatetur, Petrus est, & de ecclesia, seu, uti ipse interpretabaris, congregatione, (subdola nimirum usus arte, ac caeco potius praestigio) ac si hoc loci magis nihil ad Petrum, Christi in terris summum vicarium attineret, quam ex Christianis alium quemlibet. Esto, simus nos, ut Origenis utar verbis, aliquo modo Petrus, si dixerimus quod dixit Petrus. Tu es Christus, filius Dei vivi, non carne & sanguine nobis revelante, sed patre qui est in coelis mentem nostram illuminante, non alio dicendi genere dicemus haec nobis Petri competere verba, quam ipsi Petro? Absit procul, absit. Nam secundum Christi nomen omnes qui sunt illius, Christi dicuntur, dicente propheta: Vt saluos faciat Christos suos. Item, Nolite tangere Christos meos, & tum alio long modo hic, alio illi unctionis vocabulo insigniuntur. Sanius certe Roterodamus cuius imitatorem, & sequacem strenuum in nonnullis video. Is (tu es Petrus & mox quae sequuntur) in primis in Romanum Pontificem, ut in christianae fidei principem competere ait, omnium semoto dubio, Annotatione in 16. Math caput: quanquam plus aequo Origenianae sententiae inniti ibidem mihi videtur. Quod si dixerimus te authore aequaliter, & indiscriminatim haec de Petro, & omnibus christianis intelligi, incidemus in illam Lutheranam sententiam. Omnes Christianos esse sacerdotes, & Ordinatum nullam potestatem accipere, quam antea non habebat, sed deputari tantum ad licite utendum potestate, prius habita: quae sententia iam olim est ab ecclesia damnata.  
Ad haec aiebas Christum, quum minima vocaret praecepta, Scribarum & pharisaeorum allusisse impietate, qui ut sua eveherent, & amplificarent, minima dicebant divina. Multum hic discors es ab Origine, scripturarum interpret, saneque vigilantissimo, qui Homilia in Matthaeum quinta adeo non negat revera quaedam Dei praecepta dici, & esse minima, ut ex solutione, & observatione eorum minimum & magnum dici in regno coelorum nihil obscure praedicet. Simul pugnat quod tum Christus ipse seorsum à plebe & populo cum pauculis discipulis, suae celestis, tum solis doctrinae capacibus in monte versabatur, nihil interim cum Scribis, nihil cum Phariseis tractans, ut divina illa concione sua prorsus indignis.  
Subiunxisti christian parum ut mihi videbatur, hominem christianum carnis acquiescentem desiderijs, non magis christianum esse, quam sit judeus, quam sit Turcus. Hoc mihi non christianum, sed Oecolampadianum  
* Desunt nonnulla, quae coniecturis forsan utcunque suppleri possunt ex sequent Latimeri responsione.  
Sit opus, quàm ad beneficam Petri confessionem germanis fructibus referendam. Quid tu hic tibi velis nescio. Si est aliquis Petri primatus, is certe Catholico cuilibet pro viribus defendendus est. Est aliquis Petri primatus: alioqui Christi verbum inefficax est, (tibi dabo claves regni coelorum. etc.) Si nihil est opus ut defensetur Petri primatus, nihil est opus ut defensetur veritas. Et ob veritatem ad necem usque mortali cuilibet certandum. Non puto quenquam germanis fructibus referre posse beneficam Petri confessionem, negando Petri primatum benefica Petri confessio, an non est jesum esse Christum filium Dei viventis? Dei filius est veritas. At non Christus, si nullus est Petri primatus. Hic foedè lapsus mihi videre. Nihil enim alienum esse puto à benefica Christi confessione, si quis pro viri●i sedem tueatur, & defenset apostolicam.  
Apertissimum mendacium esse clamitas, Christum cum pauculis discipulis in monte seorsum a turba versa●ū fuisse. Apertissime tum mecum mentitus est Origenes, scripturarum interpres vigilantissimus, qui Homilia in Matthaeum 5. inquit: Descendente jesu de monte, secutae sunt eum turbaemultae, Docente vero domino in monte, discipuli erant cum ipso, quibus datum erat coelestis doctrinae nosce secreta, per quae salutis scientia brutorum corda salirent, coecorumque oculis per mundanae delectationis tenebras caligantibus, lucem patifacerent veritatis. unde & dominus ad eos: Vos estis (inquit) sal terrae, vos estis & lumina mundi. Nunc vero descendente eo de monte, tubae secutae sunt eum. In montem scilicet ascendere nequaquam poterant, quia quos delictorum sarcinae deprimunt, ad mysteriorum sublimia, nisi abiecto onere scandere minime valent. Audis nostram, non tuam ab Origene probari sententiam.  
Notas praeterea, quos nescio, tibi tum notissimos, alij nulli pseudopraedicatores, qui populo suadent christiano sat esse, si credit quemadmodum credit ecclesia, & nescire interim quid, aut quomodo credat, ita miserum vulgus ab ampliore dei agnitione querenda dehortando. Iniqua, & praeceps satis censura in verbi Dei ministros. Tales siqui sunt, debemus Lutheranae & haereticorum ecclesiae: in nostra esse nequeunt, quum pollicitus sit sponsus ad consummationem usque seculi se non deserturum sponsam suam ecclesiam. Quae dicis reliqua, quum sint mera convitia, transeo.  
Quod satis declarat, quod postremo penè dicis argutè philosophatum me de justificatione fidei, interim mea nihil convellens. An hoc est argutè philosophari de justificatione fidei, dicere fidem iustificare, sed non solam, imo & opera suam habere justitiam, sed in fide, sed in charitate? Hoc ego arguebam quod opera diceres non iustificare. Si hoc est philosophari, ego sum philosophatus, & non ego tantum, sed & jacobus apostolus. Fides est, fateor, ut recte dixit Augustinus Fundamentum▪ & radix iustae vitae, qua consequimur bonorum operum voluntatem, ac ita justitiam. Tantum ne putet quis justiciam sola animi existimatione finiri omni bono & pio excluso opere. Caetera, quum non agnoscis ego sepelio. unum id adijciens, si bene feceris, bene recipies: sin autem male, ecce in foribus aderit peccatum tuum. Alias nacto otio abundantius. Interim vale. Derhamia.   

Salutem plurimam.  
NON EQVIDEM sum ego vel adeo ferox, quod sciam, vir item exemiè, 
This letter is an answer of M latimer's 〈◊〉 this that goeth be●o●e.  ut ab homine Christiano christianè admoneri molest feram, vel adeo in sensatus, & à communi sensu alienus (ni fallor) ut me prius suggillatum fuisse abs te & inter pocula, neque semel suggillatum quam admonitum, imo nec admonitum tandem sed acerrimè potius redargutum, sed convitijs & mandatijs male habitum potius, sed calumnijs inique affectum potius, sed falso condemnatum potius, constanter probem. Quod si tuis hisce literis pro illarum iure & mei animi ductu ego iam responderem. Sed cohibeo me, ne dum conor tuo morbo mederi, bilem tibi move am homini vel citra stimulum (ut prç se ferunt literae) plusquam oportet bilioso. Imo det utrique Deus, quod ipse utrique norit commode fore, & mihi videlicet vel in medijs calumnijs patientiam christiano homine dignam, & tibi iuditium aliquando tam rectum quam nunc habes zelum tu opte mart bene feruidum. Conducibilius, opinor, fuerit sic orare, quam eiusmodi criminationi apologiam parare, quum & ego iam negotiosior sum pro concione mihi perendie dicenda, quam ut commode possim respondere: & mendatiora sint tua omnia, quam ut iure debeam ea confutare. Sed ut paucis tamen multis, si fieri possit, satisfaciam, primum operepraetium fuerit in medium statuere, & quid ego dixi, & quid tu ex dictis collegisti. Collegisti quidem multa, veluti sanguinem è silice colligendo ex cussurus. Sed sic est affectus uti video, erga me tuus, quem ob rabiem eiusdem aegrè nosti dissimulare. Esto dixerim ego omnes papas, omnes episcopos, vicarios rectores que omnes, per ostium non intrantes, sed ascendentes aliunde fures & latrones esse. Dum sic dixi, ex introitu & ascensu, non ex personis & titulos cum Christo sum rem metitus. Hinc tu tua minerva colligis omnes papas, omnes episcopos, vicarios rectoresque omnes, simpliciter fures esse, saltem sic me dixisse. Num justa hic (mi frater) collectio? An non just in te quadret illud Pauli ad Romanos? sic aiunt nos dicere, sic male loquuntur de nobis, sed quorum damnatio justa est (inquit:) & tamen iustius videri possunt ex Paulo collegisse adversarij, quam tu ex me. jam si idem dei verbum nunc quod prius, neque minus deo gratum acceptumque, quisquis interim minister verbi fuerit nonne & eadem damnatio calumniatores ministri nunc manet quae olim? long interest dicas omnes per ostium non intrantes fures esse, & omnes simpliciter fures esse. Sed unde (quaeso) dum ego dico omnes per ostium non intrantes fures esse videor tibi dicere omnes simpliciter fures esse? nisi forte plaerique omnes videntur tibi aliunde ascendere, & non per ostium intrare? Quod si senseris, at nolito dicere, si sapis (sapis autem plurimum) quod sentis▪ Cum quanto enim id dixeris tuo periculo, ipsi videris. Et nisi id senseris, cur per Deum immortalem ego non possum dicere omnes esse fures, qui per ostium non intrantes ascendunt aliunde, quibuscunque interim titulis splendescant, nisi videar tibi dicere statim omnes ad unum fures esse: & tum quae te potius caepit dementia, dum sic colligis, ut plures fures quam pastores colligendo esse feceris. Nam velis nolis verum est quod ego dixi nempe quotquot per ostium non intrant, sed aliunde ascendunt fures & latrones esse, seu papae seu episcopi fuerint. Quare dum sic in ipso exorbitas limine, quorsum attinet, reliqua examinare? Sed age, hoc tibi arridet plurimum, quòd Pharisaei sunt tam tectè à Christo repraehensi, & non palam, quomodo tum non displicebit è regione tibi acerbissima illa, simul & apertissima criminatio, in os & coram turba illis obiecta, (Vae vobis Scribae & Pharisaei hypocritae) ubi nominati taxantur? Sed Christus, inquis, deus erat pervicatiam cordis conspicatus. Tu vero homo, patentium intuitor, no mentium rimator. Sum sane homo (uti dicis) id quod citra tuam operam iam olim habeo exploratum: homo (inquam) sum, non labem in alieno cord delitescentem, sed vitam omnibus patentem & expositam intuitus, adeoue ex fructibus cognoscens, quos Christus admonuit ex fructibus cognoscendos, ipsum quorundam vivendi genus libenter damnans denique, quod in sacris literis sacrisque interpretibus damnatum toties comperio, nihil id quidem moratus, quaecunque ipsum amplectuntur personae: quod dum ego facio, neque cordium latebras ulterius penetro, nonne immerito abs te reprehendor? qui non homo mecum sed plusquam homo es, dum mei animi emphasim melius nostri per arrogantiam, quam egomet novi, utpote qui non sat habes quae dico novisse, sed quae sentio nondum dicta noveris abditissima cordis mei penitissime rimatus, ne non cite in teipsum competeret, quod in me torquere molitus es: nimirum noli ante tempus judicare, noli condemnare, ut discas quam oportet mendacem non esse immemorem, ne proprio forsan gladio iuguletur, & in foveam incidat ipse, quam struxerat alteri. Nam dum ego pronuncio fures esse, quotquot per ostium non intrantes ascendunt aliunde, tibi non verba solum audienti sed & corculum meum contemplanti omnes ad unum fures esse pronuntio, excepto meipso videlicet & alijs meae farinae hominibus, nescio, (inquis) quos. Sed quis illam fecit exceptionem, nisi tu qui cognoscens occulta cordium, sic inquis, sensisse Videris? Sed tibi sic sensisse videor, cui & dixisse videor quod (ut liquidissime constat) neutiquam dixi. Sed tibi peculiare est alios à cordis intuitu prohibere, ut vpse intuearis solus, quicquid est in cord, acie vidilicet tam perspicaci, ut videas in cord, quod in cord nondum est natum: id quod ibi facis quoque, dum quod ego de ecclesia recte dixi, tu tuo more calumniaris iniqué, quasi ego, quod ad usum clavium attinet, aequassem omnes cum Petro, cum ne unum quidem verbum de clavium potestate sit dictum. Imo ne cogitatum quidem, neque Petri primatui derogatum, ut cuius nulla sit facta mentio. Sed tu pro tuo candore sic colligis, dum ego nil aliud quam admonui auditores ecclesiam Christi super petram non super arenam fundatam, ne mortua fide plus satis haereant tum perituri & portis inferorum foedissime cessuri, sed fidem opetibus ostendant, tum demum vitam aeternam habituri. Quid ego minus quam omnes christianos, ut ego sum, sacerdotes dixerim esse? Sed ocul●tissimi sunt invidi ad colligendum quod venantur. Nonne hic optimo iure cogor nonnihil christianae charitatis in tuo pectore desiderare? qui dum nescis confutare quod dico, miris modis mihi impingis quod possis confutare. Tu vero optime nosti quid sentit Lutherus de Ecclesia. Et ego non gravabor subscribere, quid sentit post multos alios Lyranus super xvi Mathaei. Ex quo patet inquit, quod Ecclesia non consistit in hominibus, ratione potestatis vel dignitatis ecclesiae, seu secularis, quia multi principes & summi pontifices, inquit, inventi sunt apostatasse à fide, propter quod ecclesia consistit, inquit, in illis personis, in quibus est notitia vera & confessio fidei & veritatis. Hic consensit & cum Hieronymo Chrisostomus Sic enim dicunt: (nescio an applaudant tibi quod dicunt, quip qui in illis te prodis esse:) Qui promptiores sunt ad primatum Petri defensandum, etiam cum nihil sit opus, quam ad beatificam Petri confessionem germanis fructibus referandam. Sed tu mittis me ad Augustinum, bene liberalis consultor. Ego optem te eundem legere si libeat in epist. joannis tractatu tertio. Videris enim in Augustinianis operibus non adeo exercitatus, cum de fidei justificatione tam argute philosopharis. Quocirca cuperem te in collectaneis Bedae exertitationem fore, cum tua ipsius collectanea Augustinum non spirent, ut iam non pluribus neque illius, neque aliorum authorum locis querendis te gravem, Sed illud non omittam tamen, etsi aliò etiam me evocent negotia, non allusisse videlicet Christum pharisaeorum impietati, cum praecepta vocaret minima. Sic enim tu audes dicere, quia aliam in Origine interpretationem legisti. Pulchre admodum obiectum quasi unus & idem scripturae locus non sit ab alijs aliter feré expositus: Origines de illusione non meminit, igitur nemo, qualis consecutio? Sed nihil, inquis, ibi Christo cum Pharisaeis: & id quoque non minus pulchre abs te dictum, quasi non statim post subderet Christus de Scribis & Pharisaeis mentionem, populum ab illorum justitia humanis. i. suis ipsorum traditionibus stabilita revocans. Nisi abundaverit justitia vestra inquiens plus quam scribarum. etc. At versabitur tum, inquis, Christus cum pauculis discipulis seorsum à turba: imo hoc apertissimum mendatium est id quod verba Mathaei caput 7. claudentia luce clarius commonstrant, ut tolerabiliora sint mihi de me mendatia tua, qui audes de ipso Christo & eius sermone mentiri. Et factum est, inquit, ut cum finijsset jesus sermones hos, obstupuerunt super doctrina eius. Ecce autem, si Christus seorsim à turba sit locutus, quomodo obstupuerunt super doctrina, quam per te non audierunt? Sed lucas evangelista, sive de eodem, sive de consimili Christi sermone locutus, testatur turbam audijsse, capite. 7. Cum consummasset jesus sermones hos (inquit) audienti populo, En quò prolabitur praeceps iuditium tuum invidia male deformatum? Scilicet tu ipse hîc non toto erras coelo? dignius videlicet qui aliorum errores expisceris & notes, & ad pallinodiam revoces: Tu tuo sensui hic non fidis? Medice cura te ipsum, & disce quid sit illud: Hypocrita, cur vides festucam. etc. Disce ex suis trabibus alienis festucis parcere. Ego nihil dixi, testor Deum, non mentior, quod vel Oecolampadio, vel Luthero, vel Melanthoni acceptum referre debeam: & tamen tu, quae est tua charitas, non vereris id meo assuere capiti. Ego si feci istud, decidam merito ab inimicis meis inanis. Sed nescis tu quidem opinor cuius spiritus sis, dum mavis ministrumverbi impudentissimis mendatijs lacessere, quam testimonium veritati perhibire, quod quantunsit piaculum in conspectu dei, tu absque doctore non ignoras, in cumulum damnationis tuae nisi resipiscas. jam vero num ego vitupero, ut quis credat quemadmodum ecclesia credit? Non sane vitupero, nisi quod malevo lentia erga me tua tam surdas reddidit aures tuas, ut ne audiens quidem audias quae dicuntur. Sed hoc vitupero, ut quis cui christianorum suadeat, quemadmodum suadere solent pseudopraedicatores non pauci, sat per omnia esse, credere quemadmodum ecclesia credit, & nescire interim quid aut quomodo credit ecclesia, & sic miserum populum ab ampliori dei agnitione quaerenda dehortari? Quod postremo mihi obtrudis, mendatium est & illud, plus quam dici possit inhumanum, neque eo mea verba sensu accipis, sensu quo sint à me dicta, ideoque Hieronimo super 26. Mathaei teste falsus testis coram deo futurus. Lege locum, & relinque falsum testimonium. Ego dico Christianum, i. baptismo in Christianorum numerum receptum, si professioni non respondeat, sed carnis desiderijs sese dedat, non magis christianum esse quod ad consecutionem aeternae vitae spectat, quae promittitur Christianis quam Iudaeum aut Turcam: in quam huius conditionem in illo die deteriorem fore, si verum tibi dixit: melius esse viam veritatis non agnoscere, quam post agnitam. etc. Et quibus dicit Christus nunquam novi vos? Nonne his qui per nomen eius prophetantes, virtutes praestiterint't, nonne negabit Christus nos, illum praenegantes coram hominibus? Non statuemur inter oves Christi a dextris, si non vitam Christo dignam retulerimus professi Christum, sed professionem mala vita contaminantes. Sunt verius pseudichristiani quam Christiani habendi: & ab Augustino & Christo vocantur Antichristi, Non nego quin obliga●io manet, sed in maiorem damnationem manet si non satisfacit obligationi, Officium concionatoris est hortari auditores ut sic sint christiani, ut compatientes hic cum Christo, cum Christo conregnent in coelo, ut aliter christianum esse non sit illis christianum esse. Sic scripturae, sic interpretes scripturae loquuntur verbis haeretica tibi videatur locutio, sed avarus, fornicator, homicida, inquis, catholicus est & Christi servus: tamen sic animi gratia tecum ludam. Fornicator per te est Christi servus. sed idēest pecti & diaboli servus: ergo idem potest duobus dominis servire ꝙ Christum latuit, Et si fides mortua efficit catholicum, & daemones pertinent ad ecclesiam catholicam, utpote qui juxta jacobum credunt & contremiscunt. Fornicator (inquis) fidit Christo: spes non pudefacit. qui fidit Christo non peribit, sed habebit vitam aeternam. Neque me latet ad Galathas scripsisse Paulum fide aber rantes ecclesiam tamen vocasse: sic idem ad Corinthios scribens eos in eodem capite nunc carnales appellat, nunc Dei templum Corinthios nimirum intelligens, sed alios atque alios? Neque enim templum dei erant qui carnales erant: quanquam nec me latet ecclesiam i multitudinem profitentium Christum, partim ex bonis, partim ex malis conflatam esse, nempe rete evangelicum ex omni genere congregrari. Quid hoc adversum ea quae ego dixi qui conabor omnes bonos non malos efficere, & ideo laborabam ut auditores mei non putarent magnum esse si in malis ecclesiastici invenirentur: sed non visum est tibi piam praedicationem piè interpretari, dum existimas ad pietatem pertinere, si pie dicta impie revocarentur. Si colloquia tua non sunt quam scripta clementiora, neque neutra ego optem mihi contingere. sed omnis amarulentia, tumor, ira vociferatio, maledicentia tollatur à te cum omni malitia: & tamen neque colloquijs neque scriptis me gravabis. Tu non optares (opinor) tales auditores, qualem te praestiteris. Sed deus te reddat benigniorem, vel à meis concionibus quàm longissime ableget. Vale.   

❧ Spiritum Veritatis.  
FLAMMIS, fumoque quam lectione, aut oculis digniores multo perlegimus tuas literas, quibus tua ipsius scelera in nos torquere subdole, & astutè admodum moliris Et quo firmius ista tua statuas, veterem inter pocula me tui suggillatorem facis. Quod quam vere (ut omnia) dicas, iam vide. Narravit nobis praesentibus iamolim Marchfeldiae unus & item alter, qui tuae interfuerant concioni, te palam summaque ut prae te ferebas, cum authoritate dixisse, indignos esse miseros homunculos, qui angelica salutatione salutent deiparam virginem ni velint ipsam rursum ut p●r●●t Christum. Ego haec dixi, parum christian & religiose abs te dicta, cavendumque diligenter pijs quibusque christianis, ne huiusmodi fidem habeant concionatoribus. An hoc est te ●uggillate an magis & tibi & illis pie, & religiose consulere? Nihil ego tibi & tu mihi, necdum viso, bilis impingo, sed summa raraque te esse modestia, & tolerantia hominem (ut videri vis) gaudeo, sed & gaudebo nec retorqueo in te convitia, & probra, quibus tuae scatent literae. At istud non video quomodo dicas (imo nec admonitum tandem, sed acerimè potius redargutum, sed convitijs & mendatijs male habitum potius, sed calumnijs inique affectum potius, sed falso condemnatum potius) Redargui fate or, at ea redargutio quam admonitio, aliud nihil. Conuitium nullum, mendatium nullum, calumnia nulla, quod sciam, in meis conspicitur literis, nisi mentitus est Paulus, Nisi calumniatus est Paulus, Nisi conviciatus est Paulus quum diceret quosdam se dixisse, faciend● mala ut venirent bona. Nos calidi adhuc tuo spiritu, tua tibi tetulimus verba, id quod norunt probe omnes, qui te illic una audiere. utinam tu nil tale effudisses, ego tum certe nihil tibi tale asscripsissem. Absit à me ut ego (quod dicere videris, vllo te animi odio, vllo te impio mentis affectu persequar. Didici ex Christo diligere etiam inimicos: tantum abest ut hominem fratrem, eiusdemque domini conseruum odio habeam Sed plus quam hostilia, plus quam cruenta tua verba nequicquam me movent. Tantum quam possum paucissimis tuis respondebo post hac te tuo relicturus judici.  
Primum quod dicis (Esto dixerim ego, omnes papas, omnes episcopos, vicarios, rectoresque omnes per ostium non intrantes sed ascendentes aliunde fures esse & latrones, dum sic dixi, ex assensu non ex personis & titulis cum Christo sum rem metitus.) Si id dixisses, nihil nobis tecum ea de re negotij fuisset. Sed (quod tu mea minerva collegisse dicis) dicebas, Papae videlicet omnes, episcopi omnes, vicarij omnes, rectores omnes fures sint, & latrones, nulla, quam audivi neque ascensus, neque descensus, neque per hostium, neque per fenestram mentione facta. Nec ego adeo surdis eram auribus, ut si quid tale suo loco dixisses, continuo non excepsissem. Eum quem nunc adfers sensum catholicum veneror, & exosculor: priorem reijcio & detestor. Sacra scripturae authoritas principi populi tui non maledicis) non sinit me ut sentiam, ut tu mihi ascribere videris, plaerosque omnes aliunde ascendere. Quis sum ego ut judicem alienum servum (unusquisque enim propriam sarcinam baiulabit. Non ego, sed nec alius quisquam vetuit unquam quo minus diceres omnes esse fures qui per hostium non intrantes ascendunt aliunde, quibuscunque interim titulis splendescant. sed qui per hostium non intrantes, ascendunt aliunde, iam primum audio quod si prius (ut iam dixi) adiecisses, verbum nullum. Quod dicis, quae me dementia coepe rit sic, collegisse, ut plures fures quam postores, plures hoedos quam oves esse in ecclesia dixisti. Quod quam dixeris, ut prius dixi, vere, ipse videto. jam prioribus literis saniorem fuisse divi Cypriani Martyris de ecclesia censuram docuimus. Frustra dicis apertam illam & in os obiectam criminationem, vae vobis Scribae & Pharisaei,, hypocritae, mihi è regione displicituram, quum adeo, ut dicis arrideat tecta & parabolica illa, Qui non intrat per hostium in stabulum ovium etc. Non potest profecto mihi unquam displicere aliquod sacrum Christi factum. Praesentes repraehendebat ipse impios, Scribas & Pharisaeos juxta id: Annuncia populo meo scelera sua non aliena: absentes tu papas & episcopos, qui talia fecerant vae futurum praedixit: tu vocabula, quo nescio afflatu, tantum respiciebas. Nullius ego hominis animum judico unquam, sed nec iudicabo, tantum abest ut animi tui emphasin mihi arrogaverim unquam. Desine mihi obijcere talia. Quod audivimus loquimur, quod vidimus testamur. Si sanè, & rectè ad quem libet Christianum interpretatus es id Matthaei. Tu es Petrus, aequaliter, ut dicis, de ecclesia, nihil omnino de vi clavium locutus, gaudeo. Mihi certe non arridet. Nec dixi te dixisse omnes Christianos, ut tu es, sacerdotes esse, sed illjusmodi nudam & confusam interpretationem non parum fovere & nutrire huiusmodi assertionem Lutheranam, id quod credo, ipse vides. Me illorum adijces numero, qui promptiores sunt ad primatum Petri defensandum etiam, ut ais, quum nihil * sed haereticum dictum videtur. Christianus enim conditionem significat non actionem sine actu, Signa latet quippiam. etc.  
Besides these latin letters above expressed other letters also he wrote in English as well to others, as namely Sir Edward Baynton Knight, which letters because they do contain much fruitful matter worthy to be read and known, I thought here presently to insert, which albeit may seem somewhat prolix in reading: yet the fruit thereof I trust shall recompense the length of them.    

¶ The copy of a letter sent by master Latimer, person of Westekington, in the county of Weltes. to Sir Edward Baynton Knight. Salutem in Christo.  
RIght worshipful Sir, I recommend me unto your mastership, with hearty thanks for your so friendly, so charitable, and so mindful remembrance of me so poor a wretch. Whereas of late I received your letters by M. Bonnam, perceiving therein both who be grieved with me, wherefore, & what behoveth me to do, in case I must needs come up, which your goodness towards me with all other such like to recompense, where as I myself am not able, I shall not cease to pray my Lord God, which both is able and also doth in deed reward all them that favour the favourers of his truth for his sake, for the truth is a common thing, pertaining to every man, for the which every man shall answer an other day. And I desire favour neither of your mastership, neither of any man else, but in truth, and for the truth, I take God to witness which knoweth all. In very deed master Chancellor did show me that my Lord bishop of London had sent letters to him for me: and I made answer that he was mine Ordinary, and that both he might & should reform me as far as I needed reformation, as well and as soon as my Lord of London. And I would be very loath (now this deep winter) being so weak and so feeble (not only exercised with my disease in my head and side, but also with new, both the colic and the stone) to take such a journey: and though he might so do, yet he needed not, for he was not bound so to do: notwithstanding I said, if he to do my Lord of London pleasure to my great displeasure, would needs command me to go, I would obey his commandment: yea, though it should be never so great a grievance and painful to me: with the which answer he was content, saying he would certify my Lord of London thereof, trusting his Lordship to be content with the same: but as yet I hear nothing from him. M. Chancellor also said that my Lord of London maketh as though he were greatly displeased with me, for that I did contemn his authority, at my last being in London. Forsooth I preached in Abbe-church, not certain then (as I remember) whether in his Diocese or no, intending nothing less than to contemn his authority, and this I did not of mine own suing, or by mine own procuration, but at the request of honest merchant men (as they seemed to me) whose names I do not know, for they were not of mine acquaintance before: & I am glad thereof for their sakes, lest if I knew them I should be compelled to utter them so, and their godly desire to hear godly preaching should return to their trouble: for they required me very instantly, and to say the truth even importunately. Whether they were of that parish or no, I was not certain: But they showed not only themselves but also many other to be very desirous to hear me, pretending, great hunger, and thirst of the word of God & ghostly doctrine. And upon consideration, and to avoid all inconveniences, I put them of, and refused them twice or thrice, till at the last they brought me word that the Parson and Curate were not only content, but also desired me, notwithstanding that they certified him both of my name plainly, and also that I had not the bish. seal to show for me, but only a licence of the University, which Curate did receive me, welcomed me, and when I should go into the pulpit gave me the common benediction: so that I had not been, alonely uncharitable, but also churlishly uncharitable if I would have said nay. Now all this supposed to be truth (as it is) I marvel greatly how my Lord of London can allege any contempt, of him in me.  
First, he did never inhibit me in my life, and if he did inhibit his Curate to receive me, what pertaineth that to me, which neither did know thereof, nor yet made any suit to the curate deceitfully, nor it did not appear to me very likely that the Curate would so little have regarded my Lord's inhibition, which he maintaineth so vigilantly, not knowing my Lord's mind before. Therefore I coniected with myself that either the Curate was of such acquaintance with my Lord, that he might admit whom he would, or else (and rather) that it was a train and a trap laid before me, to the intent that my Lord himself, or other pertaining to him was appointed to have been there, and to have taken me if they could in my sermon, which conjecture both occasioned me somewhat to suspect those men which desired me, though they speak never so fair and friendly, and also rather to go. For I preach nothing, but if it might be so, I would my Lord himself might hear me every sermon I preach. So certain I am that it is truth, that I take in hand to preach. If I had with power of my friends (the Curate gainsaying and withstanding) presumed to have gone into the pulpit, there had been something wherefore to pretend a contempt. I preached in Kent also, at the instant request of a Curate: yet here I not that his Ordinary layeth any contempt to my charge, or yet doth trouble the curate. I marvel not a little, how my Lord Bysh. of London, having so broad, wide, and large Diocese committed unto his cure, and so peopled as it is, can have leisure for preaching and teaching the word of God, opportune importune, tempestive, intempestive, privatim, publice to his own flock, i●stando, arguendo, exhortando, monendo, c●m omni lenitate & doctrina, have leisure (I say) either to trouble me, or to trouble himself with me, so poor a wretch, a stranger to him & nothing pertaining to his cure, but as every man pertaineth to every man's cure, so intermixing & intermeddling himself with an other man's cure, as though he had nothing to do in his own. If I would do as some men say my Lord doth, gather up my ●oyle, as we call it, warily and narrowly, and yet neither preach for it in mine own cure, nor yet other where, peradventure he would nothing deny me. In very deed I did monish judges and ordinaries to use charitable equity in their judgements towards such as been accused, namely of such accusers, which been as like to hear and bewray, as other been to say amiss, and to take men's words in the meaning thereof, and not to wrest them in an other sense, than they were spoken in: for all such accusers and witnesses be false before God, as saint Jerome saith upon the xxvi. chapter of Matthew. Nor yet I do not account those judges well advised, which wittingly will give sentence after such witnesses, much less those which procure such witnesses against any man: nor I think not judges now a days so deeply confirmed in grace or so impeccable, but that it may behove and become preachers to admonish them to do well as well as other kinds of men, both great and small. And this I did, occasioned of the epistle which I declared. Rom. vi. wherein is this sentence, non istes sub lege, sed sub gratia, ye christian men that believe in Christ, are not under the law. What a saying is this (quoth I) if it be not rightly understand, that is as saint Paul did understand it? for the words sound as though he would go about to occasion Christian men to break law, seeing they be not under the law: and what that pseudo-apostles, adversaries to saint Paul would so have taken them, and accused saint Paul of the same to my Lord of London? if my said Lord would have heard saint Paul declare his own mind, of his own words, than he should have escaped, and the false Apostles put to rebuke: if he would have rigorously followed utennque allegata & probata, and have given sentence after relation of the accusers, then good S. Paul must have borne a faggot at Paul's cross, my Lord of London being his judge. Oh, it had been a goodly sight to have seen saint Paul with a faggot on his back, even at paul's cross, my Lord of London Bishop of the same, sitting under the cross. Nay verily I dare say, my Lord should sooner have burned him, for saint Paul did not mean that christian men might break law, and do what soever they would, because they were not under the law: but he did mean that Christian men might keep the law & fulfil the law, if they would, because they were not under the law, but under Christ, by whom they were divided from the tyranny of the law, and above the law, that is to say, able to fulfil the law to the pleasure of him that made the law, which they could never do of their own strength, and without Christ: so that to be under the law, after saint Paul's meaning, is to be weak to satisfy the law: and what could saint Paul do withal, though his adversaries would not so take it? But my Lord would say peradventure that men will not take the preachers words otherwise then they mean therein, bona verba, as though S. Paul's words were not otherwise taken, as it appeareth in the third chapter to the Romans, where he saith, quod iniustitia nostra dei justitiam commendat, that is to say, our unrighteousness commendeth and maketh more excellent the righteousness of God, which soundeth to many as though they should be evil, that good should come of it, and by unrighteousness, to make the righteousness of God more excellent. So saint Paul was reported to mean: yet he did mean nothing so, but showed the inestimable wisdom of God, which can use our naughtiness to the manifestation of his unspeakable goodness: not that we should do noughtily to that end and purpose. Now my Lord will not think (I dare say) that S. Paul was to blame that he spoke no more circumspectly, more warily, or more plainly, to avoid evil offence of the people: but rather he will blame the people, for that they took no better heed, and attendance to Paul's speaking, to the understanding of the same: yea, he will rather pity the people, which had been so long nozeled in the doctrine of the Phariseis, and wallowed so long in darkness of man's traditions, superstitions, and trade of living, that they were unapt 'tis receive the bright lightness of the truth, and wholesome doctrine of God, uttered by Saint Paul. Nor I think not that my Lord will require more circumspection, or more convenience to avoid offence of errors in me, than was in saint Paul when he did not escape malevolous corrections, & slanderous reports of them that were of perverse judgements, which reported him to say, what soever he appeared to them to say, or what so ever seemed to them to follow of his saying: but what followeth sic aiunt nos dicere, sic male loquuntur de nobis so they report us to say, saith saint Paul. So they speak evil of us: sed quorum damnatio justa est, but such, whose damnation is just saith he: and I think the damnation of all such that evil reporten preachers now a days, likewise just: for it is untruth now and then. Yea Christ himself was misreported, & falsely accused, both as touching his words and also as concerning the meaning of his words. First he said: destruite, that is to say, destroy you: they made it possum destruere, 
Evil will never saith well.  that is to say, I can destroy: he said templum hoc, this temple, they added manu factum, that is to say made with hand, to bring it to a contrary sense. So they both inverted his words, and also added unto his words, to alter his sentence: for he did mean of the temple of his body, and they wrest it to salomon's temple. Now I report me whether it be a just fame raised up, and dispersed after this manner. 
Diffa●●tion.  Nay verily, for there be three manner of persons which can make no credible information. First, adversaries, enemies: Second, ignorant & without judgement: Thirdly, susurrones, that is to say, whisperers, and blowers in men's ears, which will spew out in hudder mudder, more than they dare avow openly. The first will not, the second cannot, the third dare not: therefore relation of such is not credible, and therefore can make no fame lawful, nor occasion any indifferent judge to make process against any man, nor it maketh no little matter what they be themselves that report of any man, neither well or evil, for it is a great commendation to be evil spoken of, of them that be naughty themselves, and to be commended of the same, is many times no little reproach. God send us once all grace to wish one to an other, and to speak well one upon an other. Me seems it were comely, for my Lord (if it were comely for me to say so) to be a preacher himself, having so great a cure as he hath, then to be a disquieter and a troubler of Preachers, and to preach nothing at all himself. If it would please his Lordship to take so great labour and pain at any time, 
●ay, my Lord wil● none of 〈◊〉.  as to come preach in my little bishopric at Westkington, whether I were present or absent myself, I would thank his Lordship heartily, and think myself greatly bounden to him, that he of his charitable goodness would go so far to help to discharge me in my cure or else I were more ●●naturall than a beast unreasonable nor yet I would dispute, contend or demand by what authority or where he had authority so to do, as long as his predication were fruitful, & to the edification of my parishioners. As for my lord may do as it pleaseth his lordship I pray God he do always as well as I would wish him ever to do: but I am sure S. Paul the true minister of god, & faithful dispensour of God's mist & rises, right exemplar of all true and very bishops, saith in the first chapter to the Philippians, that in his time some preached Christ for envy of him, thinking thereby so to grieve him withal, and as it were to obscure him, and to bring his authority into contempt, some of good will and love, thinking thereby to comfort him: notwithstanding (saith he) by all manner of ways, and after all fashions, whether it be of occasion or of truth, as ye would say for truths sake so that Christ be preached and showed, I joy and will joy, so much he regarded more the glory of Christ, and promotion of Christ's doctrine, to the edification of christian souls then the maintenance of his own authority, reputation and dignity, considering right well, as he said, that what authority so ever he had, it was to edification and not to destruction. Now I think it were no reproach to my lord but very commendable, rather to joy with saint Paul, & be glad that Christ be preached quovismodo, yea though it were for em●y, that is to say in disdain, despite and contempt of his Lordship (Which thing no man well advised will enterprise or attempt) than when the preaching can not be reproved justly, to demand of the preacher austerely as the Phariseis did of Christ, qua authoritate haec facis, aut quis dedit tibi istam autoritatem? as my authority is good enough, and as good as my Lord can give me any, yet I would be glad to have his also, if it would please his Lordship to be so good Lord unto me. For the university of Cambridge hath authority Apostolic, 
 to admit. 12. yearly, of the which I am one, and the kings highness. God save his grace, did decree that all admitted of Universities, should preach throughout all his realm as long as they preached well, without distrain of any man, my Lord of Caunterbury, my Lord of Duresme, with such other not a few standing by, and hearing the decree nothing again saying it, but consenting to the same. Now to contemn my Lord of London's authority were no little fault in me: so no less fault might appear in my Lord of London to contemn the kings authority and decree, yea so Godly, so fruitful, so commendable a decree pertaining both to the edification of christian souls, and also to the regard and defence of the popish grace and authority Apostolic. To have a book of the kings not inhibited, is to obey the king, and to inhibit a preacher of the king admitted, is it not to disobey the king? is it not one king that doth inhibit and admit, and hath he not as great authority to admit as to inhibit? He that resisteth the power, whether admitting, or inhibiting, doth he not resist the ordinance of God? we low subjects are bound to obey powers, and their ordinances: and are not the highest subjects also, who ought to give us ensample of such obedience? As for my preaching itself, I trust in God my Lord of London cannot rightfully belacke it, nor justly reprove it, if it be taken with the circumstance thereof, and as I spoke it, or else it is not my preaching, but his that falsely reporteth it, as the Poet martial said to one that depraved his book: quem recitas meus est, o Fidentive, libellus: sed male cum recitas, incipitesse tuus. But now I hear say that my Lord of London is informed, and upon the said information hath informed the king, that I go about to defend Bilney, and his cause, against his ordinaries and judges, which I ensure you is not so: for I had nothing to do with Bilney, nor yet with his judges, except his judges did him wrong: for I did nothing else but monish all judges indifferently to do right, nor I am not altogether so foolish as to defend the thing which I knew not. It might have become a preacher to say as I said, though Bilney had never been born I have known Bilney a great while, I think much better than ever did my Lord of London: for I have been his ghostly father many a time: and to tell you the truth, 
Bilney commended.  what I have thought always in him, I have known hitherto few such so prompt, and ready to do every man good, after his power, both friends and foe, noisome wittingly to no man, and toward his enemy so charitable: so seeking to reconcile them, as he did, I have known yet not many, and to be short in a sum a very simple good soul, nothing fit nor meet for this wretched world, whose blind fashion and miserable state (yea far from Christ's doctrine) he could as evil bear, and would sorrow, lament and bewail it as much as any man that ever I knew: as for his singular learning, as well in holy scripture, as in all other good letters, I will not speak of it. notwithstanding if he either now of late, or at any time attempted any thing contrary to the obedience which a christian man doth owe, either to his prince or to his bishop, I neither do nor will allow and approve that, neither in him nor yet in any other man: we be all men, and ready to fall: wherefore he that standeth, let him beware he fall not. Now he ordered or misordered himself in iudgemeent, I cannot tell, nor I will not meddle withal: God knoweth, whose judgements I will not judge. But I cannot but wonder, if a man living so mercifully, so charitably, so patiently, so continently, so studiously, and virtuously, and killing his old Adam, that is to say, mortify his evil affections, & blind motions of his hart, so diligently should die an evil death, there is no more but let him that standeth beware that he fall not: for if such as he shall die evil, what shall become of me such a wretch as I am? but let this go, a little to the purpose, and come to the point we must rest upon. Either my Lord of London will judge my outward man only, as it is said, Omnes vident quae foris sunt, or else he will be my God, & judge mine inward man, as it said Deus autem intuetur cor: if he will have to do only with mine outward man, and meddle with mine outward conversation, how that I have ordered myself toward my christian brethren the kings liege people, I trust I shall please and content both my Lord God, and also my Lord of London: for I have preached and teached but according to holy scripture, holy fathers, and ancient interpreters of the same, with the which I think, my Lord of London will be pacified: for I have done nothing else in my preaching, but with all diligence moved my auditors to faith and charity to do their duty, and that that is necessary to be done. As for things of private devotion, mean things, and voluntary things, I have reproved the abuse, the superstition of them, without condemnation of the things themselves, as it becometh Preachers to do, which thing if my Lord of London will do himself (as I would to God he would do) he should be reported (no doubt) to condemn the use of such things, of covetous men which have damage, and find less in their boxes by condemnation of the abuse, which abuse they said rather should continue still, than your profit should not continue, (so thorny be their hearts:) if my Lord will needs cost and invade my inward man, will I nill I, an● break violently into my hart, I fear me I shall either displease my Lord of London, which I would be very loath, or else my Lord GOD, which I will be more loath: not for any infidelity, but for ignorance, for I believe as a christian man ought to believe: but peradventure my Lord knoweth and will know many things certainly, which (perchance) I am ignorant in, with the which ignorance though my Lord of London may if he will, 〈◊〉 discontent, yet I trust my Lord God will pardon it as long as I hurt no man withal, and say to him with diligent study, and daily prayer paratum cor meum Deus, paratum cor meum, so studying, preaching, and tarrying the pleasure and leisure of God. And in the mean season. Acts. viii. as Apollo did, when he knew nothing of Christ, but Baptismum johannis, teach and preach mine even christian that, and no farther than I know to be true. There be three Creeds, one in my mass, an other in my mattyns, the third common to them that neither sayeth mass nor mattyns, nor yet knoweth what they say when they say the Creed: and I believe all three with all that God hath left in holy writ, for me and all other to believe: yet I am ignorant in things which I trust hereafter to know, 〈◊〉 I do now know things, in which I have been ignorant at heretofore: ever learn and ever to be learned, to profit● with learning, with ignorance not to noy. I have thought in times past, that the Pope Christ's vicar, had been Lord of all the world as Christ is, so that if he should have deprived the king of his Crown, or you of the Lordship of Bromeham, it had been enough: for he could do no wrong. Now I might be hired to think otherwise: not withstanding I have both seen and heard scripture drawn to that purpose, I have thought in times past, that the Pope's dispensations of pluralities of benefices, 
No man so 〈◊〉 but he may learn.  and absence from the same, had discharged consciences before God: forasmuch as I had heard ecce vobiscum sum, & qui vos audit, me audit, bended to coroborate the same. Now I might be easily entreated to think otherwise etc.  
I have thought in times past that the P. could have spoiled purgatory at his pleasure with a word of his mouth: now learning might persuade me otherwise, or else I would marvel why he would suffer so much money to be bestowed that way, which so needful is to be bestowed otherwise, and to deprive us of so many patrons in heaven as he might deliver out of purgatory. etc. I have thought in times past, that and if I had been a Friar and in a cowl, I could not have been dampened, nor afeard of death and by occasion of the same I have been minded many times to have been a Friar, namely when I was sore sick and diseased. Now I abhor my superstitious foolishness. etc. I have thought in times past, that divers Images of saints could have helped me, and done me much good, and delivered me of my diseases: now I know that one can help, as much as an other. And it pittyeth mine hart that my Lord and such as my Lord is, can suffer the people to be so craftily deceived, it were to long to tell you what blindness I have been in, and how long it were or I could forsake such folly, it was so corporate in me: but by continual prayer continual study of scripture, & oft communing with men of more right judgement, God hath delivered me etc. Yea, men thinketh that my lord himself hath thought in times past that by God's law a man might marry his brother's wife, which now both dare think and say contrary: and yet this his boldness might have chanced in Pope julius days, to stand him either in a fire, or else in a faggot. Which thing deeply considered, and pondered of my Lord, might something stir him to charitable equity and to be something remissable toward men, which labour to do good as their power serveth with knowledge, and doth hurt to no man with their ignorancy, for there is no greater distance, then between God's law and not gods law: nor it is not so, or so, because any man thinketh it so, or so: but because it is so or so in deed, therefore we must think it so, or so when God shall give us knowledge thereof, for if it be in deed either so or not: it is so or not so, though all the world had thought otherwise these thousand years etc. And finally as ye say, the matter is weighty and ought substantially to be looked upon, even as weighty as my life is worth: but how to look substantially upon it, otherwise know not I, then to pray my Lord God day and night, that as he hath bolded me to preach his truth, so he will strengthen me to suffer for it, to the edification of them which have taken by the working of him, fruit thereby, and even so I desire you, and all other that favour me for his sake, likewise to pray: for it is not I, (without his mighty helping hand) that can abide that brute, but I have trust that God will help me in time of need, which if I had not, the Ocean sea, I think should have divided my Lord of London and me by this day. For it is a rare thing for a Preacher to have favour at his hand which is no preacher himself, and yet aught to be: I pray God that both he and I may both discharge ourselves, he in his great cure, and I in my little, to God's pleasure and safety of our souls. Amen. I pray you pardon me that I writ no more dystinctly, more truly: for my head is so out of frame, that it should be to painful for me to write it again, and if I be not prevented, shortly I intent to make merry with my Parishioners this Christmas, for all the sorrow, lest perchance I never return to them again: and I have heard say, that a Do is as good in wyn●er, as a Buck in summer.   

* A letter of Sir Edward Baynton Knight, answering to the letter of M. Latymer sent to him before.  
Master Latimer, after hearty recommendations, 
The copy of Sir Edward Bayntons' letter to M. Latimer.  I have communicated the effect of your letters to divers of my friends, such as for Christian charity (as they say) rather desire in you a reformation, either in your opinion) if it swerver from the truth) or at the least in your manner and behaviour, in as much as it giveth occasion of slander and trouble in let of your good purposes, than any other inconvenience to your person or good name. 
These friends of M. Bay●ton seem to be some Popish Priests, and enemies to the Gospel, as powel, Wilson, Sherwood, Hubberdine. etc.  And for as much as your said letter misliked them in some part, and that I have such confidence in your Christian breast, as in my judgement ye will conformably and gladly, both hear that may be reform in you, and also (as it is worthy) so knowledge and confess the same: I have therefore desired them to take the pain to note their minds in this letter which I send to you, as agregate of their sayings, & sent from me your assured friend and favourer, in that that is the very truth of God's word, wherein nevertheless, as I trust ye yourself will temper your own judgement, and in a soberness affirm no truth of yourself, 
The Papists will not have unity disturbed.  which should divide the unity of the Congregation in christ, and the received truth agreed upon by holy fathers of the Church, consonant to the scripture of GOD, even so what soever ye will do therein (as I think ye will not otherwise than ye should do) I being unlearned, and not of the knowledge to give sentence in this alteration and contention, 
Papistry coloured with authority of holy fathers.  must rather of good congruence show myself in that you disagree with them, readier to follow their doctrine in truth, then yours, unless it may please almighty God to inspire and confirm the hearts of such people to testify the same in some honest number as aught to induce me to give credence unto them. 
M. Baynton will follow the most number.   
Only God knoweth the certain truth, which is communicate unto us, as our capacity may comprehend it by faith, but that it is per speculum in enigmate. And there have been qui zelum Dei habuerunt, sed non secundum scientiam. Among which I repute not you, 
Note the proceeding of the Pope● Church, which would not have the people certain of God's truth and religion.  but to this purpose I writ it, that to call this or that truth it requireth a deep and profound knowledge, considering that to me unlearned, that I take for truth may be otherwise, not having sensus exercitatos, as saint Paul saith, ad discernendum bonum & malum, and it is showed me, that an opinion or manner of teaching, which causeth dissension in a Christian congregation, is not of God, by the doctrine of S. john in his Epistle, where he saith: Omnis qui confitetur Christum in carne. etc. ex Deo est. And like as the word of God hath always caused dissension among men unchristened, 
Error and false doctrine would fain lie still in peace and no● be stirred.  whereupon hath ensued and followed martyrdom to the preacher, so in Christ's congregation among them that profess Christ's name, In uno Domino, uno Baptismate & una fide, they that preach and stir rather contention, than charity, though they can defend their saying, yet their teaching is not to be taken as of God, in that it breaketh the chain of Christian charity, and maketh division in the people, 
Unity in the Lord, in Baptism, in faith.  congregate and called by GOD into an unity of faith and Baptism. But for this point I would pray to God, that not only in the truth may be agreement, but also such soberness and uniform behaviour used in teaching and preaching, 
The Chain of christian charity.  as men may wholly express (as they may) the charity of God tending only to the union in love of us all, to the profit and salvation of our souls.   

¶ The answer of M. Latimer to the letter of Sir Edward Baynton above prefixed.  
RIght worshipful sir, and my singular good master, 
Answer of M. Latimer to M. Bayntons' letter.  salutem in Christ jesus, with due commendation and also thanks for your great goodness towards me etc. And whereas you have communicate my last letters to certain of your friends, which rather desire this or that in me etc. what I think therein I will not now say, not for that there could be any peril or danger in the said letters (well taken) as far as I can judge, but for that they were rashly and undevisedly scribbled, as ye might well know both by my excuse, and by themselves also, though none excuse had been made. And besides that, ye know right well, that whereas the Bee gathereth honey, 
The Bee. The Spinner.  even there the spinner gathereth venom, not for any diversity of the flower, but for divers natures in them that sucketh the flower: As in times past, and in the beginning, the very truth: and one thing in itself was to some, 
Every thing as it is taken.  offence, to some foolishness, to other otherwise disposed, the wisdom of God. Such diversity was in the redress of hearers thereof.  
But this notwithstanding, there is no more but either my writing is good, or bad, if it be good, the communicating thereof to your friends cannot be hurtful to me? if it be otherwise, why should you not communicate it to them, which both could and would instruct you in the truth, and reform my error. 
Had I witted.  Let this pass, I will not contend: had I wist cometh ever out of season. Truly I were not well advised if I would not either be glad of your instruction, or yet refuse mine own reformation, but yet it is good for a man to look or he leapeth, and God forbidden that ye should be addict and sworn to me so wretched a fool, that you should not rather follow the doctrine of your friends in truth, so great learned men as they appear to be then the opinions of me, having never so christian a breast.  
Wherefore do as you will: for as I would not if I could so I cannot if I would, be noisome unto you, but yet I say I would my letters had been unwritten, if for none other cause, at least way, in asmuch as they cause me to more writing, an occupation nothing meet for my mad head: and as touching points which in my foresaid letters mislike your friends, I have now little leisure to make an answer thereto for the great business that I have in my little cure, I know not what other men have in their great cure seeing that I am alone without any Priest to serve my cure without my scholar too read unto me, 
Example of a true diligent pastor.  without any book necessary to be looked upon, without learned men to come and counsel withal All which things other have at hand abundantly, but some thing must be done, 
M. Latimer unfurnished with outward help.  how soever it be. I pray you take it in good worth, as long as I temper mine own judgement, affirming nothing with prejudice of better. First ye mislike, that I say I am sure that I preach the truth, saying in reproof of the same, that god knoweth certain truth. 

M. Latimer blamed for saying he was sure of the truth which he preached. As God alone knoweth all truth so some truth he revealeth to be certain to his servants.  
〈◊〉 presumption in a Preacher being certain of that which he Preacheth, to show it to the people. Let not man Preach except that he be certain of that which he preacheth.   In deed alonely God knoweth all certain truth, and alonely God knoweth it as of himself, and none knoweth certain truth but God, and those which be taught of God, as saith S. Paul: Deus enim illis patesecit: And Christ himself: erunt omnes docti a Deo: And your friends deny not but that certain truth is communicate to us, as our capacity may comprehend it by faith, which if it be truth as it is, than there ought no more to be required of any man, but according to his capacity: now certain it is that every man hath not like capacity. etc.  
But as to my presumption and arrogancy: either I am certain or uncertain that it is truth that I preach, If it be truth, why may not I say so, to courage my hearers to receive the same more ardently, and ensue it more studiously? If I be uncertain, why dare I be so bold to preach it? And if your friends in whom ye trust so greatly, be preachers themselves, after their sermon I pray you ask them whether they be certain and sure that they taught you the truth or no, and send me word what they say, that I may learn to speak after them. If they say they be sure, ye know what followeth: If they say they be unsure, when shall you be sure that hath so doubtful teachers and unsure? And you yourselves, whether are you certain or uncertain, that Christ is your saviour, and so forth of other articles that ye be bounden to believe, 
Every true christian ought to be certain of his faith.  or whether be ye sure or unsure, that civil ordinances be the good works of God, and that you do God service in doing of them, if ye do them for good intent: if ye be uncertain, take heed he be your sure friend that heareth you say so, and then, with what conscience do you doubt: Cum quicquid non est ex fide, peccatum sit? But contrary say you, alonely God knoweth certain truth, and ye have it but per speculum in enigmate: 
The doubting doctrine of the Catholics.  and there have been, qui zelum Dei habuerunt, sed non secundum scientiam: and to call this or that truth, it requireth a deep knowledge, considering that to you unlearned, that you take for truth may be otherwise, not having sensus exercitatos (as Paul saith) ad discernendum bonum & malum, as ye reason against me, and so you do best to know surely nothing for truth at all, 
Arguments.  but to wander meekly hither and thither, omni vento doctrinae. etc. Our knowledge here, you say, is but per speculum in enigmate? What then? Ergo it is not certain and sure?  
I deny your argument by your leave: yea if it be by faith, as ye say, it is much sure, quia certitudo fidei est maxima certitudo as Duns and other school Doctors say: that there is a great discrepaunce between certain knowledge, 
Answer.  and clear knowledge: for that may be of things absent that appear not, this requireth the presence of the object, 

i. The 〈…〉 the most 〈◊〉 certain 〈◊〉. Certa●ne knowledge. Clear knowledge.  
M. Latimer not 〈◊〉 of the 〈…〉 Which 〈…〉 had knowledge without any 〈…〉, while th●y knowing the will of God, do nothing the● after.  
1. 〈…〉, that al●o which he 〈…〉 as not to have it. And also seeing it is true, that Gods 〈…〉 will not dwell in a body subject to sin, albeit he abound in carnal wisdom to much yet the same ●●rnall and Philosophical understanding of God's 〈◊〉, is not the wisdom of God, which is hid from the wi●e and i● revealed to little ones.  
Every Preacher ought to be su●e of the truth.  
There be many truths, whereof a good man may well be ignorant.  
There be many things in Scripture in the profundities whereof a man may wade to far▪ Against preachers which take upon them to define great subtleties and high matters in the Pulpit. Vain subtleties and questions to be declined. Simple and plain preaching of faith, and of the fruits thereof. Foolish humility.   I mean of the thing known so that I certainly and surely know the thing which I perfectly believe, though I do not clearly and evidently know it. I know your school subtleties, as well as you, which 〈◊〉 as though enigmatical knowledge, that is to say, dark and obscure knowledge might not be certain and sure knowledge because it is not clear, manifest and evident knowledge: and yet there hath been (they say) qui zelum Dei habuerunt, sed non secundum scientiam, which have had a zeal, but not after knowledge. Truth it is, there hath been such, and yet be to many to the great hindrance of Christ's glory, which nothing doth more obscure, than an hot zeal accompanied with great authority without right judgement. There have been also, Qui scientiam habuerunt absque zelo Dei, qui vivitatem Dei in iniustitia detinentes plagis vapulabunt multis, dum voluntatem Domini cognoscentes, nihil minus quàm, faciunt, I mean not among Turks and Saracens that be unchristened, but of them that be christened▪ and there have been also that have lost scientiam Dei, id est, spiritualem divini verbi sensum, quam prius habuerunt. i. The spiritual knowledge of God's word which they had before, because they have not ensued after it, nor promoted the same, but rather with their mother wits have impugned the wisdom of the father, and hindered the knowledge thereof, which therefore hath been taken away from them, ut iustificetur Christus in sermonibus suis, & vincat cum judicatur, threatening Math. 13. Ei vero, qui non habet, etiam quod habet, id est, quod videtur habere, auferetur ab eo, cum abuti habito, vel non bene uti, sit non habere, nec non sit verum illud quoue, non habitaturam, videlicet sapientiam in corpore peccatis subdito, qui adhuc & si carnaliter sapiant plus satis, at stat, sententia, nem●●e carnalem & Philosophicam scripturarum intelligentiam, non esse sapientiam Dei, quae à sapientibus absconditur, paruulis revelatur. And if to call this or that truth, requireth a deep and profound knowledge, then either every man hath a deep and profound knowledge, or else no man can call this or that truth: & it behoveth every Preacher to have so deep and profound knowledge, that he may call this or that truth, which this or that he taketh in hand to preach for the truth, and yet he may be ignorant and uncertain in many things, both this and that, as Apollo was: but which things, whether this or that, he will not attempt to preach for the truth. And as for myself, I trust in God, I may have sensus exercitatos well enough ad discernendum bonum & malum. Sensus exercised to discern good and evil in those things which without deep and profound knowledge in many things I preach not, yea there be many things in scripture in which I cannot certainly discern bonum & malum, I mean verum & falsum, not with all the exercise that I have in scripture, nor yet with help of all interpreters that I have, to content myself and other in all scrupulosity, that may arise: but in such I am wont to wade no farther into the stream, then that I may either go over, or else return back again, having ever respect, not to the ostentation of my little wit, but to the edification of them that hear me, as far forth as I can, neither passing mine own nor yet their capacity.  
And such manner of arguments might well serve the Devil contra pusillanimes, to occasion them to wander and waver in the faith, and to be uncertain in things in which they ought to be certain: or else it may appear to make and serve against such preachers which will define great subtleties & high matters in the Pulpit, which no man can be certain and sure of by God's word to be truth, ne sensus quidem habens ad discernendum bonum & malum exercitatissimos: as whether, if Adam had not sinned we should have had Stockefishe out of Iseland: how many Larks for a penny if every Star in the element were a flickering Hobby: how many years a man shall lie in Purgatory for one sin if he buy not plenty of the oil that runneth over our lamps to slake the sin withal, and so forget hell which cannot be slaked, to provide for Purgatory.  
Such argumentation (I say) might appear to make well against such Preachers, not against me, which simply and plainly utter true faith and fruits of the same, which be the good works of God, quae preparavit deus ut in eyes ambularemus. i. which he hath prepared for us to walk in, every man to do the thing that pertaineth to his office and duty in his degree and calling, as the word of God appointeth, which thing a man may do with soberness, having sensus ad discernendum bonum & malum, vel mediocriter exercitatos. For it is but foolish humility, willingly to continue always infantulus in Christo & in infirmitate. i. an infant still in Christ, and in infirmity: in reproof of which it was said 〈◊〉 estis opus habentes lact non solido cibo. For S. Paul saith not: Estote humiles, ut non capiatis. For though he would not that we should think arrogantly of ourself, and above that that it becometh us to think of ourself, but so to think of ourself, ut simus sobrij ac modesti, yet he biddeth us so to think of ourself, ut cuiue Deus partitus est mensuram fidei. i. as God hath distributed to every one the measure of faith. For he that may not with meekness think in himself what God hath done for him, and of himself as God hath done for him, how shall he, or when shall he give due thanks to God for his gifts? And if your friends will not allow the same, I pray you inquire of them whether they may cum sobrietate & modestia be sure they preach to you the truth, and whether we may, cum sobrietate & modestia follow S. Paul's bidding, where he saith unto us all: Nolite fieri pueri sensibus, sed malitia infantes estote. i. Be not children in understanding, but in maliciousness be infants. 
A mean between to high, and to low.  God give us all grace to keep the mean, & to think of ourself neither to high nor to low, but so that we may restore unto him, qui peraegre profectus est, his gifts again come usura, that is to say, with good use of the same, so that aedificemus invicem with the same, ad gloriam Dei. Amen.  
For my life I trust in god that I neither have, neither (by gods grace) shall I, neither in soberness, nor yet in drunkenness affirm any truth of myself, therewith intending to divide that unity of the Congregation of Christ, and the received truth agreed upon by the holy Fathers of the Church consonant to the Scripture of God, though it be showed you never so often, that an opinion or manner of teaching, which causeth dissension in a Christian Congregation, is not of God, by the doctrine of Saint john in his Epistle where he saith: Omnis qui confitetur jesum Christum in carne, ex Deo est. i. Every one that confesseth Christ in the flesh, 

Not every thing whereupon dissension cometh, i● the 〈…〉.  
He 〈…〉 Pope and his Papists, which 〈◊〉 not 〈◊〉 the 〈…〉 K. Henry and 〈◊〉 brothers' 〈◊〉.  
〈◊〉 may be taken where 〈◊〉 is given.  
The church of the Galathians.   is of God. First not every thing whereupon followeth dissension, causeth dissension, as I would they that showed you that, would also show you, whether this opinion, that a man may not marry his brother's wife, be of God or of men, if it be of men, then as gamaliel said, dissoluetur: if it be of God, as I think it is, and perchance your friends also, quis potest dissoluere nisi qui videbitur Deo repugnare? i. Who can dissolve it but shall seem to repugn against God▪ And yet there be many not heathennesses, but in Christendom, that dissenteth from the same, which could bear full evil to hear said unto them: vos ex patre diabolo estis. So that such an opinion might seem to some to make a dissension in a Christian Congregation, saving that they may say perchance with more liberty than other, that an occasion is sometime taken and not given, which with their favour I might abuse for my defence, saving that, non omnibus licet in hac temporum iniquitate.  
The Galathians having for preachers and teachers the false Apostles, by whose teaching they were degenerate from the sweet liberty of the Gospel into the sour bond of ceremonies, thought themselves peradventure a Christian Congregation when Saint Paul did write his Epistle unto them, and were in a quiet trade under the dominion of maysterly Curates, so that the false Apostles might have objected to S. Paul that this Apostleship was not of God, for as much as there was dissension in a Christian Congregation by occasion thereof, while some would renew their opinions by occasion of the Epistle some would opinari, as they were wont to do, and follow their great Lords and masters the false Apostles, which were not heathen and unchristened, but Christened, and high Prelates of the professors of Christ. For your friends I know right well what Erasmus hath said in an Epistle set before the Paraphrases of the first Epistle to the Corinthians, 
Erasmus in 〈◊〉 epistle set before the Paraphrase, in ●● Cor.  which Erasmus hath caused no small dissension with his pen in a Christian Congregation, in as much as many have dissented from him, not alonely in Cloisters, (men more than christened men) of high perfection, but also at Paul's Cross, and S. Marry Spittle: besides many that with no small zeal have written against him, but not without answer.  
And I would fain learn of your friends, whether that S. Hieromes writing were of God, which caused dissension in a christian Congregation, as it appeareth by his own words in the prologue before the Canonical Epistles, which be these: Et tu virgo Christi Eustochium, dum à me impensius Scripturae viritatem inquiris, 
 meam quodam modo senectutem invidorum dentibus vel morsibus corrodendam apponis, qui me falsarium corruptoremque Scripturarum pronunciant: sed ego in tali opere nec illorum invidentiam pertimesco, nec Scripturae veritatem poscentibus denegabo. I pray you what were they that called S Hierom falsarium and corrupter of Scripture, and for envy would have bitten him with their teeth? unchristen, or christian? what had the unchristen to do with christian doctrine? They were worshipful fathers of a Christian Congregation, men of much more hotter stomachs then right judgement, of a greater authority then good charity: but Saint Jerome would not cease to do good for the evil, speaking of them that were nought, giving in that an ensample to us of the same: and if this dissension were in Saint Hieromes time, what may be in our time? de malo in peius scilicet.  
And I pray you what meaneth your friends by a Christian Congregation? All those (trow ye) that have been christened? But many of those been in worse condition and shall have greater damnation, than many unchristened. For it is not enough to a christian Congregation that is of God, to have been Christened: but it is to be considered what we promise when we be christened, to renounce Satan, his works, his pomps: Which thing if we busy not ourself to do, let us not crack that we profess Christ's name in a Christian Congregation, in uno baptismo. i. in one baptism.  
And where they add in uno Domino. i. in one Lord, I read in Math. 17. non omnis qui dicit Domine, Domine. etc. ●. Not every one that saith Lord, Lord. etc. And in Luke the Lord himself complaineth and rebuketh such professors and confessors, 
To pretend unity under the title of one Lord, is not enough.  saying to them: Cur dicitis domine, domine, & non facitis quae dico? i. Why call you me Lord, Lord, and do not that I bid you? even as though it were enough to a Christian man, or to a Christian Congregation to say every day, Domine Dominus noster, and to salute Christ with a double Domine. But I would your friends would take the pains to read over chrysostom super Mathaeum, 
Chrisost. Hom. 49. in Mat. cap. 24.  hom. 49. cap. 24. to learn to know a Christian Congregation, if it will please them to learn at him. And where they add, in una fide. i. in one faith, S. james saith boldly: ostend mihi fidem ex operibus. i. show me thy faith by thy works. And S. Jerome: Si tamen credimus, inquit, opere veritatem ostendimus. 

To be in unity of faith, except the faith be sound, is not enough.  
i. If we believe we show the truth in working.  
i. He that believeth God, attendeth to his commandments. Hieron. Tom. 5. in Hierem. Cap 26.  
How true preachers should order themselves, when the wicked Priests be against them. Hieron. Tom. 6. in Naum cap. 30. i. The people which before were brought a sleep by their Manners, must go up to the mountains, not such mountains which smoke when they are touched, but to the mountains of the old and new testament, the Prophets, Apostles, and Evangelists. And when thou art occupied with reading in those mountains if then thou find no instructors, (for the harvest is great and the workmen be few) yet shall the diligent study of the people be flying to the mountains and the slothfulness of the Masters shallbe rebuked.   And Scripture sayeth, qui credit Deo, attendit mandatis: And the devils believe to their little comfort, I pray God to save you and your friends from that believing Congregation, and from that faithful company.  
Therefore all this toucheth not them that be unchristened, but them that be christened and answer not unto their Christendom. For Saint Hierom showeth how true Preachers should order themselves, when evil Priests and false Preachers and populus ab his deceptus. i. The people be by them deceived, should be angry with them for preaching the truth. Tom. 5. in Hieremiam Capi. 26. exhorting them to suffer death for the same of the evil priests and false Preachers and the people deceived of them, which evil Priests and false Preachers with the people deceived, be Christened as well as other: and I fear me that saint Jerome might appear to some Christian Congregation, as they will be called, to write seditiously, to divide the unity of a great honest number, confessing Christ in uno baptismate, uno Domino, una fide, saying: populus qui ante sub magistris consopitus erat, ibit ad montes, non illos quidem qui vel leviter tacti fumigant, sed montes veteris & novi testamenti, Prophetas, Apostolos, & Euangelistas, & cum eiusmodi montium lectione versatus, si non invenerit doctores (messis enim multa operarij autem pauci) tunc & populi studium comprobabitur, quo fugerit and montes, & magistrorum desidia coa●guetur. To. 6. in Naun. cap. 30.  
I do marvel why our Christian Congregation be so greatly grieved that lay people would read scripture, seeing that saint Hierom alloweth and approveth the same, which compareth not here the unchristened to the christened, but the lay people christened to their Curates christened, under the which they have been rocked and locked a sleep in a subtle trade a great while full sound, though now of late they have been waked, but to their pain, at the least way, to the pain of them that have weakened them with the word of God: and it is properly said of S. Jerome to call them Masters and not servants, meaning that servants teacheth not their own doctrine, but the doctrine of their Master Christ, to his glory. masters teacheth not Christ's doctrine, but their own, to their own glory: which Maysterly Curates cannot be quiet till they have brought the people a sleep again: but Christ the very true Master saith: vigilate, & orate, ne intretis in tentationem. Non cogitationes meae cogitationes vestrae, neque viae meae viae vestrae, dicit dominus: & there have been, qui cogitaverunt concilia, quae non potuerunt stabilire. i. which have gone about counsels, which they could not establish. I pray God give our people grace so to wake, ut studium illorum comprobetur, and our masters so to sleep, ut non desidia illorum coarguatur. For who ●s so blind that he seethe not how far our Christian Congregation doth gainsay S. Jerome, and speaketh after an other fashion. God amend that is amiss: for we be something wide, iwis.  
But now your friends have learned of S. john, that omnis qui confitetur jesum Christum in carne, ex Deo est. i. Every one that confesseth jesus Christ in flesh, is of God. And I have learned of Saint Paul, that there have been, not among the heathen, but among the Christian, qui ore confitentur, factis autem negant i. which confess Christ with their mouth, and deny him with their acts: So that Saint Paul should appear to expound S. john saving that I will not affirm any thing as of myself, but leave it to your friends to show your utrum qui factis negant Christum & vita, sint ex deo necne per solam oris confessionem: for your friends knoweth well enough by the same. Saint john, qui ex Deo est, non peccat: and there both have been and be now too many, qui ore tenus confitentur Christum venisse in carne, which will not effectually hear the word of God by consenting to the same, notwithstanding that S. john saith, qui ex deo est, verbum Dei audit, vos non auditis quia ex deo non estis: & many shall hear nunquam novi vos. i. I never knew you, which shall not alonely be christened, but also shall prophetare, and do puissant things in nomine Christi: and Saint Paul said there should come Lupi graves qui non percerent gregi. i ravening Wolves which will not spare the flock, 
i. Which wit● mouth only confess Christ to come in flesh.  meaning it of them that should confite●i Christum in carne in their lips, and yet usurp by succession the office, which Christ calleth speudoprophetas. i false prophets, & biddeth us beware of them, saying they shall come in vestimentis ovium, id est, in sheeps clothing, and yet they may wear both satin, silk, and velvet, called afterwards servi ne quam, non pascentes sed percutientes conseruos, edentes & bibentes cum ebrijs, 
Naughty servants not feeding but smiting their fellow servants, eating and drinking with the drunken which shall have their portion with hypocrites. i. Because they confess Christ in flesh: and naughty they are called, because they deny him in their deeds, not giving meat in due season, and excercising mastership over the flock. August. in joan. Tract. 3.  habituri tandem portionem cum hypocritis. They are called servi, servants I trow, quod ore confitentur Christum in carne: nequam vero, quia factis negant eundem, non dantes cibum in tempore, dominum exercentes in gregem: And yet your friends reason as though there could none bark and bite at true Preachers, but they that be unchristened, notwithstanding that S. Austen upon the same Epistle of john calleth such confessors of Christ, qui●ore confitentur, & factis negant, Antichristos: a strange n●me for a Christian Congregation: and though S. Augusten could defend his saying, yet his saying might appear not to be of God, to some men's judgement, in that it breaketh the chain of Christ's charity, so to cause men to hate Antichristianismum, Antichristes, according to the doctrine of S. Paul: sitis odio persequentes quod malum est. i. Hate that is evil: and so making division, not between christened and unchristened, but between Christians and Antichristians, when neither pen nor tongue can divide the Antichristians from their blind folly. And I would you would cause your friends to read over S. Austen, upon the Epistle of S. john, and tell you the meaning thereof, if they think it expedient for you to know it, as I remember it is tractatu. 3. but I am not sure nor certain of that, because I did not see it since I was at Cambridge: and here have I not S. Augustine's works to look for it: but well I wots, that there he teacheth us to know the Christians from the Antichristians, which both be christened, and both confess jesum esse Christum, 
Both Christians and Antichristians confess the name of Christ. i. Let us not stand upon our talks but attend to our doings and conversation of life, whether we, not only do not put our endeavour thereto, but also persuade ourselves as though it were not necessary for us to accomplish such things. etc. but that it is enough to bear rule and authority over them, and to bestow ourselves wholly upon secular matters, pleasures, & pomp of this world. In the people is required a judgement to discern, whether they took of their ministers chalk for cheese. The blind eateth many a fly. Intolerable secularitye and negligence in Churchmen. Better is in the Church a deform disagreement so that Christ be truly preached, then uniform ignorance agreeing in idolatry.  if they be asked the question: and yet the one part denieth it in very deed: but to know whether, non linguam sed facta attendamus, & vivendi genus, num studeamus officia vocationis praestare an non studeamus, immo persuasi forte sumus non necesse esse ut praestemus, sed omnia in primitivam ecclesiam & tempora praeterita. etc. quasi nobis sat sit dominari, & secula●ibus negotijs nos totos volvere, ac voluptatibus & pompae inhiare: and yet we will appear, vel soli ex Deo esse: sed long aliter Christum confitentur, qui confitendo ex Deo esse comprobantur.  
And yet as long as they minister the word of God or his Sacraments or any thing that God hath ordained to the salvation of mankind, wherewith GOD hath promised to be present, to work with the ministration of the same to the end of the world, they be to be heard, to be obeyed, to be honoured for God's ordinance sake, which is effectual and fruitful, whatsoever the minister be, though he be a Devil, and neither Church, nor member of the same, as Origene saith, and chrysostom, so that it is not all one to honour them, and trust in them, Saint Jerome saith: but there is required a judgement, to discern when they minister God's word and ordinance of the same, and their own, lest peradventure we take chalk for cheese, which will edge our teeth, and hinder digestion. For as it is commonly said, the blind eateth many a fly, as they did which were persuaded à principibus sacerdotum ut peterent Barrabam, jesum autem crucifige●ent. i. Of the high Priests, to ask Barrabas and to crucify jesus: and ye know that to follow blind guides is to come into the pit with the same. And will you know, saith Saint Augustine, how apertly they resist Christ, when men begin to blame them for they● misliving, and intolerable secularity, & negligence? they dare not for shame blaspheme Christ himself, but they will blaspheme the ministers and preachers of whom they be blamed.  
Therefore, whereas ye will pray for agreement both in the truth, and in uttering of the truth, when shall that be as long as we will not hear the truth▪ but disquiet with crafty conveyance the Preachers of the truth, because they reprove our evilness with the truth, And to say truth better it were to have a deformity in preaching, so that some would preach the truth of God, and that which is to be preached, without cauponation and adulteration of the word (as Lyranus saith in his time few did, what they do now a days I report me to them that can judge) then to have such an uniformity, that the silly people should be thereby occasioned to continue still in their lamentably ignorance, corrupt judgement, superstition and Idolatry, and esteem things as they do all, preposterously, doing that, that they need not for to do, leaving undone that they ought to do, for lack or want of knowing what is to be done, and so show their love to God, not as God biddeth (which saith: Si diligitis me, praecepta mea seruate. 

i. If ye love me keep my commandments. i. He that knoweth my precepts and doth them, he loveth me.  
The state of Curates what it is.   And again: Qui habet praecepta mea & facit ea, hic est qui diligit me) but as they bid qui quaerunt quae sua sunt, non quae jesu Christi. i. Which seek their own things: not Christ's as though to tithe mint were more, than judgement, faith, and mercy.  
And what is to live in state of Curates, but that he taught which said: Petre amas me? pasce, pasce, pasce: Peter lovest thou feed, feed, feed: which is now set aside, as though to love were to do nothing else, but to wear rings: mitres, and rochets. etc. And when they err in right living, how can the people but err in loving, and all of the new fashion, 
The true honour of Christ turned to Piping playing, and Singing.  to his dishonour that suffered his passion, and taught the true kind of loving, which is now turned into piping, playing, and curious singing, which will not be reform (I trow) nisi per manum Dei validam. And I have both S. Austen, and S. Thomas, with divers other, that lex is taken, not alonely for Ceremonies, but also for Morals, where it is said: N● estis sub lege: though your friends reprove the same. But they can make no division in a christian congregation. And whereas both you and they would have a soberness in our preaching, I pray god send it unto us, whatsoever ye mean by it. For I see well, whosoever will be happy, and busy with vae vobis, 
He that wil● be busy with V● Vobis let him look shortly for coram nobis.  he shall shortly after come coram nobis.  
And where your friends think that I made a lie, when I said that I have thought in times past that the Pope had been Lord of the world, though your friends be much better learned than I, yet am I sure that they know not what either I think, or have thought, better than I, juxta illud▪ nemo novit quae sunt hominis. etc. as though better men than I have not thought so, as Bonifacius (as I remember) Octauus, 
johannes do tu●●e Cremata.  the great learned man john of the burnt Tower: presbyter Cardinalis in his book where he proveth the Pope to be above the counsel General and Special, where he saith that the Pope is Rex ●egum, 
The Pope great Master, Lord, and king, over all the world.  & Dominus dominantium. i. The King of Kings and Lord of Lords, and that he is verus Dominus totius orbis, iure, licet non facto. i. the true Lord of the whole world by good right, albeit in fact he be not so: and that Constantinus did but restore his own unto him, when he gave unto him Rome, so that in propria venit, as S. john saith Christ did, & sui eum non receperunt: and yet I hear not that any of our Christian congregation hath reclaimed against him, until now of late, dissension began. 
i. He came into his own, and his own received him not. john. 1.  Who be your friends I cannot tell: but I would you would desire them to be my good masters, and if they will do me no good, at the least way do me no harm: and though they can do you no more good than I, yet I am sure I would be as loath to hurt you as they, either with mine opinions, manner of preaching or writing.  
And as for the Pope's high dominion over all, there is one raphael Maruphus in London, an Italian, 
The Pope's dominion. Purgatory. Worshipping of saints.  and in times past a Merchant of dispensations, which I suppose would die in the quarrel, as Gods true Knight, and true Martyr. As touching Purgatory, and worshipping of Saints, I showed to you my mind before my Ordinary: and yet I marveled something, that after private communication had with him, ye would (as it were) adjure me to open my mind before him, not giving me warning before, saving I cannot interpret evil your doings towards me: & yet neither mine Ordinary, nor you disallowed the thing that I said, and I looked not to escape better than Doctor Crome: ●ut when I have opened my mind never so much, yet I shall be reported to deny my preaching, of them that have belied my preaching, as he was. 
i. I shall have need of great patience to bear the false reports of the malignant church. A privy nip to such as have many cures and are resident to none.  Sed opus est magna patientia ad sustinendas calumnias malignantis Ecclesiae.  
Sir, I have had more business in my little cure since I spoke with you, what with sick folks, and what with matrimonies, them I have had since I came to it, or then I would have thought a man should have in a great cure. I wonder how men can go quietly to bed which have great cures and many, and yet peradventure are in none of them all. But I pray you tell none of your friends that I said so foolishly, lest I make a dissension in a Christian Congregation, and divide a sweet and a restful union, or tot quot, with haec requies mea in seculum seculi. Sir I had made an end of this scribbling, and was beginning ●o writ it again more truly and more distinctly, and to correct it, but there came a man of my Lord of Farleys, with a Citation to appear before my Lord of London in haste, to be punished for such excesses as I committed at my last being there, so that I could not perform my purpose: I doubt whether ye can read it, as it is. If ye can, well be it: if not, I pray you send it me again, and that you so do, whether you can read it or not. jesus mercy, what World is this, that I shall be put to so great labour and pains, besides great costs, above my power for preaching of a poor simple Sermon? But I trow, our Saviour Christ said true: Oportet pati, 
i. I must needs suffer and so enter: so perilous a thing it is to live virtuously in Christ.  & sic intrare: tam periculosum est in Christo pie vivere velle: yea in a christian Congregation. God make us all Christian, after the right fashion. Amen.  
Here followeth an other letter of M. Latimer written to K. Henry the 8. upon this occasion. Ye heard before of two sundry Proclamations set out by the Bishops in the time of K. Henry, the one in the year 1531. and the other set out an. 1546. In the which proclamations b●ing authorised by the kings name, were inhibited all english books either containing or tending to any matter of the scripture. Where also we have expre●ed at large the whole Catalogue of all their errors & heresies, which the said Bishops falsely have excerpted, and maliciously imputed to Godly writers, with their places and quotations, above assigned in the page aforesaid. Now M. Latimer growing in some favour with the king, and seeing the great decay of Christ's religion by reason of these Proclamations, and touched therefore with the zeal of conscience, directeth unto K. Henry this letter hereunder ensuing, thereby intending by all means possible to persuade the kings mind to set open again the freedom of God's holy word amongst his subjects. The copy and tenor of his letter here followeth.   

¶ The Letter of Master Latimer written to King Henry, for the restoring again the free liberty of reading the holy Scriptures.  
❧ To the most mighty Prince King of England henry the eight, Grace, mercy, and peace from God the Father by our Lord jesus Christ.  

another ●●tter of M. ●a●imer to ●. Henry. August. ad Ca●ula●ū Chrisost.  THe holy Doctor Saint Austin in an Epistle which he wrote to Casulanus saith that he which for fear of any power hideth the truth, provoketh the wrath of God to come upon him: for he feareth men more than God. And according to the same, the holy man Saint john chrysostom saith: that he is not alonely a traitor to the truth, which openly for truth teacheth a lie, but he also which doth not freely pronounce and show the truth that he knoweth. These sentences (most redoubted King) when I read now of late, and marked them earnestly in the inward parts of mine hart, they made me sore afraid, troubled and vexed me grievously in my conscience, and at the last drove me to this straight, 
M. Latimer touched in conscience 〈◊〉 write to the king.  that either I must show forth such things as I have read and learned in Scripture, or else to be of the sort that provoke the wrath of GOD upon them, and be traitors unto the truth: the which thing rather than it should happen, I had rather suffer extreme punishment.  
For what other thing is it to be a Traitor unto the truth, then to be a Traitor and a judas unto Christ, which is the very truth and cause of all truth? 
〈…〉 to truth.  the which saith that whosoever denieth him here before men, he will deny him before his father in heaven. The which denying aught more to be feared and dread, than the loss of all temporal goods, honour, promotion, fame, prison, slander, hurts, banishmentes, and all manner of torments, and cruelties, yea, and death itself, be it never so shameful and painful. But alas, how little do men regard those sharp sayings of these two holy men? and how little do they fear the terrible judgement of almighty God? and specially they which boast themselves to be guides and captains unto other, and challenging unto themselves the knowledge of holy Scripture, yet will neither show the truth themselves (as they be bound) neither suffer them that would: So that unto them may be said that which our saviour Christ said to the Phariseis, Math. 23. Woe be unto you Scribes and Phariseis, which shut up the kingdom of heaven before men, 
Math. 23.  and neither will you enter in yourselves, neither suffer them that would, to enter in. And they will as much as in them lieth, debar, not only the word of God, which David calleth a light to direct and show every man how to order his affections and lusts, according to the Commandments of God: but also by their subtle wiliness they instruct, 
The subtle wiliness and practices of the prelates.  move, and provoke, in a manner, all Kings in christendom to aid, succour, and help them in this their mischief: and especially in this your Realm, they have sore blinded your Liege people and Subjects with their Laws, Customs, Ceremonies, and Banbery Glofes, and punished them with cursings, Excommunications, and other corruptions (corrections I would say) and now, at the last when they see that they cannot prevail against the open truth (which the more is persecuted, the more it increaseth by their tyranny) they have made it Treason to your noble Grace to have the Scripture in English.  
Here I beseech your Grace to pardon me a while and patiently to hear me a word or two: yea and though it be so that as concerning your high Majesty and regal power, whereunto almighty God hath called your Grace, there is as great difference between you and me, as between God and man. For you be here to me and to all your subjects, in God's stead, to defend, aid, and secure us in our right, 
〈…〉. 2. 〈…〉. 12. 1. 〈◊〉. 2. 〈…〉. 1. 〈◊〉. 12.  and so I should tremble and quake to speak to your grace. But again, as concerning that you be a mortal man, in danger of sin, having in you the corrupt nature of Adam, in the which all we be both conceived and borne, so have you no less need of the merits of Christ's passion for your salvation, than I and other of your subjects have, which be all members of the mystical body of christ. And though you be an higher member, yet you must not disdain the lesser. For as Saint Paul saith: those members that be taken most vilest and had in least reputation, be as necessary as the other, for the preservation and keeping of the body. This, most gracious king, when I considered, and also your favourable and gentle nature, I was bold to write this rude, homely, and simple letter unto your grace, trusting that you will accept my true and faithful mind even as it is.  
First and before all things I will exhort your grace to mark the life and process of our Saviour Christ and his Apostles in preaching and setting forth of the Gospel, 
Math. 7.  and to note also the words of our Master Christ, which he had to his Disciples when he sent them forth to preach his Gospel, and to these have ever in your mind the golden rule of our master Christ: The tree is known by the fruit. For by the diligent marking of these, your grace shall clearly know and perceive who be the true followers of Christ and teachers of his Gospel, and who be not. 
The rule of Christ.  And concerning the first, all Scripture showeth plainly that our saviour jesus Christ's life was very poor.  
Begin at his birth, and I beseech you, 
The poverty of Christ's life expressed.  who ever heard of a poorer or so poor as he was? It were to long to write how poor joseph and the blessed Virgin Mary took their journey from Nazareth toward Bethlem, in the cold and frosty winter, having no body to wait upon them, but he both Master and man, and she both Mistress and maid▪ How vilely thinks your grace, they were entreated in the Inns and lodgings by the way? and in how vile and abject place was this poor maid, the mother of our Saviour jesus Christ, brought to bed in, without company, light or any other thing necessary for a woman in that plight? Was not here a poor beginning, as concerning the world? Yes truly. And according to this beginning was the process and end of his life in this world, and yet he might by his godly power have had all the goods and treasures of this world at his pleasure, when and where he would.  
But this he did to show us that his followers and Vicars should not regard nor set by the riches and treasures of this world, 

The poor con●dition of Christ's life, is an example to us to cast down our pride, nor to set by riches.  
It is not against the poverty of the spirit, to be rich.  
What is to be poor in spirit, and what not. Privy enemies to spiritual poverty.   but after the saying of David we ought to take them, which saith thus: If riches, promotions, and dignity happen to a man, let him not set his affiance, pleasure, trust, & hart upon them. So that it is not against the poverty in spirit which Christ praiseth in the Gospel of Saint Matthew, chapter 5. to be rich, to be in dignity, and in honour, so that their hearts be not fixed and set upon them so much, that they neither care for GOD nor good man. But they be enemies to this poverty in spirit, have they never so little, that have greedy and desirous minds to the goods of this world, only because they would live after their own pleasure and lusts. And they also be privy enemies (and so much the worse) which have professed (as they say) wilful poverty, and will not be called worldly men. And they have Lords Lands, and kings riches, yea rather than they would lose one jot of that which they have, they will set debate between king and king, 
Against Monks and Friars, and Prelates of the spiritualty. Math. 17. Subjection to superior powers.  Realm and Realm, yea between the king and his Subjects, and cause rebellion against the Temporal power, to the which our Saviour Christ himself obeyed and paid tribute, as the Gospel declareth: unto whom the holy Apostle S. Paul teacheth every Christian man to obey. Yea and beside all this, they will curse and ban, as much as in them lieth, even into the deep pit of hell, all that gain say their appetite, whereby they think their goods, promotions, or dignities should decay.  
Your grace may see what means and craft the Spiritualty (as they will be called) imagine to break and withstand the Acts which were made in your graces last Parliament against their superfluities. Wherefore they that thus do, your Grace may know them not to be true followers of Christ. 
Ambition of the spiritualty.  And although I named the spiritualty to be corrupt with this unthrifty ambition: yet I mean not all to be faulty therein, for there be some good of them. Neither will I that your Grace should take away the goods due to the Church, but take away such evil persons from the goods, and set better in their stead.  
I name nor appoint no person nor persons, but remit your Grace to the rule of our Saviour Christ, as in Matthew the seventh Chapter: 
Math. 7.  By their fruits ye shall know them. As touching the words that our Saviour Christ spoke to his Disciples when he sent them to preach his Gospel, they be read in Matthew the fifteenth Chapter, where he showeth, 
Math. 15.  that here they shall be hated and despised of all men worldly, and brought before the Kings and Rulers, and that all evil should be said by them, 
Christ promiseth no promotions, but persecution to his followers.  for their preaching sake, but he exhorteth them to take patiently such persecution by his own example, saying: It becometh not the servant to be above the Master. And seeing they called me Belz●bub, what marvel is it, if they call you devilish persons and heretics? Read the fourteenth Chapter of Saint Mathewes Gospel, 
Math. 1●.  & there your Grace shall see that he promised to the true Preachers no worldly promotions or dignity, but persecution and all kinds of punishment, and that they should be betrayed even by their own brethren and children. In john also he sayeth: In the world ye shall have oppression, and the world shall hate you: but in me you you shall have peace. 
john. 16. Math. 10.  And in the 10. Chapter of S. Mathewes Gospel saith our Saviour Christ also: Lo I send you forth as sheep among Wolves. So that the true Preachers go like sheep harmless, and be persecuted, and yet they revenge not their wrong, 
God's word only is the weapon of Spiritual Pastors.  but remit all to God: so far it is of that they will persecute any other but with the word of God only, which is their weapon. And so this is the most evident token that our saviour jesus Christ would that his Gospel and the Preachers of it should be known by, and that it should be despised among those worldly wise men, and that they should repute it but foolishness and deceivable doctrine, and the true Preachers should be persecuted and hated, and driven from town to town, yea and at the last lose both goods and life.  
And yet they that did this persecution, should think that they did well, and a great pleasure to God. And the Apostles remembering this lesson of our saviour Christ, 
The Apostles were persecuted, but never no persecutors.  were content to suffer such persecutions, as you may read in the Acts of the Apostles and the Epistles. But we never read that they ever persecuted any man. The holy apostle S. Paul saith, that every man that will live godly in christ jesus, should suffer persecution. And also he saith further in the Epistle written to the Philippians in the first chapter: that it is not only given you to believe in the Lord, 
Phillip. 1.  but also to suffer persecution for his sake.  
Wherefore, take this for a sure conclusion, that there, where the word of God is truly preached, there is persecution, 
Persecution a sure mark of true preaching.  aswell of the hearers as of the teachers: and where as is quietness and rest in worldly pleasure, there is not the truth. For the world loveth all that are of the world, & hateth all things that is contrary to it. And to be short, S. Paul calleth the Gospel the word of the cross, 
The word of the Crosse.  the word of punishment. And the holy Scripture doth promise nothing to the favourers and followers of it in this world, but trouble, vexation, and persecution, which these worldly men cannot suffer, nor away withal.  
Therefore, pleaseth it your good Grace, to return to this golden rule of our Master & Saviour jesus Christ, which is this: by their fruits ye shall know them. For where you set persecution, there is the Gospel, and there is the truth: and they that do persecute, be void and without all truth: not caring for the clear light, which as our Saviour jesus Christ saith in the third Chapter of Saint john's Gospel) is come into the world, and which shall utter and show forth every man's works. 
john. 3.  And they, whose works be nought, dare not come to this light, but go about to stop it and hinder it, letting as much as they may, that the holy scripture should not be read in our mother tongue, 
Crafty pretences of the Prelates to stop the reading of holy Scripture.  saying that it would cause heresy and insurrection, and so they persuade, at the least way they would feign persuade your Grace to keep it back. But here mark their shameless boldness, which be not ashamed, contrary to Christ's doctrine, to gather figs of Thorns, and grapes of bushes, and to call light darkness, and darkness light, sweet sour, and sour sweet, good evil, and evil good, and to say that that, which teacheth all obedience, should cause dissension and strife, 
Belly wisdom.  but such is their belly wisdom: therewith they judge and measure every thing, to hold and keep still this wicked Mammon, the goods of this world, which is their GOD, and hath so blinded the eyes of their hearts, that they can not see the clear light of the Sacred Scripture, though they babble never so much of it.  
But as concerning this matter, other men have showed your Grace their minds, how necessary it is to have the Scripture in English. The which thing also your Grace hath promised by your last Proclamation: the which promise I pray God that your gracious highness may shortly perform, even to day before to morrow. Nor let not the wickedness of these worldly men deceive you from your Godly purpose and promise. 
Persuasion to let the Scripture to be read in English.  Remember the subtle worldly wise counsellors of Hammon the son of Naas, king of the Ammonites, which, when David had sent his Servants to comfort the young King for the death of his Father, by crafty imaginations counseled Hammon, not alonely not to receive them gently, but to entreat them most shamefully and cruelly saying: that they came not to comfort him, 
Sinister counsel about Princes.  but to espy and search his land so that afterward they bringing David word how every thing stood David might come and conquer it. And so they caused the young king to shear their heads, and cut their coats by the points, and sent them away like fools: whom he ought rather to have made much of, and to have entreated them gently, and have given them great thanks and rewards. O wretched counsellors. 
Wicked 〈…〉 his own de●struction.  But see what followed of this carnal and worldly wisdom. Truly nothing but destruction of all the whole Realm, and also of all them which took their parts.  
Therefore good king, seeing that the right David, that is to say, our Saviour Christ hath sent his Servants, that is to say, true preachers, and his own word also to comfort our weak and sick souls, let not these worldly men make your Grace believe that they will cause insurrections and heresies, and such mischiefs as they imagine of their own mad brains, 

Under the 〈…〉 Christ's Gospel.  
Objection prevented and answered. The cause and cause●s of 〈◊〉 kings Proclamation against ●he reading of Scripture book▪ in 〈◊〉. He means o● Cronmer, Cromwell. & one or two mo●, against whom the Bishop of Winchester & his faction did prevail.   lest that he be avenged upon you and your Realm, as was David upon the Ammonites, and as he hath ever been avenged upon them which have obstinately withstand and gainsaid his word. But peradventure they will lay this against me, and say that experience doth show, how that such men as call themselves followers of the Gospel, regardeth not your Grace's commandment, neither set by your Proclamation, and that was well proved by these persons which of late were punished in London for keeping of such books as your grace had prohibited by proclamation: and so like as they regarded not this, so they will not regard or esteem other your Grace's laws, statutes and ordinances. But this is but a crafty persuasion. For your grace knoweth that there is no man living, specially that loveth worldly promotion, that is so foolish to set forth, promote, or enhance his enemy, whereby he should be let of his worldly pleasures and fleshly desires: but rather he will seek all the ways possible that he can, utterly to confounded, destroy and put him out of the way. And so as concerning your last proclamation, prohibiting such books, the very true cause of it, and chief Counsellors (as men say, and of likelihood it should be) were they whose evil living and cloaked hypocrisy these books uttered and disclosed. And howbeit that there were 3. or 4. that would have had the Scripture to go forth in English, yet it happened there, as it is evermore seen, that the most part overcometh the better, and so it might be that these men did not take this proclamation as yours, but as theirs set forth in your name, as they have done many times more, which hath put this your Realm in great hindrance and trouble, and brought it to great penury, 

A practice of Prelates, to convey their own proclamations under the kings name and authority.  
He meaneth of the Pope, which went about to drive K. Henry out of his kingdom, and that not without some adherentes, near about the king.  
The cause of insurrections is falsely laid upon English books: but rather is to be lied upon the Pope's pardons. Extortioners, Bribers, thieves, be the greatest enemies to the Gospel to be in English.   and more would have done if God had not mercifully provided to bring your Grace to knowledge of the falsehood and privy treason, which their head and Captain was about: and be you sure not without adherents, if the matter be duly searched. For what marvel is it, that they being so nigh of your Council, and so familiar with your Lords, should provoke both your Grace and them to prohibit these books, which before by their own authority have forbidden the new Testament, under pain of everlasting damnation: for such is their manner, to send a thousand men to hell, ere they send one to God, and yet the new Testament (and so I think by the other) was meekly offered to every man that would and could, to amend it, if there were any fault.  
Moreover, I will ask them the causes of all insurrections, which hath been in this Realm heretofore. And whence is it that there be so many Extortioners, bribers, murderers, and thieves which daily do not break only your grace's laws, ordinances, and statutes, but also the laws and commandments of almighty God? I think they will not say these books, but rather their Pardons which causeth many a man to sin in trust of them. For as for those malefactors which I now rehearsed, you shall not find one amongst a hundredth, but that he will cry out both of these books, and also of them that have them, yea & will be glad to spend the good which he hath wrongfully gotten, upon Faggots to burn both the books and them that have them.  
And as touching these men that were lately punished for these books, there is no man (I hear say) that can lay any word or deed against them that should sound to the breaking of any of your grace's laws (this only except) if it be yours, and not rather theirs. 
The froward life of the Gospelers, is not to be laid to the Gospel.  And be it so that there be some that have these books, that be evil, unruly, and self willed persons, not regarding God's laws nor man's, yet these books be not the cause thereof, no more than was the bodily presence of Christ and his words the cause that judas fell, but their own froward mind and carnal wit, which should be amended by the virtuous example of living of their Curates, & by the true exposition of the scripture. If the lay people had such Curates that would thus do their office, 
Lack of good Curates, is the cause of all mischief in the Realm.  these books nor the Devil himself could not hurt them, nor make them to go out of frame, so that the lack of good Curates is the destruction and cause of all mischief. Neither do I write these things because that I will either excuse these men lately punished or to affirm all to be true written in these books, which I have not all read, but to show that there can not such inconvenience follow of them, and specially of the scripture as they would make men believe should follow.  
And though it be so that your Grace may by other books, and namely by the Scripture itself know & perceive the hypocrite Wolves clad in sheeps clothing, yet I think myself bound in conscience to utter unto your grace such things as God put in mind to write. 
 And this I do (God so judge me) not for hate of any person or persons living, nor for that that I think the word of GOD should go forth without persecution, if your Grace had commanded that every man within your Realm should have it in his mother's tongue. For the Gospel must needs have persecution unto the time that it be preached throughout all the world, which is the last sign that Christ showed to his Disciples that should come before the day of judgement: so that if your grace had once commanded that the scripture should be put forth, the devil would set forth some wile or other to persecute the truth. But my purpose is, for the love that I have to God principally, & the glory of his name, which is only known by his word, and for the true allegiance that I own unto your Grace, and not to hide in the ground of my hart the talon given me of God, but to chaffer it forth to other, that it may increase to the pleasure of God, to exhort your grace to avoid and beware of these mischievous flatterers and their abominable ways and counsels.  
And take heed whose counsels your grace doth take in this matter: for there be some that for fear of losing of their worldly worship and honour, will not leave their opinion, which rashly, and that to please men withal by whom they had great promotion, they took upon them to defend by writing, so that now they think that all their felicity which they put in this life, should be marred, and their wisdom not so greatly regarded, if that which they have so slanderously oppressed, should be now put forth and allowed. But alas, let these men remember S. Paul, how fervent he was against the truth (and that of a good zeal) before he was called: he thought no shame to suffer punishment & great persecutions for that which he before despised & called heresy. And I am sure that their living is not more perfect then S. Paul's was, as concerning the outward works of the law, before he was converted.  
Also the king and Prophet David was not ashamed to forsake his good intent in building of the Temple, 

〈…〉 to God's word.  
By Nathan we may learn not 〈…〉 to call 〈◊〉 our w●rdes when we 〈◊〉 God's pleasure to 〈…〉.  
The Pope's 〈◊〉 given to K. Henry.   after that the Prophet Nathan had showed him that it was not the pleasure of god that he should build any house for him: and notwithstanding that Nathan had before allowed & praised the purpose of David, yet he was not ashamed to revoke and eat his words again when he knew that they were not according to Gods will and pleasure.  
Wherefore they be sore drowned in worldly wisdom that think it against their worship to knowledge their ignorance: whom I pray to God that your grace may es●ye, and take heed of their worldly wisdom, which is foolishness before God, that you may do that that God commandeth, and not that seemeth good in your own sight without the word of God, that your grace may be found acceptable in his sight and one of the members of his church and according to the office that he hath called your Grace unto, you may be found a faithful minister of his gifts, and not a defender of his faith, for he will not have it defended by man or man's power, but by his words only, by the which he hath evermore defended it, and that by a way far above man's power or reason, as all the stories of the Bible maketh mention.  

Defender of the ●ayth no 〈◊〉 title for man.  Wherefore gracious king remember yourself, have pity upon your soul, and think that the day is even at hand when you shall give accounts of your office and of the blood that hath been shed with your sword. In the which day that your grace may stand steadfastly and be not ashamed, but to be clear and ready in your reckoning & to have (as they say) your Quites est, sealed with the blood of our Saviour Christ which only serveth at that day, 
The ●ayth of Christ is 〈…〉 by man 〈…〉, but 〈◊〉 Christ 〈…〉.  is my daily prayer to him that suffered death for our sins, which also prayeth to his father for grace for us continually. To whom be all honour and praise for ever. Amen. The spirit of God preserve your Grace. Anno Domini 1530. 1. die Decembris.  
In this Letter of Master Latimer to the king above prefixed, many things we have to consider: First his good conscience to God, 
〈…〉 of M. Latimer to the 〈◊〉 to be considered.  his good will to the king, the duty of a right Pastor unto truth, his tender care to the common wealth, and especially to the Church of Christ. Further we have to consider the abuse of Prince's courts, how kings many times be abused with flatterers and wicked counsellors about them, and especially we may note the subtle practices of prelate's, in abusing the name and authority of kings to set forth their own malignant proceedings. We may see moreover, and rather marvel at in the said letter, the great boldness and divine stoutness in this man, who as yet being no Bishop, 
The heavenly courage of M. Latimer in discharging his conscience.  so freely and plainly without all fear of death adventring his own life to discharge his conscience, durst so boldly, to so mighty a Prince, in such a dangerous case against the kings law and proclamation set out, in such a terrible time, take upon him to write, and to admonish that, which no counsellor durst once speak unto him, in defence of Christ's Gospel. Whose example if the Bishops and Prelates of this Realm, for their parts likewise in like cases of necessity would follow (as in deed they should) so many things peradventure would not be so out of frame as they be, and all for lack that the officers of God's word do not their duty.  
Finally, this moreover in the said letter is to be noted, how blessedly almighty God wrought with his faithful servant, whose bold adventure, and wholesome counsel, though it did not prevail through the iniquity of the time: 
The King well pleased with the plainness of M. Latimer.  yet notwithstanding GOD so wrought with his servant in doing his duty, that no danger, nor yet displeasure rose to him thereby, but rather thanks and good will of the Prince: for not long after the same he was advanced by the king to the Bishopric of Worcester, as is above declared.  
Seing M. Latimer was so bold and plain with the king (as is afore specified) no great marvel if he did use like freedom and plains toward other meaner persons in admonishing them of their misorder, especially if any such occasion were given, where truth and equity required his defence against injury and oppression. For example whereof we have an other Letter of his, written to a certain justice of peace in Warwickshyre, who as he is long since departed, so he shall be here unnamed. The letter although it may seem somewhat long and tedious: yet I thought here not to overpass the same for divers & sundry respects: first that the virtue and faithful conscience of this good Pastor may appear more at large: also for that all other Bishops and pastors by this example may learn with like zeal and stomach to discharge their duty and conscience in reforming things amiss and in powdering with the salt of God's word the sores of the people. 
Example for Bishops and al● good Pastors to follow.  Which thing if every Bishop for his part within his Diocese had done in king Edward's days, in redressing such corruption of that time with like diligence as this man did, verily I suppose that the persecution of queen Mary had not so plagued the Realm as it did: but where as never man almost liveth in due order, and yet never a Bishop will stir to seek redress, what can become of the Realm? Item, 
Warning to justices of peace.  an other respect is because of the justices and all other placed in room and office, which may take heed hereby, not to abuse their authority to tread down truth and bear down poor men with open wrong through extortion or partiality: and finally that all injurious oppressors whatsoever, by the said letter may take some fruit of wholesome admonition. What the argument and occasion was of this letter, I showed before. The tenor and purport thereof, as it was written to the Gentleman, is this as followeth.   

¶ A fruitful letter of M. Latimer, written to a certain Gentleman.  
RIght worshipful, salutem in Domino. And now Sir I understand, that you be in great admirations at me, 
A letter of M. Latimer to a certain gentleman.  and take very grievously my manner of writing to you, adding thereunto that you will not bear it at my hand, no not and I were the best Bishop in England. etc.  
Ah Sir? I see well I may say as the common saying is: Well have I fished and caught a Frog: brought little to pass with much ado. You will not bear it with me, you say. Why sir, what will ye do with me? You will not fight with me, I trow. It may seem unseemly for a justice of peace to be a breaker of peace. I am glad the doting time of my foolish youth is gone and passed? What will you then do with me, in that you say you will not bear it at my hand? What hath my hand offended you? Perchance you will convent me before some judge, 
i. God turn ●● to good, I refuse no judgement. Let us accuse one another, that one of us may amend an other in the name of the Lord. Let justice proceed in judgement.  and call me into some court. Deus bene vertat. Equidem non recuso judicium ullum, Accusemus invicem, ut emendemus alius alium in nomine Domini. Fiat justitia in judicio. And then and there, do best have best, for club half penny. Or peradventure ye will set pen to paper, and all to rattle me in a letter, wherein confuting me you will defend yourself and your brother against me. Now that would I see, quoth long Roben, ut dicitur vulgariter. Non potero sane non vehementer probare eiusmodi industriam: For so should both your integrityes and innocencyes best appear, if you be able to defend both your own procedings, & your brothers doings in this matter to be upright. Et ego tum justis rationibus victus, libenter cedam, culpam humiliter confessurus. But I think it will not be. But now first of all let me know what it is that ye will not bear at my hand? What have I done with my hand? 
i. I cannot choose but much allow such diligence. i. And then will I gladly give place confessing my fault humbly, as one conquered with just reasons. As may well appea●e by his letter sent to the King before.  What hath my hand trespassed you? Forsooth, that can I tell, no man better: For I have charitably monished you in a secret letter, of your slipper dealing, and such like misbehaviour. O quam grave piaculum? i. What a sore matter is this? And will ye not bear so much with me? Will ye not take such a show of my good will towards you, and toward the saving of your soul at my hand? Oh Lord God, who would have thought that Master N. had been so impudent, that he would not bear a godly monition for the wealth of his soul? I have in use to commit such trespasses many times in a year with your betters by two ot three degrees, both Lords and Ladies, of the best in the Realm, and yet hitherto I have not heard that any of them have said in their displeasure, that they will not bear it at my hand. Are you yet to be taught, 
i. To rebuke the world of sin.  what is the office, liberty, & privilege of a Preacher? What is it else, but even arguere mundum de peccato, without respect of persons, quod quidem ipsum est ipsius spiritus sancti peculiare in ecclesia munus & officium, 

i. Which thing undoubtedly is the peculiar office of the holy ghost in the church of God, so that it be practised by lawful Preachers.  
i. unless perhaps to rebuke sin sharply, be now to lack all charity, friendship, and truth.   sed non nisi per Praedicatores legitimos exequendum. You could but ill bear (belike) to hear your fault openly reproved in the Pulpit, which can not bear the same in a secret sealed up letter, written both friendly, charitably, and truly, nisi forte acriter reprehendere peccata, sit iam omni charitate, amicitia, veritate career. But Master N. if you will give me leave to be plain with you, I fear me you be so plunged in worldly purchasinges, and so drowned in the manifold dregs of this deceivable world, that I ween you have forgotten your Catechism. Read therefore again the opening of the first commandment, and then tell me whether you of me, or I of you have just cause to complain. etc.  
Item Sir, you said further that I am wonderfully abused by my neighbour. etc. How so, good Master N? Wherein? Or how will you prove it to be true, and when? So you said that he had abused you, and given you wrong information, but the contrary is found true by good testimony of Master Chamber, which heard aswell as you, what my neighbour said, and hath testified the same, both to you, and against you, full like himself. Master N. to forge and feign (which argueth an ill cause) that is one thing: but to prove what a man doth say, that is an other thing. As though you were privileged to outface poor men & bear them in hand what you list, as may seem to make some maintenance for your naughty cause. Trust me Master N. I was but a very little acquainted with my neighbour when this matter begun: but now I have found him so conformable to honesty, upright in his dealings, and so true in his talk, that I esteem him better, than I do some other whom I have perceived and found otherways. 
M. Latimer flattereth no man.  For I will flatter no man, nor yet claw his back in his folly, but esteem all men as I find them, allowing what is good, and disallowing what is bad, In omnibus hominibus sive amicis sive inimicis, 

i. Among all men, either friends or enemies according to Paul's precept, not esteemed of the children of this world, hate you saith he, that which is evil, and cleave to that which is good.  
And let us not at any time for the favour of men, call good evil, and evil good, as the children of this world are commonly wont to do, as it is every where to be seen.   juxta praeceptum Paulinum, à filijs huius seculi in precio non habitum: Sitis odio, inquit, prosequentes quod malum est, adhaerentes autem ei quod bonum est: Neque bonum malum, nec malum bonum in gratiam hominum affirmemus unquam, id quod filii huius seculi vulgo faciunt, ut est videre ubique. And now what manner of man do you make me Master N. when you note me to be so much abused by so ignorant a man, so simple, so plain, and so far without all wrinkles? Have I lived so long in this tottering world, and have I been so many ways turmoiled and tossed up and down, and so much, as it were seasoned with the powder of so many experiences to and fro, to be now so far bewitched and alienated from my wits, as though I could not discern cheese from chalk, truth from falsehood, but that every silly soul, and base witted man might easily abuse me to what enterprise he listed at his pleasure? Well, I say not nay, but I may be abused. But why do you not tell we how your brother abused me, promising before me and many more, that he would stand to your awardship, and now doth deny it? Why do you not tell me, how those two false faithless wretches abused me, promising also to abide your award, and doth it not? Yea, why do you not tell me, how you yourself have abused me, promising me to redress the injury and wrong that your brother hath done to my neighbour, and have not fulfilled your promise? These notable abuses be nothing with you, but only you must needs burden me with my neighbours abusing me, which is none at all, as farforth as ever I could perceive, so GOD help me in my need. For if he had abused me as you and other have done, I should be soon at a point with him, for any thing further doing for him. etc.  
Item Sir, you said further, that I shall never be able to prove that either your brother, or the two tenants agreed to stand to your award. etc. No Sir? Master N. you say belike as you would have it to be, 
Bolstering of falsehood and iniquity.  or as your brother with his adherentes have persuaded you to think it to be, so inducing you to do their request to your own shame and rebuke, if you persever in the same, beside the peril of your soul, for consenting at least wa●, to the maintenance by falsehood of your brother's iniquity. 
Brother ought not to bear with brother, to bear down right and truth, especially being a justice.  For in that you would your awardship should take none effect, you show yourself nothing inclinable to the redress of your brothers unright dealing with an honest poor man, which hath been ready at your request to do you pleasure with his things, or else he had never come into this wrangle for his own goods with your brother.  
Ah Master N. what manner of man do you show yourself to be? or what manner of conscience do you show yourself to have? For first, as touching your brother, you know right well, that Sir Thomas Cokin with a Letter of his own hand writing, hath witnessed unto your brother's agreement, which letter he sent to me unsealed, and I showed the same to my neighbour and other more ere I sealed it, and perchance have a copy of the same yet to show. With what conscience then can you say that I shall never be able to prove it? Shall not three men upon their oaths make a sufficient proof trow you? vel ipso dicente Domino: 

i. The Lord himself saying: in the mouth of two or three. etc. i. Corrupt tenants. i. But God is yet alive, which seethe all, and judgeth justly.  
Were not here a good sor●e of justices, trow you?   in ore duorum vel trium. etc. Yea, you think it true I dare say, in your conscience, if you have any conscience, though I were in my grave, and so unable to prove any thing. And as for the two tenants, they be as they be, and I trust to see them handled according as they be: for there be three men yet alive that dare swear upon a book, that they both did agree. But what should we look for at such men's hands, when you yourself play the part you do? Verum vivit adhuc Deus, qui videt omnia & judicat justè. etc.  
Item Sir, you said yet further, that the justices of peace in the country think you very unnatural, in taking part with me before your brother. etc. Ah Master N. what a sentence is this to come out of your mouth? For partaking is one thing? and ministering of justice is an other thing: and a worthy minister of justice will be no Partaker, but one indifferent between party and party. And did I require you to take my part, I pray you? No, I required you to minister justice between your brother and mine neighbour without any partaking with either other. But what manner of justices be they I pray you, which would so fain have you to take part naturally with your Brother, when you ought and should reform and amend your brother? as you yourself know, no man better. What? justices? no juggelers you might more worthily call such as they be, than justices. Be they those justices which call you unnatural, 
justices turned to jugglers.  for that you will not take your brother's part against all right & conscience, whom you had picked out & appointed to have the final hearing and determining of my neighbour's cause after your substantial and fine award making? Verily I think no less. Forsooth he is much beholding to you, & I also for his sake. Is that the wholesome counsel that you have to give your poor neighbours in their need? In deed you show yourself a worthy juggler: Oh, I would have said a justicer, among other of your juggling and partaking justices. Deum bonum, what is this world? 
Partaking justices. i. O good God.  Marry Sir my neighbour had spun a fair thread, if your partaking justices through your good counsel had had his matter in ordering and finishing. I pray God save me and all my friends, with all God's flock, from the whole fellowship of your so natural and partaking justices. Amen.  
Lord God, who would have thought that there had been so many partaking justices, that is to say, unjust justices in Warwickshire, if Master N. himself one of the same order (but altogether out of order) and therefore knoweth it best, had not told us the tale? but these call you (you say) very unnatural. etc. And why not rather (I pray you) to much natural? For we read de natura duplici, integra & corrupta. Illa erat justiciae plena: 
i. Of a double nature, sound & corrupt. That was full of justice. This unless it be restored, abideth always unjust, bringing forth the fruits of wickedness one after an other. i. Of which sort we have fewer amongst us, than I would. i. To vicinity of blood.  haec nisi reparata semper manet iniusta, iniusticiae fructus alios post alios paritura: so that he that will not help his brother having a just cause in his need, may be justly called unnatural, as not doing juxta instinctu naturae, sive integre, siue reparate. i. According to the instinct of nature either as it was at the beginning, or as it was restored. But he that will take his brother's part against right, as to ratify his brothers wrong deceiving, he is too much natural, tanquam sequens ingenium sive inclinationem naturae corruptae, contra voluntatem Dei. i. As one following the disposition and inclination of corrupt nature against the will of God: and so to be natural may seem to be cater cousin or cousin german with, to be diabolical.  
I fear me we have to many justices that be to much natural to their own perishment both body and soul. For worthy justices, having ever the fear and dread of God before their eyes (quales sunt pauciores apud nos, quàm vellem) will have no respect at all in their judgements and proceedings, ad propinquitatem sanguinis, but altogether ad dignitatem & aequitatem causae, ut quod justum est semper iudicent intuitu Dei, non quod iniustum est intuitu hominum: of which number I pray God make you one. Amen. justus est (saith john) qui facit justiciam. At, qui facit peccatum (id quod facit, quisquis injust facit in gratiam & favorem ullius hominis) ex diabolo est. i. He is just that doth justice. But he that sinneth (as they all do which do unjustly for favour and pleasure of men) is of the devil (saith he) which once all our pataking and unnatural justices be with all their partiality and naturality. Quare dignum & justum est, that as many as be such justices, just priventur munere, & amplius quoque plectantur pro sui quisque facinoris quantitate, 
〈◊〉 & 〈…〉 of 〈…〉 and 〈◊〉 also be 〈◊〉 a●●ording to the 〈…〉 of their 〈…〉 wealth, which trouble us, when they 〈◊〉 to ●elpe us, 〈◊〉 this 〈…〉 Vexation 〈◊〉 understanding, 〈◊〉 good, O ●ord, that thou h●m●●e● me. 1. After this 〈◊〉, bind 〈◊〉 Asses with ●ri●le and s●a●le, 〈◊〉 they approach not 〈◊〉 unto thee.  ut vel sic tandem abscindantur, tanquam nati in incommodum reipub. nostrae, qui nos conturbant cum adiuuare debeant, Amen.  
Quare seponite justitiam, & sequimini naturam, as your naturals and diabolicales would have you to do, that is, even as just as Germans lips, which came not together by nine mile, Vt Vulgo dicunt etc.  
Item Sir, finally and last of all you added these words following? Well (quoth you) let master Latimer take heed how he meddleth with my brother, for he is like to find as crabbed and as froward a piece of him, as ever he found in his life. etc. Ah sir? and is your brother such a one as you speak of in deed? merciful GOD, what a commendation is this for one brother to give an other? Est ne eiusmodi gloriatio tua mi amice? And were it not possible, trow you to make him better? It is written: Vexatio dat intellectum. And again, Bonum mihi Domine quòd humiliasti me. At least way I may pray to God for him as David did for such like, ad hunc modum: Chamo & freno maxillas eorum constringe qui non approximant at te. In the mean season I would I had never known neither of you both: for so should I have been without this inward sorrow of my heart, to see such untowardness of you both to godliness: for I can not be but heavy hearted, to see such men so wickedly minded. Well, let us ponder a little better your words, where you say, I shall find him as crabbed and as froward a piece etc. Mark well your own words. For by the tenor of the same it plainly appeareth, that you confess your brother's cause wherein he so stiffly standeth, to be unjust and very nought. For he that standeth so stiffly in a good quarrel and a just cause, as many good men have done, is called a fast man, a constant a trusty man. But he that is so obstable and untractable in wickedness and wrong doing, is commonly called a crabbed and froward piece, as you name your brother to be.  
Wherefore knowing so well your brother's cause to be so naughty, why have you not endeavoured yourself, as a worthy justice, to reform him accordingly, as I required you, and you promised me to do, now almost twelve months ago, if not altogether? Summa Summarum, Master N. if you will not come of shortly, and apply yourself thereunto more effectually hereafter than you have done heretofore, be you well assured thereof, I shall detect you to all the friends that I have in England, both high and low, as well his crabbedness and frowardness, as your colourable supportation of the same, that I trust I shallbe able thereby, either to bring you both to some goodness, or at least way, I shall so warn my friends and all honest hearts to beware of your illness, that they shall take either no hurt at all, or at least way, lest harm by you through mine advertisement, in that, 
〈◊〉 will not such 〈◊〉 cause, ●●yther will communicate with other men's 〈…〉 dete●●ble pride. 〈…〉.  knowing you perfectly, they may the better avoid and shun your company. You shall not stay me master N. no though you would give me all the lands and goods you have as rich as you are noted to be. Ego nolo tam iustam causam derelinquere, ego nolo peccatis alienis in hac part communicare. For whether it be per detestabilem, superbiam, whether per abominabilem avaritiam, or by both two linked together, it is no small iniquity to keep any one poor man so long from his right and duty so stiff neckedly and obstinately, or whether ye will crabbedly and frowardly. And what is it then any manner of ways to consent to the same? You know I trow, Master N. furtum quid sit: nempe quovismodo auferre vel retinere alienam ●em invito Domino, ut quidam definiunt. Si fur sit qui sic palam facit, quis erit qui facientem probat, tutatur, propugnat, vel quibuscunque ambagibus suffulcit? id est. What theft is, that is, to take or detain by any manner of way, 
●. What is to oppress & to defraud your brother in his 〈◊〉. ●. The sin is not forgiven, except the thing be restored again, that i● taken away.  an other man's good against his will that is the owner, as some define it. If he be a thief that so doth openly, what shall he be that approveth him which is the doer, defendeth, maintaineth, and supporteth him by any manner of colour? Consider with yourself good master N quid sit opprimere & fraudare in negotio fratrem, and what followeth thereof. It is truly said, non tollitur peccatum, nisi restituatur oblatum. No restitution, no salvation▪ which is as well to be understand, de rebus per frauds, technas, & dolos, as de rebus per manifestum furtum & latrocinium partis. Wherefore let not your brother master N. by cavillation continue in the devils possession. I will do the best I can, and wrestle with the Devil omnibus viribus, to deliver you both from him. I will leave no one stone unmoved, to have both you and your brother saved. There is neither Archbishop nor bishop, nor yet any learned man either in Universities or elsewhere, that I am acquainted withal that shall not write unto you, and in their writing by their learning confute you. There is no Godly man of Law in this realm that I am acquainted withal, but they shall write unto you, and confute you by the law. There is neither Lord nor Lady, nor yet any noble parsonage in this Realm, that I am acquainted withal, but they shall write unto you, and Godly threaten you with their authority.  
I will do all this: yea, 

i. Of things gotten by fraud, guile, & deceit, as of things gotten by open theft and robbery.  
Godly threats of M. Latimer to save the soul of his friend.   and kneel upon both my knees before the kings majesty, and all his honourable Counsel, with most humble petition for your reformation, rather than the Devil shall possess you still, to you ●inall damnation. So that I do not despair, but verily trust, one way or other, to pluck both you, and also your crabbed brother, as crabbed as you say he is, out of the devils claws, maugre the devils heart.  
These premises well considered, look upon it, good master N. that we have no farther ado: God's plague is presently upon us: therefore let us now diligently look about us, and in no wise defend, but willingly reknowledge, and amend what soever hath been amiss. These were the capital points of your talk (as I was informed) after you had perused that my nipping and unpleasant letter: and I thought good to make you some answer to them, if perchance I might so move you, the rather to call yourself to some better remembrance, and so more earnestly apply yourself, to accomplish and perform what you have begun and promised to do, namely the thing itself being of such sort, as apparently tendeth both to your worship, and also to Gods high pleasure.  
Thus lo with a mad head, but yet a good will, after long scribbling, I wot not well what (but I know you can read it, and comprehend it well enough) I bid you most heartily to far in the Lord, with good health, and long life to God's pleasure, Amen. From Baxsterley the xv of july.  
During the time that the said M. Latimer was prisoner in Oxford, we read not of much that he did write, besides his conference with Doctor Ridley, and his protestation at the time of his disputation. Otherwise of letters, we find very few or none, that he did write to his friends abroad, save only these few lines, which he wrote to one masters Wilkinson of London, a godly matron, and an exile afterward for the Gospel's sake. Who so long as she remained in England, was a singular patroness to the good saints of God, and learned bishops, as to master Hooper, to the Bishop of Hereford, to Master Coverdale, M. Latimer, Doctor Cramner with many other. The copy and effect of which his letter to masters Wilkinson here followeth.   

¶ A letter sent to master Wilkinson of London widow, from master Hugh Latimer out of Bocardo in Oxford.  
IF the gift of a pot of a cold water, shall not be in oblivion with God, how can God forget your manifold & bountiful gifts, when he shall say to you: I was in prison and you visited me. God grant us all to do and suffer while we be here, as may be to his will and pleasure. Amen.  
Yours in Bocardo Hugh Latimer.  
Touching the memorable acts and doings of this worthy man, among many other this is not to be neglected, what a bold enterprise he attempted, in sending to king Henry a present, the manner whereof is this. There was then, and yet remaineth still, an old custom received from the old Romans, that upon Newyeares' day being the first day of january, every Bishop with some handsome Newyeares' gift, should gratify the king: 
M. Latimers' Newyeares' gift sent to K. Henry.  and so they did, some with gold, some with silver, some with a purse full of money, and some one thing, some an other: but master Latimer being bishop of Worcester then, among the rest presented a new Testament, for his newyears gift: with a napkin having this posy about it: Fornicatores & adulteros judicabit Dominus.  
And thus hast thou gentle reader, the whole life, both of master Ridley, & of master Latimer, two worthy doers in the church of Christ, severally and by themselves set forth, and describe with all their doings, writings, disputations, sufferings, their painful travails, faithful preachings, 
B. Ridley, and M. Latimer brought forth to examination▪  studious service in Christ's Church, their patient imprisonment, and constant fortitude in that which they had taught, with all other their proceedings from time to time, since their first springing years, to this present time and month of Queen Mary, 
October. 1.  being the month of October. Anno. 1555. In the which month they were both brought forth together, to their final examination and execution. Wherefore, as we have heretofore declared, both their lives severally, and distinctly one from the other, so now jointly to couple them both together, as they were together both joined in one society of cause and martyrdom, we will by the grace of christ prosecute the rest that remaineth, concerning their latter examination, disgrading, and constant suffering, with the order and manner, also of the Commissioners, which were Master White Bishop of Lincoln, 
M. White B. of Lincoln M. Brokes B. of Gloucester the Pope's deputies.  Master Brookes Bishop of Gloucester, with others: and what were their words, their objections, their Orations there used, and what again were the answers of these men to the same as in the process here followeth to be seen.    

The order and manner of the examination of Doctor Ridley, and master Latimer, had the thirty. day of September. 1555.  
FIrst, after the appearing of Thomas Cranmer Archbishop of Caunterbury, before the Pope's Delegate, and the Queen's Commissioners in S. mary's Church at Oxford, 
The last examination of M. Ridley and M. Latimer.  about the xii. day of September, whereof more shallbe said (by the lords grace) when we come to the death of the said archbishop: shortly after upon the 28. day of the said month of September, was sent down to Oxford an other Commission from Cardinal Poole Legate a latere, to john White, bishop of Lincoln, to Doctor Brokes Bishop of Gloucester, and to Doctor Holiman, bishop of Bristol. The contents and virtue of which Commission was, that the said john of Lincoln, james of Gloucester, and john of Bristol, they or two of them, 
The effect of the cardinals Commission sent down to Oxford.  should have full power and authority, to ascite, examine, and judge master Hugh Latimer and M. Doctor Ridley, pretenced bishops of Worcester, and London, for divers and sundry erroneous opinions, which the said Hugh Latymer, and Nicholas Ridley, did hold and maintain in open disputations had in Oxford, in the Months of may, june, and july, in the year of our Lord 1554. as long before in the time of perdition and sithen. The which opinions if the named persons would now recant, giving and yielding themselves to the determination of the universal and Catholic Church, planted by Peter in the blessed Sea of Rome, that then the deputed judges, by the said authority of their Commission, should have power to receive the said penitent persons, and forthwith minister to them, the reconciliation of the holy Father the Pope, but if the said Hugh Latimer, and Nicholas Ridley would stoutly and stubbornly defend, and maintain these their erroneous and assertions, that then the said Lords by their Commission, should proceed in form of judgement, according to the law of Heretics that is degrading them from their promotion, and dignity of bishops, priests, & all other Ecclesiastical orders, should pronounce them as Heretics, and therefore clean to cut them off from the Church, and so to yield them to receive punishments, due to all such heresy and schism.  
Wherefore, the last of September, the said two persons Nicholas Ridley, 
D. Ridley and M. Latimer ascited to appear the last of September.  and Hugh Latimer, were ascited to appear before the said Lords, in the divinity school at Oxford, at viii. of the clock. At what time thither repaired the Lords, placing themselves in high seat, made for public lectures and disputations, according to the usage of that school, being then fair set, and trimmed with cloth of Tissue, and cushynges of Velvet: and after the said Lords were placed and set, the said Latymer & Ridley were sent for, and first appeared master Doctor Ridley, and anon master Latymer. But because it seemed good severally to examine them, M. Latymer was kept back, until Doctor Ridley was thoroughly examined. Therefore soon after the coming of Doctor Ridley into the school: the Commission was published by an appointed Notary, and openly read. But Doctor Ridley standing bare headed, humbly expecting the cause of that his appearance, eftsoons as he had heard the Cardinal named, and the Pope's holiness, put on his cap. Wherefore after the commission was published, in form and sense above specified, the Bishop of Lincoln spoke in sense following.  Lincoln. 
M. Ridley, although neither I, neither my Lords here, 

B. Ridley putteth on his cap, at hearing of the Pope's name.  
The words of the Bishop of Lincoln to D. Ridley, for not putting of his cap.   in respect of our own persons, do look for cap or knee, yet because we bear & represent, such persons as we do, that is my Lord cardinals grace, Legate a latere to the pope's holiness, as well in that he is of a noble parentage, and therewith master Ridley moved his cap with lowly obeisance descending from the regal blood, as in that he is a man worthy to be reverenced with all humility, for his great knowledge and learning, noble virtues, and godly life, and especially in that he is here in England deputy to the pope's holiness, it should have becomed you at his name, to have discovered your head. Wherefore except you will of your own self, take the pains to put your hand to your head, and at the nomination, as well of the said Cardinal, as of the Pope's holiness uncover the same, lest that this your contumacy exhibited how before us, should be prejudicial to the said mo●●e reverend persons (which thing we may in no case suffer) you shall cause us to take the pain, to cause some man to pluck off your cap from you. To whom master Ridley making his petition for licence, answered.  Ridley. 
As touching that you said (my Lord) that you of your own persons desire no cap nor knee, 
Answer of D Ridley, to the B of Lincoln.  but only require the same, in consideration that you represent the cardinals grace's person, I do you to wit, and thereupon make my protestation, that I did put on my cap at the naming of the cardinals grace, neither for any contumacy that I bear towards your own persons, neither for any derogation of honour toward the Lord cardinals grace. For I know him to be a man worthy of all humility, reverence, and honour, in that he came of the most regal blood, 
D. Ridley reverenceth the person of the Cardinal, but not his legacy.  & in that he is a man endued with manifold graces of learning and virtue, and as touching these virtues and points, I with all humility (therewith he put of his cap, and bowed his knee) and obeisance that I may, will reverence, and honour his grace: but in that he is Legate to the Bishop of Rome (and therewith put on his cap) whose usurped supremacy, and abused authority, I utterly refuse and renounce, I may in no wise give any obeisance, or honour unto him, lest that my so doing and behaviour, might be prejudicial to mine oath, & derogation to the verity of God's word, and therefore that I might not only by confession, profess the verity in not reverencing the renounced authority, contrary to God's word, but also in gesture, in behaviour, 
D. Ridley o●eth no reverence to the pope.  and all my doings express the same, I have put on my cap, and for this consideration only, and not for any contumacy to your Lorshipp, neither contempt of this worshipful audience, neither derogation of any honour due to the Cardinal his grace, both for his noble parentage, and also his excellent qualities, I have kept on my cap.  Lincoln. 
M. Ridley, you excuse yourself of that, 
D. White Bishop of Lincoln, replieth again.  with the which we pressed you not, in that you protest you keep on your cap, neither for any contumacy towards us (which look for no such honour of you) neither for any contempt of this audience: which although justly they may (yet as I suppose) in this case do not require any such obeisance of you: neither in derogation of any honour but to my Lord cardinals grace, for his regal descent (at which word M. Ridley moved his cap) & excellent qualities: for although in all the premises honour be due, yet in these respects, we require none of you, but only in that my Lord Cardinal's grace is here in England, deputy of the Pope's holiness (at which word the Lords and others put of their caps, 
Putting of caps at the naming of the Pope,  and master Ridley put on his) and therefore we say unto you the second time, that except you take the pains yourself, to put your hand to your head, and put of your cap, you shall put us to the pain, to cause some man to take it from you, except you allege some infirmity and sickness, or other more reasonable cause, upon the consideration whereof, we may do as 〈◊〉 think good.  Ridley. 
The premises I said only for this end, that it might as well appear to your Lordships, 
D. Ridley answereth.  as to this worshipful audience, why and for what consideration, I used such kind of behaviour, in not humbling myself to your Lordships with cap and knee: and as for my sickness, I thank my Lord GOD, that I am as well at ●ase, as I was this long season: 

The usurped supremacy of Rome defied.  
D. Ridleys' cap pluck●● of perforce.   and therefore I do not pretend that which is not, but only this, that it might appear by this my behaviour, that I acknowledge in no point that usurped supremacy of Rome and therefore contemn and utterly despise, all authority coming from him. In taking of my cap, do as it shall please your Lordships, and I shall be content.  
Then the Bishop of Lincoln, after the third admonion, commanded one of the Beadles (that is an officer of the university) to pluck his cap from his head. M. Ridley bowing his head to the Officer, gently permitted him to take away his cap.  
After this, the Bishop of Lincoln in a long Oration exhorted M. Ridley, to recant and submit himself to the universal faith of Christ, in this manner.  Lincol. 
M. Ridley, I am sure you have sufficiently ●ōdered with yourself, the effect of this our commission with good advisement, considering both points thereof, how that authority is given to us, if you shall receive the true doctrine of the Church, which first was founded by 
*  Peter at Rome immediately after the death of Christ, and from him by lineal succession hath been brought to this our time, if you will be content to renounce your former errors, recant your heretical and seditious opinions, content to yield yourself to the undoubted faith, & truth of the Gospel, received and always taught of the catholic, and Apostolic Church, the which the king and Queen, all the Nobles of this Realm, and commons of the same, all Christian people have & do confess, you only standing alone by yourself. You understand and perceive, I am sure, that authority is given us to receive you, to reconcile you, and upon due penance to adjoin and associate you again into the number of the Catholics and Christ's Church, from the which you have so long strayed, without the which no man can be saved, the which thing I and my Lords here, yea and all, as well Nobles and commons of this realm most heartily desire, and I for my part (wherewith he put of his cap) most earnestly exhort you to do.  

Though the 〈◊〉 of 〈…〉: yet the doctrine 〈◊〉 Rome is strange.  Remember master Ridley, it is no strange country whether I exhort you to return. You were once one of us you have taken degrees in the school. You were made Priest, and became a Preacher, setting forth the same doctrine, which we do now. You were made bishop according to our laws: and to be short, it is not so long agone, sith you separated yourself from us, and in the time of Heresy, became a setter forth of that devilish and seditious doctrine, which in these la●ter days was preached amongst us. For at what time the new doctrine of 
*  only faith began to spring the counsel willing to win my Lord Chancellor sent you to him▪ (I then being in my lords house unknown as I suppose to you) and after you had talked with my Lord secretly, and were departed immediately my Lord declared certain points of your talk, & means of your persuasion, and amongst other this was one, that you should say, 
* The words of D. Ridley falsely reported.  tush my Lord this matter of justification is but a trifle, let us not stick to condescend herein to them: but for Gods love my Lord, stand stoutly in the verity of the Sacrament: for I see they will assault that also. If this be true (as my Lord is a man credible enough in such a matter) hereby it is declared of what mind you were then, as touching the truth of the most blessed sacrament.  
Also in a sermon of yours at Paul's Cross, you as effectually and as Catholickely spoke of that blessed sacrament, as any man might have done, whereby it appeareth that it is no strange thing, nor unknown place whereunto I exhort you. I wish you to return thither from whence you came: 
The Bishop of Lincoln persuadeth D. Ridley 〈◊〉 t● the Pope's Church.  That is, together with us to acknowledge the truth, to acknowledge the church of God, wherein no man may err, to acknowledge the supremacy, of our most reverend father in God the Pope's holiness (which as I said) lineally taketh his dissent from Peter, upon whom Christ promised before his death to build his church the which supremacy or prerogative, the most ancient fathers in all ages, in all times did acknowledge: and here he brought a place or two out of the Doctors, but especially stayed upon a saying of Saint Augustine, which writeth in this manner: Totus orbis christianus intransmarinis, 
 & long remotis terris Romanae Ecclesiae subiectus est. That is: All the christian countries beyond the sea, are subject to the Church of Rome. Here you see M. Ridley, that all Christendom is subject to the church of Rome. What should stay you therefore to confess the same with saint Austen, and the other Fathers.  
Then M. Ridley desired his patience, to suffer him to speak somewhat of the premises, lest the multitude of things might confound his memory, and having grant thereunto, said in this manner:  Ridley. 


Answer 〈◊〉 D. ●idley to the B. of Linco●●e.  
●. Points 〈◊〉 in the B. of Lincoln's Oration.   My Lord, I most heartily thank your Lordship, as well for your gentleness, as also for your sobriety in talk, and for your good and favourable zeal in this learned exhortation, in the which I have marked especially three points, which you used to persuade me to leave my doctrine, and Religion which, which I perfectly know & am thoroughly persuaded to be grounded not upon man's imagination and decrees, but upon the infallible truth of Christ's Gospel, and not to look back, and to return to the Romish sea, contrary to mine oath, contrary to the prerogative and crown of this Realm, and especially which moveth me most) contrary to the expressed word of God.  

 The first point is this, that the sea of Rome taking his beginning from Peter, upon whom you say christ hath builded his Church, hath in all ages lineally from Bishop to Bishop been brought to this time.  
Secondly, 
2 The sea of Rome con●●med by old Doctors.  that even the holy Fathers from time to time, have in their writings confessed the same.  
Thirdly, that in that I was once of the same opinion and together with you I did acknowledge the same.  
First, as touching the saying of Christ, from whence your Lordship gathereth the foundation of the Church upon Peter, 
3. D. Ridley once of the same sea.  truly the place is not so to be understand as you take it, as the circumstance of the place will declare. For after that Christ had asked his disciples whom men judged him to be, and they had answered, that some had said he was a Prophet, some Helias, some one thing, some an other, than he said, whom say ye that I am? Then Peter said: I say that thou art Christ the son of God. To whom Christ answered: I say Tu es Petrus, & super hanc Petram aedificabo Ecclesiam meam. i. Thou art Peter, 
The church not builded upon Peter.  and upon this stone I will build my Church: that is to say, upon this stone not meaning Peter himself, as though he would have constitute a mortal man, so frail and brickle a foundation of his stable and unfallible Church: But upon this Rock stone, that is this confession of thine, 
The church builded upon faiths not upon any person.  that I am the son of GOD, I will build my Church. For this is the foundation and beginning of all Christianity, with word, heart and mind, to confess that Christ is the son of God. Whosoever believeth not this, christ is not in him: and he cannot have the mark of christ printed in his forehead, 
The words of Christ to Peter● Math· 16. expounded.  which confesseth not that christ is the son of God.  
Therefore Christ said unto Peter, that upon this rock that is upon this his confession, that he was Christ the son of God, he would build his Church, to declare that without this faith, no man can come to Christ: 
Faith is the foundation of the Church.  so that this belief, that Christ is the son of God, is the foundation of our christianity, and the foundation of the church. Here you see upon what foundation Christ's Church is built, not upon the frailty of man, but upon the stable and infallible word of God.  
Now as touching the lineal descent of the Bishops in the Sea of Rome true it is that the patriarchs of Rome in the Apostles time, 
Lineal descent of the Bishop of Rome.  and long after was a great maintainer, and a setter forth of Christ's glory, in the which above all other countries and regions there especially was preached the true Gospel, the sacraments were most duly ministered, and as before Christ's coming, it was a City so valiant in prowess, and marshal affairs, that all the world was in a manner subject to it, and after Christ's passion, and divers of the Apostles there suffered persecution for the Gospels sake: so after that the Emperors, their hearts being illuminated, received the gospel, and became Christians, the Gospel there, as well for the great power and dominion, as for the fame of the place flourished most, 
Why the Bishops of R●me have been more esteemed than the Bishops of other cities.  whereby the Bishops of the place were had in more reverence and honour, most esteemed in all counsels and assemblies, not because they acknowledged them to be their head, but because the place was most reverenced and spoken of, for the great power and strength of the same. As now here in England, the Bishop of Lincoln in Sessions and sittings, hath the pre-eminence of the other bishops, not that he is the head and ruler of them: but for the dignity of the bishopric (and therewith the people smiled.) Wherefore the Doctors in their writings, have spoken most reverently of this Sea of Rome and in their writings preferred it: and this is the prerogative, which your Lordship did rehearse, the ancient Doctors to give to the sea of Rome.  
Semblably, I cannot nor dare not but commend, reverence, and honour the sea of Rome, 
The prerogative that the Doctors give to the sea of Rome, and for what cause.  as long as it continued in the promotion, and setting forth of God's glory and in due preaching of the Gospel, as it did many years after Christ. But after that the bishops of that Sea, seeking their own pride, and not God's honour, began to set themselves above kings and Emperors, challenging to them the title of God's Uicares, 
The sea of Rome so long as it continued in sound doctrine, was worthy to be reverenced.  the dominion and supremacy over all the world, I cannot but with saint Gregory a bishop of Rome also, confess that the bishop of that place is the very true Antichrist, whereof saint john speaketh by the name of the whore of Babylon, and say with the said saint Gregory: he that maketh himself a Bishop over all the world, is worse than Antichrist. 
The Bishop of Rome proved to be Antichrist. The place of S. Austen answered.   
Now, where as you say that saint Augustine should seem, not only to give such a prerogative, but also a supremacy to the sea of Rome, in that he saith, all the Christian world is subject to the Church of Rome, and there, fore should give to that Sea a certain kind of subjection: I am sure that your Lordship knoweth that in saint Austin's time, there were four patriarchs, of Alexandria, Constantinople, Antioch and Rome, which patriarchs had under them certain Countries, as in England the Archbishop of Caunterbury hath under him divers bishoprics in England and Wales, to whom he may be said to be their patriarch. 
4. patriarchs in the Church in Austin's tyme.  Also your Lordship knoweth right well, that at what time saint Austin wrote this book, he was then Bishop in Africa. Farther you are not ignorant, that between Europe and Africa lieth the sea called Mare mediterraneum, so that all the countries in Europe to him which is in Africa, may be called transmarine, countries beyond the sea. Here of S. Austen saith: Totus orbis Christianus in transmarinis & long remotis terris ecclesiae Romanae subiectus est. That is all the Christian Countries beyond the seas and far Regions, are subject to the sea of Rome. If I should say all Countries beyond the sea, I do except England, which to me now being in England, is not beyond the sea. In this sense saint Austin saith, 
Countries beyond the sea subject to Rome how and in what respect.  all the Countries beyond the sea are subject to the sea of Rome, declaring thereby that Rome was one of the seas of the four patriarchs, and under it Europe, by what subjection I pray you? only for a pre-eminence, as we here in England say, that all the bishoprics in England, are subject to the archbishopric of Caunterbury and York. 
Rome may be mother of churches, and yet no supreme head of Churches.   
For this pre-eminence also the other Doctors (as you recited) say, that Rome is the mother of Churches, as the Bishopric of Lincoln, is mother to the Bishopric of Oxford, because the Bishopric of Oxford came from the Bishopric of Lincoln, and they were both once one, and so is the archbishopric of Canterbury, mother to the other Byshopricks, which are in her province. In like sort the archbishopric of York, is mother to the Northbishoprickes: and yet no man will say, that Lincoln, Caunterburye, or York, is supreme head to other bishoprics: neither then ought we to confess the sea of Rome to be supreme head, because the Doctors in their writings, confess the sea of Rome to be mother of Churches.  
Now where you say, I was once of the same Religion, which you are of, the truth is, I cannot but confess the same. Yet so was saint Paul a persecutor of Christ. But in that you say, that I was one of you not long agone, in that I doing my message to my Lord of Winchester, should desire him to stand stoughte▪ in that gross opinion of the Supper of the Lord, in very deed I was sent (as your Lordship said) from the Counsel, to my Lord of Winchester, to exhort him to receive also the true confession of justification, and because he was very refractorious, I said to him, why my Lord, what make you so great a matter herein? You see many Anabaptists rise against the sacrament of the altar: I pray you my Lord be diligent in confounding them, for at that time my Lord of Winchester and I had to do, with two Anabaptistes of Kente. In this sense I willed my Lord to be stiff in the defence of the sacrament, against the detestable errors of Anabaptistes, and not in the confirmation of that gross and carnal opinion now maintained.  

D. Ridley falsely charged to preach transubstantiation at Paul's Crosse.  In like sort, as touching the sermon, which I made at Paul's Cross, you shall understand that there were at Paul's, and divers other places, fixed railing bills against the sacrament, terming it jack of the box, the sacrament of the halter, round Robin, with like unseemly terms: for the which causes I to rebuke the unreverent behaviour of certain evil disposed persons, preached as reverently of that matter as I might, declaring what estimation and reverence, aught to be given to it, what danger ensued the mishandling thereof, affirming in that sacrament to be truly and verily the body and blood of Christ, effectuously by grace and spirit: which words the unlearned understanding not, supposed that I had meant of the gross and carnal being, which the romish decrees set forth, 
D. Ridley mistaken in his Sermon.  that a body having life and motion, should be in deed under the shapes of bread and wine.  
With that the Bishop of Lincoln, somewhat interrupting him, said.  Lincol. 
Well M. Ridley, thus you wrist places to your own pleasure: for where as saint Austen saith that the whole Christian world, 
Lincoln again replieth.  is subject to the sea of Rome without any limittation, and useth these words: In transmarinis, & longè remotis terris, only to express the latitude of the dominion of the Sea of Rome, willing thereby to declare that all the world, yea countries far distant from Rome, yet nevertheless are subject to that Sea, yet you would wrest it, and leave it only to Europe. I am sure ye will▪ not deny, but that totus mundus is more than Europe.  Ridley. 
In deed my Lord, if saint Austen had said simpliciter totus mundus, & not added in transmarinis it had been without limitation: 
D. Ridley agayn●●●●swereth 〈◊〉 the word●▪ of Austen.  but in that he said totus mundus in transmarinis partibus, all the Countries beyond the seas he himself doth limit the universal proposition, declaring how far he meant by totus mundus.  
The Bishop not staying for this answer, did proceed, saying.  Lincoln. 
Well, if I would stay upon this place, I could bring many more places of the Fathers, for the confirmation thereof, but we have certain instructions, according to the which we must proceed, and came not hither to dispute the matter with you, but only to take your answers to certain articles, and used this in the way of exhortation: in the which you interrupted me, wherefore I will return thither again.  
Ye must consider that the Church of christ lieth not hidden, but is a City in the mountain, 
Lincoln returneth again to his oration.  and a candle on the Candlestick. Ponder with yourself, that the Church of Christ is catholica, catholic which is deducted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, per omnia: so that Christ's Church is universally spread throughout the world not contained in the 
* And why then do you alligate it to the city of Rom●▪  allegation of places, not comprehended in the circuit of England, not contained in the compass of Germany and Saxony, as your Church is.  
Wherefore master Ridley, for Gods love be ye not singular: acknowledge with all the realm the truth, it shall not be (as you allege prejudicial to the crown, for the king and Queen their majesties have renounced that usurped power taken of their predecessors, and justly have renounced it. 
2. Powers, of the keys and of the sword.  For I am sure you know that there are two powers, the one declared by the sword, the other by the Keys. The sword is given to kings, and rulers of countries: the Keys were delivered by Christ to Peter, and of him left to all the successors. As touching our goods, possessions, and lives, we with you acknowledge us Subjects, to the king and Queen, who hath the temporal sword: 
England how subject to the King, and how to the Pope.  but as concerning matters of Religion, as touching God's quarrel and his word, we acknowledge an other head: and as the king and the Queen their highness do in all worldly affairs, justly challenge the prerogative and primacy, so in spiritual and Ecclesiastical matters they acknowledge themselves not to be heads and rulers, but members of Christ's body. Why therefore should ye stick at that matter, the which their majesties have forsaken and yielded?  
Wherefore master Ridley, 
B. Ridley exhorted to submit himself to the Pope.  you shall not only not do injury to the Crown, and be prejudicial to their majesties honour, in acknowledging with all Christendom the Pope's holiness to be supreme head of Christ'S Church here militant in earth, but do a thing most delectable in their sight, and most desired of their highness. Thus if you will do, revoking together all your errors, acknowledging with the residue of the realm, the common and the public fault, you shall do that all men most heartily desire: you shall bring quietness to your conscience, and health to your soul: then shall we with great joy, by the authority committed to us from the cardinals grace, receive you into the church again, acknowledging you to be no longer a rotten, but a lively member of the same, but if you shall still be singular, if you shall still and obstinately persever in your errors, stubbornly maintaining your former heresies, than we must against our will, according to our commission, separate you from us, and cut you of from the church lest the rottenness of one part in process of time, putrefy and corrupt the whole body, 
Fear of punishment set before him.  then must we confess and publish you to be none of ours: them must we yield you up to the temporal judges, of whom except it otherwise please the king and Queen's highness, you must receive punishment by the laws of this Realm, due for heretics.  
Wherefore master Ridley, consider your state, remember your former degrees, spare your body, especially consider your soul, which Christ so dearly bought with his precious blood, do not you rashly cast away that which was precious in God's sight, enforce not us to do all that we may do, which is only to publish you to be none of us, to cut you of from the Church for we do not, nor can not condemn you to die (as most untruly hath been reported of us) but that is the temporal judges 
* But that office you yourselves have assigned unto them.  office, we only declare you to be none of the Church, and then must you, according to the tenor of them, and pleasure of the Rulers, abide their determination, so that we, after that we have given you up to the temporal Rulers, have no further to do with you. But I trust Master Ridley, we shall not have occasion to do that we may. 
Answer to D. Ridley to Lincoln.  I trust you will suffer us to rest in that point of our commission, which we most heartily desire, that is, upon recantation and repentance to receive you, to reconcile you, and again to adjoin you to the unity of the Church.  
Then M. Ridley with often interruption, at length spoke.  Ridley. 
My Lord I acknowledge an unspotted church of christ, in the which 
* 
He meaneth, in which no general error can be ●●nally.  
The church 〈◊〉 to no 〈◊〉.  
〈…〉 do 〈◊〉 the Church to ●●certayne place, and that only 〈◊〉 Rome The 〈…〉 bind the Church to no one 〈…〉 what Church to 〈…〉 infected with the Church of 〈◊〉 and 〈…〉.   no man can err, without the which no man can be saved, the which is spread throughout all the world, that is the congregation of the faithful: neither do I alligate or bind the same to any one place, as you said, but confess the same to be spread throughout all the world: and whereas Christ's Sacraments are duly ministered, his Gospel truly preached and followed, there doth Christ's Church shine as a City upon an hill, and as a Candle in the Candlestick: but rather it is such as you, that would have the Church of Christ bound to a place, which appoint the same to Rome that there and no where else is the foundation of Christ's church. But I am fully persuaded that Christ's church is every where founded, in every place where his Gospel is truly received, effectually followed. And in that the church of God is in doubt, I use here in the wise counsel of Vyncentinus Lyranensis, whom I am sure you will allow, who giving precepts how the catholic church may be in all schisms and heresies known, writeth in this manner? When (saith he) one part is corrupted with heresies, then prefer the whole world before that one part: but if the greatest part be infected, then prefer antyquitie.  
In like sort now, when I perceive the greatest part of Christianity to be infected with the poison of the sea of Rome, I repair to the usage of the primitive church, which I find clean contrary to the Pope's decrees, as in that the Priest receiveth alone, that it is made unlawful to to the laity to receive in both kinds, and such like: Wherefore it requireth, that I prefer the antiquity of the primative church, before the novelty of the Romish church.  Lincol. 
Master Ridley these faults which you charge the Sea of Rome withal, are in deed no faults. For first it was never forbid the laity, but that they might if 
*  they demanded, receive under both kinds. You know also, that christ after his resurrection, at what time he went with his Apostles to Galilee opened himself by breaking of bread. You know that saint Paul after his long sailing towards Rome broke bread, and that the Apostles came together in breaking of bread which declareth that it is not unlawful to minister the Sacrament under the form of bread only: and yet the church had just occasion to decree, that the laity should receive in one kind only, thereby to take away an opinion of the unlearned, that christ was not wholly both flesh and blood under the form of bread. Therefore to take away their opinion, and to establish better the people's faith, the holy Ghost in the church thought good to decree, that the laity would receive only in one kind: and it is no news for the Church upon just consideration, to alter rites and ceremonies. For you read in the Acts of the Apostles, that saint Paul writing to certain of the Gentiles, which had received the Gospel biddeth them to abstain a suffogato & sanguine, from things stifled, and from blood, so that this seemeth to be an express commandment: yet who will say but that it is lawful to eat bloudings? how is it lawful but by their permission of the Church?  Ridly. 
My Lord, such things as saint Paul enjoined to the Gentiles for a sufferance, by a little and little to win the jews to Christ, were only commandements of time, and respected not the successors: but Christ'S commandment: do this (that is, that which he did in remembrance, which was not to minister in one kind only) was not a commandment for a time, but to persever to the worlds end.  
But the Bishop of Lincoln not attending to this answer, without any stay proceeded in his Oration.  
So that the Church seemeth to have authority by the holy Ghost, whom Christ said he would send after his ascension, which should teach the Apostles all truth, to have power and jurisdiction to alter such points of the Scripture, ever reserving the foundation: but we came not, as I said before, in this sort to reason the matter with you, but have certain instructions ministered unto us, according to the tenor of the which we must proceed, proposing certain articles, unto the which we require your answer directly, either affirmatively, either negatively to every of them, either denying them, either granting them without farther disputations or reasoning,: for we have already stretched our instructions, in that we suffered you to debate and reason the matter, in such sort as we have done: the which articles you shall hear now, and to morrow at eight of the clock in saint mary's Church we will require and take your answers: and then according to the same proceed: & if you require a copy of them, you shall have it, pen, ink and paper, also all such books as you shall demand, if they be to be gotten in the University.  

The Articles.  
IN dei nomine, Amen. Nos johannes Lincoln. 
Articles jointly and severally ministered to D. Ridley and M. Latymer, by the Pope's deputies.  jacobus Glocest. & johannes Bristol. Episcopi▪ per reverendis. dominum Reginaldum miseratione divina S. Mariae in Cosmedin. etc.  
1 We do object to the Nic. Ridley, and to thee Hugh Latimer, jointly and severally, first that thou Nicholas Ridley in this high University of Oxford. Anno. 1554. in the months of April, May, june, july, or in some one or more of them, hast affirmed, and openly defended & maintained, and in many other times and places beside, that the true and natural body of Christ, after the consecration of the priest, is not really present in the sacrament of the altar.  
2. Item, that in the year and months aforesaid, thou hast publicly affirmed and defended, that in the Sacrament of the altar, remaineth still the substance of bread and wine.  
3. Item, that in the said year and months, thou hast openly affirmed, and obstinately maintained, that in the Mass is no propitiatory Sacrifice for the quick and the dead.  
4. Item, that in the year, place, and months aforesaid, these thy foresaid assertions solemnly have been condemned, by the scholastical censure of this school, as heretical, and contrary to the Catholic faith, by the worshipful M. Doctor Weston Prolocutor then of the convocation house, as also by other learned men, of both the Universities.  
5. Item, that all and singular the premises be true, notorious, famous, and openly known by public fame, as well to them near hand, as also to them in distant places far of.   

Examination upon the said Articles.  
ALl these articles I thought good here to place together, that as often as hereafter rehearsal shall be of any of them, the reader may have recourse hither, and peruse the same, and not to trouble the story with several repetitions thereof.  Lincoln. 
After these Articles were read, the Bishops took counsel togethers. At the last the Bishop of Lincoln said: 
B. Ridley examined upon the Articles aforesaid.  these are the very same Articles which you in open disputation here in the University did maintain and defend. What say you unto the first? I pray you answer affirmatively, or negatively.  Ridly. 
Why my Lord, I supposed your gentleness, had been such, that you would have given me space until to morrow, that upon good advisement, I might bring a determinate answer.  Lincoln. 
Yea M. Ridley, I mean not that your answers now shall be prejudicial to your answers to morrow. I will take your answers at this time, and yet notwithstanding it shallbe lawful to you to add, diminish, altar, and change of these answers to morrow what you will.  Ridly. 
In deed, in like manner at our last disputations I had many things promised, and few performed. 
The Catholic promise fair, but they perform nothing.  It was said that after disputations, I should have a copy thereof, and licence to change mine answers, as I should think good, It was meet also that I should have seen what was written by the Notaries at that time. 
The high Priests had not power to put Christ to death, but they had power to commit him to Pilate, neither would they suffer him to ab●solue Christ.  So your Lordship pretended great gentleness in giving me a time, but this gentleness is the same, that Christ had of the high priests: for you, as your Lordship saith, have no power to condemn me, neither at any time to put a man to death, so in like sort the high Priests said, that it was not lawful for them to put any man to death. but committed Christ to Pilate, neither would suffer him to absolve Christ, although he sought all the means therefore that he might. Then spoke Doctor Weston, one of the audience.  West. 
What? do you make the king Pilate?  Rid. 

D. Weston shooteth his bolt.  No master Doctor, I do but compare your deeds with Cayphas his deeds and the high Priests, which would condemn no man to death, as ye will not, and yet would not suffer Pilate to absolve and deliver Christ.  Lincol. 
M. Ridley, we mind not but that you shall enjoy the benefit of answering to morrow, and will take your answers now as now, to morrow you shall change take out, add, and alter what you will. In the mean season we require you to answer directly to every Article, either affirmatively, or negatively.  Ridly. 
Seeing you appoint me a time to answer to morrow, 
The protestation of D. Ridley.  and yet will take mine answers out of hand, first I require the notaries, to take and write my protestation, that in no point I acknowledge your authority, or admit you to be my judges, in that point you are authorised from the Pope. Therefore what soever I shall say or do, I protest, I neither say it, neither do it willingly, thereby to admit the authority of the Pope: & if your Lordship will give me leave, I will show the causes, which moveth me thereunto.  Lincol. 
No M. Ridley, we have instructions to the contrary. We may not suffer you.  Ridley. 

D. Ridley cannot be suffered to speak.  I will be short: I pray your Lordships suffer me to speak in few words.  Linc. 
No M. Ridley, we may not abuse the hearer's ears.  Rid. 
Why my Lord, suffer me to speak three words.  Linc. 
Well M. Ridley, to morrow you shall speak 40. The time is far passed: therefore we require your answer determinately. What say you to the first article? and thereupon rehearsed the same.  Rid. 


The real presence in the Sacrament may have a double sense.  
Equivocation in the word really. How the body of Christ may be said to be really, and how not really in the Sacrament.   My protestation always saved, that by this mine answer I do not condescend, to your authority, in that you are Legate to the Pope, I answer thus: In a sense the first article is true, and in a sense it is false: for if you take really for verè, for spiritually by grace and efficacy, then is it true that the natural body and blood of Christ is in the sacrament verè & realiter, in deed and really: but if you take these terms so grossly, that you would conclude thereby a natural body having motion, to be contained under the forms of bread and wine verè & realiter, then really is not the body and blood of Christ in the Sacrament, no more than the holy Ghost is in the element of water in our Baptism. Because this answer was not understood, the Notaries witted not how to note it: wherefore the Bishop of Lincoln willed him to answer either affirmatively, or negatively, either to grant the Article, or to deny it.  Rid. 
My Lord, you know that where any equivocation (which is a word having two significations) is, except distinction be given, no direct answer can be made: for it is one of Aristotle's fallacies, containing two questions under one, the which cannot be satisfied with one answer. For both you and I agree herein, that in the sacrament is the very true and natural body and blood of Christ, even that which was borne of the virgin mary, 
●. Questions under one.  which ascended into heaven, which sitteth on the right hand of God the Father, which shall come from thence to judge the quick and the dead, only we differ in modo: 

The Papists & Protestants in granting the presence do agree● only in the manner of being they differ.  
How Christ's body is effectuously received in the Sacrament.   in the way and manner of being: we confess all one thing to be in the sacrament, and dissent in the manner of being there. I being fully by God's word thereunto persuaded, confess Christ's natural body to be in the sacrament in deed by spirit and grace, because that whosoever receiveth worthily that bread and wine, receiveth effectuously Christ's body and drinketh his blood, that is, he is, made effectually partaker of his Passion: and you make a grosser kind of being, enclosing a natual, a lively and moving body under the shape or form of bread and wine.  
Now, this difference considered, to the question thus I answer: 
How Christ may be granted to be really in the Sacrament, and how not.  that in the sacrament of the altar is the natural body and blood of Christ verè & realiter, in deed and really, if you take these terms in deed and really for spiritually by grace and efficacy: for so every worthy receiver receiveth the very true body of Christ: but if you mean really and in deed, so that thereby you would include a lively and a movable body under the forms of bread and wine, then in that sense is not Christ's body in the sacrament really and in deed.  
This answer taken and penned of the notaries, the Boshop of Lincoln proposed the second question or Article. To whom he answered.  Rid. 
Always my protestation reserved, I answer thus: that in the sacrament is a certain change in the●r the Bread which was before was common bread, is now made a lively representation of Christ's Body, 

What change is in the Sacramental bread. Sacramental mutation.  
The substance of bread and wine in the● Sacrament not changed.   and not only a figure, but effectuously representeth his body, that even as the mortal body was nourished by that visible bread, so is the internal soul fed with the heavenly food of Christ's body, which the eyes of faith seeth, as the bodily eyes seethe only bread. Such a sacramental mutation I grant to be in the bread and wine, which truly is no small change, but such a change as no more tall man can make but only that omnipotency of Christ'S word.  
¶ Then the bishop of Lincoln willed him to answer directly, either affirmatively or negatively, without further declaration of the matter. Then he answered:  Rid. 
That notwithstanding this sacramental mutation of the which he spoke, 
Comparison between the Sacrament of the Communion and of Baptism.  and all the Doctors confessed the true substance and nature of bread and wine remaineth, with the which the body is in like sort nourished as the soul by grace and spirit with the body of christ. Even so in Baptism the body is washed with the visible water, and the soul is cleansed from all filth by the invisible holy Ghost, and yet the water ceaseth not to be water but keepeth the nature of water still: In like sort in the sacrament of the lords supper the bread ceaseth not to be bread,  
Then the notaries penned, that he answered affirmatively to the second article. The Bishop of Lincoln declared a difference between the sacrament of the altar and Baptism, 
What difference the Catholics put between the Sacrament of the Communion, and Baptism.  because that christ said not by the water this is the holy Ghost, as he did by the bread: this is my body.  
Then master Ridley recited saint Austen, which conferred both the sacraments the one with the other: but the bishop of Lincoln notwithstanding thereupon recited the third article, and required a direct answer. To whom Ridley said.  Rid. 
christ as saint Paul writeth, made one perfect sacrifice for the sins of the whole world, neither can any man reiterate that sacrifice of his, 
Answer to the 3. Article.  and yet is the Communion an acceptable sacrifice to God of praise and thanksgiving: but to say that thereby sins are taken away (which wholly and perfectly was done by Christ's passion, of the which the Communion is only a memory) that is a great derogation of the merits of Christ'S passion: 
Propitiatory sacrifice of the mass is a derogation to Christ's passion.  for the sacrament was instituted that we receiving it, and thereby recognising and remembering his Passion, should be partakers of the merits of the same. For otherwise doth this sacrament take upon it the office of Christ's Passion, whereby it might follow that Christ died in vain.  
¶ The notaries penned this his answer to be affirmatively. Then said the Bishop of Lincoln:  Lin. 
In deed as you allege out of saint Paul, Christ made one perfect oblation for all the whole world, that is, that bloody sacrifice upon the cross: 
Unbloody sacrifice.  yet nevertheless he hath left this sacrifice, but not bloody, in the remembrance of that, by the which sins are forgiven: the which is no derogation of Christ's Passion.  
¶ Then recited the Bishop of Lincoln the fourth article. To the which M. Ridley answered:  Rid. 
That in some part the fourth was true, & in some part false, true in that those his assertions were condemned as heresies, although unjustly: 
Answer to the 4. Article.  false in that it was said they were condemned scientia scholastica, in that the disputations were in such sort ordered, that it was far from any school act.  
¶ This answer penned of the notaries, the Bishop of Lincoln rehearsed the fift Article. To the which he answered:  Rid. 
That the premises were in such sort true, as in these his answers he had declared. Whether that all men spoke evil of them he knew not, in that he came not so much abroad to hear what every man reported.  
¶ This answer also written of the notaries, the bishop of Lincoln said:  Lin. 
To morrow at eight of the clock you shall appear before us in S. mary's Church, 
D. Ridley assigned to appear again the next day.  and then because we cannot well agree upon your answer to the first article (for it was long before he was understood) if it will please you to write your answer, you shall have pen, ink, and paper, & books such as you shall require: but if you write any thing saving your answers to these Articles, we will not receive it: so he charging the Mayor with him, declaring also to the Mayor that he should suffer him to have pen and ink dismissed M. Ridley, and sent for Master Latimer, who being brought to the Divinity School, there tarried till they called for him.   

¶ Master Latimer appeareth before the Commissioners.  
NOw after M. Ridley was committed to the Mayor, than the Bishop of Lincoln commanded the bailiffs to bring in the other prisoner, 
M Latimer 〈…〉 the 〈◊〉.  who eftsoons as he was placed, said to the Lords.  Lati. 
My Lords, if I appear again, I pray you not to send for me until you be ready. For I am an old man, and it is great hurt to mine old age to tarry so long gazing upon the cold walls. Then the Bishop of Lincoln said:  Linc. 
M. Latimer, I am sorry you are brought so soon, although it is the bailiffs fault, and not mine: but it shall be amended.  
Then Master Latimer bowed his knee down to the ground, 
The order of M. Lati●●● 〈◊〉.  holding his Hat in his hand, having a kerchief on his head, and upon it a night cap or two, and a great cap (such as towns men use, with two broad  to button under the chin) wearing an old thread bare Bristol fryse gown girded to his body with a penny leather girdle, at the which hanged by a long string of leather his Testament, and his spectacles without case, depending about his neck upon his breast. After this the Bishop of Lincoln began on this manner:  Linc. 
M. Latimer, you shall understand that I and my Lords here have a Commission from my Lord Cardinal Poles Grace Legate a latere, 
The oration 〈◊〉 Lincoln 〈◊〉 M. Latimer.  to this Realm of England, from our most reverent father in God the Pope's holiness, to examine you upon certain opinions and assertions of yours, which you as well here openly in disputations in the year of our Lord. 1554. as at sundry and divers other times did affirm, maintain, and obstinately defend. In the which Commission be especially two points: the one which we must desire you is, that if you shall now recant, revoke, and disannul these your errors, and together with all this Realm, yea all the world confess the truth, we upon due repentance of your part should receive you, reconcile you, acknowledge you no longer a strayed sheep, but adjoin you again to the unity of Christ's Church, from the which you in the time of schism fell: So that it is no new place to the which I exhort you: I desire you but to return thither from whence you went.  
Consider M. Latimer, that without the unity of the Church is no salvation, 
But this Church 〈◊〉 standing on the truth of God's word, 〈…〉 the 〈◊〉 of man.  and in the Church can be no errors. Therefore what should stay you to confess that which all the Realm confesseth to forsake that which the King and Queen their Majesties have renounced and all the Realm recanted: it was a common error, and it is now of all confessed: it shall be no more shame to you, than it was to us all. Consider M. Latimer, that within these twenty years this Realm also with all the world confesseth one Church, acknowledged in Christ's Church an head, and by what means and for what occasion it cut of itself from the rest of Christianity, it renounced that which in all times and ages was confessed, it is well known, 
How you 〈◊〉 the 〈◊〉, your own acts can bear witness.  and might be now declared upon what good foundation the sea of Rome was forsaken, save that we must spare them that are dead, to whom the rehearsal would be opprobrious: it is no usurped power as it hath been termed, but founded upon Peter by Christ, a lure foundation, a perfect builder, as by divers places as well of the ancient fathers as the express word of God, 
The Pope's authority.  may be proved.  
With that M. Latimer, which before leaned his head to his hand, began somewhat to remove his cap and kerchef from his ears.  
The bishop proceeded saying: for Christ spoke expressly to Peter saying, 
 pasce oves meas, & rege oves meas, the which word doth not only declare a certain ruling of Christ's flock, but includeth also a certain pre-eminence and government, and therefore is the king called Rex à regendo: so that in saying rege, Christ declared a power which he gave to Peter, which jurisdiction and power Peter by hand delivered to Clement, and so in all ages hath it remained in the sea of Rome. This if you shall confess with us, & acknowledge with all the realm your errors and false assertions, then shall you do that which we most desire, then shall we rest upon the first part of our Commission, then shall we receive you, acknowledge you one of the Church, and according to the authority given unto us, 
〈…〉 Latimer.  minister unto you upon due repentance, the benefit of absolution, to the which the King and Queen their Majesties were not ashamed to submit themselves, although they of themselves were unspotted, and therefore needed no reconciliation, yet lest the putrification and rottenness of all the body might be noisome, and do damage to the head also, they (as I said) most humbly submitted themselves to my Lord Cardinal his grace, by him, as Legate to the Pope's holiness, to be partakers of the reconciliation: but if you shall stubbornly persever in your blindness, if you will not acknowledge your errors, if you as you stand now alone, will be singular in your opinions, if by schism and heresy you will still divide yourself from our Church, then must we proceed to the second part of the Commission, which we would be loath to do, that is, not to condemn you, for that we can not do (that the temporal sword of the Realm, and 
* Qui tradid●runt metio●●naius pecca●●m habent, saith Christ.  not we will do) but to separate you from us, acknowledge you to be none of us, to renounce you as no member of the Church, to declare that you are filius perditionis, a lost child, and as you are a rotten member of the Church, so to cut you of from the Church, and so to commit you to the temporal judges, permitting them to proceed against you, according to the tenor of their laws.  
Therefore M. Latimer, 
Persuasions used to M. Latimer 〈…〉 to the unity of the Pope's Church.  for Gods love consider your estate, remember you are a learned man, you have taken degrees in the School, borne the office of a Bishop, remember you are an old man, spare your body, accelerate not your death, & especially remember your soul's health, quiet of your conscience, consider that if you should die in this state, you shall be a stinking sacrifice to God: for it is the cause that maketh the Martyr, and not the death: consider that if you die in this state, you die without grace, for without the Church can be no salvation. 
Reasons to persuade the flesh, but not 〈◊〉 conscience.  Let not vain glory have the upper hand, humiliate yourself, captivate your understanding, subdue your reason, submit yourself to the determination of the Church, do not force us to do all that we may do, let us rest in that part which we most heartily desire, and I, for my part, (than the Bishop put of his cap) again with all my hart exhort you.  
After the Bishop had somewhat paused, then M. Latimer lift up his head (for before he leaned on his elbow) and asked whether his Lordship had said: and the Bishop answered yea.  Lati. 
Then will your Lordship give me leave to speak a word o● two?  Linc 
Yea M. Latimer, so that you use a modest kind of talk, without raising or taunts.  Lati. 
I beseech your Lordship, licence me to sit down. 

M. Latimer hath leave to sit down.  
Answer of M. Latimer to the B. of Lincoln.    Linc. 
At your pleasure M. Latimer, take as much ease as you will.  Lati. 
Your lordship gently exhorted me in many words, to come to the unity of the Church. I confess (my Lord) a Catholic Church, spread throughout all the world, in the which no man may err, without the which unity of the Church no man can be saved: 

The universal Church hath not his foundation only in Rome.  
●rg●ment. Christ bad Peter regere, govern his pe●ple.  
Ergo, the Pope 〈…〉 Rex, to reign 〈◊〉 Kings and Emperors.   but I know perfectly by God's word that this Church is in all the world, and hath not his foundation in Rome only, as you say, and me thought your Lordship brought a place out of the Scriptures to confirm the same, that there was a jurisdiction given to Peter, in that Christ bade him regere, govern his people. In deed my Lord, saint Peter did well and truly his office, in that he was bid regere: but since the bishops of Rome have taken a new kind of regere. In deed they ought to regere, but how my Lord? not as they will themselves: but this regere must be hedged in, and digged in. They must regere, but secundum verbum dei: they must rule, but according to the word of God.  
But the Bishops of Rome have turned regere secundum verbum dei, into regere secundum voluntatem suam: 
Regere 〈…〉 to regere 〈◊〉 voluntatem. Deut. 21.  they have turned the rule according to the word of GOD into the rule according to their own pleasures, and as it pleaseth them best: as there is a book set forth which hath divers points in it, and amongst other, this point is one, which your lordship went about to prove by this word regere, and the argument which he bringeth forth for the proof of that matter, is taken out of Deuteronomie, where it is said: if there riseth any controversy among the people, the Priests Levitici generis, of the order of Leviticus shall decide the matter secundum legem dei, according to the law of GOD: so it must be taken. This book perceiving this authority to be given to the Priests of the old law, taketh occasion to prove the same to be given to the Bishops and other the Clergy of the new law: but in proving this matter, where as it was said there, as the Priests of the order of Leviticus should determine the matter according to God's law (that according to God's law) is left out, and only is recited: as the Priests of the order of Leviticus shall decide the matter, 
Cli●ping of God's Scriptures by the Catholics.  so it ought to be taken of the people: a large authority I ensure you. What gelding of Scripture is this? what clipping of God's coin? With the which terms the audience smiled. This is much like the regere which your Lordship talked of. Nay, nay my Lords, we may not give such authority to the Clergy, to rule all things as they will. Let them keep themselves within their commission. Now I trust my Lord▪ I do not rail yet?  Linc. 
No M. Latimer, your talk is more like taunts then railing: but in that I have not red the book which you blame so much, nor know not of any such, I can say nothing therein.  Lati. 
Yes my Lord, the book is open to be red, and is entitled to one which is Bishop of Gloucester, 
The author of this book was D. Brookes, which there was in the commission.  whom I never knew, neither did at any time see him to my knowledge. With that the people laughed, because the Bishop of Gloucester sat there in commission.  
Then the Bishop of Gloucester stood up, and said it was his book.  Lati. 
Was it yours my Lord? In deed I knew not your Lordship, neither ever did see you before, neither yet see you now, through the brightness of the Sun shining betwixt you and me. Then the audience laughed again: and Master Latimer spoke unto them saying: Why my masters, this is no laughing matter, I answer upon life and death. Vae vobis qui redetis nunc, quoniam flebitis.  
The bishop of Lincoln commanded silence, and then said:  Linc. 
M. Latimer, if you had kept yourself within your bounds, if you had not used such scoffs and taunts, this had not been done.  

Brooks B. of Gloucester speaketh.  After this the Bishop of Gloucester said in excusing of his book.  Gloc. 
M. Latimer, hereby every man may see what learning you have.  
Then M. Latimer interrupted him saying:  Lati. 
Lo, you look for learning at my hands, which have gone so long to the school of oblivion, making the bare walls my Library, keeping me so long in prison without book or pen and ink: and now you let me lose to come and answer to Articles. You deal with me as though two were appointed to fight for life and death, and over night the one through friends and favour is cherished, & hath good counsel given him how to encounter with his enemy. The other for envy or lack of friends, 
The Catholics how unreasonable they are in their using of men.  all the whole night is set in the stocks. In the morning when they shall meet, the one is in strength and lusty: the other is stark of his limbs, and almost dead for feebleness. Think you that to run through this man with a spear is not a goodly victory?  
But the bishop of Gloucester interrupting his answer proceeded, saying:  Glo. 
I went not about to recite any places of Scripture in that place of my book: 
The Catholics allege the Scriptures but take not all.  for than if I had not recited it faithfully, you might have had just occasion of reprehension: but I only in that place formed an argument á majors, in this sense: that if in the old law the Priests had power to decide matters of controversies, much more than ought the authority to be given to the clergy in the new law: and I pray you in this point what availeth the rehearsal, secundum legem dei.  Lati. 
Yes my Lord, very much. For I acknowledge authority to be given to the spirituality to decide matter of Religion, and, as my Lord said even now, to regere: but they must do it secundum verbum dei, and not secundum voluntatem suam, according to the word and law of God, and not after their own will, after their own imaginations and fantasies.  
The Bishop of Gloucester would have spoken more, saving that the Bishop of Lincoln said, that they came not to dispute with M. Latimer, but to take his determinate answers to their Articles, and so began to propose the same Articles which were proposed to M. Ridley. But M. Latimer interrupted him, speaking to the bishop of Gloucester: well my Lord, I could wish more faithful dealing with God's word, and not to leave out a part, and snatch a part here and an other there, but to rehearse the whole faithfully.  
But the bishop of Lincoln not attending to this saying of Master Latimer, 
The protestation of M. Latimer.  proceeded in rehearsing the Articles in form and sense as I declared before in the examination of the Articles proposed to Master Ridley, and required Master Latimers' answer the first. Then Master Latimer making his protestation, that notwithstanding these his answers it should not be taken that thereby he would acknowledge any authority of the bishop of Rome, saying that he was the King and Queen their majesties subject and not the Popes, neither could serve two masters at one time, except he should first renounce one of them: required the Notaries so to take his protestation, that what soever he should say or do, it should not be taken as though he did thereby agree to any authority that came from the Bishop of Rome.  Linc. 
The Bishop of Lincoln said, that his protestation should be so taken: 
1. Article.  but he required him to answer briefly affirmatively, or negatively to the first Article, and so recited the same again: and Master Latimer answered as followeth.  Lati. 
I do not deny (my Lord) that in the Sacrament by spirit and grace is the very body and blood of Christ, 
The body of Christ in the Sacrament received by spirit & grace.  because that every man by receiving bodily that bread and wine, spiritually receiveth the body and blood of Christ, and is made partaker thereby of the merits of Christ's Passion: but I deny that the body and blood of Christ is in such sort in the Sacrament as you would have it.  Linc. 
Then Master Latimer, you answer affirmatively.  Lati. 
Yea, if you mean of that gross and carnal being, 
M. Latymer against the gross and carnal being of christ in the Sacrament. 2. Article. What change is in the bread and wine in the Sacrament, not in the nature but in the dignity of representing.  which you do take.  
The Notaries took his answers to be affirmatively.  Linc. 
What say you Master Latimer to the second Article? and recited the same.  Lati. 
There is, my Lord, a change in the bread and wine, and such a change as no power, but the omnipotency of GOD can make, in that that which before was bread, should now have that dignity to exhibit Christ's body, & yet the bread is still bread, and the wine still wine: for the change is not in the nature, but in the dignity, because now that which was common bread hath the dignity to exhibit Christ's body, for where as it was common bread, it is now no more common bread, neither ought it it to be so taken, but as holy bread sanctified by God's word.  
With that the Bishop of Lincoln smiled, saying:  Linc. 
Lo Master Latimer, see what steadfastness is in your doctrine: That which you abhorred and despised most, you now most establish: for where as you most railed at holy bread, you now make your communion holy bread.  Lati. 
Tush, a rush for holy bread. I say the bread in the communion is an holy bread in deed.  
But the bishop of Lincoln interrupted him and said.  Linc. 
O, you make a difference between holy bread, 
Substance of bread & wine in the Sacrament unchanged.  and holy bread (with that the audience laughed.) Well master Latimer, is not this your answer, that the sustance of bread and wine remaineth after the words of consecration?  Lati. 
Yes verily, it must needs be so, for Christ himself calleth it bread, Saint Paul calleth it bread, the Doctors confesseth the same, the nature of a Sacrament confirmeth the same, and I call it holy bread, 
Difference between Christ's holy bread & the Pope's holy bread.  not in that I make no difference betwixt your holy bread & this, but for the holy office which it beareth, that is, to be a figure of Christ's body, and not only a bare figure, but effectually to represent the same.  
So the Notaries penned his answer to be affirmatively.  Linc. 
What say you to the third question? 
3. Article.  and recited the same.  Lati. 
No, no my Lord, Christ made one perfect Sacrifice for all the whole world, neither can any man offer him again, neither can the Priest offer up Christ again for the sins of man, which he took away by offering himself once for all (as Saint Paul saith) upon the cross, neither is there any propitiation for our sins, saving his cross only.  
So the Notaries penned his answer to this Article also to be affirmatively.  Linc. 
What say you to the fourth Master Latimer? and recited it. After the recital whereof, 
4. Article.  when Master Latimer answered not, the Bishop asked him whether he heard him or no?  Lati. 
Yes, but I do not understand what you mean thereby.  Linc. 
Marry only this, that these your assertions were condemned by M. Doctor Weston as heresies: is it not so M. Latimer?  Lati. 
Yes, I think they were condemned. But how unjustly, he that shall be judge of all knoweth.  
So the Notaries took his answer, to this Article also to be affirmatively.  Linc. 
What say you M. Latimer to the v. Article? and recited it. 
●. Article.   Lati. 
I know not what you mean by these terms. I am no Lawyer: I would you would propose the matter plainly.  Linc. 
In that we proceed according to the law, we must use their terms also. The meaning only is this, that these your assertions are notorious, evil spoken of, and yet common and recent in the mouths of the people.  Lati. 
I can not tell how much nor what men talk of them. I come not so much among them, in that I have been secluded a long tyme. What men report of them I know not, nor care not.  
This answer taken, the Bishop of Lincoln said:  Linc. 
M. Latimer, we mean not that these your answers shallbe prejudicial to you. 
 To morrow you shall appear before us again, and then it shallbe lawful for you to alter and change what you will. We give you respite till to morrow, trusting that after you have pondered well all things against to morrow, you will not be ashamed to confess the truth.  Lati. 
Now my Lord I pray you give me licence in three words to declare the causes why I have refused the authority of the Pope.  Linc. 
Nay M. Latimer, to morrow you shall have licence to speak xl. words.  Lati. 
Nay my Lords, I beseech you to do with me now as it shall please your Lordships: I pray you let not me be troubled to morrow again.  Linc. 
Yes M. Latimer, you must needs appear again to morrow.  Lati. 
Truly my Lord, as for my part I require no respite, for I am at a point: you shall give me respite in vain: Therefore I pray you let not me trouble you to morrow.  Linc 
Yes, for we trust God will work with you against to morrow. There is no remedy, you must needs appear again to morrow at eight of the clock in saint Mary's Church. And forthwith the Bishop charged the Mayor with M. Latimer, & dismissed him, and then broke up their Session for that day, about one of the clock at after noon.   

¶ Here followeth the second Session.  

The next 〈…〉  THE next day following (which was the first day of October) somewhat after eight of the clock, the said Lords repaired to S. Mary's Church, and after they were set in a high throne well trimmed with cloth of tissewe and silk, 
October. 1.  than appeared M. Ridley, who was set at a framed table a good space from the Bishop's feet, which table had a silk cloth cast over it, the which place was compassed about with framed seats in quadrate form, partly for Gentlemen which repaired thither (for this was the Session day also of gail delivery) & heads of the University to sit, and partly to keep of the press of the audience: for the whole body as well of the University as of the town, 
D. Ridleys' appearance 〈…〉 the 〈◊〉.  came thither to see the end of these two persons. After M. Ridleyes appearance, and the silence of the audience, the Bishop of Lincoln spoke in manner following.  Linc. 

The words 〈◊〉 M. 〈…〉, to B. 〈…〉.  M. Ridley, yesterday when that we challenged you for not uncovering your head, you excused yourself of that whereof no man accused you, in saying you did not put on your cap for any obstinacy toward us, which as touching our own persons desired no such obedience of you, but only in respect of them whose persons we bear: neither (you said) for any contempt that you bear to this worshipful audience, which although justly may, yet in this case require no such humility of you: neither for any derogation of honour to my Lord cardinals grace, in that he descended from the regal blood, in that he is a man most noble, both for his excellent qualities & singular learning: for as touching those points, you said you with all humility would honour, reverence, and worship his grace: but in that he is Legate to the most reverent father in God the Pope's holiness (with that the Bishop with all then present put of their caps, but M. Ridley moved not his) you said you ne could ne would by any means be induced to give him honour: 
 but for as much as this is the point as we told you yesterday, why we require honour and reverence of you, we tell you now as we did then, except you take the pains to move your bonnet, we will take the pains to cause your bonnet to be taken from you, except you pretend sickness, as yesterday you did not.  Rid. 
I pretend now none other cause, 
B. Ridley refuseth to put of his cap to the Pope or to them which come from the Pope.  than I did yesterday, that is, only that hereby it may appear that not only in word and confession, but also by all my gesture and behaviour, in no point I agree or admit any authority or power that shall come from the Pope, and nor for any pride of mind (as GOD is my judge) neither for contempt of your lordship's, or of this worshipful audience, neither for derogation of honour due to my Lord cardinals grace as concerning those points which your Lordship spoke of, that is, his noble Parentage and singular graces in Learning. And as for taking my cap away, your Lordship may do as it shall please you: it shall not offend me, but I shall be content with your ordinance in that behalf.  Linc. 
For as much as you do answer now as you did yesterday, we must do also as we did then, and forthwith one of the Beadles very hastily snatched his cap from his head.  
¶ After this the Bishop of Lincoln began the examination in sense following.  Linc. 
Master Ridley, yesterday we took your answer to certain Articles, 
The last examination of Bishop Ridley.  which we then proposed unto you: but because we could not be thoroughly satisfied with your answer then to the first Article, neither could the Notaries take any determinate answer of you, 
The words of the B. of Lincoln.  we (you requiring the same) granted you licence to bring your answer in writing, and thereupon commanded the Mayor that you should have pen, paper, and ink, yea any books also that you would require, if they were to be gotten: we licensed you then also to alter your former answers this day at your pleasure: Therefore we are come now hither to see whether you are in the same mind now that you were in yesterday, (which we would not wish) or contrary, contented to revoke all your former assertions, and in all points content to submit yourself to the determination of the universal Church, and I for my part most earnestly exhort you (and therewith he put of his cap) not because my conscience pricketh me as you said yesterday, but because I see you a rotten member and in the way of perdition.  
Yesterday I brought forth amongst other S. Austen, to prove that authority hath always been given to the sea of Rome, and you wrested the words far contrary to S. Austin's meaning, in that you would have totus mundus to be applied only to Europe, which is but the third part of all the world, where as in deed the process of S. Augustine's words will not admit that your interpretation. For he saith not totus mundus Christianus in transmarinis. etc. but first, 
The place of S. Austen again repeated, Totus mundus. etc.  totus mundus Christianus Romanae Ecclesiae subiectus est: All the Christian world is subject to the Church of Rome, and afterward addeth in transmarinis partibus, beyond the Sea, but only to augment the dominion of the sea of Rome.  Rid. 
But M. Ridley still persevered in his former answer, saying: 
Answer of D. Ridley to the place of S. Austen as before.  I am sure my Lord you have some skill in Cosmography, in the which you shall understand that there is a sea called Mare mediterraneum, cast between Europe and Africa, in the which he meant Europe beyond the Sea, even as I should say the whole world beyond the Sea, excepting England in the which I stand: and here many words were spent upon the interpretation of the same place of S. Austen.  Lin. 
After long disceptation, the bishop of Lincoln said, that the meaning of S. Augustine might be known by the consent of other the Doctors, and rehearsed divers.  Rid. 
But M. Ridley required the rehearsal of the places, and to read the very words of the Doctors, saying, that perhaps those which the Bishop rehearsed, 
How the Catholics use to allege the Doctors.  being proponed in other terms in the Doctors, would admit a contrary meaning and interpretation: but in that book out of the which the Bishop rehearsed them, was none of the Doctors, but only the sentences drawn out of the Doctors of some studious man: he could not recite the very words of the Doctors.  Linc. 
Then after he came to Cyrillus, which (as he said) made against M. Ridley in the Sacrament, 
A place of Cyrillus alleged by Melancthon. Scripture books burned at Oxford.  even by Philippe Melancthon his own alleging in his common places, and forthwith called for Melancthon, but in vain, because all such books were burned a little before, wherefore he passed it over.  
Cyrillus also in an other place pro●ing to the jews that Christ was come, useth this reason, 
* Argumentum á contrario sensu ex Cyrillo contra ●udaeo●.  Altars are erected in Christ's name in Britain and in far countries: Ergo, Christ is come. But we may use the contrary, of that reason: Altars are plucked down in Britain: Ergo, Christ is not come. A good Argument á contrarijs: I will stand to it in the Schools by and by with any man. Ye see what a good argument this your doctrine maketh for the jews, to prove that Christ is not come. 
* 
Altars be erected in Christ's remembrance in Britain. Ergo Christ is come.  
Altars be now plucked down in Britain: Ergo, Christ i● not come. Answer.  
This argument is not a sensu contrario. For erecting of altars in the Antecedent▪ and plucking down altars in the consequent, be not contrary. In the Antecedent, Cyril meaneth the table, or else the celebration of the lords Supper in his remembrance. In the consequent by plucking down of altars▪ is meant the taking away of places and monuments, serving not to the lords Supper, but to Idolatry, whereby the true table of the lords Supper in his remembrance may be erected again.    
D. Ridley smiling, answered: your Lordship is not ignorant that this word Altar in the Scripture signifieth aswell the Altar whereupon the jews were wont to make their burnt Sacrifices, as the table of the lords Supper. Cyrillus meaneth there by this word Altar, not that the jewish Altar, but the Table of the Lord, and by that saying (Altars are erected in Christ's name, Ergo Christ is come) he meaneth that the Communion is ministered in his remembrance, Ergo Christ is come: for the strength of his argument is, because the remembrance of a thing can not be, except the thing itself be past: then could not all Countries celebrate the Communion in the remembrance of Christ's passion, except Christ had been come and suffered. As for the taking down of the Altars, it was done upon just considerations, for that they seemed to come to nigh to the Iewes usage. Neither was the supper of the Lord at any time more better ministered, more duly received, then in these latter days when all things were brought to the rites and usage of the primative Church.  Linc. 
A godly receiving I promise you, to set an Oyster table in steed of an Altar, and to come from Puddings at Westminster, to receive: and yet when your table was constituted, you could never be content, in placing the same now East, now North, now one way, now another, until it pleased GOD of his goodness to place it clean out of the Church.  Rid. 
Your lordships unreverent terms do not elevate the thing. 
* B. White blasphemously calleth the board of the lords Supper, an Oyster table.  Perhaps some men came more devoutly from Puddings then other men now do from other things.  Lin. 
As for that, M. Ridley, you ought to be judge of no man: but by this your reasoning you cause us to stretch and enlarge our instructions. We came not to reason, but to take your determinate answers to our Articles: and eftsoons he read the first Article in manner above specified. 
The articles read again to M. Ridley.   
Now M. Ridley, What say you to the first Article? if you have brought your answer in writing, we will receive it: but if you have written any other matter, we will not receive it.  Rid. 
Then M. Ridley took a sheet of paper out of his bosom, and began to read that which he had written: but the B. of Lincoln commanded the Beadle to take it from him. 
B. Ridley not suffered to read his own answer.  But he desired licence to read it, saying that it was nothing but his answers, but the Bishop would in no wise suffer him.  Rid. 
Why my Lord, will you require my answer, and not suffer me to publish it? I beseech you my Lord, let the audience bear witness in this matter. Your Lordships may handle it at your pleasures: therefore let the audience be witness to your doings. 
Note the extreme dealing of these catholic men.   Linc. 
Well M. Ridley, we will first see what you have written, & then if we shall think it good to be red, you shall have it published: but except you will deliver it first, we will take none at all of you.  
With that M. Ridley seeing no remedy, delivered it to an Officer, which immediately delivered it to the Bishop of Lincoln, who after he had secretly communicated it to the other two Bishops, declared the sense, but would not read it as it was written, 
The deputies durst not read out the writing of Bishop Ridley.  saying, that it contained words of blasphemy: therefore he would not fill the ears of the audience therewithal and so abuse their patience: notwithstanding M. Ridley desired very instantly to have it published, saying, that except a line or two, there was nothing contained but the ancient Doctor's sayings for the confirmation of his assertions.  
After the said Bishops had secretly viewed the whole, than the Bishop of Lincoln said: In the first part master Ridley, is nothing contained but your protestation, that you would not have these your answers so to be taken, as though you seemed thereby to consent to the authority or jurisdiction of the Pope's holiness.  Rid. 
No my Lord, I pray you read it out that the audience may hear it: but the bishop of Lincoln would in no wise, because (he said) there were contained words of blasphemy.  
Then the Bishop of Lincoln recited the first Article, 
To the 1. article.  and required master Ridleis' answer to it. Then M. Ridley said, that his answer was there in writing, and desired that it might be published: but the bishop would not read the whole, but here and there a piece of it. So the Notaries took his answer, that he referred him to his answer in writing exhibited now, and also before at the time of disputation, M. Doctor Weston being prolocutor.  
In likewise the Bishop of Lincoln recited the second Article, and required an answer, 
To the 2. Article.  and M. Ridley referred him to his answer in writing, exhybited now, and also before at the time of disputation: and like answers were taken to all the residue of the Articles.  
These answers in manner rehearsed, taken, and penned of the Notaries, the Bishop of Gloucester began an exhortation to move M. Ridley to turn. 
The words of exhortation of Brookes Bishop of Gloucester to M. Ridley.   Glo. 
If you would once empty your stomach, captivate your senses, subdue your reason, and together with us consider what a feeble ground of your religion you have, I do not doubt but you might easily be perduced to acknowledge one Church with us, to confess one faith with us, and to believe one religion with us. For what a weak and feeble stay in religion is this I pray you? Latimer leaneth to Cranmer, Cranmer to Ridley, & Ridley to the singularity of his own wit: so that if you overthrow the singularity of Ridleyes wit, then must needs the Religion of Cranmer and Latimer fall also. You remember well M. Ridley, that the Prophet speaketh most truly, saying: vae, vae, woe, woe be to them which are singular and wise in their own conceits.  
But you will say, here it is true that the Prophet saith: but how know you that I am wise in mine own conceit? Yes Master Ridley, you refuse the determination of the Catholic Church: you must needs be singular and wise in your own conceit, for you bring Scripture for the probation of your assertions, and we also bring Scriptures: you understand them in one sense, and we in an other. How will ye know the truth herein? If you stand to your own interpretation, than you are singular in your own conceit: but if you say you will follow the minds of the Doctors and ancient Fathers, semblably you understand them in one meaning, and we take them in another: how will ye know the truth herein? 
B. Ridley untruly charged with singularity.  If you stand to your own judgement, then are you singular in your own conceit, then can you not avoid the vae and woe which the Prophet speaketh of.  
Wherefore, if you have no stay but the Catholic church in matters of controversy, except you will rest upon the singularity and wisdom of your own brain, if the Prophet most truly saith, vae, vae, woe, woe be to them that are wise in their own conceit: then for God's love M. Ridley stand not singular, be not you wise in your own conceit, please not yourself overmuch. How were the Arrians, the manichees, the Futichians, with other divers Heretics which have been in the Church, how I pray you were they suppressed and convinced? by reasoning in disputations? No truly, the Arrians had more places of Scriptures for the confirmation of their heresy, 
The determination of the Church is only that, whereupon our catholic men do ground their faith▪  than the Catholics for the defence of the truth. How then were they convinced? only by the termination of the Church. And in deed except we do constitute the Church our foundation, stay, and judge, we can have no end of controversies, no end of disputations. For in that we all bring Scriptures and Doctors for the probation of our assertions, who should be judge of this our controversy? If we ourselves, then be we singular and wise in our own conceits, then can not we avoid the woe that the Prophet speaketh of.  
It remaineth therefore that we submit ourselves to the determination and arbitrement of the Church, with whom God promised to remain to the worlds end, to whom he promised to send the holy Ghost which should teach it the truth. Wherefore M. Ridley, if you will avoid the woe that the prophet speaketh of, be not you wise in your judgement: if you will not be wise and singular in your own judgement, captivate your own understanding, subdue your reason, and submit yourself to the determination of the Church.  
This is briefly the sum of the Oration of the Bishop of Gloucester, by the which he endeavoured in many more words, amplyfiing and enlarging the matter eloquently with sundry points of Rhetoric, to move affections, to persuade Master Ridley to recant and forsake his Religion.  
To whom M. Ridley answered in few words, 
A brief answer of B. Ridley to B. Brokes ta●le.  that he said most truly with the Prophet, woe be to him which is wise in his own conceit, but that he acknowledged no such singularity in him, ne knew any cause why he should attribute so much to himself. And where as he said Master Cranmer leaned to him, that was most untrue, in that he was but a young Scholar in comparison of Master Cranmer: for at what time he was a young Scholar, than Master Cranmer a Doctor, so that he confessed that M. Cranmer might have been his Schoolmaster these many years. It seemed that he would have spoken more, but the Bishop of Gloucester interrupted him, saying.  Glo. 
Why M. Ridley, it is your own confession, for M. Latimer at the time of his disputations confessed his learning to lie in M. Cranmers' books, and M. Cranmer also said, that it was your doing.  Linc. 
Likewise the bishop of Lincoln with many words and gentle holding his Cap in hand, desired him to turn. 
 But M. Ridley made an absolute answer, that he was fully persuaded, the Religion which he defended to be grounded upon God's word, and therefore without great offence towards God, great peril and damage of his soul, he could not forsake his Master and Lord God, but desired the Bishop to perform his grant in that his Lordship said the day before, that he should have licence to show his cause why he could not with a self conscience admit the authority of the Pope: but the Bishop of Lincoln said, that where as then he had demanded licence to speak three words, he was contented then that he should speak xl and that grant he would perform.  

D. We●ton 〈…〉.  Then stepped forth D. Weston, which sat by and said, why my Lord, he hath spoken four hundred already.  
M. Ridley confessed he had, but they were not of his prescribed number, neither of that matter. The Bishop of Lincoln bade him take his licence: but he should speak but xl and he would tell them upon his fingers, and eftsoons M. Ridley began to speak: 
 but before he had ended half a sentence, the Doctors sitting by cried and said, that his number was out, and with that he was put to silence.  
After this the Bishop of Lincoln which sat in the mids, began to speak as followeth.  Linc. 
Now I perceive M. Ridley, you will not permit ne suffer us to stay in that point of our Commission which we most desired: for I ensure you, there is never a word in our Commission more true then, dolentes & gementes. For in deed I for my part, I take God to witness, am sorry for you. Whereunto M. Ridley answered:  Rid. 
I believe it well my Lord, for as much as one day it will be burdenous to your soul.  Linc. 
Nay not so M. Ridley, but because I am sorry to see such stubborness in you, that by no means you may be persuaded to acknowledge your errors, and receive the truth: but seeing it is so, because you will not suffer us to persist in the first, we must of necessity proceed to the other part of our Commission. Therefore I pray you hearken what I shall say, 
Sentence of 〈◊〉 ●ead 〈◊〉 D. ●●●ley.  and forthwith did read the sentence of condemnation, which was written in a long process: the tenor of which because it is sufficiently already expressed before, we thought meet in this place to omit, forasmuch as they are rather words of course, than things devised upon deliberation. 
 Howbeit in deed the effect was, that for as much as the said Nic. Ridley did affirm▪ maintain, and stubbornly defend certain opinions, assertions, and heresies, contrary to the word of God, and the received faith of the Church, as in denying the true and natural body of Christ, and his natural blood to be the Sacrament of the Altar: Secondarily in affirming the substance of bread and wine to remain after the words of the Consecration: Thirdly in denying the Mass to be a lively Sacrifice of the Church for the quick and the dead, and by no means would be perduced and brought from these his heresies, they therefore the said john of Lincoln, james of Gloucester, john of Bristol, did judge and condemn the said Nic. Ridley, as an Heretic, and so adjudged him presently both by word and also in deed to be degraduated from the degree of a bishop, from Pristhoode and all Ecclesiastical order: declaring moreover the said Nic. Ridley to be no member of the Church, and therefore committed him to the secular powers, of them to receive due punishment according to the tenor of the temporalll laws: and further excommunicating him by the great excommunication.   

¶ The last appearance and examination of M Latimer before the Commissioners.  

〈…〉 of M. Latimer before the Commissioners.  THis sentence being published by the Bishop of Lincoln, M. Ridley was committed as a prisoner to the Mayor, and immediately M. Latimer was sent for: but in the mean season the Carpet or cloth which lay upon the table whereat M. Ridley stood, was removed, because (as men reported) M. Latimer had never the degree o● a Doctor as M. Ridley had. But eftsoons as M. Latimer appeared as he did the day before, perceiving no cloth upon the table, laid his hat, which was an old felt under his elbows, and immediately spoke to the Commissioners, saying:  Lati 
My Lords, I beseech your Lordships to set a better order here at your entrance: for I am an old man and have a very evil back, so that the press of the multitude doth me much harm.  Linc. 
I am sorry M. Latimer for your hurt. At your departure we will see to better order.  
With that M. Latimer thanked his Lordship, making a very low courtesy. After this the Bishop of Lincoln began on this manner.  Linc. 
M. Latimer, although yesterday after we had taken your answers to those Articles which we proposed, might have justly proceeded to judgement against you, 
The Bishop of Lincoln's words to M. Latimer.  especially in that you required the same, yet we having a good hope of your returning, desiring not your destruction, but rather that you would recant, revoke your errors, and turn to the Catholic Church, differred farther process till this day, and now according to the appointment, we have called you here before us, to hear whether you are content to revoke your heretical assertions, and submit yourself to the determination of the Church, as we most heartily desire, and I for my part, as I did yesterday, most earnestly do exhort you, either to know whether you persever still the man that you were, for the which we would be sorry.  
It seemed that the Bishop would have farther proceeded, saving that M. Latimer interrupted him, saying:  Lati. 
Your Lordship often doth repeat the Catholic Church, as though I should deny the same. No my Lord, 
M. Latimer short with the Commissioners▪  I confess there is a Cotholicke Church, to the determination of the which I will stand, but not the Church which you call Catholic, which sooner might be termed diabolike. And where as you join together the Romish and Catholic Church, stay there I pray you. For it is an ●ther thing to say Romish Church, and an other thing to say Catholic Church: 

The Catholic Church and the Romish Church be two things. Cyprians counsel, in truth no deliberation to be taken.  
M. Latimers' question to the Bishops.   I must use here in this mine answer the counsel of Cyprianus, who at what time he was ascited before certain Bishops that gave him leave to take deliberation and counsel to try and examine his opinion, he answered them thus: in sticking and persevering in the truth, there must no counsel, nor deliberation be taken. And again being demanded of them sitting in judgement, which was most like to be of the Church of Christ, either he which was persecuted, either they which did persecute: Christ, said he, hath foreshowed, that he that doth follow him, must take up his cross and follow him. Christ gave knowledge that the disciples should have persecution and trouble. How think you then my Lords, is it like that the sea of Rome, 
Whether is more like, the sea of Rome which persecuteth: or the little flock which is persecuted▪ to be the ●rue Church. etc.  which hath been a continual persecutor, is rather the Church, or that swal flock which hath continually been persecuted of it even to death? Also the flock of Christ hath been but few in comparison to the residue, and ever in subjection: which he proved, beginning at No●s time even to the Apostles.  Linc. 
Your cause and S. Cyprians is not one, but clean contrary, for he suffered persecution for Christ's sake and the Gospel: but you are in trouble for your errors and false assertions, contrary to the word of God, and the received truth of the Church.  Lati. 
M. Latimer interrupting him, said: yes verily, 
The cause of the Martyrs of the primitive time, and of the Martyrs of the latter time a●l one.  my cause is as good as S. Cyprians: for his was for the word of God and so is mine.  
But Lincoln goeth forth in his talk.  
Also at the beginning and foundation of the Church, it could not be but that the Apostles should suffer great persecution. Further, before Christ's coming, continually there were very few which truly served God: but after his coming began the time of grace, than began the Church to increase, and was continually augmented until that it came unto this perfection, 
The Image of the Church before Christ's coming compared with the Church after his coming.  and now hath justly that jurisdiction which the unchristian Princes before by tyranny did resist: there is a diverse consideration of the estate of the Church now in the time of grace, and before Christ's coming. But Master Latimer, although we had instructions given us determinately to take your answer to such Articles as we should propose, without any reasoning or disputations, yet we hoping by talk somewhat to prevail with you, appointed you to appear before us yesterday in the Divinity School, a place for disputations. And whereas then notwithstanding you had licence to say your mind, and were answered to every matter, yet you could not be brought from your errors. We thinking that from that time ye would with good advisement consider your state, gave you respite from that time yesterday when we dismissed you, 

The Articles again propounded to Master Latimer.  
Master Latimer again answereth with Protestation, as before.  
The very body of Christ received in the Sacrament by the spirit & grace.   until this time, and now have called you again here in this place, by your answers to learn whether you are the same man you were then or no? Therefore we will propose unto you the same articles which we did then, and require of you a determinate answer, without farther reasoning, and eftsoons recited the first article.  Lati. 
Always my protestation saved, that by these mine answers it should not be thought that I did condescend and agree to your lordships authority in that you are legased by authority of the Pope, so that thereby I might seem to consent to his jurisdiction, to the first article I answer now as I did yesterday, that in the Sacrament the worthy receiver receiveth the very body of Christ, and drinketh his blood by spirit and grace. But after that corporal being which the Romish Church prescribeth, Christ's body & blood is not in the Sacrament under the forms of bread and wine.  
The Notaries took his answer to be affirmatively. For the second article, 
Answers to 2. & 3. articles.  he referred himself to his answers made before.  Linc. 
After this the Bishop of Lincoln recited the third article, and required a determinate answer.  Lat. 
Christ made one oblation and sacrifice for the sins of the whole world, and that a perfect sacrifice, neither needeth there to be any other, neither can there be any other propitiatory sacrifice.  
The Notaries took his answer to be affirmatively.  
In like manner did he answer to the other articles, not varying from his answers made the day before.  
After his answers were penned of the Notaries, and the Bishop of Lincoln had exhorted him in like sort to recant as he did M. Ridley, and revoke his errors and false assertions, and M. Latimer had answered that he ne could, 
M Latimer will not deny his Master Christ. Condemnation read against M. Latimer.  ne would deny his master Christ and his verity, the Bishop of Lincoln desired M. Latimer to hearken to him, and then master Latimer hearkening for some new matter and other talk, the Bishop of Lincoln red his condemnation, after the publication of the which, the said three Bishops broke up their Sessions, and dismissed the audience.  
But M. Latimer required the Bishop to perform his promise, 
The Papists false in their promises.  in saying the day before, that he should have licence briefly to declare the causes why he refused the Pope's authority.  Lincol. 
But the Bishop said, that now he could not hear him, neither aught to talk with him.  
Then M. Latimer asked him whether it were not lawful for him to appeal from this his judgement. And the Bishop asked him again, to whom he would appeal. To the next general Counsel, quoth M. Latimer, which shallbe truly called is God's name. 
M. Latimer appealeth to the next general Council truly called in the lords name: but that Council is long a coming.  With that appellation the Bishop was content: but he said it would be a long season before such a convocation as he meant would be called.  
Then the Bishop committed M. Latimer to the Mayor, saying: now he is your prisoner master Maior. Because the press of people was not yet diminished, each man looking for farther process, the Bishop of Lincoln commanded avoidance, and willed M. Latimer to tarry till the press were diminished lest he should take hurt at his egression, as he did at his entrance. And so continued Bishop Ridley, and M. Latimer in durance till the .16. day of the said month of October.   

¶ A communication between D. Brokes, and D. Ridley, in M. irish his house, the xv. day of October, at which time he was degraded.  
IN the mean season upon the 15. day in the morning, and the same year above said, 
October. 15.  the Bishop of Gloucester Doct. Brokes, and the Uicechauncelour of Oxford Doct. Martial, 
The talk between D. Brookes B. of Gloucester and D. Ridley, upon his degradation.  with diverse other of the chief and heads of the same University, and many other more accompanying with them, came unto M. Irish his house then Mayor of Oxford, where D. Ridley, late Bishop of London was close prisoner. And when the Bishop of Gloucester came into the chamber where the said D, Ridley did lie, he told him for what purpose their coming was unto him, saying: 
No mercy to be had without consenting to iniquity.  that yet once again the Queen's Majesty did offer unto him by them, her gracious mercy, if that he would receive the same, and come home again to the faith which he was baptized in, & revoke his erroneous doctrine that he of late had taught abroad to the destruction of many. And further said, that if he would not recant, and become one of the Catholic Church with them, than they must needs (against their wills) proceed according to the law, which they would be very loath to do, if they might otherwise. But (saith he) we have been often tim●s with you, and have requested that you would recant this your fantastical & devilish opinion, where hitherto you have not, although you might in so doing win many, and do much good. Therefore good M. Ridley, consider with yourself the danger that shall ensue both of body and soul, if that you shall so wilfully cast yourself away in refusing mercy offered unto you at this time.  
My Lord, quoth D. Ridley, you know my mind fully herein: and as for the doctrine which I have taught, 
Answer o● D. Ridley▪ to Bishop Brookes.  my conscience assureth me that it was sound, & according to God's word (to his glory be it spoken) the which doctrine the Lord God being my helper, I will maintain so long as my tongue shall wag, 
O worthy champion of Christ's Church.  and breath is within my body, and in confirmation thereof, seal the same with my blood.  Brok. 
Well, you were best, M. Ridley, not to do so, but to become one of the Church with us. For you know this well enough, that whosoever is out of the Catholic church, can not be saved: therefore I say once again, that whiles you have time and mercy offered you, receive it, and confess with us the Pope's holiness to be be the chief head of the same Church. 
With that their caps went of, but D. Ridley held on his cap.   Rid. 
I marvel that you will trouble me with any such vain and foolish talk. You know my mind concerning the usurped authority of the romish Antichrist. As I confessed openly in the Schools, so do I now, that both by my behaviour and talk I do no obedience at all unto the Bishop of Rome, nor to his usurped authority, and that for divers good and godly considerations. And here Doct. Ridley would have reasoned with the said Brokes Bishop of Gloucester, 
B. Ridley commanded to silence, when otherwise he could not be revinced.  of the Bishop of Rome's authorities, but could not be suffered, and yet he spoke so earnestly against the Pope therein, that the Bishop told him, if he would not hold his peace, he should be compelled against his will. And seeing saith he, that you will not receive the Queen's mercy now offered unto you, but stubbornly refuse the same, we must, against our wills, proceed according to our Commission to disgrading, taking from you the dignity of priesthood. For we take you for no Bishop, and therefore we will the sooner have done with you: so, committing you to the secular power, you know what doth follow.  Rid. 
Do with me as it shall please God to suffer you, I am well content to abide the same with all my hart.  Brok. 
Put of your cap M. Ridley, and put upon you this surples.  Rid. 
Not I truly. 
B. Ridley refuseth to put on the surples.   Brok. 
But you must.  Rid. 
I will not.  Brok. 
You must: therefore make no more a do, but put this surples upon you.  Rid. 
Truly if it come upon me, it shallbe against my wil  Brok. 
Will you not do it upon you?  Rid. 
No, that I will not.  Brok. 
It shallbe put upon you by one or other.  Rid. 
Do therein as it shall please you. I am well contented with that, and more than that: the servant is not above his Master. If they dealt so cruelly with our Saviour Christ, as the Scripture maketh mention, and he suffered the same patienly, how much more doth it become us his servants? and in saying of these words they put upon the said Doctor Ridley the surples, with all the trinkettes appertaynyg to the Mass, and as they were putting on the same, 
B. Ridley inveigheth against the Bishop of Rome, and his foolish apparel. The surples here is called a foolish apparel. Master Edridge giveth counsel that B. Ridley should be gagged.  Doctor Ridley did vehemently inveigh against the Romish Byshyp and all that foolish apparel, calling him Antichrist, and the apparel foolish and abominable, yea to fond for a Vice in a play, in so much that Brokes was exceeding angry with him, and bade him hold his peace. For he did but rail. Doct. Ridley answered again, and said: so long as his tongue and breath would suffer him, he would speak against their abominable doings, what so ever happened unto him for so doing.  Brok. 
Well, you were best to hold your peace, lest your mouth be stopped. At which words one Edridge, the reader then of the Greek Lecture standing by, said to Doct. Brokes: Sir, the law is he should be gagged, therefore let him be gagged. At which words Doct. Ridley looking earnestly upon him that so said, wagged his head at him, and made no answer again, but with a sigh said: Oh well, well, well.  
So they proceeded in their doings: yet nevertheless D. Ridley was ever talking things not pleasant to their ears, 
 although one or other bade him hold his peace, lest he should be caused against his will.  

 When as they came to that place where as D. Ridley should hold the chalice and the wafer cake (called ●he singing bread) they bade him hold the same in his hand. And Doct. Ridley said: they shall not come in my hands, for if they do, 
 they shall fall to the ground for all me. Then there was one appointed to hold them in his hand, while Bishop Brooks red a certain thing in Latin, touching the degradation of spiritual persons, according to the Pope's law.  
Afterward they put a book in his hand, and withal red (as is before said) a certain thing in Latin, the effect thereof was: We do take from you the office of preaching the Gospel, 
 etc. At which words, D. Ridley gave a great s●gh, looking up toward heaven, saying: Oh Lord God forgive them this their wickedness.  
And as they put upon him the Mass gear, so they began with the uppermost garment, in taking it away again, reading a thing in Latin, according to the order contained in the said book of the Pope's law. Now when all was taken from him saving only the surples left on his back, as they were reading and taking it away, D. Ridley said unto them: Lord God, what power be you of, that you can take from a man that which he never had? I was never singer in all my life, and yet you will take from me that which I never had.  
So when all this their abominable and ridiculous degradation was ended very solemnly, 
 D. Ridley said unto D. Brookes, have you done? If you have done, then give me leave to talk with you a little, concerning these matters. Brooks answered and said: M. Ridley, we may not talk with you, you be out of the Church, and our law is that we may not talk with any that be out of the church. Then M. Ridley said: seeing that you will not suffer me to talk, neither will vouchsafe to hear me, what remedy but patience? I refer my cause to my heavenly Father, who will reform things that be amiss, when it shall please him.  
At which words they would have been gone, but that M. Ridley said: My L. I would wish that your Lordship would vouchsafe to read over and peruse a little book of bertram's doings concerning the Sacrament, I promise you, you shall find much good learning therein, if you will read the same with an indifferent judgement. 
A praise of bertram's 〈◊〉 upon the Sacrament.  D. Brookes made no answer to this, but would have been gone away. Then M. Ridley said: Oh, I perceive that you cannot away with this manner of talk. Well, it boots not, I will say no more, I will speak of worldly affairs. I pray you therefore (my Lord) hear me, and be a mean to the Queen's majesty, in the behalf of a great many of poor men, and especially for my poor sister and her husband, which standeth there. They had a poor living granted unto them by me, 
Note the charity of the Papists.  whiles I was in the Sea of London, and the same is taken away from them, by him that now occupieth the same room, without all law or conscience.  
Here I have a Supplication to the Queen's majesty in their behalfs. You shall hear the same red: so shall you perceive the matter the better. Then he read the same, and when he came to the place in the Supplication, that touched his Sister by name, than he wept, so that for a little space he could not speak for weeping. After that he had left of weeping, he said: This is nature that moveth me. But I have now done, and with that read out the rest, and delivered the same to his Brother, commanding him to put it up to the Queen's Majesty, 
B. Ridleys' 〈◊〉 put from her house by B. Boner.  and to sue, not only for himself, but also for such as had any Leases or Grants by him, and were put from the same by Doctor Boner then Bishop of London, whereunto Brooks said: In deed Master Ridley your request in this Supplication is very lawful and honest: therefore I must needs in conscience speak to the Queen's Majesty for them.  Ridley. 
I pray you for God's sake do so.  Brooks. 
I think your request will be granted, except one thing let it, and that is (I fear) because you do not allow the Queen's proceedings, but obstinately withstand the same, that it will hardly be granted.  Ridley. 
What remedy, I can do no more but speak and write, I trust I have discharged my conscience therein, and Gods will be done.  Brokes. 
I will do what lieth in me.  
The copy of this supplication written to the Queen, here followeth.   

¶ M. Ridley to the Queen's Majesty.  
IT may please your Majesty for Christ our saviours sake, 
A supplication of B. Ridley to Queen Mary, in the behalf of certain poor men's leases.  in a matter of conscience (and now not for myself but for other poor men) to vouchsafe to hear and understand this mine humble supplication. It is so (honourable princess) that in the time whiles I was in the ministery of the Sea of London divers poor men Tenants thereof, have taken new Leases of their Tenantries and holdyngs, and some have renewed and changed their old, and therefore have paid fines and sums of money, both to me, and also to the Chapter of Paul's, for the confirmation of the same.  
Now I hear say that the Bishop which occupieth the same room now, will not allow the foresaid Leases, which must redound to many poor men's utter ruin and decay. 
This Bishop was D. Boner.  Wherefore this is mine humble supplication unto your honourable grace, that it may please the same for Christ's sake to be unto the foresaid poor men their gracious patroness and defender, either that they may enjoy their foresaid Leases and years renewed, as (I suppose) when their matter shall be heard with conscience, both justice, conscience, and equity shall require, for that their Leases shall be found (I trust) made without fraud or coven, either of their part, or of mine, and always also the old ●ents reserved to the Sea without any kind of damage thereof: or if this will not be granted, then that it may please your gracious highness to command that the poor men may be restored to their former Leases and years and to have rendered to them again such sums of money as they paid to me, & to that chapterhouse for their Leases & years, so now taken from them. Which thing concerning the fines paid to me, may be easily done, if it shall please your Majesty to command some portion of those goods which I left in my house when I fled in hope of pardon for my trespass towards your grace, which goods (as I have heard) be yet reserved in the same house. I suppose that half of the value of my plate which I left in mine offices, and specially in an iron chest in my bed chamber, 
If to secure the widow and fatherless is pure & undefiled religion, as Saint james saith: Then is Boner and his religion filthy and abominable which doth such wr●●g to the widow and fatherless.  will go nigh to restore all such fines received, the true sums and parcels whereof, are not set in their Leases: and therefore if that way shall please your highness, they must be known by such ways and means, as your Majesty by the advise of men of wisdom and conscience shall appoint: but yet for Christ's sake I crave and most humbly beseech your Majesty of your most gracious pity and mercy, that the former way may take place.  
I have also a poor Sister that came to me out of the North, with three fatherless children, for her relief, whom I married after to a servant of mine own house: she is put out of that I did provide for them. I beseech your honourable grace that her case may be mercifully considered, and that the rather, in contemplation that I never had of him, which suffered endurance at my entrance to the Sea of London, not one penny of his movable goods, for it was almost half a year after his deposition, afore I did enter into that place: yea, and also if any were left, known to be his, he had licence to carry it away, or there for his use it did lie safe, as his officers do know. I paid for the lead which I found there, 
Notwithstanding these godly and just requests, no justice could be had until that now of late some of these shameful injuries, by order of law have be●ne redressed.  when I occupied any of it to the behoof of the Church or of the house. And moreover, I had not only no part of his movable goods, but also (as his old receiver and then mine, called M. Stanton, can testify) I paid for him towards his servants common liveries and wages, after his deposition, 53 or 55. pounds, I cannot tell whether. In all these matters I beseech your honourable Majesty to hear the advise of men of conscience, and in especially the Archbishop of York, which for that he was continually in my house a year and more, before mine imprisonment, I suppose he is not altogether ignorant of some part of these things, and also his grace doth know my Sister, for whose succour and some relief, now unto your highness I make most humble suit.  
The 16. day of Octob. An. 1555. N. R.  
This degradation being passed, and all things finished, D. Brookes called the Bailiffs, delivering to them M. Ridley with this charge, to keep him safely from any man speaking with him, 
The life of M. Ridley such as coul● not with any notorious crime be charged.  and that he should be brought to the place of execution when they were commanded. Then M. Ridley in praising God, braced out with these words & said: God I thank thee, and to thy praise be it spoken, there is none of you all able to lay to my charge any open or notorious crime: for if you could, it should surely be laid in my lap, I see very well. Whereunto Brookes said, he played the part of a proud Pharisey, exalting and praising himself.  
But M. Ridley said: No, no, no, as I have said before, to God's glory be it spoken. I confess myself to be a miserable wretched sinner, and have great need of God's help and mercy, and do daily call and cry for the same: therefore I pray you have no such opinion in me. Then they departed, and in going away, a certain Warden of a College, of whose name I am not very sure, bad Doct. Ridley repent him, and forsake that erroneous opinion. Whereunto M. R●dley said: Sir, repent you, for you are out of the truth: and I pray God (if it be his blessed will) have mercy upon you, and grant you the understanding of his word. 
The words of a certain warden or head of a College.  Then the Warden being in a chafe thereat, said: I trust that I shall never be of your erroneous and devilish opinion, neither yet to be in that place whether you shall go. He is (saith he) the most obstinatest and wilfullest man that ever I heard talk since I was borne.   

¶ The behaviour of D. Ridley at his supper, the night before his suffering.  

D. Ridley biddeth gests to his marriage.  THe night before he suffered, his beard was washed, and his legs, and as he sat at supper the same night at M. Irishes (who was his keeper) he had his hostess, and the rest at the board, to his marriage: for (saith he) to morrow I must be married, and so showed himself to be as merry as ever he was at any time before. And wishing his sister at his marriage, he asked his brother sitting at the Table, whether she could find in her heart to be there or no, and he answered, 
Mistress Irish a great Papist before, weary for D. Ridley.  yea, I dare say, with all her heart: at which word he said, he was glad to hear of her so much therein. So at this talk mistress Irish wept.  
But M. Ridley comforted her, and said: Oh mistress irish, you love me not now, I see well enough. For in that you weep, it doth appear you will not be at my marriage, neither are content therewith. In deed you be not so much my friend, as I thought you had been. But quiet yourself: though my breakfast shall be somewhat sharp and painful, yet I am sure, my supper shallbe more pleasant and sweet, etc.  
When they arose from the Table, his brother offered him to watch all night with him. 
B. Ridley careless of his death.  But he said, no, no, that you shall not. For I mind (God willing) to go to bed, and to sleep as quietly to night, as ever I did in my life. So his brother departed, exhorting him to be of good cheer, and to take his Cross quietly, for the reward was great, etc.   

* The behaviour of D. Ridley and M. Latymer, at the time of their death, which was the 16. of October. An. 1555.  

The order and manner of B. Ridley and M. Latimer going to the stake.  Upon the Northside of the town, in the ditch over against Baily College, the place of execution was appointed: and for fear of any tumult that might arise, to let the burning of them, the L. Williams was commanded by the Queen's letters, and the householders of the City to be there assistant, sufficiently appointed, & when every thing was in a readiness, the prisoners were brought forth by the Mayor and Bailiffs.  
M. Ridley had a fair black gown furred, and faced with foines, such as he was wont to wear being bishop and a tippet of velvet furred likewise about his neck, a velvet night cap upon his head, & a corner cap upon the same, going in a pair of slippers to the stake, & going between the Mayor and an Alderman, etc.  
After him came M. Latimer in a poor Bristol freeze frock all worn, with his buttened cap, and a kerchief on his head, all ready to the fire, a new long shroud hanging over his hose down to the feet, which at the first sight, stirred men's hearts to rue upon them, beholding on the one side, the honour they sometime had, on the other, the calamity whereunto they were fallen.  
M. Doctor Ridley, as he passed towards Bocardo, looking up where M. Cranmer did lie, hoping belike to have seen him at the glass window, and to have spoken unto him. But then M. Cranmer was busy with Friar Soto & his fellows disputing together, so that he could not see him through that occasion. 
D. Ridley and M. Latimer brought together to the stake.  Then M. Ridley looking back, espied M. Latymer coming after. Unto whom he said: Oh be ye there. Yea said M. Latymer, have after as fast as I can follow. So he following a pretty way of, at length they came both to the stake, one after the other, where first D. Ridley entering the place, marvelous earnestly holding up both his hands, looked towards heaven: then shortly after espying M. Latimer, with a wondrous cheerful look, ran to him, embraced, and kissed him, and as they that stood near reported, comforted him, 
The behaviour of D. Ridley & M. Latimer at the stake.  saying: be of good heart brother, for GOD will either assuage the fury of the flame, or else strengthen us to abide it.  
With that went he to the stake, kneeled down by it, kissed it, most effectuously prayed, and behind him M. Latymer kneeled, as earnestly calling upon God as he. After they arose, the one talked with the other a little while, till they which were appointed to see the execution removed themselves out of the sun. What they said, I can learn of no man.  
Then Doctor Smith, 
 of whose recantation in K. Edward's time, ye heard before, began his Sermon to them, upon this text of Saint Paul, in the xiii. chapter of the first Epistle to the Corrinthians: Si corpus meum trad●m igni, charitatem autem non habeo, nihil inde utilitatis capio: That is, If I yield my body to the fire to be burnt, & have not Charity, I shall gain nothing thereby. Where in he alleged, that the goodness of the cause, and not the order of death: maketh the holiness of the person: Which he confirmed by the examples of judas, and of a woman in Oxford that of late hanged herself, for that they and such like as he recited, might then be adjudged righteous, which desperately sundered their lives from their bodies, 
 as he feared that those men that stood before him would do. But he cried still to the people to beware of them, for they were heretics, and died out of the Church. And on the other side, he declared their diversities in opinions, as Lutherians, Oecolampadians, zwinglians, 
 of which sect they were, (he said) and that was the worst: but the old church of Christ, and the Catholic faith believed far otherwise, At which place they lifted up both their hands and eyes to heaven, as it were calling God to witness of the truth. The which countenance they made in many other places of his Sermon, where as they thought he spoke amiss. He ended with a very short exhortation to them, to recant and come home again to the church, and save their lives and souls, which else were condemned. His sermon was scant in all a quarter of an hour.  
Doctor Ridley said to Master Latymer, will you begin to answer the Sermon, or shall I? Master Latimer said, begin you first I pray you. I will said Master Ridley.  
Then the wicked Sermon being ended, 
D. Ridley ready to answer D Smiths Sermon, but ●●uld not ●e suffered.  Doctor Ridley and Master Latymer kneeled down upon their knees towards my Lord Williams of Tame, the Uicechancellor of Oxford, and divers other Commissioners appointed for that purpose, which sat upon a form thereby. Unto whom Master Ridley said: I beseech you my Lord even for Christ's sake, that I may speak but two or three words: and whilst my Lord bent his head to the Mayor and Uicechauncellour, to know (as it appeared) whether he might give him leave to speak, the Bailiffs and Doctor Martial Uicechancellour ran hastily unto him, 
D Martial Vicecha●●●cellour of Oxford, stoppeth D. Ridleys' mouth.  and with their hands stopped his mouth and said: Master Ridley, if you will revoke your erroneous opinions, and recant the same, you shall not only have liberty so to do, but also the benefit of a subject, that is, have your life. Not otherwise said Master Ridley? No quoth Doctor Martial: therefore if you will not do so, then there is no remedy but you must suffer for your deserts. Well (quoth M. Ridley) so long as the breath is in my body, I will never deny my Lord Christ, and his known truth: Gods will be done in me. 
B. Ridley committ●●● his cause to G●d.  And with that he rose up, and said with a loud voice: Well, than I commit our cause to almighty God, which shall indifferently judge all.  
To whose saying, Master Latymer added his old Posy. Well, 
M. Latimer● words when he could not be suffered to answer D Smith.  there is nothing hid but it shall be opened: and he said he could answer Smith well enough if he might be suffered. Incontinently they were commanded to make them ready, which they with all meekness obeyed. Master Ridley took his gown and his tippet, and gave it to his brother in law M. Shepside, who all his time of imprisonment, 
* This was no Popish Tippet, 〈◊〉 made 〈◊〉 to keep 〈◊〉 neck warm.  although he might not be suffered to come to him, lay there at his own charges to provide him necessaries, which from time to time, he sent him by the Sergeant that kept him. Some other of his apparel that was little worth, he gave away, other the Bailiffs took.  
He gave away beside, divers other small things to Gentlemen standing by, 
D. Ridley giveth away his apparel & other 〈◊〉 to the pe●ple 〈…〉 him.  and divers of them pitifully weeping, as to sir Henry Lea, he gave a new groat, and to divers of my L. William's gentlemen, some napkins, some nutmegs, and races of ginger, his Dial, and such other things as he had about him, to every one that stood next him. Some plucked the points of his hose. Happy was he that might get any rag of him.  
M. Latymer gave nothing, but very quietly suffered his keeper to pull of his hose, and his other array, 
M. Latimer standing at the sta●e in his shirt.  which to look unto was very simple: and being stripped into his shroud, he seemed as comely a person to them that were there present, as one should lightly see: and where as in his clothes, he appeared a withered and crooked silk old man, he now stood bolt upright, as comely a father as one might lightly behold.  
Then M. Ridley standing as yet in his truss, said to his brother: it were best for me to go in my truss still. No (quoth his brother) it will put you to more pain: and the truss will do a poor man good. Whereunto Master Ridley said: be it, in the name of God, and so unlaced himself. 
 Then being in his shirt, he stood upon the foresaid stone, and held up his hands and said: Oh heavenly Father, I give unto thee most hearty thanks, for that thou hast called me to be a professor of thee, even unto death. I beseech thee Lord GOD take mercy upon this Realm of England, and deliver the same from all her enemies.  
Then the Smith took a chain of iron, and brought the same about both D. Ridleis, and M. Latimers' middles: and as he was knocking in a staple, D. Ridley took the chain in his hand, and shaked the same, for it did gird in his belly, and looking aside to the Smith, said: good fellow knock it in hard, for the flesh will have his course. Then his brother did bring him gunpowder in a bag, 
 and would have tied the same about his neck. M. Ridley asked what it was. His brother said gunpowder. Then said he, I take it to be sent of God, therefore I will receive it as sent of him. And have you any said he, for my brother, meaning M. Latymer? Yea sir, that I have (quoth his brother.) Then give it unto him said he, betime, lest ye come to late. So his brother went, and carried of the same gunpowder unto M. Latymer.  

 In the mean time D. Ridley spoke unto my L. Williams, and said: My L. I must be a suitor unto your lordship, in the behalf of divers poor men, and especially in the cause of my poor Sister: I have made a supplication to the Queen's Majesty in their behalfs. I beseech your Lordship for Christ's sake, to be a mean to her grace for them. My brother here hath the Supplication, and will resort to your lordship to certify you hereof. There is nothing in all the world that troubleth my conscience (I praise God) this only excepted. 
 Whiles I was in the Sea of London, divers poor men took Leases of me, and agreed with me for the same. Now I hear say, the B. that now occupieth the same room, will not allow my grants unto them made, but contrary unto all law and conscience, hath taken from them their livings, and will not suffer them to enjoy the same. I beseech you my Lord, be a mean for them: you shall do a good deed, and God will reward you.  

 Then brought they a faggot kindled with fire, and laid the same down at D. Ridleys' feet. To whom Master Latymer spoke in this manner: Be of good comfort master Ridley, and play the man: we shall this day light such a candle by God's grace in England, as (I trust) shall never be put out.  
And so the fire being given unto them, when D. Ridley saw the fire flaming up toward him, he cried with a wonderful loud voice: 
 In manus tuas Domine, commendo spiritum meum, Domine recipe spiritum meum, and after repeated this latter part often in English: Lord, Lord, receive my spirit: M. Latymer crying as vehemently on the other side: Oh Father of Heaven, receive my soul: who received the flame as it were embracing of it. After, as he had stroked his face with his hands, & (as it were) bathed them a little in the fire, he soon died (as it appeared) with very little pain or none. And thus much concerning the end of this old and blessed servant of God, M. Latymer, for whose laborious travails, fruitful life, & constant death, the whole Realm hath cause to give great thanks to almighty God.  
But M. Ridley by reason of the evil making of the fire unto him, 
 because the wooden faggots were laid about the gosse, and over high built, the fire burned first beneath, being kept down by the wood. Which when he felt, he desired them for Christ's sake to let the fire come unto him. Which when his brother in law heard, but not well understood, intending to rid him out of his pain (for the which cause he gave attendance) as one in such sorrow, not well advised what he did, heaped faggots upon him, so that he clean covered him, which made the fire more vehement beneath, that it burned clean all his neither parts before it once touched the upper, and that made him leap up and down under the faggots, and often desire them to let the fire come unto him, saying: I cannot burn. Which in deed appeared well: for after his legs were consumed by reason of his struggling through the pain (whereof he had no release, 
D Ridley 〈…〉.  but only his contentation in God) he showed that side toward us clean, shirt and all untouched with flame. Yet in all this torment he forgot not to call unto God still, having in his mouth: Lord have mercy upon me, intermeddling this cry, let the fire come unto me, I can not burn. In which pains he laboured, till one of the standers by with his bill, pulled of the faggots above, and where he saw the fire flame up, 
The death and martyrdom of D. Ridley.  he wrested himself unto that side. And when the flame touched the gunpowder, he was seen stir no more, but burned on the other side, falling down at M. latymer's feet. Which some said happened, by reason that the chain loosed: other said that he fell over the chain by reason of the poise of his body, and the weakness of the neither limbs.  
Some say that before he was like to fall from the stake he desired them to hold him to it with their bills. Howsoever it was, surely it moved hundreds to tears, in beholding the horrible sight. For I think there was none that had not clean exiled all humanity and mercy, 
The lamenting hearts of the people, at the martyrdom of these two Saints.  which would not have lamented to behold the fury of the fire so to rage upon their bodies. Signs there were of sorrow on every side. Some took it grievously to see their deaths, whose lives they held full dear. Some pitied their persons that thought their souls had no need thereof. His brother moved many men, seeing his miserable case: seeing (I say) him compelled to such infelicity, that he thought then to do him best service, when he hastened his end. Some cried out of the luck, to see his endeavour, who most dearly loved him, and sought his release, turn to his greater vexation, and increase of pain. But who so considered their preferments in time past, the places of honour that they sometime occupied in this common wealth, the favour they were in with their princes, and the opinion of learning they had, could not choose but sorrow with tears, to see so great dignity, honour, and estimation, so necessary members sometime accounted, so many godly virtues, the study of so many years, such excellent learning, to be put into the fire, and consumed in one moment. Well, dead they are, and the reward of this world they have already. What reward remaineth for them in heaven, the day of the lords glory when he cometh with his saints, shall shortly I trust declare.  
Albeit I have differred and put over many treatises, letters, & exhortations belonging to the story of the Martyrs, unto the latter appendix in the end of this volume: thinking also to have done the like with these farewells, & exhortations following of D. Ridley, yet for certain purposes moving me thereunto, and especially considering the fruitful admonitions, wholesome doctrine, and necessary exhortations contained in the same, I thought best here to bestow, and consequently to adjoin the said tractations of that learned pastor, with the life and story of the author. Whereof the two first be in a manner of his farewells, the one to his kinsfolks, and generally to all the faithful of the number of Christ's congregation: the other more special to the prisoners, and banished Christians in the gospels cause: the third containeth a fruitful and a general admonition to the city of London, and to all other, with necessary precepts of christian office, as by the tenor of them here followeth in order to be seen.   

¶ A treatise or a letter written by D. Ridley, in stead of his last farewell, to all his true and faithful friends in God, with a sharp admonition withal unto the Papists.  
AT the name of jesus let every knee bow, both of things in heaven, and things in earth, 
The first farewell of B. Ridley to his friends.  and things under the earth, and let every tongue confess, that jesus Christ is the lord unto the glory of God the Father, Amen.  
As a man minding to take a far journey, and to departed from his familiar friends, commonly and naturally hath a desire, to bid his friends farewell, before his departure: so likewise now I looking daily, when I should be called to departed hence from you, (O all ye my dearly beloved brethren, & sisters in our Saviour Christ that dwell here in this world) having a like mind towards you all (and blessed be God for such time and leisure, whereof I right heartily thank his heavenly goodness:) to bid you all my dear brethren & sisters (I say in Christ) that dwell upon the earth, after such manner as I can, Farewell.  
Farewell my dear brother George Shipside, whom I have ever found faithful, trusty, and loving in all s●ate and conditions, and now in the time of my cross, over all other to me most friendly and steadfast, and that which liked me best, over all other things, in God's cause ever hearty.  
Farewell my dear sister Alice his wife. I am glad to hear of thee, 
Commendation of George Shipside his brother in law.  that thou dost take Christ's cross which is laid now (blessed be God) both on thy back and mine, in good part. Thank thou God that hath given thee a godly and loving husband: see thou honour him, and obey him, according to God's law, Honour thy mother in law his mother, and love all those that pertain unto him, being ready to do them good, as it shall lie in thy power. As for thy children, I doubt not of thy husband, but that he which hath given him an hart to love and fear God, and in God them that pertain unto him, shall also make him friendly and beneficial unto thy children, even as if they had been gotten of his own body.  

To his brother john Ridley.  Farewell my well-beloved brother john Ridley of the Waltoun, and you my gentle and loving sister Elizabeth: whom besides the natural league of amity, your tender love, which you were said ever to bear towards me above the rest of your brethren, doth bind me to love. My mind was to have acknowledged this your loving affection, and to have acquitted it with deeds and not with words alone. Your daughter Elizabeth I bid farewell, whom I love for the meek and gentle spirit that God hath given her, which is a precious thing in the sight of God.  

To his sister in law of unthank, wife to Hugh his brother.  Farewell my beloved sister of Unthanke, with all your children nephews and nieces. Since the departing of my brother Hugh, my mind was to have been unto them in stead of their father, but the Lord God must and will be their father, if they will love him and fear him, and live in the trade of his law.  

To his Cousin M. Nicholas Ridley.  Farewell my well-beloved and worshipful Cousins, M. Nich. Ridley of Willimountswike, and your wife, and I thank you for all your kindness showed both to me, and also to all your own kinsfolk and mine. Good Cousin, as God hath set you in our stock and kindred (not for any respect of your person, but of his abundant grace and goodness, to be as it were the bell-wether to order, & conduct the rest, and hath also endued you with his manifold gifts of grace, both heavenly and worldly above others: so I pray you good Cousin (as my trust and hope is in you) continue and increase in the maintenance of the truth, honesty, righteousness, and all true godliness, and to the uttermost of your power, to withstand falsehood, untruth, unrighteousness, and all ungodlinesses, which is forbidden and condemned by the word and Laws of God.  

To his Cousin Ralph Ridley.  Farewell my young Cousin Ralph Whitfield. Oh your time was very short with me. My mind was to have done you good, and yet you caught in that little time a loss, but I trust it shall be recompensed, as it shall please almighty God.  

To all his kindred.  Farewell all my whole kindred and countrymen, farewell in Christ altogether. The Lord which is the searcher of secrets, knoweth that according to my heart's desire, my hope was of late that I should have come among you, & to have brought with me abundance of Christ's blessed Gospel, according to the duty of that office and ministery, 
B. Ridley apppointed to be B. of Durham.  whereunto among you I was chosen, named, and appointed by the mouth of that our late peerless Prince K. Edward, and so also denounced openly in his Court, by his privy Counsel.  
I warn you all my well-beloved kinsfolk & countrymen, that ye be not amazed or astonished at the kind of my departure, or dissolution: for I ensure you, I think it the most honour that ever I was called unto in all my life, and therefore I thank my Lord God heartily for it, 
martyrdom God's singular and rare promotion.  that it hath pleased him to call me of his great mercy unto this high honour, to suffer death willingly for his sake, and in his cause: unto the which honour he hath called the holy Prophets and dearly beloved Apostles, and his blessed chosen Martyrs. For know ye that I doubt no more but that the causes wherefore I am put to death, are God's causes, and the causes of the truth, than I doubt that the Gospel which john wrote, is the Gospel of Christ, or that Paul's Epistles are the very word of God. And to have a hart willing to abide, and stand in God's cause and in Christ's quarrel even unto death, I ensure thee (O man) it is an inestimable and an honourable gift of God, given only to the true elects and dearly beloved children of God, and inheritors of the kingdom of heaven. For the holy Apostle and also Martyr in Christ's cause S. Peter, saith: If ye suffer rebuke in the name of Christ, 
1. Peter. 4.  that is, in Christ's cause, and for his truth's sake, then are ye happy and blessed, for the glory of the spirit of God resteth upon you. If for rebukes sake suffered in Christ's name, a man is pronounced by the mouth of that holy Apostle, blessed & happy: How much more happy & blessed is he that hath the grace to suffer death also? Wherefore, all ye that be my true lovers and friends, rejoice, and rejoice with me again, & render with me hearty thanks to God our heavenvly father, that for his sons sake my saviour & redeemer Christ, 
A blessed thing to suffer death for Christ.  he hath vouchsafed to call me, being else without his gracious goodness, in myself but a sinful & a vile wretch, to call me (I say) unto this high dignity of his true Prophets, of his faithful Apostles, & of his holy elect & chosen Martyrs, that is, to die and to spend this temporal life in the defence & maintenance of his eternal and everlasting truth.  
Ye know that be my Countrymen dwelling upon the borders, 
If 〈…〉 die w●●h his 〈◊〉 upon thee●es for wor●●ly goo●●s, how m●ch more then to die in Chri●●es quarrel vpo● the enemy of his Church.  where (alas) the true man suffereth oftentimes much wrong at the thieves hand, i● it chance a man to be slain of a thief (as it oft chanceth there) which went out with his neighbour to help him to rescue his goods again, that the more cruelly he be slain, and the more steadfastly he stuck by his neighbour in the fight against the face of the thief, the more favour and friendship shall all his posterity have for the slain man's sake, of all them that be true, as long as the memory of his fact, and his posterity doth endure: Even so, ye that be my kinsfolk and countrymen, know ye (how so ever the blind, ignorant, & wicked world hereafter shall raise upon my death, which thing they cannot do worse than their fathers did, of the death of Christ our Saviour, of his holy Prophets, Apostles & Martyrs:) know ye (I say) that both before God & all them that be godly, and that truly kn●w, & follow the laws of God, ye have, and shall have by gods grace ever cause to rejoice, & to thank God highly, and to think good of it, and in God to rejoice of me your flesh & blood, whom God of his gracious goodness, hath vouchsafed to associate unto the blessed company of his holy Martyrs in heaven, and I doubt not in the infinite goodness of my Lord God, nor in the faithful fellowship of his elect & chosen people, but at both their hands in my cause, ye shall rather find the more favour and grace: For the Lord saith, that he will be both to them and theirs that love him, the more loving again in a thousand generations: the Lord is so full of mercy to them (I say) and theirs which do love him in deed. And Christ saith again, 
Deut. 7. john. 15.  that no man can show more love, then to give his life for his friend.  
Now also know ye, all my true lovers in God, my kinsfolk and Countrymen, that the cause wherefore I am put to death, is even after the same sort and condition, but touching more near God's cause, & in more weighty matters, but in the general kind all one. For both is god's cause, both is in the maintenance of right, and both for the common wealth, & both for the weal also of the Christian brother: although yet there is in these two no small difference both concerning the enemies, the goods stolen, & the manner of the fight. For know ye all, 
To die in any right, whatsoever it be, is to die in God's cause.  that like as there when the poor true man is rob by the thief of his own goods truly gotten, (whereupon he and his household should live) he is greatly wronged, & the thief in stealing & robbing with violence the poor man's goods, doth offend god, doth transgress his law, and is injurious both to the poor man, and to the common wealth: so I say, know ye all that even here in the cause of my death it is with the Church of England, I mean the congregation of the true chosen children of GOD in this Realm of England, which I knowledge not only to be my neighbours, but rather the congregation of my spiritual brethren, & sisters in Christ, yea, members of one body, wherein by God's grace I am and have been grafted in Christ. 
To die in the truth against thieves, and to die for the truth against Christ's enemies, compared.  This Church of England had of late of the infinite goodness and abundant grace of almighty God, great substance, great riches of heavenly treasure, great plenty of God's true and sincere word, the true and wholesome administration of Christ's holy Sacraments, the whole profession of Christ's Religion, truly and plainly set forth in Baptism, the plain declaration & understanding of the same, taught in the holy Catechism, to have been learned of all true Christians.  
This Church had also a true and sincere form & manner of the lords Supper, wherein, 
Truth taught in the Church of England.  according to jesus Christ's own ordinance, and holy institution, Christ's commandments were executed and done. For upon the bread and wine set upon the lords Table, thanks were given, the commemoration of the Lords death was had, the bread in the remembrance of Christ's body torn upon the cross, was broken, 
True ministration of the lords Supper.  and the cup in the remembrance of Christ's blood shed, was distributed and both communicated unto all that were present, and would receive them, and also they were exhorted of the Minister so to do.  
All was done openly in the vulgar tongue, so that every thing might be both easily heard, & plainly understand of all the people, to Gods high glory, and the edification of the whole Church. This Church had of late the whole divine service, all common and public prayers ordained to be said and heard in the common congregation, not only framed and fashioned to the true vain of holy scripture, but also set forth according to the commandment of the Lord, and S. Paul's doctrine for the people's edification, 
Service in th● vulgar tongue.  in their vulgar tongue.  
It had also holy and wholesome Homilies, in commendation of the principal virtues: which are commended in Scripture, and likewise other Homilies against the most pernicious and capital vices that useth (alas) to reign in this Realm of England. 
 This Church had in matters of controversy, Articles so penned and framed alter the holy Scripture, and grounded upon the true understanding of God's word, 
 that in short time if they had been universally received, they should have been able to have set in Christ's Church much concord and unity in Christ's true religion, and to have expelled many false errors and heresies, wherewith this Church (alas) was almost overgone.  
But (alas) of late into this spiritual possession of the heavenvly treasure of these godly riches, 
 are entered in thieves that have rob and spoiled all this heavenly treasure away. I may well complain on these things, and cry out upon them with the Prophet, saying: Deus venerunt gentes in haereditatem tuam, etc. Psal. 72. O Lord God, the Gentiles, Heathen nations are come into thy heritage: They have defiled thy holy Temple, and made jerusalem an heap of stones, that is, They have broken & beaten down to the ground thy holy City. This Heathenish generation, these thieves of Samaria, 
 these Sabei and Chaldei, these robbers have rushed out of their dens, and have rob the Church of England, of all the foresaid holy treasure of God: they have carried it away, and overthrown it, and in stead of God's holy word, the true and right administration of Christ's holy Sacraments, as of Baptism and others, 
 they mixed their ministery with men's foolish fantasies, and many wicked and ungodly traditions withal.  
In stead of the Lords holy Table, they give the people with much solemn disguising, a thing which they call their Mass, but in deed and in truth, it is a very masking and mockery of the true Supper of the Lord, or rather I may call it a crafty juggling, 
 whereby these false thieves & jugglers have bewitched the minds of the simple people, that they have brought them from the true worship of god, unto pernicious idolatry, and make them to believe that to be Christ our Lord and Saviour, which in deed is neither God nor man, nor hath any life in itself, but in substance is the creature of bread and wine, and in use of the lords Table, is the Sacrament of Christ's body and blood: and for this holy use, for the which the Lord hath ordained them in his table, to represent unto us his blessed body torn upon the cross for us, and his blood there shed, it pleased him to call them his body & blood, which understanding, Christ declareth to be his true meaning, when he saith: Do this in the remembrance of me. And again, 
Luke. 22.  Saint Paul likewise doth set out the same more plainly, speaking of the same Sacrament, after the words of the consecration, saying: As often as ye shall eat of this bread, and drink of this cup, ye shall set forth (he meaneth with the same) the lords death until his coming again. 
 And here again these thieves have rob also the people of the lords cup, contrary to the plain words of Christ, written in his Gospel.  
Now, for the common public prayers which were in the vulgar tongue, these thieves have brought in again a strange tongue, 
 whereof the people understand not one word. Wherein what do they else, but rob the people of their Divine service, wherein they ought to pray together with the minister, and to pray in a strange tongue, what is it, but (as Saint Paul calleth it) barbarousness, childishness, unprofitable folly, yea, and plain madness?  

 For the godly Articles of unity in religion, & for the wholesome Homilies, what do these thieves place in the stead of them, but the Pope's Laws and Decrees, lying Legends, feigned fables and miracles to delude and abuse the simplicity of the rude people. Thus this robbery and theft is not only committed, nay, sacrilege and wicked spoil of heavenly things, but also in the stead of the same, is brought in and placed, the abominable desolation of the tyrant Antiochus, of proud Senacherib, of the shameless faced king, and of the Babylonical beast. Unto this robbery, this theft and sacrilege, for that I cannot consent, nor (God willing) never shall so long as the breath is in my body, because it is blasphemy against God, high treason unto Christ our heavenly king, Lord, Master, & our only Saviour and redeemer, it is plain contrary to God's word, 
〈…〉 Chri●●, is contrary to God's word, is a subversion of 〈◊〉 godliness, and destruction to man's soul.  and to Christ's Gospel, it is the subversion of all true godliness, and against the everlasting salvation of mine own soul, and of all my brethren and sisters, whom Christ my Saviour hath so dearly bought, with no less price, then with the effusion and shedding forth of his most precious blood. Therefore, all ye my true lovers in God, my kinsfolk and countrymen, for this cause (I say) know ye that I am put to death, which by God's grace I shall willingly take, with hearty thanks to God therefore, in certain hope without any doubting, to receive at God's hand again of his free mercy and grace, everlasting life.  
Although the cause of the true man slain of the thief, helping his neighbour to recover his goods again, and the cause wherefore I am to be put to death, in a generality is both one (as I said before) yet know ye that there is no small difference. These thieves against whom I do stand, 
Comparison between Popish persecutors and strong thieves.  are much worse than the robbers and thieves of the borders. The goods which they steal are much more precious, and their kinds of fight are far divers. These thieves are worse (I say) for they are more cruel, more wicked, more false, more deceitful and crafty: for those will but kill the body, but these will not stick to kill both body and soul. Those for the general theft and robbery, be called & are in deed thieves and robbers: but these for their spiritual kind of robbery, are called Sacrilegi, as ye would say Church robbers. They are more wicked: for those go about to spoil men of worldly things, worldly riches, gold and silver, & worldly substance: these go about in the ways of the devil their ghostly father, to steal from the universal Church, and particularly from every man, all heavenly treasure, true faith, true charity, & hope of salvation in the blood of our Saviour jesus Christ, yea to spoil us of our saviour jesus Christ, of his gospel, of his heavenvly spirit, & of the heavenly heritage of the kingdom of heaven, so dearly purchased unto us, with the death of our master and Saviour Christ. These be the goods and godly substance whereupon the christian before God must live, and without the which he cannot live: These goods (I say) these thieves, these Church robbers, go about to spoil us of. The which goods, as to the man of God they excel and far pass all worldly treasure: so to withstand even unto the death, such thieves as go about to spoil both us & the whole Church of such goods, is most high and honourable service done unto God.  
These church robbers be also much more false, crafty, and deceitful than the thieves upon the borders, for these have not the craft so to commend their theft, that they dare avouch it, and therefore as acknowledging themselves to be evil, they steal commonly upon the night, 
Popish persecutors when they are false thieves, yet will they be called true Catholics.  they dare not appear at judgements and Sessions, where justice is executed, and when they are taken and brought thither, they never hang any man, but they be oft times hanged for their faults. But these Church robbers can so cloak & colour their spiritual robbery, that they can make the people to believe falsehood to be truth, and truth falsehood, good to be evil, and evil good, light to be darkness, and darkness light, superstition to be true religion, and Idolatry to be the true worship of God, and that which is in substance the creature of bread and wine, to be none other substance but only the substance of Christ the living Lord both God and man. And with this their falsehood & craft, they can so juggle and bewitch the understanding of the simple, that they dare avouch it openly in Court and in Town, and fear neither hanging nor heading, as the poor thieves of the borders do, but stout and strong like Nembroth, dare condemn to be burned in flaming fire, quick and alive, whosoever will go about to bewray their falsehood.  
The kind of fight against these Churchrobbers, is also of another sort and kind, 
The fight with spiritual thieves, is worse than with temporal thieves.  then is that which is against the thieves of the borders. For there the true men go forth against them with spear and lance, with bow and hill, and all such kind of bodily weapons as the true men have: but here as the enemies be of another nature, so the watch men of Christ's flock, the warrioures that fight in the lords war, must be armed & fight with another kind of weapons and armour. For here the enemies of GOD, the soldiers of Antichrist, although the battle is set forth against the Church by mortal men being flesh and blood, and nevertheless members of their father the devil, yet for that their grand master is the power of darkness, their members are spiritual wickedness, wicked spirits, spirits of errors, of heresies, of all deceit and ungodliness, spirits of Idolatry, superstition & hypocrisy, which are called of S. Paul, Principates and powers, 
Ephesians. 6.  Lords of the world, rulers of the darkness of this world, & spiritual subtleties concerning heavenly things, and therefore our weapons must be fit and meet to fight against such, not carnal nor bodily weapons, as spear & lance, but spiritual and heavenly: we must fight against such with the armour of God, not intending to kill their bodies, but their errors, their false craft and heresies, their idolatry, superstition and hypocrisy, and to save (as much as lieth in us) both their bodies and souls.  
And therefore as s. Paul teacheth us, we fight not against flesh and blood, that is, we fight not with bodily weapon to kill the man, 
Ephesians. 6.  but with the weapons of God to put to flight his wicked errors & vice, & to save both body and soul. Our weapons therefore, 
The weapons of a christian warrior.  are faith, hope, charity, righteousness, truth, patience, prayer unto God, & our sword wherewith we smite our enemies, we beat and batter, and bear down all falsehood, is the word of God. With these weapons under the banner of the cross of Christ we do fight, ever having our eye upon our grand master, Duke and captain Christ, & then we reckon ourselves to triumph & to win the crown of everlasting bliss, when enduring in this battle without any shrinking or yielding to the enemies, after the example of our grand captain Christ our master, after the example of his holy prophets, Apostles & Martyrs, when (I say) we are slain in our mortal bodies of our enemies, & are most cruelly & without all mercy murdered down like a many of sheep. And the more cruel, the more painful, the more vile & spiteful is the kind of the death whereunto we be put: the more glorious in God, the more blessed and happy we reckon, (without all doubts) our martyrdom to be.  
And thus much dear lovers & friends in God, my countryman & kinsfolk. I have spoken for your comfort, lest of my death (of whose life you looked peradventure sometimes to have had honesty, pleasures & commodities) ye might be abashed or think any evil: whereas ye have rather cause to rejoice (if ye love me in deed) for that it hath pleased God to call me to a greater honour and dignity, than ever I did enjoy before, either in Rochester, or in the sea of London, 
D. Ridley 〈◊〉 to the Sea of Durham.  or ever should have had in the Sea of Durham, whereunto I was last of all elected & named: yea I count it greater honour before God in deed to die in his cause (whereof I nothing doubt) then is any earthly or temporal promotion or honour that can be given to a man in this world. And who is he that knoweth the cause to be Gods to be Christ's quarrel, & of his Gospel, to be the common weal of all the elect and chosen children of God, of all the inheritors of the kingdom of heaven, who is he (I say) that knoweth this assuredly by God's word, and the testimony of his own conscience (as I through the infinite goodness of GOD, not of myself, but by his grace acknowledge myself to do) who is he (I say) that knoweth this and both loveth and feareth GOD in deed and in truth, 
The cause of Martyrs is the common cause of Christ, and of 〈◊〉 his elect Saints.  loveth and believeth his master Christ and his blessed Gospel, loveth his brotherhood the chosen children of God, and also lusteth and longeth for everlasting life, who is he (I say again) that would not or can not find in his hart in this cause to be content to die? The Lord forbid that any such should be that should forsake this grace of God. 
Let no man fo●●acke to die 〈◊〉 a blessed 〈◊〉 common quarrel.  I trust in my Lord God, the GOD of mercies & the Father of all comfort through jesus Christ our Lord, that he which hath put this mind, will, & affection by his holy spirit in my hart to stand against the face of the enemy in his cause, and to choose rather the loss of all my worldly substance, yea, and of my life too, then to deny his known truth, that he will comfort me, aid me, and strengthen me evermore even unto the end, and to the yielding up of my spirit & soul into his holy hands, whereof I most heartily beseech his most holy sacred Majesty of his infinite goodness and mercy, through jesus Christ our Lord. Amen.  
Now that I have taken my leave of my countrymen and kinsfolk, 
To his friends in Cambridge.  and the Lord doth lend me life, and giveth me laisure, I will bid my other good friends in God of other places also, farewell. And whom first or before other, than the University of Cambridge, whereas I have dwelled longer, found more faithful and hearty friends, received more benefits (the benefits of my natural parents only excepted) then ever I did even in mine own native country wherein I was borne.  
Farewell therefore Cambridge my loving mother and tender nurse. 
Benefits shewe● to D. Ridley in Cambridge.  If I should not acknowled thy manifold benefits, yea if I should not for thy benefits at the least love thee again, truly I were to be counted to vngrate & unkind. What benefits hadst thou ever, that thou usest to give & bestow upon thy best beloved children, that thou thoughtest too good for me? Thou didst bestow on me all thy school degrees, of thy common offices, the Chaplaynship of the university, the office of the Proctorship, & of a common Reader, & of thy private commodities & emoluments in colleges? what was it that thou madest me not partner of? First to be scholar, then to be fellow, & after my departure from thee, thou called'st me again to a mastership of a right worshipful college. I thank thee my loving mother for all this thy kindness, and I pray God that his laws and the sincere gospel of Christ, may ever be truly taught and faithfully learned in thee.  
Farewell Pembroke Hall, 
Pembroke hall in Cambridge.  of late mine own College, my cure and my charge: what case thou art in now God knoweth, I know not well. Thou wast ever named sithence I knew thee which is now 30. years ago, to be studious, well learned, and a great setter forth of Christ's gospel, and of God's true word: so I found thee, & blessed be God so I left thee in deed. 
Commendation of Pembroke hall to be a letter forth ever of the Gospel. D. Ridley learned the Epistles of S. Paul & Peter without book in Pembroke hall.  Woe is me for thee mine own dear College, if ever thou suffer thyself by any means to be brought from that trade. In thy Orchard (the walls, butts and trees, if they could speak, would bear me witness) I learned without book almost all Paul's epistles, yea, and I ween all the Canonical epistles, save only the apocalypse. Of which study, although in time a great part did departed from me, yet the sweet smell thereof I trust I shall carry with me into heaven: for the profit thereof I think I have felt in all my life time ever after, & I ween of late (whether they abide now or no, I cannot tell) there was that did the like. The Lord grant that this zeal & love toward that part of god's word, which is a key & true commentary to all holy scripture, may ever abide in that College so long as the world shall endure.  
From Cambridge I was called into Kente by the Archbishop of Caunterbury Thomas Cranmer, that most Reverend Father and man of God, and of him by and by sent to be Vicar of Herne in East Kent. Wherefore farewell Herne, thou worshipful and wealthy Parish, the first Cure whereunto I was called to minister God's word. Thou hast heard of my mouth oft times the word of GOD preached, not after the popish trade, but after Christ's Gospel: Oh that the fruit had answered to the seed. 

D. Ridley called into Kent by Archbishop Cranmer.  
To the parish of Herne in Kent.  
The godly Lady Phines' in Herne parish.  
To the metrapoliticke sea of Canterbury.   And yet I must knowledge me to be thy debtor for the doctrine of the lords Supper, which at that time I acknowledge God had not revealed unto me: but I bless God in all that godly virtue & zeal of God's word, which the Lord by preaching of his word did kindle manifestly both in the heart and in the life and works of that Godly woman there, my Lady Phines': the Lord grant that his word took like effect there in many other more.  
Farewell thou cathedral church of Caunterbury, the Metrapolitike sea, whereof once I was a member. To speak things pleasant unto thee, I dare not for danger of conscience, and displeasure of my Lord God, and to say what lieth in my hart, were now to much, & I fear were able to do thee now but little good. Nevertheless, for the friendship I have found in some there, and for charity sake I wish thee to be washed clean of all wordliness and ungodliness, that thou mayst be found of God after thy name Christ's church in deed and in truth.  
Farewell Rochester, sometime my Cathedral sea, in whom (to say the truth) I did find much gentleness and obedience, and I trust thou wilt not say the contrary, 
To the sea of Rochester.  but I did use it to God's glory and thine own profit in God. Oh that thou hadst and mightst have continued and gone forward in the trade of God's law wherein I did leave thee: then thy charge and burden should not have been so terrible and dangerous, as I suppose verily it is like to be (alas) on the latter day.  
To Westminster other advertisement in God I have not now to say, 
To Westminster.  than I have said before to the Cathedral church of Cant. & so God give thee of his grace, that thou mayest learn in deed and in truth to please him after his own laws, and thus far you well.  
Oh London, London, to whom now may I speak in thee, or whom shall I bid farewell? 
To the sea of London.  Shall I speak to the Prebendaries of Paul's? Alas, all that loved God's word, & were the true setters forth thereof, are now (as I hear say) some burnt and slain, some exiled and banished and some holden in hard prison, and appointed daily to be put to most cruel death for Christ's gospel sake. As for the rest of them, I know they could never brook me well, nor I could never delight in them.  
Shall I speak to the Sea thereof, 
B. Ridley deposed 〈◊〉 the sea of London without right or judgement.  wherein of late I was placed almost, and not fully by the space of iij. years? But what may I say to it, being (as I hear say I am) deposed and expulsed by judgement as an unjust usurper of that room. O judgement, judgement. Can this be just judgement to condemn the chief minister of god's word, the pastor and bishop of the diocese, and never bring him into judgement, that he might have heard what crimes were laid to his charge, nor never suffer him to have any place or time to answer for himself? Thinkest thou that hereafter when true justice shall have place, this judgement can ever be allowed either of God or of man? Well, as for the cause and whole matter of my deposition, & the spoil of my goods which thou possessest yet, I refer it unto God which is a just judge: and I beseech God, if it be his pleasure, that that which is but my personal wrong, be not laid to thy charge in the latter day, this only can I pray for.  

The Sea of London worthily 〈◊〉.  O thou now wicked and bloody Sea, why dost thou set up again many altars of Idolatry, which by the word of God were justly taken away? Why hast thou overthrown the lords Table? Why dost thou daily delude thy people, ma●king in thy Masses in stead of the Lords holy Supper, which ought to be common aswell (saith Chrysostom, yea the Lord himself) to the people as to the priest? How darest thou deny to the people of Christ, contrary to his express commandment in the Gospel, his holy Cup? Why bablest thou to the people the common prayer in a strange tongue, wherein S. Paul commandeth in the lords name, that no man should speak before the Congregation, except it should be by and by declared in their common tongue, that all might be edified? Nay, hearken thou whorish Band of Babylon, thou wicked lyance of Antichrist, thou bloody Wolf, why slayest thou down, and makest havoc of the Prophets of GOD? Why marthe rest thou so cruelly Christ's poor silly sheep which will not hear thy voice because thou art a stranger, and will follow none other but their own pastor Christ his voice? Thinkest thou to escape, or that the Lord will not require the blood of his saints at thy hands? 
 Thy GOD which is the work of thy hands, and whom thou sayest thou hast power to make, that thy deaf and dumb God (I say) will not in deed, nor cannot (although thou art not ashamed to call him thy maker) make thee to escape the revenging hand of the high and almighty God. But be thou assured that the living Lord our Saviour and redem●●, which sitteth on the right hand of his father in glory, he seethe all thy wicked ways and cruelty done to his dear members, and he will not forget his holy ones, and his hands (O thou Whorish Drab) shalt thou never escape. 

●. Ridleys' 〈…〉 the Episcopal 〈◊〉 of London.  
To the city of London.   In stead of my farewell to thee now I say, lie upon thee, lie upon thee filthy Drab, and all thy false Prophets.  
Yet then O London, I may not leave thee thus. Although thy Episcopal Sea, now being joined in League with the seat of Satan, thus hath now both handled me and the Saints of God: yet I do not doubt but in that great City there be many privy mourners which do daily mourn for that mischieve, the which never did nor shall consent to that wickedness, but do detest and abhor it as the ways of Satan. But these privy mourners here I will pass by, and bid them farewell with their fellows hereafter, when the place and occasion shall more conveniently require. Among the worshipful of the city, and specially which were in office the Mayoralty, yea & in other Cities also (whom to name now it shall not be necessary) in the time of my ministry, which was from the latter part of sir Rowland Dules year unto sir George Barnes year and a great part thereof, I do acknowledge that I found no small humanity and gentleness, as me thought: but (to say the truth) that I do esteem above all other for true christian kindness which is showed in God's cause and done for his sake. 
Commendation of 〈◊〉 Richard 〈◊〉, Alderman & Knight.  Wherefore O Dobbes, Dobbes, Alderman & knight, thou in thy year didst win my hart for evermore, for that honourable acre, that most blessed work of God of the erection and setting up of Christ's holy Hospitals, and truly religious houses which by thee, and through thee were begun. For thou like a man of God, when the matter was moved for the relief of Christ's poor silly members to be helped from extreme misery, hunger and famine, thy hart (I say) was moved with pity, 
The creating of the hospital by B. Ridley & 〈◊〉 Richard Dobbes, 〈◊〉 of London.  & as Christ's high honourable officer in that cause, thou called'st together thy brethren the Aldermen of the City, before whom thou brakest the matter for the poor: thou didst plead their cause, yea, and not only in thine own person thou didst set f●rth Christ's cause, but to further the matter thou broughtest me into the Council Chamber of the City before the Aldermen alone, whom thou hadst assembled there together to hear me speak what I could say as an advocate by office and duty in the poor men's cause. The Lord wrought with thee, and gave thee the consent of thy Brethren: whereby the matter was brought to the common Counsel▪ and so to the whole body of the City, by whom with an uniform consent, it was committed to be drawn, ordered, and devised by a certain number of the most witty Citizens and politic, endued also with godliness, & with ready hearts to set forward such a noble act, as could be chosen in all the whole City, and they like true and faithful Ministers▪ both to their City & their Master Christ, so ordered, devised, and brought forth the matter, that thousands of silly poor members of Christ, which else for extreme hunger and misery should have famished and perished, shallbe relieved, holpen and brought up, and shall have cause to bless the Aldermen of that time, the common Council & the whole body of the City, but specially thee O Dobbes, and those chosen men, by whom this honourable work of God was begun and wrought, and that so long throughout all ages, as the godly work shall endure: which I pray almighty God may or ever unto the worlds end. Amen.  
And thou O Sir George Barnes (the truth is to be confessed to God's glory, and to the good example of other) thou wast in thy year not only a furtherer and consigner of that which before thee by thy predecessor was well begun: but also didst labour so to have perfited the work, 
Commendation of Sir George Barnes Mayor of London.  that it should have been an absolute thing and a perfect spectacle of true charity and Godliness unto all Christendom. Thine endeavour was to have set up an house of occupations, both that all kind of poverty being able to work, should not have lacked, whereupon profitably they might have been occupied to their own relief & to the profit and commodity of the common wealth of the City, and also to have retired thither, the poor Babes brought up in the Hospitals, when they had come to a certain age and strength, and also all those which in the hospitals aforesaid had been cured of their diseases. And to have brought this to pass, thou obteynedst (not without great diligence and labour, both of thee & of thy brethren) of that Godly King Edward, that Christian and pierlesse Prince's hand, his Princely place of Bridewell, 
Bridewell obtained of King Edward by Sir George Barnes, to set poor people a work.  and what other things to the performance of the same, and under what condition it is not unknown. That this thine endeavour hath not had like success, the fault is not in thee, but in the condition and state of the time, which the Lord of his infinite mercy vouchsafe to amend when it shall be his gracious will and pleasure.  
Farewell now all ye Citizens that be of God, of what state and condition so ever ye be. 
To the Citizens of London.  Undoubtedly in London ye have heard God's word truly preached. My hearts desire and daily prayer shallbe for you (as for whom, for my time, I know to my Lord God, I am countable) that ye never serve, neither for loss of life nor worldly goods, from God's holy word, and yield unto Antichrist: whereupon must needs follow the extreme displeasure of God, and the loss both of your bodies and souls into perpetual damnation for evermore.  
Now that I have gone through the places where I have dwelled any space in the time of my pilgrimage here upon earth, remembering that for the space of king Edward's reign, which was for the time of mine office in the Seas of London and Rochester, I was a member of the higher house of the Parliament: 
To the higher house and temporal Lords of the Parliament.  therefore (seeing my God hath given me leisure and the remembrance thereof) I will bid my Lords of the temporalty farewell. They shall have no just cause (by God's grace, to take it that I intend to say, in ill part. As for the spiritual Prelacy that now is, I have nothing to say to them, except I should repeat again a great part of that I have said before now already to the Sea of London. To you therefore my Lords of the temporalty will I speak, and this would I have you first to understand, that when I wrote this, I looked daily when I should be called to the change of this life, and thought that this my writing should not come to your knowledge, before the time of the dissolution of my Body and soul should be expired, and therefore know ye, that I had before mine eyes only the fear of God, and christian charity toward you, which moved me to write: for of you hereafter I look not in this world, either for pleasure or displeasure. If my talk shall do you never so much pleasure or profit, you cannot promote me, nor if I displease you ye cannot hurt me or harm me, for I shall be out of your reach. Now therefore if you fear God, & can be content to hear the talk of him that seeketh nothing at your hands, but to serve God and to do you good: hearken what I say. I say unto you, as S. Paul saith to the Galathians: 
Gal. 3.  I wonder my Lords what hath bewitched you, that ye so suddenly are fallen from Christ unto Antichrist, from Christ's Gospel unto man's traditions, from the Lord that bought you, unto the bishop now of Rome. 
A good warning or lesson to the temporal Lords.  I warn you of your peril: be not deceived, except you will be found willingly consenters unto your own death. For if ye think thus: We are lay men, this is a matter of religion, we follow as we are taught and led, if our teachers and governors teach us & lead us amiss, the fault is in them, they shall bear the blame: My Lords this is true (I grant you) that both the false teacher, and the corrupt governor, shall be punished for the death of their Subject, whom they have falsely taught and corruptly led, yea and his blood shall be required at their hands: but yet nevertheless shall that Subject die the death himself also, that is, he shall also be damned for his own sin: for if the blind lead the blind, Christ saith not the leader only, but he saith: both shall fall into the Ditch. Shall the Synagogue, and the Senate of the jews (trow ye) which forsook Christ and consented to his death, therefore be excused, because Annas and Cayphas, 
Ezech. 3. Luke. 6. Ignorance will not excuse the temporalty being seduced in religion.  with the Scribes and Pharisees and their Clergy did teach them amiss? yea and also Pilate their Governor and the emperors lieutenant by his tyranny, did without cause put him to death? Forsooth no my Lords, no. For notwithstanding that corrupt doctrine, or pilate's washing of his hands, neither of both shall excuse either that Synagogue and signory, or Pilate: but at the lords hand, for the effusion of that innocent blood, on the latter day all shall drink of the deadly whip. Ye are witty and understand what I mean: therefore I will pass over this, and return to tell you how ye are fallen from Christ to his adversary the Bishop of Rome.  
And least, my Lords, ye may peradventure think, thus barely to call the Bishop of Rome Christ's adversary, 
The Lords of the Parliament be fallen from Christ to Christ's enemy.  or (to speak it in plain terms) to call him Antichrist, that it is done in mine anguish, and that I do but rage, and as a desperate man do not care what I say, or upon whom I do rail: therefore, that your Lordships may perceive my mind, and thereby understand that I speak the words of the truth and sobriety (as Saint Paul said unto Festus) be it known unto your Lordships all, 
Act. 2●.  that as concerning the Bishop of Rome, I neither hate the person nor the place. 
Many good men in the sea of Rome.  For I ensure your Lordships (the living Lord beareth me witness, before whom I speak) I do think many a good holy man, many Martyrs and Saints of God have sit and taught in that place Christ's Gospel truly, 
So long as the Sea of Rome followed the rules of the Apostles, it might be called Peter or Paul's chair.  which therefore justly may be called Apostolici, that is, true Disciples of the Apostles, and also that Church and Congregation of Christians to be a right Apostolic church, yea and that certain hundredth years after the same was first erected and builded upon Christ, by the true Apostolical doctrine taught by the months of the Apostles themselves. If ye will know how long that was and how many hundredth years to be curious in pointing the precise number of the years I will not be too bold, but thus I say: so long and so many hundredth years as that Sea did truly teach and preach that Gospel, 
The Church received of the Apostles of Christ, Christ of God. Tertull.  that Religion, exercised that power, and ordered every thing by those Laws and rules which that Sea received of the Apostles, and (as Tertullian saith) the Apostles of Christ, and Christ of God: so long (I say) that Sea might well have been called Peter and Paul's chair and Sea, or rather Christ's chair, & the bishop thereof Apostolicus, or true disciple and Successor of the apostles, & a Minister of Christ.  
But since the time that that Sea hath degenerated from the trade of truth and true Religion the which it received of the Apostles at the beginning, 
The sea of Rome hath degenerated from the Apostles rules and hath set up an other religion.  and hath preached an other Gospel, hath set up an other Religion, hath exercised an other power, and hath taken upon it to order and rule the Church of Christ by other strange Laws, Canons and Rulers then ever it received of the Apostles, or the Apostles of Christ, which things it doth at this day, and hath continued so doing (alas, 
That is: hath exercised an other power.  alas) of too too long a time: since the time (I say) that the state and condition of that Sea hath thus been changed, in truth it ought of duty and of right to have the names changed both of the Sea and of the sitter therein. 
Hath ordained strange laws.  For understand my Lords, it was neither for the privilege of the place or person thereof, that that Sea and Bishop thereof were called Apostolic: but for the true trade of Christ's religion which was taught and maintained in that Sea at the first, and of those godly men. 
If true doctrine maketh sea Apostolic: then contrary doctrine maketh the sea to be Antichrist.  And therefore as truly and justly as that Sea then, for that true trade of religion, and consanguinity of doctrine with the Religion and doctrine of Christ's Apostles, was called Apostolic: so as truly and as justly for the contrariety of religion, and diversity of doctrine from Christ and his Apostles, that Sea and the Bishop thereof, at this day both aught to be called, and are in deed Antichristian.  
The Sea is the seat of Satan, and the Bishop of the same, 
Apocalip. 17. Apocalip. 11.  that maintaineth the abominations thereof, is Antichrist himself in deed. And for the same causes this Sea at this day is the same which S. john calleth in his revelation, Babylon or the Whore of Babylon, and spiritual Sodoma and Egyptus, the Mother of Fornication and of the abominations upon the earth. And with this Whore doth spiritually meddle and lieth with her, and committeth most stinking and abominable adultery before God, all those kings and Princes, yea and all nations of the earth which do consent to her abominations, and use or practise the same: that is (of the innumerable multitude of them to rehearse some for example sake) her dispensations, her pardons and pilgrimages, her invocation of Saints, 
kings committing adultery with the whore of Babylon, what it meaneth.  her worshipping of Images, her false counterfeit religion in her Monkery and Fryerage, and her traditions, whereby Gods laws are defiled: as her Massing and false Ministering of God's word and the Sacraments of Christ clean contrary to Christ's word, and the Apostles doctrine, whereof in particularity I have touched something before in my talk had with the Sea of London, and in other treatises more at large: wherein (if it shall please God to bring the same to light) it shall appear I trust by God's grace, plainly to the man of God, and to him whose rule in judgement of Religion is God's word, that that Religion, 
Apoc. 17. Daniel. ●.  that rule & order, that doctrine and faith which this whore of Babylon, and the Beast whereupon she doth sit, maintaineth at this day with all violence of fire and sword, with spoil & banishment (according to daniel's Prophecy) and finally with all falsehood, deceit, hypocrisy, and all kind of ungodliness: are as clean contrary to God's word, as darkness is unto light, or light unto darkness, white to black, or black to white, or as belial unto Christ, 
He speaketh to the Lords temporal.  or Christ unto Antichrist himself.  
I know my Lords, and foresaw when I wrote this, that so many of you as should see this my writing, not being before endued with the spirit of grace and the light of god's word, so many (I say) would at these my words lordlike stamp and spurn, and spit thereat. But sober yourselves with patience and be still, and know ye that in my writing of this, my mind was none other, but in God (as the living God doth bear me witness) both to do you profit and pleasure. And otherwise, as for your displeasure, by that time this shall come to your knowledge. I trust by god's grace to be in the hands and protection of y●▪ almighty, my heavenly father, and the living Lord, which is, (as S. john sayeth) the greatest of all, and then I shall not need (I trow) to fear what any Lord, no nor what king or prince can do unto me.  
My Lords, if in times past ye have been contented to hear me sometimes in matters of religion before the prince in the Pulpit, and in the Parliament house, and have not seemed to have despised what I have said (when as else if ye had perceived just occasion, ye might then have suspected me in my talk, though it had been reasonable, either desire of worldly gain, or fear of displeasure) how hath then your lordships more cause to hearken to my word and to hear me patiently, seeing now ye can not justly think of me being in this case appointed to die, and looking daily when I shall be called to come before the eternal judge, otherwise but that I only study to serve my Lord God, and to say that thing which I am persuaded assuredly by God's word shall and doth please him, and profit all them to whom God shall give grace to hear and believe what I do say? And I do say even that I have said heretofore both of the Sea of Rome and of the Bishop thereof, I mean after this their present state at this day, Wherein if ye will not believe the Ministers of GOD, 
Psalm. 4.  and true preachers of his word, verily I denounce unto you in verbo domini, except ye do repent betime, it shall turn to your confusion, and to your smart on the latter day. Forget not what I say my Lords, for God's sake forget not, but remember it upon your bed. For I tell you moreover, as I know I must be countable of this my talk and of my speaking thus, to the eternal judge (who will judge nothing amiss) so shall you be countable of your duty in hearing, and you shall be charged, if ye will hearken to God's word, for not obeying to the truth. Alas my Lords, how chanceth this, that this matter is now a new again to be persuaded unto you? Who would have thought of late, but your Lordships had been persuaded in deed sufficiently, 
If the unity of the Pope's Church standeth upon necessity of salvation▪ why did the Lords of this realm abjure this unity in K. Henry & K. Edward's days? If it be otherwise, why then do they perjure themselves turning to it again▪  or that ye could ever have agreed so uniformly with one consent to the abolishment of the usurpation of the bishop of Rome? If that matter were then but a matter of policy wherein the prince must be obeyed, how is it now made a matter wherein (as your Clergy saith now, & so saith the Pope's laws in deed) standeth the unity of the Catholic church, and a matter of necessity of our salvation? Hath the time, being so short since the death of the two last kings, Henry the 8. & Edward his son, altered the nature of the matter? If it have not, but was of the same nature and danger before God then as it is now, & be now (as it is said by the Pope's laws, and the instructions set forth in English to the curates of the diocese of York) in deed a matter of necessity to salvation: how then chanced it that ye were all (O my Lords) so light, and so little passed upon the catholic faith and the unity thereof (without the which no man can be saved) as for your Prince's pleasures, which were but mortal men, to forsake the unity of your catholic faith, that is, to forsake Christ and his gospel? And furthermore, if it were both then and now is so necessary to salvation, how chanced it also that ye, all the whole body of the Parliament agreeing with you, did not only abolish and expel the Bishop of Rome, but also did abjure him in your own persons, and did decree in your acts great oaths to be taken of both the spiritualty and temporalty, whosoever should enter into any weighty & chargeable office in the common wealth? But on the other side, if the law & decree which maketh the supremacy of the sea & bishop of Rome over the universal church of Christ, be a thing of necessity required unto salvation by an Antichristian law (as it is in deed) & such instructions as are given to the Diocese of York, be in deed a setting forth of the power of that beast of babylon by the craft & falsehood of his false Prophets (as of truth, compared unto God's word, and truly judged by the same, it shall plainly appear that they be) than my Lords never think other, but the day shall come when ye shallbe charged with this your undoing of that, that once ye had well done, and with this your perjury and breach of your oath, which oath was done in judgement, 
〈◊〉. 6.  justice, and truth agreeable to God's law. The whore of Babylon may well for a time dally with you, and make you so drunken with the wine of her filthy stews & whoredom (as with her dispensations and promises of pardon à poena & culpa) that for drunkenness and blindness ye may think yourselves safe. But be ye assured, when the living Lord shall try the matter by the fire, and judge it according to his word, when all her abominations shall appear what they be: than ye my Lords, (I give your Lordship's warning in time) repent if ye be happy, & love your own soul's health, repent I say, or else without all doubt, ye shall never escape the hands of the living Lord, for the guilt of your perjury and breach of your oath. As ye have banqueted and lain by the whore in the fornication of her whorish dispensations, pardons, idolatry, & such like abominations: so shall ye drink with her (except ye repent betime) of the cup of the lords indignation and everlasting wrath, which is prepared for the beast, his false prophets, and all their partakers. For he that is partner with them in their whoredom and abominations, must also be partner with them of their plagues, and on the latter day shall be thrown with them into the lake burning with Brimstone and unquenchable fire. Thus far ye well my Lords all. I pray God give you understanding of his blessed will and pleasure, and make you to believe and embrace the truth. Amen.   

* An other farewell to the Prisoners in Christ's Gospels cause, and to all them which for the same cause are exiled and banished out from their own country, choosing rather to leave all worldly commodity, than their master Christ.  
FArewell my dearly beloved brethren in Christ, both ye my fellow prisoners, 
another farewell of 〈…〉 etc.  and ye also that be exiled and banished out of your countries, because ye will rather forsake all worldly commodity, than the Gospel of Christ.  
Farewell all ye together in Christ: farewell and be merry, for ye know that the trial of your faith bringeth forth patience, and patience shall make us perfect, whole and sound on every side, and such after trial (ye know) shall receive the crown of life, according to the promise of the Lord made to his dearly beloved, let us therefore be patient unto the coming of the Lord. As the husbandmanne abideth patiently the former and latter rain for the increase of his crop, 
〈◊〉. 5.  so let us be patient and pluck up our hearts, for the coming of the Lord approacheth apace. Let us (my dear brethren) take example of patience in tribulation of the Prophets, which spoke likewise God's word truly in his name. Let job be to us an example of patience, & the end which the Lord suffered, which is full of mercy and pity. We know my brethren by God's word, that our faith is much more precious than any corruptible gold, and yet that is tried by the fire: even so our faith is therefore tried likewise in tribulations, that it may be found when the Lord shall appear, laudable, glorious and honourable. For if we for Christ's cause do suffer, that is grateful before God, 
〈◊〉. 1 〈…〉. 2.  for thereunto are we called, that is our state and vocation, wherewith let us be content. Christ we know suffered for us afflictions, leaving us an example that we should follow his footsteps, for he committed no sin, not was there any guile found in his mouth: when he was railed upon, and all to reviled, he railed not again: when he was evil entreated, he did not threaten, but committed the punishment thereof to him that judgeth a right.  
Let us ever have in fresh remembrance those wonderful comfortable sentences spoken by the mouth of our Saviour Christ: Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. 
Mat●. 5.  Blessed are ye when men revile you, persecute you, & speak all evil against you for my sake: rejoice and be glad, for great is your reward in heaven: for so did they persecute the Prophets which were before you. Therefore let us always bear this in our minds, that if any incommodity do chance unto us for righteousness sake, 
Luke. 21.  happy are we whatsoever the world doth think of us. Christ our master hath told us before hand, that the brother should put the brother to death, & the father the son, and the children should rise against their parents and kill them, and that Christ's true Apostles should be hated of all men for his name's sake: but he that shall abide patiently unto the end, shallbe saved.  
Let us then endure in all troubles patiently after the example of our Master Christ, and be contented therewith, for he suffered being our master and Lord: how doth it not then become us to suffer? For the disciple is not above his master, 
Luke, 6. Math. 10.  nor the servant above his Lord. It may suffice the disciple to be as his master, and the servant to be as his Lord. If they have called the Father of the family, the Master of the household Belzebub, how much more shall they call so them of his household? Fear them not then (saith our Saviour) for all p●iuityes shall be made plain: there is now nothing secret, but it shall be showed in light. Of Christ's words let us neither be ashamed nor afraid to speak them, for so Christ our master commandeth us, saying: 
Math. 10·  that I tell you privily, speak openly abroad, and that I tell you in your ear, preach it upon the house top. And fear not them which kill the body, for the soul they cannot kill, but fear him which can cast both body and soul into hell fire.  
Know ye that the heavenly Father hath ever a gracious eye and respect toward you, and a Fatherly providence for you, so that without his knowledge and permission, nothing can do you harm. Let us therefore cast all our care upon him, and he shall provide that which shall be best for us. For if of two small sparrows which both are sold for a mite, one of them lighteth not on the ground without your father, and all the hears of our head are numbered, fear not them (saith our Master Christ) for ye are more worth than many small sparrows. 
Math. 10. To confess Christ, and not to fear danger.  And let us not stick to confess our Master Christ for fear of danger whatsoever it shallbe, remembering the promise that Christ maketh, saying: whosoever shall confess me before men, him shall I confess before my father which is in heaven: but whosoever shall deny me, him shall I likewise deny before my father which is in heaven. Christ came not to give unto us here a carnal amity, and a worldly peace, or to knit his unto the world in ease and peace, but rather to separate and divide them from the world, and to join them unto himself: in whose cause we must, if we will be his, forsake father and mother, and stick unto him. If we forsake him or shrink from him for trouble or deaths sake, which he calleth his cross: he will none of us, we cannot be his. If for his cause we shall lose our temporal lives here, we shall find them again and enjoy them for evermore: but if in his cause we will not be contented to leave nor lose them here: then shall we lose them so, that we shall never find them again, but in everlasting death. What though our troubles here be painful for the time, 
2. Cor. 4.  and the sting of death bitter and unpleasant: yet we know that they shall not last in comparison of eternity, no not to the twinkling of an eye, & that they patiently taken in Christ's cause, shall procure and get us unmeasurable heaps of heavenly glory, unto the which these temporal pains of death and troubles compared, are not to be esteemed, but to be rejoiced upon. Wonder not (saith S. Peter) as though it were any strange matter that ye are tried by the fire (he meaneth of tribulation) which thing (saith he) is done to prove you: 
1. Peter. 3.  nay rather in that ye are partners of Christ's afflictions, rejoice, that in his glorious revelation, ye may rejoice with merry hearts. If ye suffer rebukes in Christ's name, happy are ye, for the glory and spirit of God resteth upon you. Of them God is reviled and dishonoured, but of you he is glorified.  
Let no man be ashamed of that he suffereth as a Christian, and in Christ's cause: for now is the time that judgement and correction must begin at the house of GOD, and if it begin first at us: what shall be the end of those, think ye, which believe not the Gospel? And if the righteous shall be hardly saved, the wicked and the sinner where shall he appear? Wherefore they which are afflicted according to the will of God, let them lay down and commit their souls to him by well doing, as to a trusty and faithful maker. This (as I said) may not seem strange to us, for we know that all the whole fraternity of Christ's Congregation in this world, is served with the like, and by the same is made perfect. For the servant love that the Apostles had unto their master Christ, 
The causes why the Apostles so rejoiced in their affliction.  and for the great commodities and increase of all godliness which they felt by their faith to ensue of afflictions in Christ's cause, & thirdly for the heaps of heavenly joys which the same do get unto the godly; which shall endure in heaven for evermore: for these causes (I say) the Apostles of their afflictions did joy, and rejoiced in that they were had and accounted worthy to suffer contumelies & rebukes for Christ's name. And Paul, as he gloried in the grace & favour of God, whereunto he was brought & stood in by faith: 
1. Corin. 2.  so he rejoiced in his afflictions the heavenly and spiritual profits which he numbered to rise upon them: yea, he was so far in love with that that the carnal man loathed so much, that is, with Christ's cross, that he judged himself to know nothing else but christ crucified: he will glory (he saith) in nothing else but in Christ's cross, yea and he blesseth all those, as the only true Israelites & elect people of God with peace and mercy, which walketh after that rule and after none other.  
O Lord, what a wonderful spirit was that that made Paul, in setting forth of himself against the vanity of Satan's Pseudopostles, 
2. Cor. 12.  and in his claim there, that he in Christ's cause did excel and pass them all, what wonderful spirit was that (I say) that made him to reckon up all his troubles, his labours, his beatings, his whippings and scourgings, his shippewrackes, his dangers and perils by water and by land, his famine, hunger, nakedness, and cold, with many more, and the daily care of all the congregations of Christ, 
2. Tim. 1. The glory of Paul wherein it consisted.  among whom every man's pain did pierce his heart, and every man's grief was grievous unto him? O Lord, is this Paul's primacy, whereof he thought so much good that he did excel other? Is not this Paul's saying unto Timothy his own scholar? and doth it not pertain to who so ever will be Christ's true soldiers: bear thou (saith he) affliction like a good soldier of jesus Christ This is true: if we die with him (he meaneth Christ) we shall live with him: 
2. Tim. 2.  if we suffer with him, we shall reign with him: if we deny him, he shall deny us: if we be faithless, he remaineth faithful, he cannot deny himself. This Paul would have known to every body: for there is none other way to heaven but Christ and his way: & all that will live godly in Christ, shall (saith S. Paul) suffer persecution. By this way went to heaven the patriarchs, the Prophets, Christ our Master, his Apostles, his Martyrs, and all the godly since the beginning. 
●. Tim. 3.  And as it hath been of old, that he which was borne after the flesh, persecuted him which was born after the spirit, 
Gal. 4.  for so it was in isaack's time: so said S. Paul, it was in his time also: And whether it be so or no now, let the spiritual man, the self same man I mean that is endued with the spirit of almighty God, let him be judge. Of the cross of the patriarchs, 
The way to heaven is by afflictions.  as ye may read in their stories if ye read the book of Genesis, ye shall perceive. Of other S. Paul in few words comprehendeth much matter, speaking in a generality of the wonderful afflictions, death, and torments which the men of GOD in God's cause and for the truth sake willingly and gladly did suffer. 
Heb. 11.  After much particular rehearsal of many, he sayeth: other were racked and despised and would not be delivered, that they might obtain a better resurrection. Other again were tried with mockings and scourgings, and moreover with bonds & imprisonment: they were stoned, beweene asunder, tempted, fell & were slain upon the edge of the sword, some wandered to & fro in sheeps pilches, in goats pilches, forsaken, oppressed, afflicted, such godly men as the world was unworthy of, wandering in wilderness, in mountains, in caves, and in dens, and all these were commended for their faith. And yet they abide for us the servants of God, and for those their brethren which are to be slain as they were for the word of God's sake, that none be shut out, but that we may all go together to meet our Master Christ in the air at his coming, and so to be in bliss with him in body and soul for evermore.  
Therefore, seeing we have so much occasion to suffer and to take afflictions for Christ's names sake patiently, so many commodities thereby, so weighty causes, so many good examples, so great necessity, 
Heb. 12.  so pure promises of eternal life and heavenly joys, of him that cannot lie: Let us throw away whatsoever might let us, 
Reasons to move us to patience under the Crosse.  all burden of sin, and all kind of carnality, and patiently and constantly let us run for the best game in this race that is set before us, ever having our eyes upon jesus Christ the ringleader, captain, and Perfiter of our faith, which for the joy that was set before him, endured the cross, not passing upon the ignominy and shame thereof, and is set now at the right hand of the throne of GOD. Consider this, that he suffered such strife of sinners against himself, that ye should not give over, nor faint in your minds. As yet brethren we have not withstand unto death, fight against sin. Let us never forget dear Brethren for Christ's sake, that Fatherly exhortation of the wise that speaketh unto us as unto his children the Godly wisdom of God, 
Proverb. ●.  saying thus: My son, despise not the correction of the Lord, nor fall not from him when thou art rebuked of him, for whom the Lord loveth, him doth he correct, and scourgeth every child whom he receiveth. What child is he whom the father doth not chasten: 
Heb. 1●.  If ye be free from chastisement, whereof all are partakers, then are ye bastards and no children. Seeing then, when as we have had carnal parents which chastened us, we reverenced them, shall not we much more be subject unto our spiritual father that we might live? And they for a little time taught us after their own mind: but this father teacheth us to our commodity, to give unto us his holiness. All chastisement for the present time, appeareth not pleasant but painful: but afterward it rendereth the fruit of righteousness on them, which are exercised in it. Wherefore let us be of good cheer (good Brethren) and let us pluck up our feeble members that were fallen or began to faint, hart, hands, knees, and all the rest, and let us walk upright and strait, that no limping no● 〈…〉 bring us out of the way. Let us look, not upon the things that be present, but with the eyes of our faith let us steadfastly, behold the things that be everlasting in heaven, and so choose rather in respect of that which is to come, with the chosen members of Christ to bear Christ's Cross, then for this short life time, to enjoy all the riches, honours, and pleasures of the broad world. Why should we Christians fear death? Can death deprive us of Christ, which is all our con●ort, our joy, and our life▪ Nay forsooth. But contrary, death shall deliver us from this mortal body, 
2. Cor. 5.  which loadeth and beareth down the spirit that it cannot so well perceive heavenly things: in the which so long as we dwell, we are absent from God.  
Wherefore, understanding our state in that we be Christians, that if our mortal body, which is our earthly house, 
2. Cor. 5.  were destroyed, we have a building, a house not made with hands, but everlasting in heaven etc. therefore we are of good cheer, and know that when we are in the body, we are absent from GOD, for we walk by faith, and not by clear fight. Nevertheless we are bold, and had rather be absent from the body and present with GOD. Wherefore, we strive, whether we be present at home, or absent abroad, that we may always please him. And who that hath true faith in our Saviour Christ, whereby he knoweth somewhat truly what Christ our Saviour is, that he is the eternal son of God, life, light, the wisdom of the father, all goodness, all righteousness and whatsoever is good that heart can desire, yea infinite plenty of all these, above that that man's hart can either conceive or think, (for in him dwelleth the fullness of the godhead corporally) and also that he is given us of the Father, and made of GOD to be our wisdom, our righteousness, our hol●nesse, and our redemption: who (I say) is he that believeth this in deed, that would not gladly be with his master christ? Paul for this knowledge coveted to have been loosed from the body, and to have been with Christ, 
1. Cor 1. Phil. 1.  for that he counted it much better for himself, and had rather to be loosed then to live. Therefore these words of Christ to the thief on the Cross, that asked of him mercy, were full of comfort and solace: This day thou shalt be with me in Paradise. To die in the defence of Christ's Gospel, 
Luke. 25. Rom 9 1. john. 3.  it is our bounden duty to Christ, and also to our neighbour. To Christ, for he died for us, and rose again that he might be Lord over all. And seeing he died for us, we also (saith S. john) should jeopard, yea give our life for our Brethren, And this kind of giving and losing, is getting and winning in deed: for he that giveth or looseth his life thus, getteth & winneth it for evermore. 
Apoc. 14. To covet to be with Christ, and not to fear● death.  Blessed are they therefore that die in the Lord, and if they die in the lords cause, they are most happy of all. Let us not then fear death, which can do us no harm, otherwise then for a moment to make the flesh to smart: but that our faith which is surely fastened and fixed unto the word of GOD, telleth us that we shall be anon after death, in peace, in the hands of GOD, in joy, in solace, and that from death we shall go strait unto life. For Saint john sayeth: he that liveth and believeth in me, shall never die. 
john. 11. john. 5.  And in an other place: he shall departed from death unto life. And therefore this death of the Christian, is not to be called death, but rather a gate or entrance into everlasting life: Therefore Paul calleth it but a dissolution and resolution, and both Peter and Paul, a putting of this Tabernacle or dwelling house. 
2. Peter. ●. 2. Cor. 5.  Meaning thereby the mortal body, as wherein the soul or spirit doth dwell here in this world for a small time. Yea this death may be called to the Christian, an end of all miseries. For so long as we live here, we must pass through many tribulations before we can enter into the kingdom of heaven. And now, 
Act. 14.  after that death hath shot his bolt, all the christian man's enemies have done what they can, after that they have no more to do. What could hurt or harm poor Lazarus that lay at the rich man's Gate? His former penury and poverty? his misery, beggary, 
Luke. 16.  and horrible sores and sickness? For so soon as death had stricken him with his dart, so soon came the angels, and carried him strait up into Abraham's bosom. What lost he by death, who from misery and pain, is set by the ministry of Angels in a place both of joy and solace.  
Farewell dear brethren, farewell, and let us comfort our hearts in all troubles, and in death with the word of God: for heaven and earth shall perish, but the word of the Lord endureth for ever.  
Farewell Christ's dearly beloved spouse here wandering in this world as in a strange land, far from thine own country, & compassed about on every hand with deadly enemies, which cease not to assault thee, ever seeking thy destruction.  
Farewell, farewell, O ye the whole and universal congregation of the chosen of God here living upon earth, the true church militant of Christ, the true mystical body of Christ, the very house hold and family of God, and the sacred temple of the holy ghost. Farewell.  
Farewell, 
Luke. 12.  O thou little flock of the high heavenly pastor Christ, for to thee it hath pleased the heavenly father to give an everlasting and eternal kingdom. Farewell.  
Farewell thou spiritual house of God, thou holy and royal priesthood, thou choose generation, thou holy nation, thou won spouse. Farewell. Farewell.  
N. R.   

¶ An other treatise of B. Ridley, wherein is contained first a lamentation for the change of Religion in England: then a comparison between the doctrine of the Gospel, and the Romish religion, with wholesome instructions in the end to all christians, how to behave themselves in time of trial.  
ALas, what misery is thy church brought unto (O lord) at this day? 
The state of the Church of England described & 〈◊〉.  Where of late the word of the Lord was truly preached, was read and heard in every town, in every Church, in every village, yea and almost in every honest man's house: alas now it is exiled, and banished out of the whole realm. Of late who was not taken for a lover of God's word, for a reader, for a ready hearer, & for a learner of the same? And now (alas) who dare bear any open countenance toward it, but such as are content in Christ's cause, and for his words sake to stand to the danger and loss of all that they have?  
Of late there was to be found, of every age of every degree and kind of people, that gave their diligence to learn (as they could) out of God's word, the articles of the christian faith, the commandments of God, and the lords prayer. The babes and young children were taught these things of their parents, of their masters, & weekly of their Curates in every church: & the aged folk, which had been brought up in blindness, and in ignorance of those things, which every christian is bound to know, when otherwise they could not, yet they learned the same by often hearing their children, and servants repeating the same: but now (alas, and alas again) the false Prophets of Antichrist, which are past all shame, do openly preach in pulpits unto the people of God, that the Catechism is to be counted heresy: whereby their old blindness is brought home again: for the aged are afraid of the higher powers, and the youth is abashed and ashamed, even of that which they have learned, though it be God's word, and dare no more meddle.  
Of late in every congregation throughout all England was made prayer and petition unto God, to be delivered from the tyranny of the Bishop of Rome, and all his detestable enormities: from all false doctrine and heresy: & now alas, Satan hath persuaded England by his falsehood & craft, to revoke her old godly prayer, to recant the same & provoke the fearful wrath, and indignation of God upon her own pate.  
Of late by straight laws and ordinances, with the consent of the nobles and commonalty, 
The lamentable change of religion in the Church. jeremy. 4.  and full agreement, & counsel of the prelate's and clergy, was banished hence the beast of Babylon, with laws (I say) and with oaths & all means that then could be devised for so godly a purpose: but now (alas) all these laws are trodden under foot: the Nobles, the Commonalty, the Prelates and Clergy are quite changed, and all those oaths, though they were made in judgement, justice & truth, and the matter never so good, doth no more hold than a bond of Rushes, or of a Barley straw, nor public perjury no more feareth them, than a shadow upon the wall.  
Of late it was agreed in England of all hands, according to Paul's doctrine, 
1. Cor. 14.  and Christ's commandment (as Paul saith plainly) that nothing ought to be done in the Church, in the public congregation, but in that tongue which the Congregation could understand, that all might be edified thereby, whether it were Common Prayer, Administration of the Sacraments, or any other thing belonging to public Ministry of God's holy and wholesome word: but (alas) all is turned upside down, Paul's doctrine is put apart: Christ's commandment is not regarded: For nothing is heard commonly in the Church, but in a strange tongue, that the people doth nothing understand.  
Of late all men and women were taught after Christ's doctrine, 
Ignorance a prayer.  to pray in that tongue which they could understand, that they might pray with hart, that which they should speak with their tongue: now (alas) the unlearned people is brought in that blindness again, to think that they pray, when they speak with their tongue, they can not tell what, nor whereof: their hart is nothing mindful at all, for that it can understand never a whit thereof.  
Of late the lords Supper was duly ministered and taught to be made common, 
Abuse ●n the lords S●pper.  to all that were true Christians, with thanksgiving, and setting forth of the lords death & passion, until his returning again, to judge both quick and dead: but now (alas) the lords table is quite overthrown, and that which ought to be common to all godly, is made private to a few ungodly, without any kind of thanksgiving, or any setting forth of the lords death at all, that the people is able to understand.  
Of late all that were endued with the light, 
The Sacrament turned out of his right use & kind.  and grace of understanding of God's holy mysteries, did bless God, which had brought them out of that horrible blindness and ignorance, whereby in times past being seduced by satans subtleties, they believed that the Sacrament was not the Sacrament, but the thing itself whereof it is a Sacrament: that the creature was the Creator, and that the thing which hath neither life nor sense (alas such was the horrible blindness) was the Lord himself, which made the eye to see, 
Idolatry in worshipping the creature for the creator.  and hath given all senses and understanding unto man: but now (alas) England is returned again like a Dog to her own vomit and spewing, and is in worse case them ever she was: For it had been better never to have known the truth, then to forsake the truth once received and known: and now, not only that light is turned into darkness, and God's grace is received in vain, but also laws of death are made by high Court of Parliament, maysterfully to maintain by sword, fire, and all kind of violence, that heinous Idolatry wherein that adoration is given unto the lifeless and dumb creature, which is only due unto the everliving God: yea, they say they can, and do make of bread both man and GOD, by their transubstantiation, O wicked mention, and Satan's own brood.  
Of late was the lords cup at his Table distributed, according to his own commandment, 
The cup debarred from the ministration of the lords supper.  by his express words in his Gospel, as well to the Laity as to the clergy, which order Christ's Church observed so many hundredth years after (as all the ancient Ecclesiastical writers do testify) without contradiction of any one of them, that can be showed unto this day: but now (alas) not only the Lords commandment is broken, his cup is denied to his servants, to whom he commanded it should be distributed, but also with the same is set up a new blasphemous kind of sacrifice to satisfy and pay the price of sins, both of the dead and of the quick, to the great & intolerable contumely of Christ our saviour his death & passion, which was and is the one only sufficient, and everlasting available sacrifice satisfactory, for all the elects of God, from Adam the first, to the last that shall be borne in the end of the world.  
Of late the commandment of God: 
Blasphemous sacrifice for sin. Deuter. 5.  Thou shalt not make to thyself any graven Image, nor any similitude, or likeness of any thing in heaven above, or in earth beneath, or in the water under the earth, thou shalt not bow down to them nor worship them: This commandment of God (I say) was graven almost every where in Churches, was learned of every body both young & old: whereupon Images that provoked the simple, and ignorant people unto Idolatry (as the wise man saith) were taken out of the Churches, 
Idolatry is stocks and stones.  & straightly forbidden that none should any where, either bow down to them, or worship them: but now (alas) God's holy word is blotted, and razed out of Churches, & stocks and stones are set up in the place thereof, God commandeth his word so to be ordered, that it might be had in continual remembrance at all times, and in every place: and on the other side he forbade Images and Idols, so to be either made, or set in any place, where any should bow or worship them: but now (alas) that which God commanded, is not passed upon, and that which he forbiddeth, is maysterfully maintained by falsehood and craft, and wickedly upholden.  
Of late all ministers that were admitted to the public office, and ministry of God's holy word, in their admission made a solemn profession before the Congregation, that they should teach the people nothing, as doctrine necessary to attain eternal salvation, but that which is Gods own holy word, or may be thereof grounded without any doubt: whereby vanished and melted away of themselves many vain, yea wicked traditions of man, as wax before the fire: but now at one brunt they are revived, and are in full hope also to return again, in as great strength as ever they have been. And how can any man look for any other thing, but when you have received the head, you must also receive the whole body withal, or else how can the head abide? The head, under Satan, of all mischief is Antichrist, & his brood, & the same is he which is the Babylonical Beast. The beast is he, whereupon the Whore sitteth. The whore is that City, sayeth john in plain words, which hath Empire over the kings of the earth. This Whore hath a golden cup of abominations in her hand, whereof she maketh to drink the kings of the earth, & of the wine of this harlot hath all nations drunk, yea, and kings of the earth have line by this Whore & Merchants of the earth, by virtue of her pleasant merchandise have been made rich.  
Now what City is there in all the whole world, that when john wrote, 
The whore of Babylon, with her cup of abominations, expounded. Apoc. 17.  ruled over the kings of the earth: or what City can be read of in any time, that of the City itself, challenged the Empire over the kings of the earth, but only the City of Rome, and that since the usurpation of that Sea hath grown to her full strength? And is it not read, that the old and ancient writers understand, Peter's former Epistle to be written at Rome, and it to be called of him in the same Epistle in plain terms, Babylon? by the abominations thereof, I understand all the whole trade of the Romish religion, under the name and title of Christ which is contrary to the only rule of all true religion, that is God's word. What word of God hath that Devilish drab, for the maintenance of her manifold abominations, and to set to sell such merchandise, where with (alas the madness of man) the wicked Harlot hath bewitched almost the whole would? Did not Peter the very true Apostle of Christ, of whom this stinking Strumpet beareth herself so high, but falsely and without all just cause) did not he, I say, give all the world warning of her pelf and trash, of her false Doctors and Apostles (for this Whore and Beast will be called Dominus Apostolicus, who so ever say nay) after this manner in his latter Epistle? There was among the people in times past false Prophets, 
2. Peter. 2.  as shall be there among you in time to come false Teachers, which shall privily bring in pestilent sects, even denying the Lord which hath bought them, and redeemed them, procuring to themselves swift damnation, and many shall follow their damnable ways, by whom the way of truth shall be railed upon, & through covetousness by counterfeit tales or sermons, they shall (saith Peter) make marcdaundise upon you etc. And doth not john likewise in his Revelation, after he hath reckoned up a great rabblement of this whores mystical merchandise, 
The mystical merchandise of the Babylonical strumpet.  at the last (as though he would knit up all in plain words, without any mist at all, setting out the whores merchandise) reckon up among the rest, and concludeth saying, Et animas hominum: that is to say, and the souls of men to? Whereupon I pray you else rose this true proverb in Latin: omnia Romae venalia: All things for money are set to sale at Rome? 
All things at Rome for money.  was not that a worthy commendation of Christ's Vicar in earth that was written of our holy father, one of the Alexanders a Bishop of Rome, thus I ween in Latin.  
Veneit Alexander cruces, altaria, Christum,  
Vendere iure potest, emerat ille prius.  
☞ These two verses in latin, I have read thus of one translated into English rhyme.  
Alexander our holy father the Pope of Rome,  

Verses against Pope Alexander.  selleth for money both right and doom:  
And all kind of holiness the holy father doth not stick,  
to set to sell, ready money for to get.  
And eke Christ himself he dare be bold,  
to chop and change for silver and gold:  
And why should any think this to be sore,  
For what doth he sell, but that he bought before?  
I grant these verses to be light gear, and the verse is but rude, but (alas) such conditions were more wicked & lewd than any wit could express. If these had been but the faults of one or a few in number, they had been less pernicious, and might have been taken for personal crimes, not to be imputed unto that Sea: but now (alas) the matter is more than evident to all that have godly understanding, that these crimes be grounded upon laws, be established by custom, and set forth by all kind of wicked doctrine, falsehood and craft, and therefore now are not to be esteemed for any one man's or a few men's personal crimes, but are now by laws, custom and doctrine incorporated into that wicked Sea, and maketh in deed the body of the Beast whereupon the abominable whore doth sit.  
But you would know which be those Merchandise which I said this whore setteth forth to sell, for the which all her false Prophets with all their iuggelinges and crafty gloss cannot bring one jot of God's word. Surely, surely, 
Abominations, and wicked abuses of the Sea of Rome declared.  they be not only all these abominations which are come into the Church of England already (whereof I have spoken somewhat before) but also an innumerable rabblement of abominations and wicked abuses which now must needs follow: as popish pardons, pilgrimages, romish purgatory, romish masses, Placebo & Derige, with trentals and Scala coeli, dispensations and immunities from all godly discipline laws and good order, pluralities, unions, and tot quottes, with a thousand more. Now shall come in the flattering friars, and the false pardoners and play their old pranks and knavery as they were wont to do. Now you shall have (but of the Sea of Rome only, and that for money) canonizing of such Saints as have stand stout in the pope's cause, shrining of relics, & from any kind of wickedness (if you will pay well for it) clear absolution a poena & culpa, with thousands of years, yea at every poor Bishop's hand and suffragan, ye shall have hallowing of Churches, Chapels, altars, superaulters, chalices, and of all the whole household stuff and adornament which shallbe used in the church after the Romish guise, for all these things must be esteemed of such high price, that they may not be done but by a consecrate bishop only. O Lord, all these things are such, as thy Apostles never knew. As for conjuring (they call it hallowing, but it is conjuring in deed) of water and salt, of christening of bells and such like things, what need I to speak? for every priest that can but read, hath power (they say) not only to do that, but also hath such power over Christ's body, as to make both God and man once at the least every day, of a wafer cake.  
After the rehearsal of the said abominations, and remembrance of a number of many more, which (the Lord knoweth) irketh me to think upon, and were to long to describe: when I consider on the other side the eternal word of God that abideth for ever, and the undefiled law of the Lord which turneth the soul from all wickedness and giveth wisdom unto the innocent babes, I mean that milk that is without all guile, as Peter doth call it, 
The true word of God & the office of the same declared.  that good word of God, that word of truth which must be graven within the hart and then is able to save men's souls, that wholesome seed, not mortal but immortal of the eternal and everliving God, whereby the man is borne a new, and made the child of God, that seed of God, whereby the man of God so being borne can not sin, as john sayeth (he meaneth so long as that seed doth abide in him) that holy scripture which hath not been devised by the wit of man, but taught from heaven by the inspiration of the holy ghost which is profitable to teach, to reprove, to correct, to instruct and give order in all righteousness that the man of God may be whole & sound, ready to perform every good work: when (I say) I consider this holy and wholesome true word that teacheth us truly our bounden duty towards our Lord God in every point, what his blessed will and pleasure is, what his infinite great goodness and mercy is, what he hath done for us, how he hath given his own only dearly beloved son to death for our salvation and by him hath sent us the Revelation of his blessed will and pleasure, what his eternal word willeth us both to believe and also to do, and hath for the same purpose inspired the holy Apostles with the holy ghost & sent them abroad into all the world, and also made them & other disciples of Christ inspired by the same spirit, to write & leave behind them the same things that they taught (which as they did proceed of the spirit of truth, so by the confession of all them that ever were endued with the spirit of God, were sufficient to the obtaining of eternal salvation:) and likewise when I consider that all that man doth profess in his regeneration when he is received into the holy catholic church of Christ, and is now to be accounted for one of the lively members of Christ's own body, all that is grounded upon God's holy word, and standeth in the profession of that faith, & obedience of those commandments which are all contained and comprised in God's holy word: & furthermore when I consider whom our Saviour Christ pronounceth in his gospel to be blessed, and to whom Moses giveth his benedictions in the law, what ways the law, the Prophets, the Psalms, and all holy Scriptures both new and old doth declare to be the ways of the Lord, what is good for man to obtain and abide in God's favour, which is that faith that justifieth before God, and what is that charity that doth pass and excel all, which be the properties of heavenly wisdom, and which is that undefiled religion, that is allowed of GOD, which things Christ himself called the weighty matters of the law, what thing is that which is only available in Christ, & what knowledge is that, that Paul esteemed so much, that he counted himself only to know, what shall be the manner of the extreme judgement of the latter day, who shall judge & by what he shall judge, & what shall be required at our hands at that fearful day, how all things must be tried by the fire, and that that only shall stand for ever which Christ's words shall allow, which shallbe the judge of all flesh to give sentence upon all flesh and every living soul either of eternal damnation or of everlasting salvation, from which sentence there shall be no place to appeal, no wit shall serve to delude, nor no power to withstand or revoke: when (I say) I consider all these things, and confer to the same again and again, all those ways wherein standeth the substance of the romish religion (whereof I spoke before) it may be evident and easy to perceive, that these two ways, these two religions, the one of Christ, the other of the romish sea, in these latter days, be as far distant the one from the other, as light and darkness, good and evil, 
Note here that these Scriptures were written by M. 〈◊〉 in the Mar●e●t, but were not in the copy which we allowed.  righteousness and unrighteousness, Christ and belial. He that is hard of belief, let him note and weigh well with himself the places of holy Scriptures, which be appointed in the margin, whereupon this talk is grounded, & by God's grace he may receive some light. And unto the contemner I have nothing now to say, but to rehearse the saying of the Prophet Esay, which Paul spoke to the jews in the end of the Acts of the Apostles. After he had expounded unto them the truth of God's word, and declared unto them christ, out of the Law of Moses and the Prophets, from morning to night all the day long, he said unto them that would not believe: Well (said he) spoke the holy Ghost unto our fathers, saying: go unto this people and tell them: ye shall hear with your ears, and not understand, 
Act. ●0.  and seeing, you shall behold, and not see the thing, for the hart of this people is waxed gross and dull, and with their ears they are hard of hearing, and they have shut together their eyes, that they should not see, nor hear with their ears, nor understand with their hearts, that they might return, and I should heal them, saith the Lord God.  
All as England, alas that this heavy plague of GOD should fall upon thee. Alas my dearly beloved country, what thing is it now that may do thee good: Undoubtedly thy plague is so great, that it is utterly uncurable, but by the bottomless mercy, and infinite power of almighty God. Alas my dear country, what hast thou done, that thus hast provoked the wrath of God, and caused him to pour out his vengeance upon thee, for thine own deserts? Canst thou be content to hear thy faults told thee? Alas thou hast heard oft, and wouldst never amend. England, thy faults of all degrees and sorts of men, of Magistrates, of the ministers, and of the common people, were never more plainly told, since thou barest that name, than thou didst hear them of late, even before the Magistrates in king Edward's days, but thou heardest them only, and didst amend never a whit. For even of thy greatest Magistrates, some (the kings highness then, that innocent, that godly hearted & peerless young Christian Prince excepted) evermore unkindly and ungently, against those that went about most busily, and most wholesomely to cure their sore backs, spurned privily, and would not spare to speak evil of them, even unto the Prince himself, and yet would they towards the same preachers, outwardly bear a jolly countenance, and a fair face.  
I have heard that Cranmer and an other, whom I will not name, 
Cranmer and Ridley 〈◊〉 in the Duke o● Somersets c●use. Cranmer repugning against the spoil of the Church goods.  were both in high displeasure, the one for showing his conscience secretly, but plainly and fully in the Duke of Somersettes cause, and both of late, but specially Cranmer for repugning, as they might against the late spoil of the Church goods, taken away only by commandment of the higher powers, without any law, or order of justice, and without any request of consent of them, to whom they did belong. As for Latimer, Lever, Bradforde, and Knox, their tongues were so sharp, they ripped in so deep in their galled backs, to have purged them (no doubt) of that filthy matter, that was festered in their hearts, of insatiable covetousness, of filthy carnality, and voluptuousness, of intolerable ambition and pride, 
Latimer. Bradford. Lever. Knox.  of ungodly loathsomeness, to hear poor men's causes, and to hear God's word, that these men of all other, these Magistrates than could never abide. Other there were, very godly men, and well learned, that went about by the wholesome plasters of God's word, how be it after a more soft manner of handling the matter, but (alas) all sped in like. For all that could be done of all hands, their disease did not minish, but daily did increase, which (no doubt) is no small occasion in that state, of the heavy plague of God, that is poured upon England at this day. As for the common sort of other inferior Magistrates, as judges of the laws, justices of peace, sergeants, common lawyers, it may be truly said of them, as of the most part of the Clergy, of Curates, Uicares, parsons, Prebendaryes, Doctors of the law, Archdeacon's, Deans, yea, and I may say, of bishops also, 
The corrupt 〈◊〉 of 〈…〉 K. Edward's tyme.  I fear me, for the most part, although I doubt not but GOD had and hath ever, whom he in every state knew, and knoweth to be his, but for the most part (I say) they were never persuaded in their hearts, but from the teeth forward, and for the kings sake, in the truth of God's word, and yet all these did dissemble, and bore a copy of a countenance, as if they hath been sound within.  
And this dissimulation Satan knew well enough, and therefore desired, and hath ever gone about, that the high Magistrates by any manner of means, might be deceived in matters of religion, for than he being of council with the dissimulation in the worldly, knew well enough that he should bring to pass, and rule all even after his own will.  
Hypocrisy and dissimulation saint Jerome doth call well a double wickedness, 
Hypocrisy a double evil.  for neither it loveth the truth (which is one great evil) and also falsely it pretendeth to deceive the simple for an other thing. This hypocrisy and dissimulation with God in matters of Religion (no doubt) hath wholly also provoked the anger of God. And as for the common people, although there were many good, where they were well and diligently taught, yet (God knoweth) a great number received Gods true word, and high benefits with unthankful hearts. For it was great pity, and a lamentable thing to have seen in many places the people so loathsomely, and so unreligiouslye to come to the holy Communion, and to receive it accordingly, and to the common prayers, and other Divine service, which were according to the true vain of God's holy word, in all points so godly, and wholesomely set forth, in comparison of that blind zeal, and undiscreet devotion, which they had afore times to those things, whereof they understood never one whi●, nor could be edified by them any thing at all.  
And again, as for alms deeds, which are taught in God's word (whereby we are certain that God is pleased with them, 
The slackness that was in that time to good works.  and doth and will require such at our hands, which are a part of true religion, as saint james saith, and such as he saith himself, he setteth more by, then by sacrifice, as to provide for the fatherless infants and orphans, for the lame, aged, and impotent poor needy folk, and to make public provision that the poverty that might labour, should have wherewith to labour upon, and so be kept from shameful beggerry & stealing in these works: I say how wayward were many, in comparison (I mean) of that great prodigality whereby in times past they spared not to spend upon flattering Friars, false Pardoners, painting and gilting of stocks and stones, to be set up and honoured in Churches, plainly against God's word. And yet because no place is to be defrauded of their just commendation, London, I must confess, for such godly works in sir Rich. Dobs knight, than Lord Maior his year, began marvelous well: the Lord grant the same may so likewise persever continue, yea, and increase to the comfort and relief of the needy and helpless, that was so godly begun, Amen.  
All these things do minister matter of more mourning, and bewailing the miserable state that now is: 
God's pla●●● upon England justly deserue●▪  for by this it may be perceived, how England hath deserved this just plague of God. And also it is greatly to be feared that those good things, what soever they were that had their beginning in the time when God's word was so freely preached, now with the exile and banishment of the same, will departed again.  
But to return again to the consideration of this miserable state of Christ's Church in England, and to leave farther and more exquisite searching of the causes thereof, unto God's secret and unsearchable judgements let us see what is best now to be done for Christ'S little flock. This is one maxim and principle in Christ'S law. He that denieth Christ before men, him shall christ deny afore his father, and all his Angels of heaven. And therefore every one that looketh to have by christ our saviour everlasting life, let him prepare himself so, that he deny not his master christ or else he is but a cast away, and a wretch, how soever he be counted, or taken here in the world.  
Now then seeing the doctrine of Antichrist is returned again into this Realm, 
He exhortet● 〈◊〉 constant confession of Christ Punishment of heretics 〈◊〉 gentle in the old time, and how it was used.  and the higher powers (alas) are so deceived, and bewitched, that they are persuaded it to be truth, and Christ's true doctrine to be error and heresy, and the old laws of antichrist are allowed to return with the power of their father again: what can be hereafter looked for by reason, to the man of God, and true christian abiding in this realm, but extreme violence of death, or else to deny his master. I grant the hearts of Princes are in God's hands, and whether soeever he will, he can make them to bow: and also that christian princes in old time, used a more gentle kind of punishment, even to them which were heretics in deed as degradation, and deposition out of their rooms and offices, exile and vanishment out of their dominions and countries, and also (as it is read) the true Bishops of Christ's Church, were sometime intercessors for the heretics unto Princes, that they would not kill them, as is read of S. Augustine. But as yet Antichristes kingdom was not so erected at that time, nor is now accustomed so to order them, that will not fall down and worship the beast and his Image, but (even as all the world knoweth) after the same manner that both john & Daniel hath prophesied before, that is by violence of death: and Daniel declareth farther, that the kind of death accustomably should be by sword, fire, and imprisonment. Therefore if thou, O man of God, dost purpose to abide in this realm prepare and arm thyself to die: for both by Antichristes accustomable laws, and these prophecies, there is no appearance, or likelihood of any other thing, except thou wilt deny thy master Christ, which is the loss at the last, both of body and soul unto everlasting death. Therefore my good brother or sister in Christ, whatsoever thou be, to thee that canst, 
Counsel given in these days of persecution, what to do.  and mayst so do, that counsel that I think is the best safeguard for thee, both for thy body, and most surety for thy soul's health, is that which I shall show thee hereafter. But first I warn thee to understand me, to speak to him or her, which be not in captivity, or called already for to confess Christ, but are at liberty abroad.  
My council (I say) therefore is this, to fly from the plague, and to get the hence. I consider not only the subtleties of Satan, and how he is able to deceive by his false persuasions (if it were possible) even the chosen of GOD, and also the great frailty, which is oftentimes more in a man, than he doth know in himself, which in the time of temptation, then will utter itself, I do not only consider these things (I say) but that our master Christ, whose life was, and is a perfect rule of the Christian man's life, that he himself avoided oftentimes the fury, and madness of the jews, by departing from the country or place.  
Paul likewise, when he was sought in Damascus, and the gates of the city were laid in wait for him, was conveyed by night, being let down in a basket, out at a window over the wall: and Helias the Prophet fled the persecution of wicked jesabel: and christ our saviour saith in the Gospel: 
Such as remained out of captivity counseled to void the realm.  When they persecute you in one city, fly unto an other: and so did many good, great learned, & virtuous men of God, which were great and stout champions nevertheless, and stout confessors, and maintainers of Christ and his truth, in due time and place. Of such was the great Clerk Athanasius. But this is so plaint to be lawful by God's word, and examples of holy men, that I need not to stand in it. Having this for my ground, I say to thee O man of God, this seemeth to me to be the most sure way for thy safeguard, to departed and fly far from the plague, and that swiftly also: for truly: before God, 
The abomination of desolation, set up in England.  I think that the abomination that Daniel Prophesied of so long before, is now set up in the holy place. For all Antichristes doctrine, laws, rites and religion, contrary to Christ, and to the true serving and worshipping of God, I understand to be that abomination: Therefore now is the time in England, for those words of Christ, Tunc, inquit, qui in judea sunt fugiant ad montes. Then (saith he) mark this Christ's [then] for truly I am persuaded, and I trust by the spirit of God, that this [then] is commanded: Then (saith Christ) they that be in jewry, let them fly into the mountains, and he that is on the house top, let him not come down to take away any thing out of his house and he that is abroad in the field, let him not return to take his clothes. Woe be to the great bellied women, and to them that give suck, but pray (saith Christ) that your flight be not in Winter nor on the Sabbath day.  
These words of Christ are mystical, and therefore have need of interpretation. I understand all those to be in jewry spiritually, 
Christ commandeth to fly to the mountains.  which truly confess one true living God, and the whole truth of his word, after the doctrine of the Gospel of Christ. Such are they whom Christ here biddeth, in the time of the reign of Antichristes abominations, to fly unto the mountains: which signifieth places of safeguard, & all such things which are able to defend from the plague. That he biddeth him that is in the house top, not to come down, and him that is in the field, not to return to take with him his clothes, he meaneth that they should speed them to get them away betime, least in their tarrying, and trifling about worldly provision, they be trapped in the snare ere ever they be aware, and caught by the back, and for gain of small worldly things, endanger and cast themselves into great perils of more weighty matters. And where he saith: woe be to the great bellied woman, and to them that give suck: women great with child and nigh to their lying down, and to be brought to bed, are not able to travel: nor also those women, which are brought to bed, and now giveth their babes suck. By these therefore Christ spiritually understandeth all such to be in extreme danger, which this word [woe] signifieth: all such (I say) as are so letted by any manner of means, that they no ways be able to ●lye from the plague. And where Christ saith, pray you that your flight be not in the winter, nor on the sabbath day, in winter the common course of the year teacheth us, that the ways be foul, & therefore it is a hard thing, then to take a far journey for many incommodities, and dangers of the ways in the time of the year: and on the Sabbath day it was not lawful to journey, but a little way. Now Christ therefore meaning that we should have need, both to speed our journey quickly, which cannot be done in Winter, for the incommodities of the ways, and also to go far, which cannot be done on the Sabbath day: he biddeth us therefore pray that our flight be not in winter, nor on the Sabbath day: that is, to pray that we may fly in time, and also far enough from the danger of the plague. Now, the causes why we should fly, followeth in the same place of saint Mathewes Gospel, which I now pass over: thou mayst read them there.  
And in the xviii. chapter of the Revelation, the angel is said to have cried mightily with a loud voice: 
Apoc. 18.  Fly my people out of Babylon, lest you be infected with her faults, & so be made partners of her plagues for her offences and sins are ●rowne so great, that they swell and are come unto the heavens: suddenly the time doth approach, and the lords day is at hand. Hear (I beseech you) also holy Paul, that bessed Apostle: He plainly forbiddeth us, ducere jugum cum incredulis, that is, to join or couple ourselves with the unfaithful, 
2. Cor. 6.  for what fellowship can there be (saith he) of righteousness with unrighteousness, what company hath light with darkness, or what agreement hath Christ with belial, or what part can the faithful have with the unfaithful, or how doth the temple of God agree with Images or Idols, for you are the temple of the living God: as God hath said, I will walk and dwell in them, I will be their God, and they shall be my people, wherefore depart from amongst them and get you from them (saith the Lord) and touch no unclean thing: and I will receive you, & be to you in the stead of your father, and you shallbe unto me as my sons and daughters, saith the almighty Lord.  
This council to departed the realm, I do not marvel if it do seem to divers (even of them I mean that bear favour to Godward) diversly. 
Counsel to departed the realm.  Many (I trust) that be learned shall think the council good. Other there be peradventure, that will think it rather a thing to be more tolerable, and that it may be in deed by God's word lawfully done, rather than to be counseled to be done, for they will peradventure say, we should counsel a man always to do that, which is best of all, and of most perfection: but boldly in Christ's cause to spend a man's life, is best of all, and of most perfection, and to fly it may seem to smell of cowardness. In many things, that which is best for one at some times, is not best for all at all times, and it is not most perfection, 
Doubts whether to fly or to tarry debated.  nor meet for a child to covet to run, before he can go. I will not make here a discourse in this matter, what might here be objected, and what might be answered again: I leave that to the witty, and eloquent men of the world.  
This is my mind, which I would thou shouldest know, O man of God, as I would wish, and I do pray to almighty God it may be, that every true Christian, either brother or sister (after they be called, and brought into the wrestling place, to strive in Christ's cause for the best game, that is, to confess the truth of the Gospel, and of the Christian faith, in hope of everlasting life) should not shrink, nor relent one inch, or give back, what soever shall befall, but stand to their tackle and stick by it even unto death, as they will Christ shall stick by them at the latter day: so likewise I dare not wish nor council any, either brother or sister of their own swinge, to start up into the stage, or to cast themselves either before, or farther in danger then time and need shall require: for undoubtedly when God seethe his time, and his pleasure is, that his glory shall be set forth, and his Church edified by thy death and confession, 
Presumptuous provocation & rash running into danger forbidden. Euseb. Eccle. lib. 4. cap. 15.  means shall be found by his fatherly universal providence, that thou without thine own presumptuous provocation, shalt be lawfully called, to do thy feat, and to play thy part. The miserable end that one Quintus came unto, may be a warning, and a fearful example for all men, to beware of presumption, and rashness in such things (as Eusebius writeth in Eccle. historia) for evermore.  
But a third sort of men there be, which also will be counted favourers of God's word, and are (I fear) in number far more, and worse to be persuaded to that which is the godly mean. I mean of such as will peradventure say or think, that my former council, which was to sly the infection of the Antichristian doctrine, by departing out of the Realm, is more than needeth, and other ways and means may be found, both to abide, and also to be clear out of danger of the foresaid plague. If that could be found, both to abide, and also to be clear out of danger of the foresaid plague. If that could be found in deed truly agreeable to God's word, I would be as glad to hear it (God is my witness) as who is the other. Yes peradventure will some say. Thus it may be. Thou mayst keep thyself, 
 thy faith, and thy religion close to thyself, and inwardly and privately worship God in spirit & truth, and outwardly see thou be no open meddler, nor talker, nor transgressor of common order: so mayst thou be suffered in the common wealth and yet use thy religion without offence of thy conscience. In other countries somewhere this peradventure might be used, but in England what shall be, God wots, but it was never yet, so far as ever I have known or heard. And also how can it be, but either thou must transgress the common order, and the romish laws and customs, which have been used in England, in the times passed of Popery, and now (it is certain) they return again: I say, thou mayst either be a breaker of these rites, laws, and customs, and so bewray thyself, or else if thou be in deed a man of GOD, thou shalt offend thy conscience, for in observing of them, thou shalt be compelled to break God's law, which is the rule of conscience to the man of God. For how canst thou resort every holy day to the Church, and bear a face to worship the creature for the creator, as thou must do, & peradventure confess it too with thy mouth, and to sprinkle thyself with thy conjured water?  
Thou must be contributour also to the charges of all their popery, as of books of Antichristes service, of lights of the rood loft, of the sepulchre, for setting up & painting of Images (nay in deed of Idols) and thou must bear a face to worship them also, or else thou must be had by the back. Thou must serve the turn, to give the holy loves (as they call it) which is nothing else but a very mockery of the Lords holy table. Thou must be a contributor to the charges of all the disguised apparel, that the popish sacrificing Priest, like unto Aaron, must play his part in. Yea when the pardoner goeth about, or the flattering Friar to beg for the maintenance of superstition except thou do as thy neighbours do, look not long to live in rest. If any of thy household die, if thou wilt not pay money for ringing, and singing, for Requiem Masses, Dirige, and commendations, and such like trumpery of the Antichristian religion, thinkest thou that thou shalt be reckoned for a catholic man, or for amicus Caesaris? A hundred things more may be reckoned, and many of more weight, and of more evident superstition and idolatry, than some of these which I have now rehearsed, 
〈…〉 dwelling in ●ngland 〈◊〉 a good 〈◊〉, either with out danger of conscience o● peril of life.  which God knoweth be ill enough: but these are enough to declare, and to set before thine eyes, the thing that I intent that is, if thou abide and wilt dwell in England, thou must either do these, and many other more contrary to God's word, which forbiddeth not only the thing which is evil, but also saith: Ab omni specie mali abstinete vos, abstain from all things that have any appearance of evil: or else if thou wilt not do them, how thou canst live in England in rest safe from the stake, truly I cannot tell.  
But peradventure (as a man is ready to find, and invent some colour to cloak his conscience, to do that thing that his heart desireth) thou wilt say, though at any time I shallbe forced, to do any of these things and such like, yet will I have no confidence in them, but outwardly with my body, I will keep mine hart unto God, and will not do that of mine own mind willingly neither but to avoid an other inconvenience: I trust therefore god will hold me excused, for he shall have my hart, what can I do more?  
O my friend, beware for God's sake and know that the subtleties of Satan are deep. He that is not able by God's word to perceive them, is heavily laden. Pray therefore with David: Lord let me not have a mind to invent excuses for to cloak my sin, 
I●●ent no excuses to c●o●e sin.  examine my dear friend, these thy wily ways with the word of God, and if they do agree, thou mayst use them: if not, know, though they may seem never so fine and goodly, yet in deed they be of Satan's brood. God's word is certain, that forbiddeth to worship the creature for the creator, for that is heinous Idolatry, and against the first commandment of God, 
Confession of 〈◊〉.  and it is also against the second commandment of the first table to bow down, or to do worship unto any Images of God, or of any other thing: And God's word, requireth not only the belief of the hart, but also the confession of the mouth: and to bear part of the charges, to the maintenance of things ungodly, what is that, 
must go with belief of 〈◊〉▪  but in thy so doing, a consent to the thing done? Now consensenters and the doers, God's word accounteth to be guilty both. And it is not lawful by S. Paul's doctrine which was inspired him by the spirit of God, to do ill that thereof the thing, which is good may come.  
Thy hart (thou sayest) GOD shall have, and yet wilt suffer thy body to do the thing that God doth abhor. Beware O man, take heed what thou sayest. Man may be deceived, but no man may deceive God, for he is called and is truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, the searcher of the hart. Now, to give God thy heart, is to give him thy whole heart, to love him, to dread him, and to trust in him above all other things. He that hath my commandments (saith Christ) and observeth and keepeth them, it is he that loveth me: and to dread God above all other, is rather willingly to incur the danger and peril of all fearful things, then wittingly to do that thing which is contrary to his blessed will and commandment: and to trust in him above all things, is assuredly to trust to his promise of his reward, and of his tuition, and of his goodness and mercy, 
To trust in God what it is.  and to prefer that above all things in the world seem they never so strong, so wise, or so good. Now, how canst thou say truly, that God hath thy heart after this manner of sort (which is to have thy heart in deed) when thy deeds do declare far an other thing? Thy body, O man is Gods, and all the parts thereof, even as thy soul is: he made them both, and Christ with his blood redeemed them both, and is Lord of both, for he hath bought them both dearly, and darest thou suffer any part of either of them to do service to Satan? Surely in so doing, thou committest sacrilege and dost rob God, thou defilest the lively temple of the living God if thou suffer thy body to do Satan service. Do you not know (saith saint Paul) that your body is a lively temple of God? 
1. Corin 3▪ 2. Cor. 6.  And may a man then take and use any part thereof but in the service of God? No surely, it is not lawful so to do for the man of God, neither with hand, tongue, nor foot, nor any part of the whole body.  
Doth not Paul command to the Romans, 
Rom. ●.  which pertaineth to every christian soul: As you have in times past (saith he) given your members to do service unto uncleanness and wickedness, from one wickedness to an other: so now give your members to do service unto righteousness, that you may be sanctified. And I pray thee good brother, what dost thou think is to bear the mark of the beast in the forehead, and in the hand that saint john speaketh of? I know we ought warily to speak of God's mysteries which he showed by the spirit of prophesying to his servant john, yet to red them with reverence, and to pray for the same so much as God knoweth is necessary for our time to know, I think it necessary and good. 
To bear the beasts marke● what it is. Apoc. 13.14.10.  Wherefore, what I suppose is to bear the Beasts mark, I will tell thee, and commit the judgement of mine interpretation, as in all other things, to the spiritual man. I suppose he beareth the Beast of Babylon's mark in his forehead, which is not ashamed of the Beasts ways, but will profess them openly to set forth his master the beast Abaddon. And likewise he beareth his mark in his hand, that will, and doth practise the works of the beast with his power & hand. And likewise I will not let to tell thee, what I think to be signed in the forehead for the servant of God, whereof john also speaketh, reckoning up many thousands so to have been signed of every tribe, I suppose he is signed in the forehead, for the servant of God whom GOD hath appointed of his infinite goodness, and hath given him grace and strength, stoutly to confess him, & his truth before the world. And to have grace and strength to confess Christ, and the doctrine of the cross, and to lament and mourn for the abominations of Antichrist, I suppose is to be signed with Tau, whereof ezechiel the Prophet doth speak. Thus I suppose these Prophecies are spiritually to be understanded: and to look for other corporal marks, to be seen in men's foreheads, or in their hands, is nothing else but to look that there should come some brute beast out of Babylon, or some Elephant, Leopard, Lion, or Camel, or some other such monstrous Beast with x. horns, that should do all the wonderful things spoken in john: and yet of a Beast speaketh john, but I understand him so to be called, not for that he shall be any such brute Beast, but for that he is, and shall be the child of perdition, 
The literal taking of the Scripture▪ 〈◊〉 the jews 〈…〉.  which for his cruelty and beastly manners, is well called a Beast.  
The carnal jews knew there was a promise made, that Helias should come before Christ the Messiah, the anointed of God, to prepare his ways: they knew also there was a promise of Messiah, that he should come, and be a king, and reign in the house of David for evermore, but they understood all so grossly, and so carnally, that they neither knew Helias, nor Messiah when they came, for they looked for Helias to come down from heaven in his own person, and for Messiah to come & reign in worldly pomp, power, riches and glory, when as the prophecies of both were spiritually to have been understanded: of Helias that he should come not in person, but in spirit, that is, one which should be endued with the spirit, and gifts of grace of Helias, which was in deed john Baptist, as Christ himself did declare to his Apostles. And of Messiah reign, all the Prophets were to be understanded of the reign of his spiritual kingdom over the house of jacob, and the true Israelites for evermore. And so by that their gross, and carnal understanding, they mistook both Helias, and the true Messiah, and when they came, knew neither of them both. So likewise I fear me (nay it is certain) the world that wanteth the light of the spirit of God (for the world is not able to receive him, 
The Popes marked men.  saith john) neither doth, nor shall know the beast, nor his marks, though he rage cruelly and live never so beastly, and though his marked men be in number like the sand of the sea. The Lord therefore vouchsafe to open the eyes of the blind, with the light of grace, that they may see and perceive, and understand the words of God, after the mind of his spirit, Amen.  
Here remaineth two objections, which may seem weighty, and the which may peradventure move many not to follow the former council. The former reason is, A man will say, O sir it is no small matter ye speak of, to departed from a man's own native country, into a strange realm. 
Carnal objections answered.  Many men have so great lets, as how it is possible that they can, or may do so? Some have lands & possessions, which they cannot carry with them: some have father, mother, wife, children, and kinsfolk, from whom to departed is as hard a thing (and all one almost) as to suffer death, and to go to a strange country, that thou knowest not, neither the manner of the people, nor how thou mayst away either with the people, or with the country. Or what a hard thing it is to live among a strange people, whose tongue thou dost not understand. etc.  
I grant here thou mayst heap a number of worldly incommodities, which are surely very like to ensue the departure out of a man's own native country, I mean out of the whole realm, into a strange land: but what of all these, and a thousand more of the like sort? I will set unto them one saying of our saviour Christ, which unto the faithful child of God, and to the true christian, is able to countervail all these, yea and to way them down. Christ our saviour saith in Luke: If any come to me, and do not hate his father and mother (he meaneth, and will not in his cause forsake his father and mother) his wife, children and brethren, yea and his life too, he cannot be my disciple: and whosoever doth not bear his cross and come after me, he cannot be my disciple. And in the same place he declareth by the two parables, one of a builder, and the other of a king that is a warrior, that every man that will not in Christ's cause, forsake all that ever he hath, he can not be his Disciple. Look the places who will: the matter is so plainly set forth, that no gloss, nor cloaking of conscience to the man of God, can serve to the contrary. Many places there be for the same purpose, for the embracing of Christ's cross, when Christ and his cause layeth it upon our back: but this is so plain that I need here to rehearse no more.  
This latter reason and objection whereof I spoke before, is of more force, and includeth a necessity, which after the common saying, 
another worldly objection answered.  hath no law, and therefore it is more hard to shape for it a good answer. This may be objected of some: alas sir I grant all these things do grieve me and because I understand they do not agree with God's word, which is the rule of my conscience, I loath either to look on them, or to hear them. But sir (alas) I am an impotent man, an aged man, a sick man, a lame man, or I have so many small infants and a lame wife, which all liveth by my labour, and by my provision: if I leave them they shall starve, and I am not able to carry them with me, such is my state. Alas sir, what shall I do? And these causes may chance to some men of God, whereby either it shallbe for them utterly impossible to depart the country or else in departing, they shallbe enforced to forsake such in extreme necessities, of whom both God and nature hath committed unto them the care.  
Alas what council is here to be given? O lamentable state. O sorrowful hart that neither can departed, and with out extreme danger and peril, is not able to tarry still. And these are they whom our Saviour Christ saw before should be, and called them in his prophesy of the latter time, great bellied or traveling women, and women that give after they be brought to bed, their small babes suck. The state of such are not able to fly the infection of the pestiferous plague of Antichristes abominations, Christ lamenting, and not cursing, saith: Woe be to the great bellied and traveling woman, and women that give suck in those days. For these alas my hart mourneth the more, the less I am able to give any comfortable council: but this: that always, as they look for everlasting life, they abide still in the confession of his truth, what soever shall befall, and for the rest to put their trust now wholly in God, which is able to save them against all appearance, and commonly in extremities, when all worldly comfort faileth, 
A lesson 〈◊〉 trust to the Lord, who is always a help in extremity of need.  and the danger is at highest, them unto his he is wont, after his accustomed mercy, to be most ready for to put his helping hand. Daniel, God suffered to be cast into the Den of Lions, and the three children into the hot burning furnace, and yet he saved them all. Paul was plucked out of the mouth of the Lion (as he saith of himself) and in Asia he was brought in such trouble, that he looked for no other thing, but for present death, and yet he that raiseth the dead to life again, did bring him out of all his troubles, & taught him & all other that be in troubles for Christ's cause, not to trust to themselves, but in almighty God.  
Of God's gracious aid in extreme perils toward them that put their trust in him, all Scripture is full both old and new. What dangers were the patriarchs ofte● brought unto, as Abraham, Isaac, and jacob, but of all other joseph, and how mercifully were they delivered again? 
Examples of Gods ready help in extreme perils.  In what perils was Moses when he was fain to fly for the safeguard of his life? And when was he sent again to deliver the Israelites from the servile bondage? Not before they were brought into extreme misery. And when did the Lord mightily deliver his people from Pharaoh his sword? Not before they were brought into such straights, that they were so compassed on every side (the main sea on the one side, and the main host on the other) that they could look for none other (yea what did they else in deed look for?) but either to have been drowned in the sea or else to have fallen on the edge of Pharaoh his sword. These judges which wrought most wonderful things in the delivery of the people, were ever given when the people was brought to most misery before as Othoniel, Aioth, Saugar, Gedeon, jephthe, Samson. And so was saul endued with strength and boldness from above, against the Ammonites, Philistines, and Amalechites for the defence of the people of God. David likewise felt Gods help most sensibly ever in his extreme persecutions. What shall I speak of the Prophets of GOD, whom God suffered so oft to be brought into extreme perils, and so mightily delivered them again: as Hel●as, jeremy, Daniel, Micheas, and jonas, and many other, whom it were but to long to rehearse and set out at large? And did the Lord use his servants otherwise in the new law after Christ's incarnation? Read the Acts of the Apostles, and you shall see no. Were not the Apostles cast into Prison, and brought out by the mighty hand of God? Did not the Angel deliver Peter out of the strong prison, and bring him out by the iron gates of the City and set him free? And when, I pray you? Even the same night before Herod appointed to have brought him to judgement for to have slain him, as he had a little before killed james the brother of john. Paul and Silas, when after they had been sore scourged, and were put into the inner prison, and there were laid fast in the stocks, I pray you what appearance was there that the Magistrates should be glad to come the next day themselves to them, to desire them to be content and to departed in peace. Who provided for Paul, that he should be safely conducted out of all danger, and brought to Felix the Emperors Deputy, when as both the high Priests, the Phariseis, and rulers of the jews had conspired to require judgement of death against him, he being fast in prison, and also more than xl. men had sworn each one to an other, 
Examples of gods deliverance. Acts. 23.  that they would never eat nor drink until they had slain Paul? A thing wonderful, that no reason could have invented, or man could have looked for: God provided Paul his own sister's son a young man, that disappointed that conspiracy, and all their former conjuration. The manner how the thing came to pass, thou mayst read in the xxiii. of the Acts. I will not be tedious unto thee here with the rehearsal thereof.  
Now, to descend from the Apostles to the Martyrs that followed next in Christ's Church, and in them likewise to declare how gracious our good God ever hath been to work wonderfully with them which in his cause have been in extreme perils, it were matter enough to write a long book. I will here name but one man and one woman, that is, Athanasius the great clerk and godly man stoutly standing in Christ's cause against the Arrians, and that holy woman Blandina, standing so constantly in all extreme pains, in the simple confession of Christ. If thou wilt have examples of more, look and thou shalt have both these and a C. more in Ecclesiastica historia of Eusebius, and in Tripartita historia.  
But for all these examples both of holy scripture, and of other histories, I fear me the weak man of God encumbered with the frailty and infirmity of the flesh, will have now and then such thoughts and quawmes (as they call them) to run over his hart, and to think thus: All these things which are rehearsed out of the scripture, I believe to be true, and of the rest truly I do think well, & can believe them also to be true: but all these we must needs grant were special miracles of God, which now in our days are ceased we see, and to require them at God's hands, were it not to tempt God.  
Well-beloved brother, I grant such were great wonderful works of God, 
 and we have not seen many of such miracles in our time, either for that our sight is not clear (for truly God worketh with his, his part in all times) or else because we have not the like faith of them for whose cause God wrought such things, or because, after that he had set forth the truth of his doctrine by such miracles then sufficiently, the time of so many miracles to be done was expired withal. Which of these is the most special cause of all other, or whether there be any other, God knoweth: I leave that to God. But know thou this my well-beloved in God, that God's hand is as strong as ever it was, he may do what his gracious pleasure is, & he is as good and gracious as ever he was. Man changeth as the garment doth, but God our heavenly father is even the same now that he was, and shallbe for evermore.  
The world without doubt (this I do believe, and therefore I say) draweth towards an end, and in all ages God hath had his own manner, after his secret and unsearchable wisdom, to use his elect, sometimes to deliver them and to keep them safe, and sometimes to suffer them to drink of Christ's cup, that is, to feel the smart, and to feel of the whip. And though the flesh smarteth at the one, and feeleth ease in the other, is glad of the one, and sore vexed in the other: yet the Lord is all one, towards them in both, and loveth them no less when he suffereth than to be beaten, yea & to be put to bodily death, then when he worketh wonders for their marvelous delivery. Nay rather he doth more for them, when in anguish of the torments he standeth by them & strengtheneth them in their faith, to suffer in the confession of the truth & his faith, the bitter pangs of death, then when he openeth the prison door and letteth them go lose: 
 for here he doth but respite them to an other time, & leaveth than in danger to fall in like peril again: & there he maketh them perfit, to be without danger, pain, or peril after that for evermore. But this his love towards than, howsoever the world doth judge of it, is all one, both when he delivereth & when he suffereth them to be put to death. He loved as well Peter and Paul, when after they had (according to his blessed will, pleasure and providence, finished their courses, and done their services appointed them by him here in preaching of his Gospel) the one was beheaded, and the other was hanged or crucified of the cruel tyrant Nero (as the Ecclesiastical history saith) as when he sent the Angel to bring Peter out of prison, and for Paul's delivery he made all the doors of the prison to fly wide open, and the foundation of the same like an earthquake to tremble and shake.  
Thinkest thou (O thou man of God) that christ our saviour had less affection to the first martyr Stephen, because he suffered his enemies even at the first conflict to stone him to death? No surely, nor james john's brother which was one of the three that Paul calleth Primates or Principals amongst the Apostles of Christ. He loved him never a whit the worse than he did the other, although he suffered Herode the tyrants sword to cut of his head. Nay, doth not Danyell say speaking of the cruelty of Antichristes time: 
〈◊〉 11.  Et docti in populo docebunt plurimos, & ruent in gladio & in flamma, & in captivitate, & rapina dierum. etc. Et de eruditis ruent ut conflentur & eligantur, & dealbentur. etc. That is, and the learned (he meaneth truly learned in God's law) shall teach many, and shall fall upon the sword, and in the flame, (that is, shall be burned in the flaming fire) and in captivity (that is, shall be in prison, and be spoiled and rob of their goods for a long season. 
D●n Ibid. ) And after a little in the same place of Daniel it followeth: and of the learned there be, which shall fall or be overthrown, that they may be known, tried, chosen, & made white: he meaneth, be burnished & scoured a new, picked and chosen, and made fresh and lusty. If that then was foreseen for to be done to the godly learned, and for so gracious causes, let every one to whom any such thing by the will of God doth chance, be merry in God, and rejoice, for it is to God's glory, and to his own everlasting wealth. Wherefore well is he that ever he was borne, for whom thus graciously God hath provided, having grace of God, and strength of the holy Ghost so stand steadfastly in the height of the storm. Happy is he that ever he was borne, whom God his heavenly Father hath vouchsafed to appoint to glorify him, and to edify his Church by the effusion of his blood.  
To die in Christ's cause is an high honour, to that which no man certainly shall or can aspire, but to whom God vouchsafeth that dignity: 
martyrdom an high honour.  For no man is allowed to presume for to take unto himself any office of honour, but he which is thereunto called of God. Therefore joh. saith well speaking of them, which have obtained the victory by the blood of the Lamb, and by the word of his testimony, that they loved not their lives, even unto death. And our saviour Christ saith: He that shall lose his life for my cause shall find it. 
Apocalip. 11.  And this manner of speech pertaineth not to one kind of Christians, (as the worldly doth wickedly dream) but all that do truly pertain unto Christ. For when Christ had called unto him the multitude together with his Disciples, he said unto them (mark that he said not this to the Disciples and Apostles only, but he said it to all) who soever will follow me, let him forsake or deny himself, and take up his cross and follow me: for who soever will save his life, shall lose it (he meaneth who soever will, to save his life, both forsake or leave him and his truth) and whosoever shall lose his life for my cause, and the Gospel's sake, shall save it: For what shall it profit man if he shall win the whole world and lose his own soul? his own life? or what shall a man give to recompense that loss of his own life, and of his own soul: 
Math. 16.  Who soever shallbe ashamed of me & my words (that is to confess me and my Gospel) before this adulterous and sinful generation, of him shall the son of man be ashamed when he cometh in the glory of his Father, 
Mark. 8.  with the holy Angels. Know thou O man of God, that all things are ordained for thy behoove, and to the furtherance of thee, towards thy salvation. All things (saith Paul) worketh with the good to goodness, even the enemies of God, & such kind of punishments whereby they go about to destroy them, shall be forced by God's power might, & fatherly providence, for to do them service.  
It is not as the wicked thinketh, that poverty, adversity, sickness, tribulation, yea painful death of the godly be tokens that God doth not love them: but even clean the contrary, as all the whole course of scripture doth evidently declare, for than he would never have suffered his most dearly beloved the patriarchs to have had such troubles, his Prophets, his Apostles, his martyrs and chief Champions and maintainers of his truth and Gospel, so cruelly of the wicked to have been murdered and slain. Of the which some were racked (as the Apostle saith) and would not be delivered, 
Heb. 1●.  that they might receive a better resurrection. Some were tried by mockings & scourgings, yea moreover by bonds and imprisonment: they were stoned, they were hewn and cut a sunder, they were tempted, they were slain with the sword, they wandered up and down in sheeps skins and Goats skins, being forsaken, afflicted and tormented: such men as the world was not worthy to have, wandering in wilderness, in mountains, in Dens and Caves of the earth. All these were approved by the testimony of faith, and received not the promise, because God did provide better for us, that without us they should not be consummated. They tarry now for us undoubtedly, longing for the day: but they are commanded to have patience yet (saith the Lord a little while, until the number of their fellow servants be fulfilled, and of their brethren which are yet to be slain, as they were.  
Now (thou O man of God) for our lords sake, let us not for the love of this life, tarry then to long, and be occasion of delay of that glorious consummation, in hope and expectation whereof the departed in the Lord, and the which also the living endued with God's spirit, ought so earnestly to desire and to groan for with all the creatures of God. Let us all with john the servant of God, cry in our hearts unto our saviour Christ: Veni Domine jesu, come Lord jesus come. For then when Christ which is our life, 
Apoc. 2●.  shall be made manifest and appear in glory, then shall the Children of God appear what they be, even like unto Christ: for this our weak body shall be transfigured and made like unto Christ's glorious body, and that by the power whereby he is able to subdue unto himself all things. Then, that which is now corruptible, shall be made incorruptible: that now is vile, shall then be made glorious, that is now weak, shall rise then mighty and strong that is gross and carnal shall be made fine and spiritual for then we shall see and have the unspeakable joy and fruition of the glorious majesty of our Lord even as he is.  
Who or what then shall let us to jeopardy, to jeopard? yea, to spend this life which we have here, in Christ's cause? in our Lord God his cause? O thou therefore man of God, thou y● art laden, & so letted like unto a great bellied woman, that thou canst not fly the plague, yet if thou lust after such things as I have spoken of, stand fast what soever shall befall, in thy masters cause: and take this thy letting to fly, 
〈…〉 without God's foresight.  for a calling of God to fight in thy master Christ his cause. Of this be thou certain, they can do nothing unto thee, which thy father is not aware of, or hath not foreseen before: they can do no more than it shall please him to suffer them to do for the furtherance of his glory edifying of his Church, and thine own salvation. Let them then do what they shall, seeing to thee (O man of God) all things shall be forced to serve, and to work with thee unto the best before God. O be not afraid and remember the end.  
All this which I have spoken for the comfort of the lamentable case of the man whom Christ calleth great bellied woman, I mean to be spoken of likewise to the captive and prisoner in God's cause: for such I count to be as it were already summoned and pressed to fight under the banner of the cross of christ, and as it were soldiers allowed and taken up for the lords wars, to do their Lord and master good and honourable service, and to stick to him, as men of trusty service in his cause, even unto death, and to think their life lost in his cause, is to win it in eternal glory for evermore.  
Therefore, now to conclude and to make an end of this treatise, I say unto all that love God our heavenly father that love Christ jesus our redeemer and saviour: that love to follow the ways of the holy Ghost which is our comforter and sanctifier of all: unto all that love Christ's spouse and body, the true catholic Church of Christ, yea that love life and their own soul's health: I say unto all these harken my dear brethren and sisters, all you that be of God, of all sorts, ages, dignities, or degrees: harken to the word of our saviour jesus Christ spoken to his Apostles, and meant to all his in S. Mathewes Gospel: Fear not them which kill the body, for they cannot kill the soul: but fear him more which may destroy and cast both body and soul into hell fire, Are not two small sparrows sold for a mite, and one of them shall not fall or light upon the ground without your father? All the hears of your head be numbed. 
Math. 10.  Fear them not, you are much more worth than are the little sparrows▪ Every one that confesseth me before men, him shall I likewise confess before my Father which is in heaven. But who soever shall deny me before men, I shall deny him likewise before my father which is in heaven.  
The Lord grant us therefore of his heavenly grace and strength, that here we may so confess him in this world amongst this adulterous and sinful generation, that he may confess us again at the latter day before his father which is in heaven, to his glory and our everlasting comfort, joy and salvation.  
To our heavenly Father, to our saviour and redeemer jesus Christ, and to the holy Ghost, be all glory and honour now and for ever. Amen.  
Thus with the death and martyrdom of these two learned Pastorsr and constant soldiers of Christ, master Latimer, and B. Ridley, you have divers of their letters and other writings of theirs expressed, with the Farewells also of B. Ridley, wherein he took his leave of the world, taking his journey to the kingdom of heaven. divers and sundry other treatises of his remain also in my hand both in Latin and English, to be remembered, by the leave of the Lord in time and place convenient.    

The death and end of Stephen Gardiner Bishop of Winchester.  
THe next month, after the burning of Doctor Ridley and master Latimer, 
The death of Steven Gardiner, enemy to God's word.  which was the month of November, Stephen Gardiner Bishop and chancellor, a man hated of God and all good men, ended his wretched life. Concerning the qualities, nature, and disposition of which man, for somuch as somewhat hath been declared before in the story of king Edward's reign, 
November.  I shall need therefore the less now to stand greatly upon the same. First this vipers bird crept out of the town of Bery in Suffolk, brought up most part of his youth in Cambridge, his wit, capacity, memory, and other indumentes of nature not to be complained of, if he had well used and rightly applied the same: wherein there was no great want of God's part in him, if he had not rather himself wanted to the goodness of his gifts. Through this promptness, activity, & towardness of his, he profited not a little in such studies as he gave his head unto, as first in the law civil, then in languages and such other like, especially in those arts and faculties, which had any prospect to dignity and preferment to be hoped for. Besides other ornaments or helps of nature, memory chief seemed in him very beneficial, rather than diligence of study.  
To these gifts and qualities were joined again is great or greater vices, 
The vices of Winchester described.  which not so much followed him as overtook him, not so much burdened him, as made him burdenous to the whole realm. He was of a proud stomach and high minded, in his own opinion and conceit flattering himself to much, in wit, crafty and subtle, toward his superior flattering and fair spoken to his inferiors fierce, against his equal stout and envious, namely if in judgement and sentence he any thing withstood him, as appeared between the good Lord Cronwell and him in the reign of king Henry, being of like haughtiness of stomach, as the Poets write of Pelides, Cedere nescius. Who although would give no place to men yet notwithstanding I wish he would have given place to truth, according as he seemed not altogether ignorant of the truth. What his knowledge was therein, 
Winchester not worthy the title of a learned man.  it is evident partly to understand as well by his book De vera obedientia, as also by his sermon before king Edward: also by his answers to the Council the same time, and moreover by his own words may be gathered in sundry places, as more plainly may appear by that which hereafter followeth,  
Upon his estimation and fame he stood ●o too much more than was meet for a man of his coat and calling, whose profession was to be crucified unto the world, which thing made him so stiff in maintaining that he had once begun to take upon him. I will not hear speak of that which hath been constantly reported to me, touching the monstrous making & misshaped fashion of his feet and toes, the nails whereof were said not to be like to other men's, but to crook downward, and to be sharp like the claws of ravening beasts. What his learning was in the Civil and Canon law, I have not to say. What it was in other liberal sciences and arts this I suppose, that neither his continuance in study, nor diligence of reading was such (by reason of his to much intermeddling in princes matters) as could truly well merit unto him the title of a deep learned man. But what learning or cunning soever it was he had, so it fared in him, as it doth in Butchers, which use to blow up their flesh: even so he with boldness and stoutness, and specially with authority made those gifts that he had to appear much greater than they were in very deed. Whereunto use peradventure also & experience abroad brought no little helps, rather than either quickness of wit, or happiness of education.  
And as touching Divinity, he was so variable wavering with time, that no constant censure can be given what to make of him. If his doings and writings were according to his conscience, no man can rightly say whether he was a right protestant or Papist. If he wrote otherwise then he thought, for fear, or to bear with time than was he a double deep dissembler before God and man, to say & unsay, to write and unwrite, to swear and forswear so as he did. 
The mutability of Steven Gardiner in religion.  For first in the beginning of queen Anne's time, who was so forward or so busy in the matter of the king's divorce as Ste. Gard. who was first sent to Rome and then to the Emperor with Edward Fox, as chief agent in the behalf of Lady Anne. By whom also he was preferred to the Bishopric of Winchester, & Ed. Boner was preferred to the Bishopric of London. Again, at the abolishing of the Pope, who so ready to swear, or so vehement to write against the Pope as he, as not only by his sermons, but also by his book De obedientia may appear. In which book De obedientia, lest any should think him drawn thereunto otherwise then by his own consent, he plainly declareth how not rashly nor upon a sudden, but upon a long deliberation and advisement in himself about the matter, 
Touching the 〈◊〉 of Winches●er at Louane, read the letter of 〈◊〉 to C●spine.  he at length uttered his judgement: Whereof read before. And moreoever so he uttered his judgement in writing against the usurped supremacy of the Pope, that coming to Louane, afterward he was there accounted for a person excommunicate, and a schismatic, in so much that he was not permitted in their Church to say Mass, and moreover in their public sermons they openly cried out against him. Whereof read hereafter following.  
And thus long continued he firm and forward so that who but Winchester during all the time and reign of Queen Anne. After her decease that time by little and little carried him away, till at length the emulation of Cromwel's estate, 
 and especially (as it seemeth) for his so much favouring of Boner (whom Winchester at that time in no case could abide) made him an utter enemy both against him, and also his Religion: till again in king Edward's days, he began a little to rebate from certain points of Popery, and somewhat to smell of the Gospel, as both by his Sermon before king Edward, 
 and also by his subscribing to certain Articles may appear: and this was an hal● turn of Stephen Gardener from Popery again to the Gospel, and (no doubt) he would have further turned, had not the unlucky decay of the Duke of Somerset clean turned him away from true Divinity to plain Popery: 
 wherein he continued a cruel persecutor to his dying day.  
And thus much concerning the trade and profession of Ste. Gardiner's Popish divinity. 
 In which his popish trade, whether he followed more true judgement, or else time, or rather the spirit of ambition & vain glory, it is doubtful to say, & so much the more doubtful, because in his doings & writings a man may see him not only contrary to himself, but also in some points contrary to other Papists. And furthermore, where he agreeth with them, he seemeth therein not so much to follow his own sense, as the mind & meaning of Pereseus: out of whose book the greatest part of Winchester's Divinity seemeth to be borrowed.  
And therefore, as in the true knowledge of God's holy word & scripture he appeareth no body: so in his pen and style of writings no less far he is from commendation, 
 than he is from all plainness and perspicuity. In whose obscure & perplex kind of writing, although peradventure some sense may be found with some searching, yet shall no reader find any sweetness in his reading.  
What moved him to be so sturdy against M. Cheke, and sir T. Smith for the Greek pronunciation, other may think what they please: I speak but what I think, that he so did, for that he saw it a thing rather newly begun, then truly impugned. Such was the disposition of that man (as it seemeth) that of purpose he ever affected to seem to be a patron of all old customs, though they were never so rotten with age. Amongst other matters, this one thing I can not but marvel at in my mind, when I see how proudly he braggeth and vainly vaunteth himself (aswell in his letters to the L. Protector, & others of K. Edward's counsel, as also in his long matter articulated and exhibited by him unto the Archbishop of Canterbury, and other the kings Commissioners, of the high favour he had of the noble K. of famous memory K. Henry the 8. when in deed nothing was less true: neither did the king less favour any of his Counsel, then him, affirming very often that he greatly suspected the said B. to be a secret maintainer of the B. of Rome's usurped authority, and a stout disturber and hinderer of his proceedings in reformation of Religion. And therefore did so much dislike with him, that he did not only mind (if the Lord had lent his highness longer life) to have used the extremity of law against him, upon very sore & just matter of old committed by him (and yet not taken away by any pardon) commanding thereupon often the L. Paget then his Secretary, to keep safe certain writings which he had against him: But also commanded that he should be put clean out of his last will & Testament, not suffering him either to be any of his Executors, or else in any case of his sons counsel, no although he were earnestly entreated to the contrary by sundry of the Lords & others of his highness Counsel, saying, he was a wilful, troublesome, and head strong man, and not meet to be about his son, or to have any thing to do by his wil Now amongst other causes that moved the K. thus to suspect his fidelity towards his godly proceedings in religion, I find this to be one. It pleased his Majesty after his abolishing of the B. of Rome's usurped authority (amongst other Embassages to foreign Princes) to send the said B. of Winchester, and Sir Henry Knyvet Knight, as joint Ambassadors to the Emperor, being then at a diet or counsel at Ratisbone, appointing also S. john Barkeley, S. W. Blunt Knights, and M. Andrew Baynton Esquire, (his highness servants) to give their attendance upon the said S. Henry Knyvet for the more honouring of his embassage. It happened also at that time, that S. Henry Knyvet entertained into his service (as Steward of his household) one Wil Wolf, who had in the same place & room, before served S. Thomas Wyatt Knight the K. former Ambassador there, and by that means had good acquaintance in those parts, aswell in the Emeperours' Court, as else where. This Wolf, towards the latter end of that diet or counsel, happened to walk (as often he did) towards th'emperors Palace to hear some news, where he met with one Ludou●co, an Italian Merchant or banker, one of his old acquaintance: who, supposing the said Wolf to have attended upon the B. of Winchester (not knowing of any other joint Ambassador) required Wolf for old acquaintance, to do him a pleasure: whereunto he willingly granted. Whereupon Ludovico showed him, that the Pope's legate, or Ambassador to th'emperor (which was Cardinal Contarene) departing (the day) before towards Rome, and having no leisure to end his business himself, had put the said Ludovico in trust for the accomplishing of them: and amongs all other things he had especially charged him that he should repair to the Ambassador of England, and require of him an answer of the Pope's letters, which the Legate did of late send unto him, addressed to him from Rome, & that upon the receipt thereof he should send them after with all speed: and therefore if his L. Ambassador would write by that courier, he prayed Wolf to tell him that it was time to write, for the courier went away within a day or two. At this tale Wolf being abashed, & yet partly guessing which Ambassador he meant, thought it not meet to tell him whose servant he was, but by other soothing talk, perceived that he meant the B. of Winchester: and to th'end that Ludovico should suspect nothing, he answered him, that he being not the ambassadors Secretary, could say little therein, how beit he would not miss to put his Secretary in remembrance of it: which thing Ludovick also desired him to do, for that he had no other acquaintance with th'ambassadors, and so ●or that time they departed. This matter seeming to Wolf of some importance, did strait ways reveal it to sir H. Knyvet his M. Who, weighing also the greatness of the case, and the disadvantage it were, upon one man's so bare a report to attempt aught, in a place and time, whereby such a person was to be touched, charged Wolf, well to advise himself, that no affect of hate, displeasure, or other passion, did move him to disclose this, but truth only. Wolf replied, that he weighed well the weightiness of the case, meet, as to his own respect, to be passed over in silence, for avoiding of his private displeasure, if duty of allegiance bound him not otherwise. But Sir, (quoth he) if ye think not my hearing hereof one to one to be sufficient, I warrent you to devise means, that some others of your servants shall hear the like words at Ludovickes own mouth as well as I. Upon which talk, sir H. Knyvet devised, which of his servants he might use to that purpose, and at last rested upon M. Thomas Chalenor his Secretary, becave he had the Italian tongue. Not yet making him privy of any matter, but willed Wolf to take him abroad with him as of his own private motion, for they were very familiar friends. Whereupon the next morning being sunday, Wolf came to Chalenors' chamber, and prayed him familiarly to go walk with him abroad to the Piazza or marketstead: which he gladly granting so did, not knowing of any special cause why. When they came to the Piazza, over against th'emperors palace, (near whereunto also the Pope's legate had lodged) & had there walked a while together, there came thither the said Ludovick, and espying Wolf, saluted him very friendly, & entered into talk about thexchange, & sundry other matters, Chalenor being still with them. At last upon occasion, they entered into like talk about the former letters that the Ambassadors of England had received from Rome by the Pope's legate, of which Ludovico had in charge to receive an answer, affirming, that the Post did departed the next day, & therefore prayed Wolf to put th'ambassadors secretary in remembrance of them. Whereunto Wolf answered, that he would willingly do it: but he did not well know which Ambassador he meant, for that there were two: one, the B. of Winchester, & the other, a Gentleman of the K. privy chamber. To whom Ludovick replied, that he meant not the Gentleman of the privy chamber, but the Bishop. By which talk and more such like (as upon the former day,) M. Chalenor being moved (and not knowing yet of his Masters & Wolves purpose) after the departure of Ludovico from them, said unto Wolf that Ludovico had had but homely talk with him to be passed over lightly, & therefore he would tell his M. of it. To whom Wolf answered, do as you will, if you think any matter therein. And therefore at his return home he told sir H. Knyvet what speech he had hard at Ludovickes mouth. Sir H. Knyvet, being thus farther accertayned of the matter, opened the whole to sir I. Barkeley, sir W. Blunt, and to M. Baynton: who all agreed, yet to make a farther trial thereof. And therefore devised that Wolf should procure Ludovick to bring certain Velvet and other Silks unto sir H. Knyvets' lodging, aswell for himself as for tother Gentlemen, which that after noon he did accomplish, and brought Ludovick unto sir Henry, where also were tother gentlemen. After they had a while viewed the silks, and had had some talk about the prices, Wolf took occasion again to ask Ludovick, if sir Henry were thambassador of whom he was to demand an answer of the letters sent by the Pope's legate? to whom the Merchant answered no, it was not his signory, but it was a bishops, terming him Reverendissimo, whereby they easily perceived whom he meant. Sir H. Knyvet hereupon somewhat dissembling the matter, entered into farther talk thereabouts, whereby Ludovick opened as much in effect to them, as he had done before to Wolf: but yet at last perceiving that asmel sir Henry, as also the other gentlemen did behold him somewhat fixedly, he broke of his talk. Wherewith sir H. Knyvet, making as though he had noted nothing, did lovingly dismiss him, praying him that when he had received the B. letters, he would also repair to him for a packet to an english Gentleman of his acquaintance at Milan: which he promised to do, and so departed again. When sir Henry had thus made sufficient trial of this matter, he forthwith (wrote his letters unto the K. Majesty, signifying unto him the whole at large as he had learned. In the mean while, Ludovick the next morning repaired unto the B. of Winchester's lodging to demand an answer of those letters the Legate had sent unto him: but how he used himself, or whether he uttered the talk he had with sir H. Knyvet, and with Wolf whom he supposed at the first to be the B. man, it is not certainly known. But the B. perceiving that by mistaking one for an other (and in supposing Wolf to be the B. servant) Ludovicke had uttered all his message from the Legate unto Wolf, and that thereby his practices would come to light, in great hasty rage caused Ludovick to be stayed in his own house, while in the mean time himself went to Grawela one of th'emperors counsel, & so practised with him that Ludovick was secretly committed unto prison in the custody of one of th'emperors Marshals, so as he could be no more talked withal, all the time of their abode there. And then sending in great haste to sir H. Knyvet to come and speak with him (which he did) he fell into very hot speech with him, saying that he had poison in his dish, and that a knave was suborned to be his destruction: with many such like words. Sir Henry told him again, how he understood it, and prayed him, that Ludovicke might be brought face to face to be examined in both their presents. Which the B. would in no case agree unto, affirming that he had so declared the case to Grawela being indifferent (as he thought) to them both, that he would not meddle with Ludovick nor speak with him: but that th'emperors counsel should examine him, & try what he was, for him. To whom sir H. Knyvet again very earnestly objected, that he marveled that the B. in matter, touching the K. Majesty, their Master, would use the aid or means of Grawela, a foreign Princes minister, to make him privy of their question. But stay & do what he would, he would never come to the speech of Ludovick any more ever after. Whereupon there rose great and long controversies between them (both writing letters unto the K. about that matter) until at last the K. Majesty perceiving his affairs otherways to slack thereby, wrote unto them both, that they should lay all those things under foot and join together in his service as before: which they did accordingly. But how soever this matter was afterwards salved here with the K. Majesty, as either by the death of sir H. Knyvet (which I think was not very long after) or by other friends the B. had here at home I know not: yet Wolf, who within two months after died of a long cough of the Lungs, upon his death bed did again affirm the premises to be most true: and therefore in the presence of sir H. Knyvet, & diverse other of his servants, he protested, that he had not invented, sought, or procured this at Ludovickes hands, for any malice or displeasure borne to the B. but only for discharge of his faith & duty unto the K. Majesty, desiring that the same his protestation might be inserted in the end of his last will and testament: which was then presently done, & thereunto set his hand.  
Now whether this was the matter that the K. moved so often M. Secretary Paget (being after L. Keeper) to keep safe as sore matter against the B. I know not: but yet it appears by some depositions of the Nobility and others, in the process against him had in K. Edward's days, that the K. Majesty Henry .8. had this matter ever in his mind: for in every general pardon that he granted by Parliament after this practice, he did still except all treasons committed beyond the seas, meaning thereby as it was supposed that the B. should not take any benefit by any general pardon, if at any time his Majesty would call him to account: and therefore all things well weighed, he had small cause to vaunt of his great favour he had of K. Henry his M. How beit, it seemeth he was brought into this fools paradise, by the L. Paget: who (as he himsel●e reporteth in his depositions) in his messages from the K. to the said B. deluded him, telling him much otherwise then the K. had spoken, & counsaling always the K. hard speeches against him: which thing puffed up this vainglorious Thraso not a little. All which premises appear more at large by the depositions of the Nobles & others, examined in the long process against him in K. Edward's reign, as appears in our first edition of acts and monuments, from the .804. Page, unto the end of that process, in that book at large mentioned.  
But whatsoever he was, seeing he is now gone, I refer him to his judge, to whom he shall stand or fall. As concerning his death and manner thereof, I would they which were present thereat, would testify to us what they saw. This we have all to think, that his heath happened so opportunely, that England hath a mighty cause to give thanks to the Lord therefore: not so much for the great hurt he had done in times passed in perverting his Princes, in bringing in the vi. Articles, in murdering Gods saints, 
Ste. Gardiner especially hunteth for the life of Lady Elizabeth.  in defacing Christ's sincere Religion. etc. as also especially for that he had thought to have brought to pass in murdering also our noble Queen that now is. For what soever danger it was of death that she was in, it did (no doubt) proceed from that bloody bishop, who was the cause thereof. And if it be certain which we have heard, 
Q. Elizabeth preserved.  that her highness being in the Tower, a writ came down from certain of the Counsel for her execution, it is out of controversy, that wily Winchester was the only Dedalus & framer of that engine. Who (no doubt) in that one day had brought this whole Realm into woeful ruin, had not the Lords most gracious counsel, 
M. Bridges Lieutenant, the lords organ in saving the Lady Elizabethes life.  through M. Bridges then the lieutenant, coming in haste to the Queen, certified her of the matter, and prevented Architophels' bloody devices. For the which, thanks be to the same our Lord and saviour, in the congregation of all English churches, Amen.  
Of things uncertain, I must speak uncertainly, for lack of fuller information, or else peradventure they be in the Realm that can say more than here I have expressed. For as Boner, Story, Thornton, Harpsfielde, Dunning, with other, were occupied in putting the poor branches of God's Saints to death: so this Bishop for his part bend all his devices and had spent all his powder in assailing the root, and in casting such a platform (as he himself in words at his death is said to confess) to build his popery upon, as he thought should have stand for ever and a day. But (as I said before) of uncertain things I can speak but uncertainly. Wherefore as touching the manner and order of his death, how rich he died, what words he spoke, what little repentance he showed, whether he died with his tongue swollen and out of his mouth, as did Thomas Arundel Archbishop of Caunterbury, or whether he stonke before he died, as Cardinal Wolsey did, 
Tho. Arundel Archbishop of Canterbury.  or whether he died in despair as Latomus and others did. etc. All this I refer either to their reports of whom I heard it, or leave it to the knowledge of them which know it better.  
Notwithstanding, here by the way touching the death of this foresaid B. I thought not to overpass a certain hearsay, which not long since came to me by information of a certain worthy & credible Gentlewoman, & an other Gentleman of the same name and kindred: which Mistress Monday, being the wife of one M. Monday Secretary sometime to the old L. Thomas D. of Norfolk, a present witness of this that is testified, thus openly reported in the house of a worshipful Citisen, bearing yet office in this City, in words & effect as followeth. The same day, when as B. Ridley, and M. Latimer suffered at Oxford, being about the .19. day of October, there came to the house of Ste. Gardiner, the old D. of Norfolk with the foresaid M. Monday his secretary above named, reporter hereof. The old aged Duke, there waiting & tarrying for his dinner, the B. being not yet disposed to dine, deferred the time to .3. or .4. of the clock at after noon. At length, about .4. of the clock cometh his servant posting in all possible speed from Oxford, bringing intelligence to the B. what he had heard & seen: of whom the said B. diligently inquiring the truth of the matter, and hearing by his man, that fire, most certainly was set unto them, cometh out rejoicing to the Duke: Now sayeth he, let us go to dinner. Whereupon, they being set down, meat immediately was brought, and the Bishop began merely to eat: But what followed? The bloody Tyrant had not eaten a few bitte●, but the sudden stroke of God, his terrible hand fell upon him in such sort, as immediately he was taken from the table, and so brought to his bed, where he continued the space of 15. days in such intolerable anguish and torments, that all that mean while, during those .15. days, he could not avoid by order of urine, or otherwise, any thing that he received: whereby, his body being miserably inflamed within (who had inflamed so many good Martyrs before) was brought to a wretched end. And thereof no doubt, as most like it is, came the thrusting out of his tongue from his mouth so swollen and black, with the inflammation of his body. A spectacle worthy to be noted and beholden of all such bloody burning persecutors.  
But to proceed farther in the sequel of our story: I could name the man (but I abstain from names) who being then present, and a great doer about the said Winchester, reported to us concerning the said Bishop, that when Doctor Day B. of Chichester came to him, and began to comfort him with words of God's promise, and with the free justification in the blood of Christ our Saviour, repeating the Scriptures to him. Winchester hearing that, what my Lord (quoth he) will you open that gap now? then farewell altogether. To me and such other in my case you may speak it: but open this window unto the people, then farewell altogether.  
Moreover, what D. Boner then saw in him, or what he heard of him, & what words passed between them about the time of his extremity, betwixt him, and him be it. If Boner did there behold any thing which might turn to his good example, I exhort him to take it, and to beware in time, as I pray God he may. Here I could bring in the frivolous Epitaph which was made of his death, devised of a Papist for a Popish Bysh. but I pretermit it, & in steed thereof I have here ●●ferred certain gatherings out of his Sermons, words and writings, wherein may appear first what an earnest and vehement enemy he was to the Pope if he would have been constant in himself: then how inconstantly he varied from himself: and thirdly how he standing upon a singularity of his own wit, wavering also from other Papists in certain points. In the gathering whereof albeit there be some pains, & tediousness also in reading: yet I thought not to pretermit the same upon certain considerations, namely for that so many yet to this day there be, which stick so much to Gardiner's wit, learning, & religion, taking him for such a doughty pillar of the Pope's church. To the intent therefore, that such as hitherto have been deceived by him may no longer be abused therein if they will either credit his own words, works, Sermons, writings, disputations: or else will be judged by his own witnesses of his own party producted, we have here collected such manifest probations, which may notoriously declare how effectuously first he withstood the Pope's supremacy: and likewise afterward may declare manifest contrariety and repugnance of the said Gardener, first with other writers, and lastly with himself: first beginning with his Sermon preached before King Edward. The sum and effect of which Sermon briefly collected by M. Udal, here under followeth to be seen.  

¶ The sum and effect of the Sermons which Gardiner B. of Winchester preached before King Edward. An. 1550.  
MOst honourable audience, I purpose by the grace of God to declare some part of the Gospel that is accustomably used to be read in the Church as this day. 
 And for because that without the special grace of God, neither I can speak any thing to your edifying, nor ye receive the same accordingly, I shall desire you all, that we may jointly pray altogether for the assistance of his grace. In which prayer I commend to almighty God, your most excellent Majesty our sovereign Lord, King of England, France & Ireland, and of the Church of England & Ireland next and immediately under God here on earth the supreme head, Queen Katherine Dowager, 
 my Lady Mary's grace, my Lady Elizabethes grace, your majesties most dear sisters, my Lord Protectors grace, with all others of your most honourable Counsel, the spirituality and temporalty, and I shall desire you to commend unto God with your prayer, the souls departed unto God in Christ's faith, and among these most specially our late sovereign Lord King Henry the eight, your majesties most noble father. For these and for grace necessary I shall desire you to say a Pater noster, and so forth.  
The Gospel beginneth: Cum venisset jesus in parts Caesareae Philippi etc. When jesus was come into the parties of Cesaria, a city that philippus builded, he asked his disciples and said: whom do men say that the son of man is? 
Math. 16.  They said, some say that thou art john the Baptist, some that thou art Elye, some that thou art jeremy or some of the Prophets. He said to them: but whom say ye that I am? Then answered Simon Peter and said, thou art Christ the son of the living God. etc. I cannot have time I think to speak of the Gospel thoroughly, for other matters that I have here now to say, but I shall note unto you such things as I may, and first of the diversity of opinions concerning Christ, which were among the people variable: but among his, that is the disciples of Christ's school, there was no variety, they agreed altogether in one truth, and among th●m was no variety. For when Peter had for all the rest, and in the name of all the rest made his answer that Christ was the son of God, 
divers judgements of Christ.  they all with one consent confessed that he had spoken the truth. Yet these opinions of Christ that the people had of him, though they were sundry, yet were they honourable and not slanderous: for to say that Christ was Elie and john the Baptist, was honourable. For some thought him so to be, because he did frankly, sharply & openly rebuke vice. They that called him jeremy, had also an honourable opinion of him, & thought him so to be because of his great learning which they perceived in him, and marveled where he had it. And they that said he was some of the Prophets, had an honourable opinion of him, and favoured him, and thought well of him.  
But there was an other sort of people that spoke evil of him, and slandered him, and railed on him, saying that he was a glutton, and a drinker of wine, that he had a devil in him, that he was a deceiver of the people, that he was a Carpenter's son as though he were the worse for his father's craft. But of these he asked no question: for among these none agreed with the other. Wherein ye shall note that man of his own power and strength can nothing do, nor nothing that good is, he can do of his own invention or devise, but erreth and faileth when he is left to his own invention, he erreth in his imagination. So proud is man, and so stout of his own courage, 
Man can do nothing of himself.  that he deviseth nothing well when soeur he is left to himself, without God, and then never do any such agree in any truth, but wander and err in all that they do. As men of law if they be asked their opinion in any point touching the Law, 
Disagreement amongst men of law.  ye shall not have two of them agree in opinion: in any point touching the law, ye shall not have two of them agree in opinion one with the other. If there be two or three of them asked their opinion in any matter, if they should answer all one thing, they fear lest they should be supposed and thought to have no learning. Therefore be they never so many of them, they will not agree in their answers, but devise each man a sundry answer in any thing that they are asked.  
The Philosophers that were not of Christ's school, erred every one in their vain opinions, 
Disagreement among Philosophers.  and no one of them agreeth with the other.  
Ye men of simplicity, though they mean well, yet being out of Christ's school, they agree not, but vary in their opinions: 
Disagreement among simple people.  As these simple people here spoken of, because they were not perfect disciples of Christ's school, they varied and agreed not in their opinion of Christ, though they thought well of him. Some said he was john, some Elie, some jeremy, but none made the right answer. He that answered here, was Simon the son of jonas, and he said: Thou art Christ the son of the living God.  
Where ye shall note the properties that were in Peter. He was called Simon▪ which is Obedience, and jonas is a Dove, 
Simon signifieth obedience.  so that in him that is of Christ's school, must be these two properties, Obedience and Simplicity. He must be humble and innocent as a Dove that will be of Christ's school. 
jonas signifieth a doubt.  Pride is a let of Christ's school, for as the wise man saith: GOD resisteth the proud, and giveth grace unto the humble and meek. And according to the same, 
Obedience.  doth Christ in the Gospel say: O Father, I confess unto thee, that is: I laud and magnify thee, 
Simplicity.  for that thou hast hidden these things from the wise, and hast opened them unto the little ones. Whereupon saith S. Augustine, that the gifts of learning and knowledge of sciences, are no let to Christ's school, but a furtherance thereunto if they be well applied and used as they ought to be: but he that is proud, and feedeth himself with his own conceit and opinion of himself and abuseth the gifts of God, 
Learning without humility neue● finds Christ's school.  applying his learning and knowledge, to the satisfying and following of his own fantasy, is no right Disciple of Christ, but falleth into error. Dicentes se sapientes esse, stulti facti sunt: When they said and affirmed themselves to be wise, they were made fools.  
The Philosophers had every one a sect of his own, and had many gay sentences for the commendation of their opinons, and every man thought his own opinion to be best: but because they applied all to their own pride and glory, and not to the honour of God, nor humbled themselves as they ought to have done, but followed their own fancy, they erred and fell out of the way, and were not of Christ's school: and all that have gone out of Christ's school, 
Humility the Po●ter of Christ's school.  pride hath brought them out of it, and such as have not entered, have kept themselves out of it with pride likewise: therefore all such as will be scholars of Christ's school and discipline, must be humble and meek: otherwise, Dicentes se sapientes esse stulti facti sunt.  
He that can not learn this lesson of Peter, and humbly confess with Peter that Christ is the son of the living God, is no scholar of Christ's school, be he otherwise never so well learned, never so well seen in other sciences. But now concerning the answer of Peter, Matthew here in this place saith: he answered: Tu es Christus filius Dei vivi. S. Luke saith, he answered: Tu es Christus Dei. And S. Mark saith, he answered: Tu es Christus. But in all that is no variety: for to say Christus filius Dei vivi, and to say Christus Dei, and to say Christus, is in effect all one, and no diversity in it, for Christus alone is the whole, and he that confesseth thoroughly Christ, is thoroughly a Christian man, and doth therein confess him to be the Lord and Saviour of the world. But now we must consider what Christ is. Christ was sent to be our Messiah, our Saviour: he was sent to be our Bishop and also our Sacrifice, he was sent from the Trinity to be our Mediator between God and us, and to reconcile ve to the favour of God the Father: he was the Bishop that offered for our sins, and the Sacrifice that was offered, and as he is our Bishop, so is he our mean to pacify God for us, 
The office of Christ declared.  for that was the office of a Bishop to sacrifice for the sins of the people, and to make intercession for the people, and as he was our Sacrifice, so was he our reconciliation to God again.  
But we must confess and believe him thoroughly I say: for as he was our bishop then, 
To believe Christ thoroughly.  so is it he that still keepeth us in favour with GOD, and like as his Sacrifice then made was sufficient for us to deliver us from our sins and to bring us in favour with GOD, so to continue us in the same favour of GOD, 
Note here Winchester▪ The Sacrament was ordained to keep us in the perpetual favour of God.  he ordained a perpetual remembrance of himself, he ordained himself for a memory of himself at his last Supper when he instituted the Sacramment of the Altar, not for an other Redemption, as though the world needed a new Redemption from sin, but that we might thoroughly remember his most holy Passion he instituted this Sacrament by his most holy word, saying: This is my body, which word, is sufficient to prove the Sacrament, and maketh sufficiently for the substance thereof. 
Winchester's daily sacrifice.  And this daily Sacrifice he instituted to be continued amongst Christian men, not for need of an other Redemption or Satisfaction for the sins of the world, for that was sufficiently performed by his Sacrifice of his body and blood done upon the Cross: neither that he is now our bishop for need of any further Sacrifice to be made for sin, but to 
* Note here Winchester contrary to himself: for before he said the Sacrament was ordained to keep us in the favour of God, & now he saith it is to keep us in remembrance of his passion.  continue us in the remembrance of his Passion suffered for us, to make us strong in believing the fruit of his Passion, to make us diligent in thanksgiving for the benefit of his Passion, to establish our faith, and to make it strong in acknowledging the efficacy of his death and Passion suffered for us. And this is the true understanding of the Mass, not for an other Redemption, but that we may be strong in believing the benefit of Christ's death and blood shedding for us upon the Crosse. And this it is that we must believe of Christ and believe it thoroughly, and therefore by your patience, as Peter made his confession, so will I make confession, wherein by your majesties leave and sufferance. I will plainly declare what I think of the state of the Church of England at this day, 
What Winchester thinketh of the Church of England.  how I like it, and what I think of it.  
Where I said of the Mass, that it was a Sacrifice ordained to make us the more strong in the faith and remembrance of Christ's Passion, and for commending unto GOD the souls of such as be dead in Christ (for these two things are the special causes why the Mass was instituted) the Parliament very well ordained Mass to be kept, 
What Winchester thinketh of the Mass.  and because we should be the more strong in the faith and devotion towards GOD, it was well done of the Parliament, for moving the people more and more to devotion, to ordain that the Sacrament should be received in both kinds. 
Winchester allowed the Sacrament in both kinds.  Therefore I say that the Act of Parliament for receiving of the Sacrament of the Altar in both kinds, was well made.  
I say also that the Proclamation which was made that no man should unreverently speak of the Sacrament, or otherwise speak of it then Scripture teacheth them, was well made. For this proclamation stoppeth the mouths of all such as will unreverently speak of the Sacrament: for in Scripture is there nothing to be found that maketh any thing against the Sacrament, but all maketh with it. Wherefore if they were the children of obedience, they would not use any unreverent talk against the Sacrament, nor blaspheme the holy Sacrament. For no word of the Scripture maketh any thing against it.  

The opinion of Winchester of chantry Masses.  But here it may be said unto me: Why Sir, is this your opinion? It is good you speak plainly in this matter, and halt nothing, but declare your mind plainly without any coulouring or covert speaking. The Act for the dissolving and suppressing of the chantries seemeth to make against the Mass, how like you that Act? What say you of it? or what would you say of it, if you were alone? I will speak what I think of it, I will use no colourable or covert words, I will not use a devised speech for a time, and afterward 
* Whether ye did or not let Q. Ma●yes time judge.  go from it again. If chantries were abused by applying the Mass for the satisfaction of sin, or to bring men to heaven, or to take away sin, or to make men of wicked just, I like the Act well, and they might well be desolued, for the Mass was not instituted for any such purpose: yet nevertheless for them that were in them (I spoke now, as in the cause of the poor) it were well done that they were provided of livings. 
Note, ●●●●chester 〈◊〉 not 〈…〉 for 〈◊〉, to bring 〈◊〉 to hea●● to take ●●way 〈◊〉 or to 〈…〉  The Act doth graciously provide for them during their lives, and I doubt not but that your Majesty and the Lords of your most honourable Counsel have willed and taken order, that they should be well looked unto, but yet how they shall be used at the hands of under officers, God knoweth, full hardly, I fear. But as for the chantries themselves, if there were any such 
* As 〈◊〉 was in deed. Masse● Scala 〈…〉 craftily speak ●●gaynst 〈◊〉 abuse of the Mass, 〈◊〉 against the Mass. Winch●●●er against 〈◊〉  abuse in them concerning the Mass, it is no matter if they be taken away.  
King Henry the eight, a noble and wise Prince, not without a great pain maintained the Mass, and yet in his doctrine it was confessed that Masses of Scala Coeli were not to be used ne allowed, because they did pervert the right use of and institution of the Mass. For when men add unto the Mass an opinion of satisfaction, or of a new redemption, then do they put it to an other use than it was ordained for. I that allow Mass so well, and I that allow praying for the dead (as in deed the dead are of Christian charity to be prayed for) yet can agree with the Realm in that matter of putting down chantries.  
But yet ye would say unto me: there be fewer Masses by putting away the chantries. So were there when Abbeys were dissolved: so be there when ye unite many Churches in one. But this is no injury nor prejudice to the Mass, it consisteth not in the number nor in the multitude, but in the thing itself, so that the decay of the Mass by taking away of the chantries, is answered by the Abbeys. But yet I would have it considered for the persons that are in them, I speak of the poor men's livings.  
I have now declared what I think of the Act of Parliament made for the receiving of the Sacrament of the body and blood of our Saviour jesus Christ in both kinds. 
Winch●●●●● alloweth the Proclamation set forth 〈◊〉 receiving in both kinds.  Ye have my mind and opinion concerning Proclamation that came forth for the same Act, and I have showed my mind therein even plainly as I think, and I have ever been agreeable to this point, I have often times reasoned in it, I have spoken and also written in it, both beyond the Seas and on this side the Seas: my books be abroad, which I cannot unwrite again. I was ever of this opinion, that it might be received in both kinds, and it was a constitution provincial scarce two hundred year agone, made by Peckam then archbishop of Canterbury, 
It was a constitution provincial of Pecka● to receau●● in both kinds in Ecclesijs maioribu● in small Church it was thought not so expedient. Math. 16.  that it should be received in both kinds, at least wise in ecclesijs maioribus, that is, in the greater Churches, for in the smaller Churches it was not thought to be so expedient. Thus have I ever thought of this matter: I have never been of other mind, nor I have not changed my conscience, but I have obeyed & followed the order of the Realm, and I pray you to obey orders as I have obeyed, that we may all be the children of obedience.  
Now I will return to the Text. When Simon had answered: Tu es Christus filius Dei vivi. Thou art Christ the son of the living GOD. Then Christ said unto him: Blessed art thou Simon Boriona, for flesh and blood have not opened that unto thee, but my Father which is Heaven, and I say unto thee that thou art Peter, and upon this rock will I build my Church, and the gates of Hell shall not prevail against it. Blessed art thou (said he) for flesh and blood have not opened that unto thee. For otherwise in john, Andrew told of Christ and said: I have found the Messiah which is Christ. 
john. 1. Outward confessing without ●●●ward teaching is enough.  But that is not enough. He that shall confess Christ, must have an inward teaching, and must be spiritually taught by the Father of Heaven, for Andrew's confession was nothing but a carnal confession, and such a one as any other might have made by natural reason: but the confession of Peter was above reason of man, for Christ was there a very man, and Peter's eyes told him that he was a man and nothing else, but he was inwardly taught by the Father of heaven, and had a secret knowledge given him from heaven, not by flesh and blood, that is to say, by man's reason, but inwardly by the Father of heaven: and seeing this was above reason, it is a marvelous thing that reason should be used to impugn faith, 
Petrus what it signifi●●●  which is not within the precinct of carnal men, and such as use gross reason.  
But Peter had an other lesson inwardly taught him, and because he could his lesson, Christ gave him a new name: for Petra is a stone, a new name of a Christian man, 
Note 〈◊〉 Winche●●●● here say●● that vpo● the con●●●●sion of 〈◊〉 the Church is builded. Steven Gardiner against the Pope's supremacy.  for upon this confession of thy faith, here I will build my Church, that is, I will stablish all those which I intend to gather unto thee: Et Daemones non prevalebunt adversus eam, that is: and the Devils shall not prevail against it: for he that with a good hart, and sure faith confesseth this, he is sure from all evil: this world nor Satan can do him no harm.  
But now for a further declaration, it is a marvelous thing, that upon these words the bishop of Rome should found his supremacy, for whether it be super Petram, or Petrum, all is one matter, it maketh nothing at all for the purpose to make a foundation of any such supremacy. For otherwise when Peter spoke carnally to Christ (as in the same Chapter a little following) Satan was his name, where Christ said: Go after me Satan, so that the name of Peter is no foundation for the supremacy, 
 but as it is said in Scripture: Fundati e●tes super fundamentum Apostolorum & Prophetarum: that is, by participation (for godly participation giveth names of things) he might be called the head of the Church, as the head of the River is called the head, because he was the first that made this confession of Christ, which is not an Argument for dignity, but for the quality that was in the man. For the first man is not evermore the best,. The Headman of a quest is not always the best man in the quest, but is chosen to be the Headman for some other quality that is in him. Virtue may allure men, so that the inferior person in dignity may be the better in place, as the King sometime chooseth a mean man to be of his Counsel of whom he hath a good opinion, yet is the King the King still. And in some case the King of England might send to Rome, and if the Bishop of Rome were a man of such wisdom, virtue, and learning, that he were able in matters of controversy concerning Religion, to set a unity in the Church of England, the King might well enough send unto him for his Counsel and help, and yet should not in so doing, give the bishop of Rome any superiority over the King. For if a King be sick, he will have the best Physician, if he have war, he will have the best Captain, and yet are not those the superiors but the inferiors.  
A Schoolmaster is a subject, a Physician is a subject, a Captain is a subject, counsellors are subjects, yet do these order and direct the King: 
 Wherefore leaving the Bishop of Rome, this I say to declare of what opinion I am of. I do not now speak what I could say. I have spoken beyond the Seas, I have written, my books be abroad. But this is not the place here: I say that this place maketh nothing for the Bishop of Rome, but for Christ only, for none can put Aliud fundamentum nisi id quod positum est, qui est Christus jesus.  
But now to go forth declaring my mind, in my time hath come many alterations. first a great alteration it was to renounce the Bishop of Rome's authority, 
 and I was one that stood in it. A great alteration it was that abbeys were dissolved. A great alteration it was that Images were pulled down: and to all these did I condescend, and yet I have been counted a maintainer of superstition, and have been called a Master of Ceremonies and of outward things, and I have been noted to take that Religion which consisteth in outward things, as though he were a right Christian that fulfilled the outward Ceremonies, 
 whereof I promised to declare my conscience, and so will I, and how I have esteemed ceremonies, and that I have never been of other opinion than I am concerning ceremonies, and mine opinion I have gathered of Augustine, and Jerome, ancient fathers and Doctors of the Church.  
Ceremonies serve to move men to serve GOD, and as long as they be used for that purpose, 
Winchester's 〈◊〉 of 〈◊〉.  they may be well used in the Church: but when man maketh himself servant to them, and not them to serve him, then be our Ceremonies brought to an abuse. If by over much familiarity of them, men abuse them, they do evil. For we must not serve creatures, but Deo. We had Monkery, Nunnery, Friary of a wondrous number, much variety of garments, variety of devices in dwelling, 
Ceremo●●●● how & when they 〈◊〉  many sundry orders and fashions in moving of the body. These things were first ordained to admonish them to their duty to GOD, to labour for the necessity of the poor, and to spare from their own bellies to the poor, and therefore was their fare ordained and prepared. And because they abused these things, 
Ceremonies 〈…〉 not to 〈◊〉 Ceremonies.  and set them in an higher place than they ought to do, not taking monition thereby, the better to serve God, but esteeming perfection to consist in them, they were dissolved, their houses and garments were taken away.  
But one thing king Henry would not take away, that was the vow of chastity. 
 The vow of obedience he converted to himself: the vow of chastity he willeth still to remain with them.  
We had many Images whereto Pilgrimages were done, and many tombs that men used to visit, by reason whereof they fell in a fancy of Idolatry and superstition, 
Winchester 〈…〉 the 〈…〉 of Images be●●g 〈…〉 Idol●●●●.  above the things that they might have been taken for, and because they had not the use that they were ordained for, they were left. When men put the Images in a higher place than they served for: them were they taken clean away: as give a child a gay book to learn upon, and then if he gaze upon the gorgeousness of his book, and learn not his lesson, according to the intent that that book was given for, the book is taken away from him again. So the Images, when men devised and fell to have them in higher place and estimation than they were first set up in the Church for, than they might be taken away: and I was never of other mind, nor never had other opinion of them. divers things there be in the Church which be in the liberty of the ruler to order as he seethe cause, and he that is ruler, may either let them stand, or else may cause them to be taken away.  
There be two manner of reformations. We have had of both sorts. There be things in the Church, 

Two manner of reformation●, one where the things cannot be taken away, but the abuse: the other where both the things and the abuse may be taken a way.  
To take away all Images lieth in the liberty of the rulers. In abusing of Images to Idolatry because sufficient to take away Images, why did Winchester hold with them before: if it be not cause sufficient why doth he n●w grant to the taking of them away, being no more wanton abused, than they were before time?   the which if they be abused, may not be taken away. As for baptism, if it be abused, there may not an other thing be put in the place of it, but the thing must be reformed and brought to the right use again. Also preaching, if it be abused, may not be taken away, but must be reformed and brought to the right use: but there be other things used in the Church, in which the rulers have liberty, either to reform them or to take them away. And because it was an easier way to take them away, then to bring them to the right use that they were ordained for, they were all clean taken away, and so they might be. Yea Sir will ye say, but ye have maintained and defended them, and have preached against such persons as despised them. It is truth, I have preached against the despisers of them, and have said, that Images might be suffered and used in the Church as lay men's books, yet I never otherwise defended them, but to be used for such purpose as they were first set up in the Church for, but now that men be waxed wanton, they are clean taken away, wherein our religion is no more touched, then when books were taken away for abusing of them.  
There was an order taken for books not to be used, wherein some might have said, the books are good, and I know how to use them, I may therefore use them well enough. I will therefore use them though they be forbidden: but if thou have any charity, thou oughtest to be contented, rather to have them clean taken away, then to declare thyself to have an other opinion than thou oughtest to have.  
As touching ceremonies, I esteem them all as Paul esteemeth them, things indifferent, where he saith: Regnum Dei non esca & potus. So of Ceremonies. Nevertheless we have time, place, and number, as a certain number of Psalms to be said at times, which may be used without superstition, but these things must serve us, and not we serve them. Yet if an order be set in them by such as have power, we must follow it, and we must obey the Rulers that appoint such time, place, and number to be kept. Ye may not say, if the time will serve me, than I will come an hour after. No Sir, ye must keep this time and this hour, because it is so appointed by the rulers, not for the things, but for the order that is set. I have been ever of this opinion.  
We had palms and candles taken away, which things may indifferently have either of the two reformations above said. 
Taking away of Palms and Candles  When they were in place, they should have put men in remembrance of their duty and devotion towards God, but because they were abused, they were and might be taken away. But the religion of Christ is not in these exercises, and therefore in taking away of them, the Religion of Christ is nothing touched nor hindered. 
B. Gardiner speaketh according to his unconstant conscience.  But men must in such things be conformable, not for the ceremony, but for obedience sake. Saint Paul saith, that we should rebuke every brother that walketh inordinately. I have told you mine opinion, and my conscience telleth me that I have spoken plainly, that ye may know what I am, and that ye may not be deceived in me, nor be slandered in me, nor make no further search to know my hart.  
I like well the communion because it provoketh men more and more to devotion. I like well the proclamation, 
Winchester liketh well the communion.  because it stoppeth the mouths of all such as unreverently speak or rail against the Sacrament. I like well the rest of the Kings majesties proceedings concerning the Sacrament I have now told you what I like But shall I speak nothing of that I mislike? 
B. Gardiner liketh well K. Edward's proceedings. B Gardiner misliketh the Preachers in K. Edward's time, and why? B. Gardiner compareth Preachers to Posts carrying truth in their letters and lies in their mouths.  ye will then say I speak not plainly. I will therefore show my conscience plainly.  
I mislike that Preachers which preach by the Kings licence, and those Readers which by the Kings permission and sufferance do read open lectures, do openly and blasphemously talk against the Mass, and against the Sacrament. And to whom may I liken such Readers and Preachers? I may liken them unto Posts, for the Proverb saith, that Posts do bear truth in their letters and lies in their mouths: and so do they, and to speak so against the Sacrament, it is the most marvelous matter that ever I saw or heard of. I would wish therefore that there were a stay and an order in this behalf, & that there might be but one order or rule, for as the Poet saith (I may use the verse of a Poet well enough, for so doth Paul of the great Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And let no man of his own head begin mattars, nor go before the king. They call it going before the King, and such make themselves Kings. Well, what misliketh me else?  
It misliketh me that Priests and men that vowed chastity, 
B. Gardiner misliketh the breaking of a Vow of chastity.  should openly marry and avow it openly: which is a thing that since the beginning of the Church hath not been seen in any time, that men that have been admitted to any ecclesiastical administration should marry. We read of married Priests, that is to say: of married men chosen to be Priests and Ministers in the Church. And in Epiphanius, we read, that some such for necessity were winked at. But that men being Priests all ready should marry, was never yet seen in Christ's Church from the beginning of the Apostles tyme. I have written in it, and studied for it, and the very same places that are therein alleged to maintain the marriage of Priests, being diligently read, 
B. Gardener against marriage of Priests.  shall plainly confound them that maintain to marry your Priests, or at the farthest, within two lines after.  
Thus have I showed my opinion in order, proceeding from the inferiors, and in order proceeding from the higher powers. And thus I have (as I trust) plainly declared myself, without any covering or counterfaitinge. And I beseech your most excellent Majesty to esteem and take me as I am, and not to be slandered in me, for I have told you the plain truth as it is, and I have opened my conscience unto you. I have not played the Post with you, to carry truth in my letters, and lies in my mouth: for I would not for all the world make a lie in this place: but I have disclosed the plain truth as it lieth in my mind. And thus I commit your most excellent Majesty and all your most honourable councillors, with the rest of the devout audience here present, unto God. To whom be all honour, land, and glory, world without end.  

B. Gardiner agreeing to reformation of religion how far and wherein.  Thus having comprised the sum and chief purpose of his Sermon, with other such matter above Storied, wherein may appear the double faced doings of this bishop in matters of Religion: now for the more fortification of that which hath been said, if any shall deny this foresaid Sermone, or any part thereof to be true, to confirm therefore the same, we will here adjoin certain brief notes and specialties in manner of a summary table, collected as well out of the testimonies and depositions of his own friends and servants, and other which were sworn truly to declare their knowledge in this behalf, as also out of his own writings and works agreeing with the same. In all which foresaid allegations it may remain notorious and famous to all men, how, in what points, and how far the said Bishop of Winchester agreed with the reformation of religion received, not only in King Henry's, but also in King Edward's days.  
And because it will be long, and a double labour to repeat all the words and testimonial sayings of every witness particularly, the same being expressed sufficiently in our first impression before, it shall therefore suffice by quotations briefly to assign the place to the reader, where he may find all those points of reformation, whereunto the said Bishop Gardiner fully agreed with the doctrine now received, and first in withstanding the Pope's supremacy, as is here under noted.   

¶ The Pope's supremacy impugned by Bishop Gardiner.  
FIrst, as touching the confession & judgement of Steven Gardiner against the supremacy of the B. of Rome, 
Places in B. Gardiner's books and Sermons expressed, where he impugneth the Pope's supremacy.  read in his book De vera obedientia. fol. 6.  
Item, concerning the disputations and desensions of Bishop Gardiner at Louane against the Pope's supremacy, read in our first impression, pag. 802. also in this present Volume.  
Item, how the said Bishop Gardiner in his Sermons and preachings, as where he expoundeth the place [Tu es Petrus] nothing at all to make for the authority of the Romish Bishop, marveling how the Pope could usurp so much to take up that place to build upon, 
Read in the first impression of Acts and Monuments.  when Christ had taken it up before to build his Church, read in the old book, pag. 845. col. 1. pag. 647. col. 1. pag. 846. col. 1. and the depositions of Doct. Redman, pag. 853. col. 1.  
Item, how the confession of Peter was the confession of all the Apostles, like as the blessing given to Peter pertained as well to all the Apostles as to Peter, read ibidem, pag 847. col. 1.  
Item, that the place: Pasce oves meas, was not special to Peter alone, but general to all the Apostles. Also that the Greek Church did never receive the said Bishop of Rome for their universal head, read in the same book, pag. 847. col. 1. pag. 836. col. 2.  
Item, that the authority of the Bishop of Rome, was not received of the most part of Christian Princes, read the depositions of sir Thomas Smith, pag. 827. col. 2.  
Item, how the said Bishop Gardiner would not grant, that the said authority was received generally. Ibidem, pag. 827. col. 2.  
Item, that the Church was builded upon Christ's faith, and not upon Peter, read the depositions of Robert Willanton, pag. 836. col. 2.  
And though Peter was called Princeps Apostolorum, that was no thing else, 
The head men of inquest.  but like as it is in an inquest, where the foreman or headman is not so called because he is best or chiefest of that company, but because he speaketh first. Read in the depositions of M. Basset, pag. 850. col. 2. pag. 836. col. 2.  
Item, when the keys were given, they were given generally to all the Apostles. Read the depositions of Robert Wilianton, pag. 836. col. 2.  
Item, how the said Bishop taketh away all such Scriptures which are thought to serve for the Pope's supremacy, as Super hanc Petram: Pasce oves meas: Princeps Apostolorum. etc. proving that they serve nothing for his authority, read likewise in the same book in the depositions of M. Basset his own servant, pag. 850. col. 2.  
Item, how the said Bishop in his book De vera obedientia, did not only write against the Pope's supremacy, but also did defend the same at Louane, pag. 802. And moreover, in his Sermons did allege and preach the same. Pag. 774. col. 2 and that also Uehemently, page. 850. col. 2. Lin. 50. Pithily. pag. 846. col. 1. Lin 31.  
Earnestly, pag. 143. col. 1. Lin. 75. 
Wynchester Vehement, Pithy, Earnest 〈…〉 Pope Wynchester caused 〈…〉 to writt●● against the Pope▪ Winchester 14. years preached against the Pope's authority.   
Very earnestly, pag. 843. col. 1. Lin. 44.  
Very forwardly, pag. 827. col. 2. Lin. 82.  
And not only did so vehemently, pithily, earnestly, and forwardly preach himself against the Pope's supremacy, but also did cause M. White then Schoolmaster, after Bishop of Wint. to make certain verses extolling the kings supremacy against the usurped power of the Pope, encouraging also his scholars to do the like. Read the depositions of john White Schoolmaster of Winchester, pag. 845. col. 2.  
Item, how he, for the space of .14. years together, preached against the Pope's supremacy in divers Sermons, and especially in one Sermon before king Henry, read the depositions of john Potinger, pag. 844. col. 1. Lin. 1.   

¶ Places noted wherein B. Gardiner impugned Ceremonies, Monkery, Images, chantries. etc.  
ITem, for ceremonies and Images which were abused, 
Winchester Ceremonies.  to be taken away by public authority, he did well allow it, as a child to have his book taken from him when he abused it, or delighteth only in the golden cover. Read in the foresaid old book the depositions of Christopher Malton, pag. 846. col. 2. pag. 849. col. 2. pag. 841. col. 1.  
Item, the dissolving of Monasteries and religious houses he alloweth, and granteth that they were justly suppressed. Read the depositions of D. Weston, pag. 845. col. 1. pag. 837. col. 1. pag. 851. col. 1.  
Concerning Images being by King Edward's Injunctions abolished, 
Wynchester against Images abused.  how the said Bishop exhorted the people in his Sermons to be contented therewith, read the depositions of W. Lorking, pag. 840. col. 1.  
Monks and Friars he calleth flattering knaves. 
Winchester against Monks & Friars Winchester against the going 〈◊〉 of S. Nicholas. etc. Wynchester against Chauntrey Obites.  Read the depositions of Sir Thomas Smith, pag. 827. col. 2.  
Friars he never liked in all his life. pag. 827. col. 2. Monks he counted but belly Gods. Ibid. pag. 827. col. 2.  
The going about of S. Nicholas, S. Katherine, and S. Clement, he affirmeth to be children's toys. Ibid. pag. 827. col. 2.  
The taking away or transposing of Chauntrey Obites he referreth to the arbitrement of the politic rules, granting that if they did dissolve them it might well be so done. Read the depositions of M. Basset his own servant, pag. 850. col. 2.  
Item, he wisheth them to be committed to a better use, & that Monasteries were justly taken away. Read the depositions of George bullock, pag. 847. col. 1.  
The observing of days, hours, number, time, and place, 
Wynchester would not that a man should be addicted to days, hours, number, time, and place. etc. Wynchester liketh the Communion. Wynchester liketh the book of common service. Wynchester exhorteth to come and hear the homilies read. Wynchester caused Cardinal Poole to be expelled France. Wynchester sworn and forsworn.  if they be orderly and publicly commanded by the rulers, it is but to set the Church in an outward and public order: but if a man inwardly and privately be addicted to the same thinking his prayer otherwise not available but by observing thereof, it is an error. Read the depositions of Doct. Redman, pag. 853. col. 2. pag. 854.  
The Communion set out by K. Edward he liketh well. Ibid. pag. 853. col. 2. pag. 854.  
The book of common Service he was content both to keep himself, and cause it to be kept of others. Read the depositions of the Duke of Somerset, pag. 818. col. 2.  
For the Homilies, he exhorted the people in his preaching to come to the Church to hear them. Read the depositions of M. Pottinger his one servant, pag. 143. col. 1.  
In sum, to all Injunctions, Statutes, and Proclamations set forth by the King and superior powers, he yielded and granted. Read in the depositions of George bullock, pag. 847. col. 2.  
Item, Cardinal Pool coming to the French King to stir him up against England, Wint. caused him to be expelled out of France. Witness Cuth. Bishop of Duresme, pag 823. col. 2.  
Item, the said Winchester sworn against the Pope by express clauses in his proxy. Read in the deposition of john Coke Regist. pag. 860. col. 1. Lin. 13.  
Now (gentle Reader) lay these writings, preachings, and doings of this Bishop, in the days of K. Henry and King Edward, with his doings in Queen Mary's time, and thou shalt see how variable he was, how inconstant and contrary to himself, how perjured and false, 
 and far differing from that which he was reported to be in a certain English book set out in Queen Mary's time, which sayeth that there were iij. only in England, whose conscience had been never desteined in Religion, of whom he falsely saith, the foresaid Bishop of Winchester was one.  
Although B. Gardiner in granting to these points of religion (as ye have heard) and other some again denying, could not therefore deserve the name and fame of a perfect christian, yet notwithstanding if he had continued in this judgement still, & been constant in himself, he might have won more commendation both with God and man. But as soon as the time began to alter, he likewise altering with the time, was so far changed from that he seemed, that neither he agreed with other Papists, 
Wynchester 〈…〉 with 〈…〉 Gospel, 〈◊〉 in popery with 〈◊〉 papists▪ neither with himself.  nor yet with himself, as Doct. Ridley in certain treatises hath noted well of him: wherein as in a glass may be seen the manifest contrariety and repugnance in him, not only from the truth of God's blessed word, but also how the said Bishop standing so much in a singularity by himself, neither agreeth with other his fellow writers of his own faction, nor yet fully accordeth with himself in certain cases of the sacrament, as the foresaid D. Ridley in examining his wo●ds and works, hath well set out in this Table here under ensuing.   

¶ Certain matters wherein St. Gardiner B. of Wint. varieth from other of the Papists, touching the Sacrament of the lords Supper.  
OTher Catholics say, that the body of Christ is made of bread. 
 Thomas vult ex pane, non de pane, part tertia, q. 75. art. 4 Winch. saith, that the body of Christ is not made of the matter of bread, nor never was so taught, but is made present of bread, pag. 89. lin. 8. p. 228. l. 44.  

 Confutation of Winch. against Cranmer.  
Winchester sayeth, that Christ called bread his body, when he said: This is my body, p. 292. lin. 19 And in the devils Sophistry, fol. 27. Other say contrary. And Smith fol. 53. Marc. Anton. object 13.14.20.  
Winch. saith, that bread is my body, is as much to say, as bread is made my body. And so he taketh (est) for (fit) p. 333. l. 25. p. 120. l. 23.28.30. Confutation. Other say that (est) is taken there substantively, that is to say, only for is, and not for is made. Marc. Anton. fol. 171. fac. 2.  
Wint. saith that Christ is present in the sacrament carnally and corporally, after the same signification that he is in heaven, p. 161. l. 6. Confutation.  

Sim●licitation 〈…〉 Vid. 〈◊〉 17 ●.  Wint. saith also, that when we speak of Christ's body, we must understand a true body, which hath both form and quantity, p. 81. l. 5. Marc. Ant. object. 77. Smith saith that Christ's body in the sacrament hath not his properforme & quantity, fol. 106. And the contrary he saith, fol. 105. Chedsey in disputatione cum Petro Mart. fol. 41. fac. 2.  
Wint. saith: we believe simply that Christ's body is naturally and corporally in the sacrament without drawing away his accidences, or adding, pag. 367. lin. 41. Smith saith: we say that Christ's body is in the Sacrament, against nature, with all his qualities and accidences, fol. 105.  
Wint. sayeth: that Gods works be all seemliness without confusion, although he cannot locally distinct Christ's head from his feet, nor his legs from his arms, p. 70. l. 5.13.14. p. 69. l. 34. Confutation. Other say that Christ's head and feet, and other parts, be not in deed locally distinct in the sacrament, but be so confounded, that where so ever one is, there be all the rest, tert. part sum q 76. art. 3. Innoc. ter. lib. 48.  
Wint. saith: that Christ's body is in the Sacrament sensibly, naturally, carnally, and corporally, p. 181. l. 13.22. etc. Confutation. Other say contrary, Smith, fol. 39  
Other say that Christ's feet in the Sacrament be there where his head is. Wint. saith, that whosoever sayeth so, may be called mad, p. 70. l. 13.14. Confutation.  
Other say, that corporal Christ goeth into the mouth or stomach, and no farther, Bonaventura, Hugo, Inno. 13. lib. 4. cap. 15. Glos. de consecrat dist. 2. cap. tribus, & in glos. non iste. Thom. part. 3. quest. 80. art. 3. Tamdiu manet dum est in digestione. Smith, fol. 64. He saith contrary, p. 59 l. 30. and p. 60. l. 3.8.12. Confutation.  
Wint. saith, that Christ dwelleth corporally in him that receiveth the sacrament worthily, so long as he remaineth a member of Christ, pag. 64. l. 22. Confutation. Other say contrary, Smith, fol. 64. etc. as before in the 7. lin. above.  
Wint. saith, that no creature can eat the body of Christ but only man, p. 75. l. 24. Confutation. Other say clean contrary, Thomas part. 3. q. 8. art. 3. hoc derogat [inquit] veritati corporis Christi. Perin. in his Sermon of the Sacrament. What inconvenience is it though the impassable body lie in the mouth or maw of the beast? etc. M. Sententiarum Qui dicit corpus Christi non posse a mure manducari aut a bruto, is condemned.  
Wint. saith, that an unrepentant sinner receiving the Sacrament, 
A mouse may eat Christ's body, saith the Master of Sentence.  hath not Christ's body nor spirit within him p. 256. l. 18.25.26. Smith saith that he hath Christ's body and spirit within him, fol. 136.  
Wint. sayeth: that of the figure it may not be said: Adore it, worship it: and that is not to be adored which the bodily eye seethe, 
A mouse cannot eat it saith Winchester.  p. 202. l. 38. p. 272. l. 6. Marc. Ant. fol. 175. fac. 2. Docetur populus non adorare quod vident oculis corporis. Smith saith contrary, fol. 145. fa. 2.  
Wint. saith, that reason will agree with the doctrine of Transubstantiation well enough, 
Within him, that is, within his soul.  p. 30. l. 12. Confutation. Smith saith that Transubstantiation is against reason, and natural operation, fol. 60.  
Other say that worms in the sacrament be gendered of accidences. Ex speciebus Sacramentalibus generanturvermes. Tho. par. q 76. art. 5. Wint. saith: that they be wrong borne in hand to say so, p. 400. l. 1. Confutation.  
Wint. saith: that the accidences of bread and wine, do mould, sour, and wax vinegar, p. 300. l. 24. and p. 400. l. 6. Confutation. & Marc. Ant object. 73. But he answereth so confusely, that the Reader can not understand him, be he never so attentive. Smith sayeth: thus I say, that the consecrated wine turneth not into vinegar, not the consecrated bread mouldeth, nor engendereth worms, nor is burned, nor receiveth into it any poison, as long as Christ's body and blood are under the forms of them: which do abide there so long as the natural qualities & properties of bread & wine tarry there, in their natural disposition & condition, and the bread & wine might be naturally there, if they had not been changed into Christ's body and blood, and also as long as the host and consecrated wine are apt to be received of man, & no longer, but go & departed thence by God's power as it pleaseth him. & then a new substance is made of god, which turneth into vinegar, engendereth worms, mouldeth, is burned, feedeth Rats and Mice, receiveth poison, etc. fol. 64. and fol. 105.  
Wint. saith: every yea, containeth a nay in it naturally: So as whosoever sayeth, this is bread, saith it is no wine. For in the rule of common reason, the grant of one substance is the denial of another. And therefore reason hath these conclusions thoroughly: whatsoever is bread, is no wine: whatsoever is wine, is no milk, and so forth. So Christ saying: This is my body, saith it is no bread, p. 291. l. 22. and p. 300. l. 17. Smith saith, that a boy which hath only learned the sophistry, will not dispute so sondly, fol. 77.  
Other say that the Mass is a sacrifice satisfactory, by the devotion of the priest, & of them for whom it is offered, 
The Mass taketh his satisfaction by the devotion of the Priest & people, and not of the thing offered.  and not by the thing that is offered. Tho. part. 3.9.79. artic 5. Wint. saith otherwise, p. 92. l. 5. Confutation.  
Wint. saith, that the only immolation of Christ in himself upon the altar of the cross, is the very satisfactory sacrifice for the reconciliation of mankind, unto the favour of God, p. 437. l. 31. Smith saith: what is it to offer Christ's body and blood at Mass, to purchase thereby everlasting life, if the mass be not a sacrifice to pacify gods wrath for sin, & to obtain his mercy, fol. 24.148.164. where he saith further: Priests do offer for our salvation, to get heaven, and to avoid hell.   

¶ Matters wherein the B. of Winchester varieth from himself.  
THe body of Christ in the sacrament is not made of bread but is made present of bread, 
1. Proposition.  p. 89, l. 9 etc. and p, 228. li. 44. Confutation against Cranmer.  
Of bread is made the body of Christ, 
Contradiction.  p. 388. l. 42.  
The catholic faith hath from the beginning confessed truly Christ's intent, to make bread his body, p. 29. l. 2. Confutation.  
And of many breads is made one body of Christ, p. 167 l. 2. Confutation.  
And faith showeth me, that bread is the body of Christ that is to say, made the body of Christ, p. 333. l. 23.25. Confutation.  
Christ gave that he made of bread, p. 292. l. 34.  
Christ spoke plainly: This is my body, 
2. Proposition  making demonstration of the bread, when he said: This is my body. In the devils Sophistry. 27.  
The demonstration (this) may be referred to the invisible substance, p. 120. l. 41. Confutation. 
Contradiction.   
The verb (is) was of his body and of his blood, and not of the bread and wine, p. 284. l. 43.  
Illis verbis (Hoc est corpus meum) substantia corporis significatur, nec de pane quicquam intelligitur, quando corpus de substantia sua, non aliena praedicetur. Mar. Anton. fol 24. fa. 2.  
When Christ said: This my body, the truth of the literal sense hath an absurdity in carnal reason, 
3. Proposition.  pag. 157. lin. 34. Confutation.  

Contradiction.  What can be more evidently spoken, of the presence of Christ's natural body and blood, in the most blessed Sacrament of the altar, then is in these words: This is my body. In the devils Sophistry, fol. 51.  

4. Proposition  Where the body of Christ is, there is whole Christ god and man, and when we speak of Christ's body, we must understand a true body which hath both form and quantity, pag. 81. lin. 5. Mar. Ant. object. 77. Smith, fol. 105.  
And he is present in the Sacrament, as he is in heaven, pag. 161. lin. 4. etc. Confutation.  
We believe simply the substance of Christ's body to be in the Sacrament, without drawing away of the accidences or adding, pag. 397. lin. 41. Confutation.  

Contradiction.  Christ is not present in the Sacrament after the manner of quantity, but under the form & quantities of bread and wine, pag. 81. lin. 89. and pag. 101. li. 22.  

5. Proposition.  In such as receive the Sacrament worthily, Christ dwelleth corporally, and naturally, & carnally, p. 190. l. 7. p. 197. l. 27. p. 217. l. 10.  

Contradiction.  The manner of Christ's being in the Sacrament, is not corporal, not carnal, not natural, not sensible, not perceptible, but only spiritual, pag. 181. l. 18. etc. & l. 25. p. 223. l. 21. Confutation.  

6. Proposition.  We receive Christ in the Sacrament of his flesh and blood, if we receive him worthily, p. 190. l. 7. p. 197. lin. 27. Confutation.  
When an unrepentant sinner receiveth the Sacrament he hath not Christ's body within him, p. 256. l. 18. Confutation.  
He that eateth verily the flesh of Christ, is by nature in Christ, and Christ is naturally in him, pag. 18. li, 51. Confutation.  

Contradiction.  An evil man in the sacrament receiveth in deed Christ's very body, p. 18. l. 24.25.  
Evil men eat verily the flesh of Christ, p. 2561. l. 24.25 etc. Confutation.  

7. Proposition.  Christ giveth us to be eaten the same flesh that he took of the virgin Mary, p. 274. l. 25.  

Contradiction.  We receive not in the Sacrament Christ's flesh that was crucified, p. 276. l. 1. Confutation.  

8 Proposition.  S. Augustine's rule in his book De doctrina Christiana, pertaineth not to Christ's supper, p. 132. l. 40.  

Contradiction.  S. Augustine meaneth of the Sacrament, ibidem, and p. 10. l. 44. Confutation.  

9 Proposition.  Reason in place of service (as being inferior to faith) will agree with the faith of Transubstantiation well enough, p. 300. l. 12. Confutation.  
And as reason received into faiths service, doth not strive with transubstantiation, but agreeth well with it: so man's senses be no such direct adversaries to transubstantiation, as a matter whereof they cannot skill: for the senses cannot skill of substances, p. 307. l. 11. etc.  
Thine eyes say there is but bread and wine, thy taste sayeth the same, 
Contradiction.  thy feeling and smelling agreefully with them. Hereunto is added the carnal man's understanding which because it taketh the beginning of the senses, proceedeth in reasoning sensually. In the devils sophistry, fo. 6.  
The Church hath not forborn to preach the truth, to the confusion of man's senses and understanding, fol. 15.  

10. Proposition.  It is called bread because of the outward visible matter, p. 327. line.  

Contradiction.  When it is called bread, it is meant Christ the spiritual bread, p. 320. l. 41.  

11. Proposition.  And the Catholic faith teacheth, that the fraction is in the outward sign, and not in the body of Christ, p. 165. line, 1. and pag. 392. line, 47. and in the devils Sophistry, fol. 17.  
That which is broken, is the body of Christ, p. 392. line, 
Contradiction.  49.  
The inward nature of the bread is the substance, p. 323 line 14. 
12. Proposition.   
Substance signifieth in Theodoret (he saith) the outward nature, 
Contradiction.  p. 404. l. 40.  
The substances of bread and wine, be visible creatures, p. 322. l. 30. and 323. l. 32.  

13. Proposition  Accidents be the visible natures, and visible elements, p. 1406. l. 16. and 25. etc.  

Contradiction.  Christ is our satisfaction wholly and fully, & hath paid our whole debt to God the Father, for the appeasing of his wrath against us, p. 92. l. 6.7.  
The act of the priest done according to God's commandment, 
14. Proposition.  must needs be propitiatory, and aught to be trusted on, to have a propitiatory effect, p. 437. l. 13.  
The sacrifice of our Saviour Christ was never reiterate, 
Contradiction.  p. 416. l. 8.  
Priests do sacrifice Christ, p. 431. l. 16.  
And the catholic doctrine teacheth the daily sacrifice, 
15. Proposition. Contradic●tion. 16. Prop●●sition. Contradiction.  to be the same in essence that was offered on the Cross, p. 439. l. 11.  
The Nestorians granted both the Godhead & manhood, always to be in Christ continually, p. 348. l. 11.12.  
The Nestorians denied Christ conceived GOD, or borne God, but that he was afterward God, as a man that is not borne a bishop, is after made a bishop. So the Nestorians said, that the Godhead was an accession after by merit, and that he was conceived only man, p. 347. l. 47 50.51. and p. 148. l. 47.  
Christ useth us familiarly as he did his Apostles, 
17. Proposition. Contradiction.  p. 93. l. 21.  
Christ is not to be said conversant in earth, pag. 114. lin. 11. etc.   

¶ Certain things that Winchester granted unto.  
CHrist declared eating of himself, 
Notes declaring wherein Winchester granted to the Spiritus all use of the Sacrament.  to signify believing p. 29. l. antepenultima. Confutation.  
Christ must be spiritually in man, before he receive the Sacrament, or else he cannot receive the sacrament worthily, p. 54. l. 44. p. 160. l. ultima, p. 196. l. 3. p. 105. l, 32.  
How Christ is present, p. 69. l. 29. etc. p. 81. l. 12. p. 181. li. 26. p. 65. l. 15.  
By faith we know only the being present of Christ's most precious body, not the manner thereof, p. 70. l. 15.  
When we speak of Christ's body, we must understand a true body, which hath both form and quantity, p. 81. l. 5. lin. 35.  
Although Christ's body have all those truths of form & quantity: yet it is not present after the manner of quantity, ibidem, l. 8.9.  
The demonstrative (this) may be referred to the invisible substance, p. 120. l. 42,  
All the old prayers and ceremonies sound, as though the people did communicate with the priest, p. 165. l. 46.  
The manner of Christ's being in the Sacrament is not corporal nor carnal, not natural, not sensible, not perceptible, but only spiritual, p. 181. l. 19 etc. l. 25. p. 223. l. 21.  
When the unrepentant sinner receiveth the sacrament he hath not Christ's body within him, p. 256. l. 18.  
We eat not Christ as he sitteth in heaven reigning, p. 276. l. 18.  
The word (Transubstantiation) was first spoken of in a general Council, where the B. of Rome was present, p. 284. l. 11.  
In the sacrifice of the church, Christ's death is not iterated, but a memory daily renewed of the death: 
Transubstantiation first spoken of.  so as Christ's offering on the cross once done and consummate, is now only remembered, p. 440. l. 40. etc.  
To these notes & places of D. Ridley, let us also adjoin other 12. places or Articles of the like affinity, taken out of his book called the examination of the proud hunter, noted in the later end of D. Turner's second course. By these Articles it may appear how this Bishop swerveth no less from the sound truth of Christ's Gospel, than he did in the other, both from himself, and also from other his fellow brethren of his own Catholic mother church of Rome. The Articles in sum are these.   

¶ Twelve new found Articles of Steven Gardiner's Creed, taught in his book called the examination of the hunter.  
1. THe ceremonies and traditions which the bishop of Rome hath ordained, 
Alleged out of the book of D. Turner entitled: The resever of the Romish Fox. One usurper well compared with an other.  and are now allowed in England, are the pale of the church of England, fol. 7.  
2. The Pope's ceremonies and traditions, are good and politic laws, whereby God hath enclosed the king's subjects under his majesty alone, ibidem.  
3. As king Richard an evil man, made a good politic law for the body & common wealth of England: so can the Pope an evil man, make good laws and wholesome doctrine for man's soul and Christ's church, fol. 23.  
4. 
* Note here blasphemous Winchest▪ preferring the words spoken by 〈◊〉 before Christ's doctrine.  Whatsoever is good spoken, and used by man, is much more of God, than Christ's doctrine, is his father's doctrine, fol. 33.  
5. He that saith that the law of the Gospel ought only to be holden in Christ's church, and is sufficient alone for it, speaketh so far out of reason, that he is not worthy to be reasoned withal. fol. 37.  
6. They that hold that the cross of silver or gold, ought not to be worshipped with kissing of it, & bowing & kneeling to it, are enemies to Christ's true cross, & take away the means that might set out the glory of Christ's cross, fol. 49.  
7. Neither Paul nor the cross, can be worshipped with godly honour, fol. 61.  

 8. As Christ used clay for an instrument to heal the blind man's eyes withal, & hath saved divers by faith, & made it an instrument of salvation, and as God hath ordained Timothy to be an instrument of salvation both to himself and for other, so may the Pope ordain holy water to be an instrument of salvation, both of body and soul, to all them that are sprinkled with it, fol. 64.  
9 No man can commit Idolatry with his body alone, & in only kissing of an Image or Idol, & in only kneeling to it, can no Idolatry be committed, fol. 52.  
10. For as much as God understandeth them that sing in Latin, 
 though they understand not themselves, their prayer is acceptable before God, fol. 76.  
11. As a father may forbid certain of his children to marry, so may a king in his kingdom forbidden certain of his subjects to marry, that is to lay, all the priests of his realm, fol. 83.  

The B. of Winchester Master of Ceremonies.  12. He that would take away the Pope's ceremonies out of the church, should drive away all godliness and seemliness, all religious and devout behaviour out of the church, fol. 94.  
Here hast thou (good Reder) this stout prelate of Winchest. with all his properties, doings, & qualities, as in a certain Anatomy proportioned out unto thee, whereby thou mayest boldly judge (and nothing err in thy judgement) what is to be esteemed of him by his fruits, as who neither was tene Protestant nor right papist: neither constant in his error, nor yet steadfast in the truth: neither friend to the Pope, 
The B. of Winchester 〈…〉 the 〈…〉 of K. 〈…〉 towards him.  & yet a perfect enemy to Christ: false in king Henry's time, a dissembler in K. Edward's time, double perjured, and a murderer in Queen Mary's time, mutable and inconstant in all times. And finally, where in his letters to the L. Protector and others, usually he vaunteth so much of his late sovereign lord K. Henry the 8. & of the great reputation that he was in with him, read I beseech thee, & behold in the depositions of the L. Paget in the old book, pag. 806. col. 1. & also in the depositions of the Earl of Bedford, pag. 824. and there ye shall see the king before his death, both excepting him out of his pardons, & quite striking him out of his last will & testament, so detested & abhorred him, as he did no english man more. And where as the L. Paget being sent in message from the K. to the bishop, by other words then the king's mind and will was, of his own dexterity gave to him good & gracious words, which in deed the king neither knew, nor yet were sent by him: the B. persuading himself otherwise of the king's favour towards him, than it was in deed, was therein far deceived, and brought into a fools paradise: whereof read both in the old book before, and also in this present volume.  
To describe & paint out the unstable mutability of this B. aforesaid, albeit here need no more to be added besides that which is already declared, 
Winchester ●●●iable in 〈◊〉.  yet notwithstanding, seeing the matter is not long, it shall not be out of the way to annex withal unto the premises a piece of Drianders' letter, written to one Crispin physician in Oxford, sent from Antwerp concerning the doings and behaviour of this B. of Winchester, whose story we have now in hand. The copy of which Drianders' letter, 
 written to the said Crispin his friend, beginneth thus.   

¶ Doctissimo viro, Edmundo Crispino amico integerrimo, Oxoniae.  
Ante's meam ex Lutetia profectionem, dedi literas ad te per Anglum illum, communem amicum nostrum. etc.  
¶ The English whereof, as much as to the present purpose appertaineth, here followeth translated.  
BEfore my departure from the City of Paris, I wrote unto you by our friend the Englishman, etc.  
Now you shallbe contented only with the narration of your B. of Winchester, who (as appertained to the ambassador of so noble a Prince) came to Louane with a great bravery, and was there received at one jeremies' house, 
 and most honourably entertained, where the faculty of Divines for honour sake, presented him wine in the name of the whole University. But our famous doctors, and learned Masters, for that they would more deeply search and understand the learning and excellency of the Prelate, perused and scanned a certain Oration, made by him, and now extant, entitled De vera obedientia, in the which his Oration, he did impugn the supremacy of the B. of Rome, and preferred his Lords and kings authority, before the holy Apostolic sea, as they term it: which being read and considered by them, they did not only repent them for giving him such honour, but also recanted that which they had done: and did not so much honour him afore, but now they were as earnest & as spiteful against him. Richard Lathomus, interpreter of terms, with the favourers of that fraternity, and other champions of the falling church, disputed with him concerning the Pope's supremacy. This B. stoutly defended his said Oration. The Divines contrary stiffly maintained their opinion, & divers times openly with exclamations, called the said B. an excommunicate person, and a schismatic, to no little reproach and infamy of the English nation. 
B. Gardiner defendeth his book Devera obediedtia of Louane. Winchester counted for an excommunicate and a schismatic, at Louane.  The Bishop not long after, minding to say mass in S. Peter's church, they did deny unto him as to an excommunicate person, the Ornaments and Uestimentes meet for the same, wherewith he being highly offended, suddenly hastened his journey from thence. The Dean the next day after, made an eloquent Oration, wherein he openly disgraced, and defamed him. You have heard now a true story, for our Doctor was a beholder of the whole Tragedy, etc.  
And this now being sufficient for Gardiner's story, to leave him to his judge, & to let him go, we shall return & proceed (by the grace & leave of the Lord) as the course of these doleful days shall lead us, to prosecute the residue of Christ's Martyrs, as now in order followeth.   

¶ The burning of john Webbe gentleman, George Roper, and Gregory Park, at Caunterbury, as followeth.  
NExt after the death & constant Martyrdom of the two most worthy champions & standerdbearers of Christ's army, D. Nich. Ridley, 
November. 30. M. Webbe, George Roper, Gregory Park, Martyrs.  and M. Hugh Latymer (of whom ye have heard at large) followed three other stout and bold soldiers, that is to say, john Web gentleman, George Roper, and Gregory Park.  
This john Web was brought before the bishop of Dover and Nich. Harpesfield, 
The appearance of M. Webbe before the B. of Dover.  or some other deputed in their room, long before the other two, videlicet, the xuj. day of September, and there had propounded unto him such ordinary Articles (as it seemeth) as was commonly ministered by Boner to those of his jurisdiction: & being willed for that present to departed, and to deliberate with himself upon the matter, 
Answers of M. Webbe to the Bishop's articles.  against the next time of his appearance, he made answer that he would no otherwise say (by God's grace) than he had already said, which was this: As touching the Sacrament of Christ's body, I do believe (quoth he) to be left unto his Church (with thanks giving) in commemoration of his death & passion, until his coming again. So that it is left in remembrance of his body, and not by the words of consecration to be made his body, really, substantially, and the same body that was borne of the virgin Mary: I utterly do deny that. After this (besides sundry other times) the third day of October, the said joh. Web, & Gregory Roper, & George Park were brought all three together before the said judge: who there and then agreeing, and steadfastly allowing the former answer made before by Master Webbe, were by the bloody Prelates adjudged heretics, and therefore about the end of the same month of October, or else as I otherwise find in the latter end of November, they together were taken and brought out of prison to the place of Martyrdom. Who by the way going toward the stake, said certain Psalms mournfully. Roper was a younger man of a fresh colour, courage, & complexion, the other two were somewhat more elderly, all going in white linen, with their gowns upon. Roper at his coming to the stake putting of his gown, fet a great leap. So soon as the flame was about him, 
George Roper leapeth at the stake.  the said Roper put out both his arms from his body like a Rood, and so stood steadfast, continuing in that manner, not plucking his arms in, till the fire had consumed them, and burned them of.  
And thus these foresaid Martyrs of Christ, being brought (as I said) to the stake, 
George Roper stood in the fire like a rood.  and there compassed about with a chain, were burnt and consumed all three together in one fire at Canterbury, abiding most patiently their torments, and counting themselves happy, 
The martyrdom of Webbe, Roper, & Park at Canterbury.  & blessed of the lord, that they were made worthy to suffer for Christ's Gospel's sake.    

* William Wiseman.  
THe 13. of Decemb. in the Lollards Tower died William Wiseman, a Clothworker of London, 
December. 13.  where he 
❧ The order and manner of burying in the Fields such as died in prison and namely, of William Wiseman.  was in prison and bands for the Gospel & word of God. How, and whereupon he deceased, it is not fully certain. Some thought that either through famine, 
William Wiseman dead in ●ollars tower, and cast into the fields.  or ill handling of some murdering papists, he was made away. By reason whereof, the Crouner named john Gibbes Gentleman, with an inquest of twelve men, were fain to sit upon him, who although to the outward appearance were said to find nothing in him else, but only God's visitation, yet what other privy causes there might be of his death, the Lord knoweth, I have not to say. After the said William was departed (as is said) in the Tower, the holy Catholic church men, cast him out into the fields, commanded that no man should bury him, according as their devout manner is to do with all such as die in like sort, whom they account as profane, and worthy of no burial, but to be cast to dogs and birds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Poet sayeth. And yet all this their merciless commandment not withstanding, some good Tobies there were, which buried him in the evening, as commonly they did all the rest, thrown out in like sort, whom they were wont privily by night to cover, and many times the Archers in the fields standing by, and singing together Psalms at their burial.   

¶ james Gore.  

james Gore Martyr, died in Colchester prison.  IN the same month, about the 7. day of Decemb. deceased also james Gore in the prison at Colchester, laid there in bands for the right and truth of God's word.   

❧ The process and history of M. john Philpot, examined, condemned, and Martyred for the maintenance and defence of the Gospel's cause, against the Antichristian Sea of Rome.  
NExt followeth the constant martyrdom of M. john Philpot, 
Decemb. 20. ●he history of M. john Philpot, Martyr. john Philpot a knights son, student of law in New College in Oxford.  of whom partly ye heard before in the beginning of Queen Mary's time in prosecuting the disputation of the Convocation house. He was of a worshipful house, a knight's son borne in Hamshire, brought up in the new College in Oxford, where he studied the Civil law, the space of 6. or 7. years, besides the study of other liberal arts, especially of the tongs, wherein very forwardly he profited, namely in the knowledge of the Hebrew tongue, etc. In witch was pregnant and happy, of a singular courage, in spirit fervent, in religion zealous and also well practised and exercised in the same (which is no small matter in a true divine) of nature and condition plain and apert, far from all flattery, farther from all hypocrisy and deceitful dissimulation. What his learning was, his own examinations penned of his own hand can declare.  
From Oxford desirous to see other countries as occasion served thereunto, he went over into Italy, 

john Phi●●pot we●● over to Italy.  
john Philpot endanger by an Italian Friar.  
The return of john Philpot into England.   and places thereabouts, where he coming upon a time from Venice to Padua, was in danger through a certain Franciscan Friar, accompanying him in his journey, who coming to Padua, sought to accuse him of heresy. At length returning to England his country again, as the time ministered more boldness to him in the days of King Edward, he had divers conflicts with Gardiner the bishop, in the City of Winchester, as appeareth by divers of Winchester's letters, and his examinations. Whereof read before.  
After that, having an advauson by the said B. he was made there Archdeacon of Winchester, under D. Pomet, 
john Philpot Archdeacon of Winchester.  who then succeeded Gardener in that Bishopric. Thus during the time of K. Edward, he continued to no small profit of those parties thereabout. When that blessed king was taken away, & Mary his sister came in place, whose study was wholly bend to alter the state of religion in the woeful realm of England: 
This Doct. Point Bishop of Winchester fled afterward into Germany, and there deceased. An. 15●7.  first she caused a Convocation of the Prelates & learned men to be congregate, to the accomplishment of her desire.  
In the which Convocation, M. Philpot being present according to his room and degree, with a few other sustained the cause of the Gospel manfully against the adversary part (as is above recited) for the which cause, not withstanding the liberty of the house promied before, he was called to account before B. Gardiner the Chancellor, then being his Ordinary, by whom he was first examined, 
john Philpot 〈◊〉 Gard●●●● Bone●●  although that examination came not yet to our hands. From thence again he was removed to Boner and other Commissioners, with whom he had divers & sundry conflicts, as in his examination here following, may appear.  

¶ The first examination of M. john Philpot, before the Queen's Commissioners, M. Chomley, M. Roper, & Doct. Story, and one of the Scribes of the Arches, 
The  at Newgate Sessions hall. 2. Octob. 1555.  
DOct. Story, before I was called into an inner Parlour where they sat, came out into the Hall where I was, to view me among other that there were, & passing by me said: Ha M. Philpot, and in returning immediately again, stayed against me, beholding me, and saying, that I was well fed in deed.  Philpot. 

 If I be fat and in good liking (M. Doctor) it is no marvel, since I have been stalled up in prison this twelve months and a half, in a close corner. I am come to know your pleasure wherefore you have sent for me.  Story. 
We hear that thou art a suspect person, and of heretical opinions, and therefore we have sent for thee.  Phil. 

 I have been in prison thus long, only upon the occasion of disputation made in the Convocation house, and upon suspect of setting forth the report thereof.  Story. 
If thou wilt revoke the same, and become an honest man, thou shalt be set at liberty, and do right well: or else thou shalt be committed to the bishop of London. How sayest thou, wilt thou revoke it or no?  Phil. 
I have already answered in this behalf to mine Ordinary.  Story. 
If thou answerest thus when thou comest before us anon, thou shalt hear more of our minds: and with this he went into the Par●er, and I within a little while after, was called in.  The Scribe. 
Sir, what is your name?  Phil. 
My name is john Philpot. And so he entitled my name.  Story. 
This man was Archdeacon of Winchester of Doct. Pomets' presentment.  Phil. 
I was Archdeacon in deed, but none of his presentment, but by virtue of a former advowson given by my L. Chancellor that now is.  Story. 
Ye may be sure that my L. Chancellor would not make any such as he is Archdeacon.  Roper. 
Come hither to me M. Philpot. We hear say that you are out of the catholic church, and have been a disturber of the same: out of the which who so is, he cannot be the child of salvation. Wherefore, if you will come into the same, you shall be received and find favour.  Phil. 
I am come before your worshipful Masterships' at your appointment, 
 understanding that you are magistrates authorised by the Queen's majesty, to whom I own and will do my due obedience to the uttermost. Wherefore I desire to know what cause I have offended in, wherefore I am now called before you. And if I cannot be charged with any particular matter done contrary to the laws of this Realm, I desire your masterships that I may have the benefit of a subject, and be delivered out of my long wrong ●all imprisonment, where I have lain this twelve month and this half, without any calling to answer before now, and my living taken from me without all law.  Roper. 
Though we have no particular matter to charge you withal, yet we may both by our Commission, and by the law drive you to answer to the suspicion of a slander going on you: & besides this, we have statutes to charge you herein withal.  Phil. 
If I have offended any statute, charge me therewithal: and if I have incurred the penalty thereof, punish me accordingly. And because you are magistrates and executors of the Queen's majesties laws, by force whereof you do now sit, I desire that if I be found no notorious transgressor of any of them, I may not be burdened with more than I have done.  Cholm. 
If the justice do suspect a felon, he may examine him upon suspicion thereof, & commit him to prison though there be no fault done.  Sto. 
I perceive whereabout this man goeth. He is plain in Cardmakers case, for he made the self same allegations. But they will not serve thee, for thou art an heretic, and holdest against the blessed mass: how sayest thou to that?  Phil. 
I am no heretic.  Story. 

 I will prove thee an heretic. Whosoever hath holden against the blessed mass, is an heretic: but thou hast holden against the same, therefore thou art an heretic.  Phil. 
That which I spoke, & which you are able to charge me withal, was in the convocation, where by the Queen's majesties will & her whole counsel, liberty was given to every man of the house to utter his conscience, & to say his mind freely of such questions in religion, as there were propounded by the Prolocutor, for the which now I ought not to be molested and imprisoned as I have been, neither now be compelled of you to answer to the same.  Story. 
Thou shalt go to the Lollards Tower, & be handled there like an heretic as thou art, and answer to the same that thou there didst speak, and be judged by the Bishop of London. 
  Phil. 
I have already been convented of this matter before my Lord Chancellor mine Ordinary, who this long time hath kept me in prison: therefore if his Lordship will take my life away, as he hath done my liberty and living, he may, the which I think he cannot do of his conscience, and therefore hath let me lie this long in prison: wherefore I am content to abide the end of him herein that is mine Ordinary, and do refuse the auditory of the Bishop of London, because he is an uncompetent judge for me, and not mine Ordinary.  Story. 
But Sir, 
M. Philpot having public leave▪ spoke in the Convocation, Ergo, he must be committed to Lolardes' Tower, by D. Storie● Logic.  thou spakest words in the Convocation house, which is of the B. of London's Diocese, & therefore thou shalt be carried to the Lollardes' Tower to be judged by him for the words thou spakest in his Diocese against the blessed mass.  Phil. 
Sir, you know by the law, that I may have Exceptionem fori: and it is against all equity, that I should be twice vexed for one cause, and that by such, as by the law have nothing to do with me.  Roper. 
You can not deny, but that you spoke against the Mass in the Convocation house.  Sto. 
Dost thou deny that which thou spakest there, or no?  Phil. 
I cannot deny that I have spoken there, and if by the law you may put me to death therefore, I am here ready to suffer whatsoever I shall be adjudged unto.  The Scribe. 
This man is fed of vain glory.  Cholm. 
Play the wise gentleman and be conformable, and be not stubborn in your opinions, neither cast yourself away. I would be glad to you good.  Phil. 
I desire you sir with the rest here, 
john Philpot charged further by the Commissioners than the law would bear.  that I be not charged further at your hands, than the law chargeth me, for that I have done, since there was then no law against that directly, wherewith I am now charged. And you M. Doctor (of old acquaintance in Oxford) I trust will show me some friendship, and not extremity.  Story. 
I tell thee, if thou wouldst be a good catholic man, I would be thy friend, and spend my gown to do thee good: but I will be no friend to an heretic as thou art, 
Now cometh in the Butcher's axe.  but will spend both my gown & my coat, but I will burn thee. How sayest thou to the Sacrament of the altar?  Phil. 
Sir, I am not come now to dispute with your mastership, and the time now serveth not thereto, but to answer to that I may be lawfully charged withal.  Story. 
Well, since thou wilt not revoke that thou hast done, thou shalt be had into the Lollards Tower.  Phil. 
Sir, since you will needs show me this extremity, 
M. Philpot requireth to see their commission.  and charge me with my conscience, I do desire to see your Commission, whether you have this authority so to do, and after the view thereof I shall (according to my duty) make you further answer, if you may by the virtue thereof burden me with my conscience.  Roper. 
Let him see the Commission: is it here?  Story. 
Shall we let every vile person see our Commission?  Cholm. 
Let him go from whence he came, and on Thursday he shall see our Commission.  Story. 
No, let him lie in the mean while in the Lollardes' Tower: for I will sweep the King's Bench & all other prisons also of these heretics: they shall not have that resort as they have had, to scatter their heresies.  Phil. 
You have power to transfer my body from place to place at your pleasure: but you have no power over my soul. And I pass not whether you commit me, for I can not be worse entreated than I am, kept all day in a close chamber: wherefore it is no marvel that my flesh is puffed up wherewithal M. Doctor is offended.  Story. 
Martial, take him home with you again, and see that you bring him again on Thursday, and then we shall rid your fingers of him, and afterward of your other heretics.  Philpot. 
God hath appointed a day shortly to come, in the which he will judge us with righteousness, how so ever you judge of us now.  Roper. 
Be content to be ruled by M. Doctor, & show yourself a catholic man.  Phil. 
Sir, 
Philpot will not dissemble against his conscience.  if I should speak otherwise then my conscience is, I should but dissemble with you: & why be you so earnest to have me show myself a dissembler both to God and you, which I cannot do?  Roper. 
We do not require you to dissemble with us, but to be a Catholic man.  Phil. 
If I do stand in any thing against that wherein any man is able to burden me with one jot of the Scripture, I shall be content to be counted no Catholic man, or an heretic, as you please.  Story. 
Have we Scripture, Scripture? and with that he rose up, saying: who shallbe judge I pray you? This man is like his fellow Woodman, which the other day would have nothing else but scripture. And this is the beginning of this tragedy.   

¶ The second examination of john Philpot before the Queen's Commissioners, M. Cholmley, Roper, D. Story, D. Cook, and the Scribe, the 24▪ day of Octo. 1555. at Newgate Sessions Hall.  

The 2. examination of john Philpot before th● Commissioners.  AT my coming, a man of Algate of mine acquaintance said unto me, God have mercy on you, for you are already condemned in this world: for D. Story said, that my L. Chancellor hath commanded to do you away. After a little consultation had between them, M. Cholmley called me unto him, saying.  Cholm. 
M. Philpot, show yourself a wise man, & be not stubborn in your own opinion, but be conformable to the Queen's proceedings, and live, and you shall be well assured of great favour and reputation.  Phil. 
I shall do as it becometh a Christian man to do.  Story. 
This man is the rankest heretic that hath been in all my L. Chancellor's Diocese, and hath done more hurt than any man else there: therefore his pleasure is, that he should have the law to proceed against him, and I have spoken with my L. herein, and he willeth him to be committed to the B. of London, & there to recant, or else burn. He houled and wept in the Convocation house, and made such ado as never man did, as all the heretics do when they lack learning to answer. He shall go after his fellows. How sayest thou, wilt thou recant?  Phil. 
I know nothing I have done, that I ought to recant.  Story. 
Well, than I pray you let us commit him to the Lollards Tower, there to remain until he be further examined before the B. of London, for he is to fine fed in the king's Bench, and he hath too much favour there. For his keeper said at the door yesterday, that he was the finest fellow, and one of the best learned in England: and with this he rose up and went his way.  Cook. 
This man hath most stoutly maintained heresies since the Queen's coming in, as any that I have heard of: therefore it is most meet he should be adjudged by the B. of London, for the heresies he hath maintained.  Phil. 
I have maintained no heresies.  Cook. 
No have? Did ye not openly speak against the sacrament of the altar in the Convocation house? Call you that no heresy? Wilt thou recant that, or not?  Phil. 
It was the queens majesties pleasure that we should reason thereof, not by my seeking, but by other men's procuring, in the hearing of the Counsel.  Cook. 
Did the Queen give you leave to be an heretic? You may be sure her grace will not so do. Well, we will not dispute the matter with you, my L. of London shall proceed by inquisition upon thee, and if thou wilt not recant, thou shalt be burned.  Phil. 
My L. of London is not mine Ordinary in this behalf, and I have already answered unto mine Ordinary in this matter: and therefore (as I have said before) you shall do me great wrong, to vex me twice for one matter, since I have sustained this long imprisonment, besides the loss of my living.  Roper. 
You were a very unmeet man to be an Archdeacon.  Phil. 
I know I was as meet a man as he that hath it now.  Cook. 
A meet man quoth he? He troubled M. Roper and the whole country.  Phil. 
There was never poor Archdeacon so handled at your hands as I am, and that without any just cause ye be able to lay unto me.  Cook. 
Thou art no Archdeacon.  Phil. 
I am Archdeacon still, 
john Philpot deprived of his Archdeaconry without any law.  although another be in possession of my living: for I was never deprived by any law.  Cook. 
No sir, that needeth not: for a notorious heretic should have no Ordinary proceeding about his deprivation: but the B. may upon knowledge thereof proceed to deprivation.  Phil. 
M. Doctor, you know that the common law is other wise: and besides this, 
Whether an heretic suspected may without ordinary process be deprived of his living by his ordinary before his death, & by what law.  the statutes of this Realm be otherwise, which giveth this benefit to every person, though he be an heretic, to enjoy his living until he be put to death for the same.  Cholm. 
No, there thou art deceived.  Phil. 
Upon the living I pass not. But the unjust dealing grieveth me, that I should be thus troubled for my conscience, contrary to all law.  Cholm. 
Why, will you not agree that the Queen's Majesty may cause you to be examined of your faith?  Phil. 
Ask you M. Doctor Cook, and he will tell you that the temporal magistrates have nothing to do with matters of faith for determination thereof. And S. Ambrose sayeth: Divina Imperatoriae maiestati non sunt subiecta, that the things of God are not subject to the power and authority of Princes.  Cook. 
No? may not the temporal power commit you to be examined of your faith to the bishop?  Phil. 
Yea sir, I deny not that: but you will not grant that the same may examine any of their own authority. 
john Philpot again requireth to see their Commission, and yet it could not be seen: and that also against the law.   Cook. 
Let him be had away.  Phil. 
Your mastership promised me the last time I was before you, I should see your commission by what authority you do call me, and whether I by the same be bound to answer to so much as you demand.  

❧ Master Philpots being in the coalhouse, where he found Thomas Whittle Priest, sitting in the Stocks.   Roper. 

Anno 1555. Decemb.  Let him see the Commission.  The Scribe. 
Then he exhibited it to M. Roper, and was about to open the same.  Cook. 
No, what will you do? he shall not see it.  Phil. 
Then do you me wrong, to call me and vex me, not showing your authority in this behalf.  Cook. 
If we do you wrong, complain on us: and in the mean while thou shalt lie in the Lollardes' tower.  Phil. 
Sir, I am a poor Gentleman: therefore I trust of your gentleness you will not commit me to so vile & straight a place, being found no heinous trespasser.  Cook. 
Thou art no Gentleman.  Phil. 
Yes that I am.  Cook. 
An heretic is no Gentleman: for he is a Gentleman that hath gentle conditions.  Phil. 
The offence can not take away the state of a Gentleman as long as he liveth, although he were a traitor: but I mean not to boast of my gentlemanship, but will put it under my f●ot, since you do no more esteem it.  Story. 
What will you suffer this heretic to prate with you all this day?  Cook. 
He saith he is a Gentleman.  Story 
A gentleman quoth he? he is a vile heretic knave: for an heretic is no Gentleman. Let the Keeper of Lollardes' Tower come in, and have him away.  The keeper. 

 Here Sir.  Story. 
Take this man with you to the Lollardes' Tower, or else to the Bishop's coalhouse.  Phil. 
Sir, if I were a dog, you could not appoint me a worse and more vile place: but I must be content with whatsoever injury you do offer me. God give you a more merciful hart: you are very cruel upon one that hath never offended you. I pray you M. Cholmly, show me some friendship, that I be not carried to so vile a place. And he called me aside, and said:  Cholm. 
I am not skilful of their doings, neither of their laws: I cannot tell what they mean. I would I could do you good. 
  Phil. 
I am content to go whither you will have me. There was never man more cruelly handled, than I am at your hands, that without any just cause known, should thus be entreated.  Story. 
Shall we suffer this heretic thus to reprove us? have him hence.  Phil. 
God forgive you, & give you more merciful hearts, & show you more mercy in the time of need: Et quod facis, fac citius: Do quickly that you have in hand.  Story. 
Do you not hear how he maketh us judasses?  Phil. 
That is after your own understanding.  
After this, I with four other more were brought to the Keeper's house in Pater noster Row, where we Supped, and after supper I was called up to a chamber by the archdeacon of London's servant, & that in his masters name? who offered me a bed for that night. To whom I gave thanks, saying: that it should be a grief to me to lie well one night, and the next worse: wherefore I will begin (said I) as I am like to continue, to take such part as my fellows do. 
 And with that we were brought through Pater noster row, to my Lord of London's coalhouse: unto the which is joined a little blind house, with a great pair of stocks appointed both for hand & foot, but thanks be to God we have not played of those organs yet, 
 although some before us had tried them) & there we found a Minister of Essex a married priest, a man of godly zeal, with one other poor man. And this minister (at my coming) desired to speak with me, & did greatly lament his own infirmity, for that through extremity of imprisonment, he was constrained by writing to yield to the bishop of London: whereupon he was once set at liberty, 
 and afterward felt such a hell in his conscience, that he could scarce refrain from destroying himself, and never could be at quiet until he had gone unto the bishop's Register, desiring to see his bill again, the which as soon as he had received, he tore it in pieces: & after he was as joyful as any man might be. Of the which when my Lord of London had understanding, he sent for him, and fell upon him like a Lion, and like a manly Bishop buffeted him well, so that he made his face black and blue, & plucked away a great piece of his beard: but now thanks be to God, he is as joyful under the cross, as any of us, and very sorry of his former infirmity, I writ this because I would all men to take heed how they do contrary to their conscience: which is to fall into the pains of hell. And here an end.   

* The manner of my calling first before the Bishop of London, the second night of mine imprisonment in his coalhouse.  
THe Bishop sent unto me, M. johnson, his Register, with a mess of meat and a good pot of drink, and bread, 
The first appearing of john Philpot before B. Boner.  saying, that my Lord had no knowledge erst o● my being here, for which he was sorry: therefore he had sent me and my fellows that meat, knowing whether I would receive the same.  
I thanked God for my lords charity that it pleased him to remember poor prisoners, 
B. Boners charity sent to 〈◊〉 john Philpot.  desiring almighty God to increase the same in him and in all others: and therefore I would not refuse his beneficence, and therewith took the same unto my brethren, praising God for his providence towards his afflicted flock, that he stirred our adversaries up to help the same in their necessity.  johnson. 
My Lord would know the cause of your sending hither (for he knoweth nothing thereof) & wondereth that he should be troubled with prisoners of other diocese than his own.  Philpot. 
I declared unto him the whole cause. After the which he said, my Lords will was that I should have any friendship I would desire, and so departed.  
Within a while after, one of my lords gentlemen cometh for me, and I was brought into his presence, where he sat at a table alone, with three or four of his chapleins waiting upon him, and his Register.  Bon. 
M. Philpot, you are welcome, give me your hand.  Phil. 
With that, because he so gently put forth his hand, I to render courtesy for courtesy, kissed my hand, & gave him the same.  Boner. 
I am right sorry for your trouble, 
B. Boner enter●teyning M. Philpot.  & I promise you before it was within these two hours, I knew not of your being here. I pray you tell me what was the cause of your sending hither: for I promise you I knew nothing thereof as yet, neither I would you should think, that I was the cause thereof: and I marvel that other men will trouble me with their matters, 
B. ●oner made the common Inquisitor against his will▪  but I must be obedient to my betters: and iwis, men speak otherwise of me than I deserve.  Phil. 
I showed him the sum of the matter: that it was for the disputation in the convocation house, for the which I was against all right molested.  Boner. 
I marvel that you should be troubled therefore, if there was none other cause but this. But peradventure you have maintained the same since, and some of your friends of late have asked, whether you do stand to the same, and you have said, Yea: and for this you might be committed to prison.  Phil. 
If it shall please your Lordship, I am burdened none otherwise than I have told you, by the Commissioners, who have sent me hither, because I would not recant the same.  Boner. 
A man may speak in the parliament house though it be a place of free speech, as he may be imprisoned for, as in case he spoke words of high treason against the king or queen: & so it might be that you spoke otherwise then it become you, of the Church of Christ.  Phil. 
I spoke nothing which was out of the articles which were called in question, and agreed upon to be disputed by the whole house, and by the Queen's permission and the Counsel.  Boner. 
Why, may we dispute of our faith? 
* Or else why were the questions there propounded.   Phil. 
Yea that we may.  Boner. 
Nay, I trow not, by the law.  Phil. 
In deed by the Civil law I know it is not lawful, but by God's law we may reason thereof. For S. Peter saith: Be ye ready to render account unto all men of that hope which is in you that demand you of the same. 
1. Peter. 3.   Boner. 
In deed Saint Peter saith so. Why, then I ask of you what your judgement is of the Sacrament of the Altar?  Phil. 
My Lord, Saint Ambrose saith, 
No man is bound to render account of his faith privately, unless it be to edify.  that the disputation of faith ought to be in the congregation, in the hearing of the people, and that I am not bound to render account thereof to every man privately, unless it be to edify. But now I cannot show you my mind, but I must run upon the pikes in danger of my life therefore. Wherefore, as the said Doctor said unto Valentinian the Emperor, so say I to your Lordship: Tolle legem, & fiet certamen: 
Ambros. ad Valentianum.  Take away the law, and I shall reason with you. And yet if I come in open judgement, where I am bound by the law to answer▪ I trust I shall utter my conscience as freely as any that hath come before you.  Boner. 
I perceive you are learned, I would have such as you be about me. But you must come & be of the church, for there is but one Church.  Phil. 
God forbidden I should be out of the church, I am sure I am within the same: for I know, as I am taught by the scripture, that there is but one catholic church, 
One Church.  una Columba, una Sponsa, una Dilecta: One Dove, one Spouse, one beloved Congregation, out of the which there is no salvation.  Boner. 
How chanceth it then, that you go out of the same and walk not with us?  Phil. 
My Lord, I am sure I am within the bounds of the Church whereupon she is builded, which is the word of God.  Boner. 
What age are ye of?  Phil. 
I am four and forty.  Boner. 

The faith promised by his godfathers was the faith of Christ, after his Creed only.  You are not now of the same faith your godfathers and godmothers promised for you, in the which you were baptized.  Phil. 
Yes that I thank God I am: for I was baptized into the faith of Christ which I now hold.  Boner. 
How can that be? there is but one faith.  Phil. 
I am assured of that by Saint Paul, saying: That there is but one God, one faith, and one baptism, of the which I am.  Boner. 
You were xx. year ago of an other faith than you be now.  Phil. 
In deed (my Lord) to tell you plain, I was then nullus fidei, of no faith, a neuter, a wicked liver, neither hot nor cold.  Boner. 
Why, do you not think that we have now the true faith?  Phil. 
I desire your Lordship to hold me excused for answering at this time. I am sure that God's word throughly with the Primitive church and all the ancient writers do agree with this faith I am of.  Boner. 
Well, I promise you I mean you no more 
* And why then began you so hastily with him in the Sacrament of your altar.  hurt, then to mine own person: I will not therefore burden you with your conscience as now, I marvel that you are so merry in prison as you be, singing and rejoicing, as the prophet saith: Exultantes in rebus pessimis: rejoicing in your naughtiness. Me thinketh you do not well herein: you should rather lament and be sorry.  Phil. 

B. Boner offended with M. philpots singing in prison.  My Lord, the mirth that we make is but in singing certain Psalms, according as we are commanded by S. Paul, willing▪ us to be merry in the Lord, singing together in Hymns and Psalms: and I trust your Lordship can not be displeased with that.  Boner. 
We may say unto you, as Christ said in the Gospel: Tibijs cecinimus vobis, & non planxistis.  Phil. 
Here my Lord stumbled, and could not bring forth the text, and required his Chapleines to help, and put him in remembrance of the text better: but they were mum: and I recited out the text unto him, which made nothing to his purpose, unless he would have us to mourn, because they, if they laugh, sing still sorrowful things unto us, threatening faggots and fire.  
We are my Lord, in a dark comfortless place, & therefore it behoveth us to be merry, lest, as Solomon sayeth: sorrowfulness eat up our heart. Therefore I trust your Lordship will not be angry for our singing of Psalms, since Saint Paul saith: If any man be of an upright mind, let him sing. And we therefore, to testify that we are of an upright mind to God (though we be in misery) do sing.  Boner. 
I will trouble you no further as now. If I can do you any good, I will be glad to do it for you. God be with you, good Master Philpot, and give you good night. Have him to the Cellar, and let him drink a cup of wine.  

The end of his first talk with B. Boner.  Thus I departed, and by my lords Register I was brought to his Cellar door, where I drank a good cup of wine. And my Lords Chaplain M. Cousin followed me, taking acquaintance, saying, that I was welcome, & wished that I would not be singular.  Phil. 
I am well taught the contrary by Solomon, saying: Vae soli: Woe be to him that is alone. After that I was carried to my lords coalhouse again, where I with my six fellows do rouse together in the straw as cheerfully (we thank God) as other do in their beds of Down.  
Thus for the third fit.   

¶ The fourth examination of M. Philpot in the Archdeacon's house of London, the said month of October, before the Bishops of London, Bath, Worcester, and Gloucester.  BOner. 
Master Philpot, it hath pleased my Lords to take pains here to day, 
another examination of john Philpot, before the Bishops.  to dine with my poor archdeacon, and in the dinner time it chanced us to have communication of you, & you were pitied here of many that knew you in the new College in Oxford: and I also do pity your case, because you seem unto me by the talk I had with you the other night, to be learned, & therefore now I have sent for you to come before them, that it might not be said hereafter, that I had so many learned Bishops at my house, and yet would not vouchsafe them to talk with you, and at my request (I thank them) they are content so to do. Now therefore utter your mind freely, & you shall with all favour be satisfied. I am sorry to see you lie in so evil a case as you do, and would fayne you should do better, as you may, if you list.  Bath. 
My Lords here have not sent for you to fawn upon you, but for charity's sake to exhort you to come into the right catholic way of the church.  Worc. 
Before he beginneth to speak, 
And why do not you Bishops yourselves pray also for them▪ that are 〈◊〉 of the 〈◊〉 The pray●● of john Philpot before the Bishops▪ B. Boner against prayer.  it is best that he call to God for grace, and to pray that it might please God to open his hart, that he may conceive the truth.  Phil. 
With that I fell down upon my knees before them, and made my prayer on this manner.  
Almighty God, which art the giver of all wisdom, and understanding, I beseech thee of thine infinite goodness and mercy in jesus Christ, to give me most vile sinner in thy sight, the spirit of wisdom to speak and make answer in thy cause, that it may be to the contentation of the hearers before whom I stand & also to my better understanding, if I be deceived in any thing.  Boner. 
Nay, my Lord of Worcester, you did not well to exhort him to make any prayer. For this is the thing they have a singular pride in, that they can often make their vain prayers in the which they glory much. For in this point they are much like to certain errant heretics, 
B. Boner here seemeth 〈◊〉 skilful 〈◊〉 his law 〈◊〉 in Church storye●.  of whom Pliny maketh mention, that did daily sing antelucanos Hymnos: Praise unto God before the dawning of the day.  Phil. 
My Lord, God make me & all you here present such heretics as those were that song those morning hymns: for they were right christians, with whom the tyrants of the world were offendeh for their well doing.  Bath. 
Proceed to that he hath to say. He hath prayed I can not tell for what.  Boner. 
Say on, M. Philpot: my Lords will gladly hear you.  Phil. 
I have, my Lords, been this twelvemonth and an half in Prison without any just cause, that I know, 
M. Philpot complaineth of his wrongful imprisonment.  and my living taken from me without any lawful order, and now I am brought (contrary to right, from mine own Territory and Ordinary, into another man's jurisdiction, I know not why. Wherefore, if your Lordships can burden me with any evil done, I stand here before you to purge me of the same. And if no such thing may be justly laid to my charge, I desire to be released of this wrongful trouble.  Boner. 
There is none here goeth about to trouble you, but to do you good, if we can. For I promise you, ye were sent hither to me without my knowledge. Therefore speak your conscience without any fear.  Phil. 
My Lord, I have learned to answer in matters of Religion, In Ecclesia legitimè vocatus: In the Congregation being thereto lawfully called: 
M. Philpot called in no sufficient assembly and therefore not bound to answer▪ whereby to put himself in danger.  but now I am not lawfully called, neither is here a just congregation where I ought to answer.  Boner. 
In deed this man told me the last time I spoke with him, that he was a Lawyer, and would not utter his conscience in matters of faith, unless it were in the hearing of the people, where he might speak to vain glory.  Phil. 
My Lord, I said not I was a Lawyer, neither do I arrogate to myself that name although I was once a novice in the same, where I learned something for mine own defence, when I am called in judgement to answer to any cause, & whereby I have been taught, not to put myself further in danger than I need, and so far am I a Lawyer, and no further.  Bath. 
If you will not answer to my lords request, you seem to be a 
* Wilful because 〈◊〉 will not put himself wilfully into the Wolves mouth.  wilful man in your opinion.  Phil. 
My Lord of London is not mine Ordinary before whom I am bound to answer in this behalf, as master D. Cole (which is a Lawyer) can well tell you by the law. And I have not offended my Lord of London wherefore he should call me.  Boner. 
Yes, I have to lay to your charge, that you have offended in my diocese by speaking against the blessed sacrament of the altar, and therefore I may call you & proceed against you to punish you by the law.  Phil. 
I have not offended in your Diocese. For that which I spoke of the Sacrament was in Paul's Church in the Convocation house, 
This 〈◊〉 was for 〈…〉 the 〈…〉 with 〈…〉 in 〈◊〉 Parliament B. Bo●●● not 〈◊〉 Ordinary to john Philpot.  which (as I understand) is a peculiar jurisdiction belonging to the Dean of Paul's, and therefore is counted of your Lordship's Diocese, but not in your Diocese.  Boner. 
Is not Paul's Church in my Diocese? Well I wot, it costeth me a good deal of money by the year, the leading thereof.  Phil. 
That may be, & yet be exempted from your lordship's jurisdiction. And albeit I had so offended in your Diocese, yet I ought by the law, to be sent to mine Ordinary, if I require it, & not to be punished by you that are not mine Ordinary. And already (as I have told you) I have been convented of mine Ordinary for this cause, which you go about to inquire of me.  Boner. 
How say you, M. D. Cole, may not I proceed against him by the law, for that he hath done in my diocese?  Cole. 
Me thinketh M. Philpot needeth not to stand so much with your Lordship in that point as he doth, sithen you seek not to hinder him, but to further him: therefore I think it best that he go to the matter that is laid against him of the Convocation, and make to longer delay.  Phil. 
I would willingly show my mind of the matter, but I am sure it will be laid against me to my prejudice when I come to judgement.  Cole. 
Why, then you may speak by protestation.  Phil. 

Note how 〈◊〉 men 〈◊〉 for 〈…〉.  But what shall my protestation avail in a cause of heresy (as you call it) if I speak otherwise then you will have me, since that which I spoke in the convocation house, being a place privileged, can not now help me?  Boner. 
But M. Doct. Cole, may I not proceed against him for that offence he hath done in my diocese?  Cole. 
You may call him before you, my Lord, if he be found in your diocese?  Phil. 

M. Philpot again appealeth frō●. Boner to 〈◊〉 Ordinary.  But I have by force been brought out of mine own Diocese to my Lords, and required to be judged of mine own Ordinary: and therefore I know master Doctor will not say of his knowledge, that your Lordship ought to proceed against me. And here Master Doctor would say nothing.  Worcest. 
Do you not think to find before my Lord here as good equity in your cause, as before your own Ordinary?  Phil. 
I can not blame my Lord of London's equity, with whom (I thank his Lordship) I have found more gentleness since I came, then of mine own Ordinary (I speak it for no flattery) this twelve month and this half before, who never would call me to answer, as his Lordship hath done now twice. Sed nemo prohibetur uti iure suo: 
No man is 〈◊〉 to 〈◊〉 own ●ight due 〈◊〉 him.  but I ought not to be forestalled of my right, and therefore I challenge the same for divers other considerations.  Boner. 
Now you can not say hereafter, but that ye have been gently communed withal of my Lords here, & yet you be wilful & obstinate in your error, and in your own opinions, & will not show any cause why you will not come into the unity of the Church with us.  Phil. 
My Lords, in that I do not declare my mind according to your expectation, is (as I have said) because I can not speak without present danger of my life. But rather than you should report me by this, either ostinate or self willed without any just ground, whereupon I stand: I will open unto you somewhat of my mind, or rather the whole, desiring your lordships which seem to be pillars of the Church of England, to satisfy me in the same: and I will refer all other causes in the which I descent from you unto one or two articles, or rather to one, which includeth them both: in the which if I can by the scriptures be satisfied at your mouths, I shall as willingly agree to you as any other in all points.  Boner. 
These heretics come always with their ifs, as this man doth now, 
Nay rather 〈◊〉 Catholic 〈…〉.  saying: if he can be satisfied by the scriptures: so that he will always have this exception, I am not satisfied, although the matter be never so plainly proved against him. But will you promise to be satisfied, if my Lords take some pains about you?  Phil. 
I say (my Lord) I will be satisfied by the Scriptures in that wherein I stand. And I protest here before God & his eternal son jesus Christ my Saviour, and the holy ghost and his Angels, and you here present that be judges of that I speak, that I do not stand in any opinion of wilfulness, or singularity, but only upon my conscience, certainly informed by god's word, from the which I dare not go for fear of damnation: and this is the cause of mine earnestness in this behalf.  Boner. 
I will trouble my Lords no longer, seeing that you will not declare your mind.  Phil. 
I am about so to do, if it please your Lordship to hear me speak.  bath. 
give him leave (my Lord) to speak that he hath to say. 
  Phil. 
My Lords, it is not unknown to you, that the chief cause why you do count me and such as I am for heretics, is because we be not at unity with your Church. You say, you are of the true Church: and we say, we are of the true Church. You say, that who is out of your church, is damned: and we think verily on the other side, that if we depart from the true church, whereon we are graffed in God's word, we should stand in the state of damnation. Wherefore if your Lordship can bring any better authorities for your church, than we can do for ours, & prove by the scriptures that the Church of Rome now (of the which you are) is the true Catholic Church, as in all your sermons▪ writings, and arguments you do uphold, and that all christian persons ought to be ruled by the same under pain of damnation (as you say) and that the same Church (as you pretend) hath authority to interpret the scriptures, as it seemeth her good, and that all men are bound to follow such interpretations only: I shallbe as conformable to the same Church as you may desire me, the which otherwise I dare not: therefore I require you for God's sake to satisfy me in this.  Cole. 
If you stand upon this point only, you may soon be satisfied if you list.  Phil. 
It is the thing that I require, & to this I have said, I will stand, and refer all other controversies wherein I stand now against you, and will put my hand thereto, if you mistrust my word.  Boner. 
I pray you, master Philpot, what faith were you of twenty years ago? This man will have every year a new faith. 

S. Paul. 20. years before his conversion, & S. Peter before his calling, was of an other fa●th then they were afterward: and yet it followeth not that they would have every year a new faith. The determination of the primitive Church, and of the Church of Rome as it is now, is not all one.  
Athanasius misalledged.    Phil. 
My Lord, to tell you plain, I think I was of no faith: for I was then a wicked liver, and knew not God then, as I ought to do, God forgive me.  Boner. 
No were? that is not so. I am sure you were of some faith.  Phil. 
My lord, I have declared to you on my conscience what I then was and judge of myself. And what is that to the purpose of the thing I desire to be satisfied of you?  Boner. 
Master Doctor Cole, I pray you say your mind to him.  Cole. 
What will you say, if I can prove that it was decreed by an universal council in Athanasius time? that all the christian church should follow the determination of the church of Rome? but I do not now remember were.  Phil. 
If you Master Doctor can show me the same, granted to the Sea of Rome, by the authority of the scripture, I will gladly hearken thereto. But I think you be not able to show any such thing: for Athanasius was Precedent of Nicene council, and there was no such thing decreed, I am sure.  Cole. 
Though it were not then, it might be at an other time.  Phil. 
I desire to see the proof thereof. And upon this M. Harpsfield Chancellor to the Bishop of London, brought in a book of Ireneus, with certain leaves turned in, and laid it before the Bishops to help them in their perplexity, if it might be: the which after the Bishops of Bath and Gloucester had read together, the Bishop of Gloucester gave me the book.  Gloc. 
Take the book, M. Philpot, and look upon that place, and there may you see how the church of Rome is to be followed of all men.  Phil. 
I took the Book, and read the place, the which after I had read, I said it made nothing against me, 
A place of Irenaeus alleged.  but against the Arians and other Heretics, against whom Ireneus wrote, proving that they were not to be credited, because they did teach and follow after strange doctrine in Europa, and that the chief Church of the same was founded by Peter and Paul, and had to this time continued by faithful succession of the faithful Bishops in preaching the true Gospel, as they had received of the Apostles, and nothing like to the late sprung Heretics. etc. Whereby he concludeth against them, that they were not to be heard, neither to be credited, the which thing if you my Lords be able to prove now of the Church of Rome, then had you as good authority against me in my cause now, as Ireneus had against those heretics. But the church of Rome hath swerved from the truth and simplicity of the Gospel, 
The Church of Rome not now as it was then.  which it maintained in Ireneus time, and was uncorrupted from that which it is now: wherefore your Lordships can not justly apply the authority of Ireneus to the Church of Rome now, which is so manifestly corrupted from the Primitive Church.  Boner. 
So will you say still, it maketh nothing for the purpose, whatsoever authority we bring, and will never be satisfied.  Phil. 
My Lord, when I do by just reason, prove that the authorities which be brought against me do not make to the purpose (as I have already proved) I trust you will receive mine answer.  Worc. 
It is to be proved most manifestly by all ancient writers, 
The Church of Rome never deceived.  that the Sea of Rome hath always followed the truth, and never was deceived, until of late certain heretics had defaced the same.  Phil. 
Let that be proved, and I have done.  Worcest. 
Nay, you are of such arrogancy, singularity, and vain glory, that you will not see it, be it never so well proved.  Phil. 
Ha, my Lords, is it now time (think you) for me to follow singularity or vain glory, since it is now upon danger of my life and death, not only presently, but also before God to come? and I know, if I die not in the true faith, I shall die everlastingly, and again I know, if I do not as you would have me, you will kill me and many thousands more: yet had I lever perish at your hands, then to perish eternally. And at this time I have lost all my commodities of this world, and now lie in a coalhouse, where a man would not lay a dog, with the which I am well contented.  Cole. 
Where are you able to prove, that the Church of Rome hath erred at any time? and by what History? certain it is by Eusebius, that the Church was established at Rome by Peter and Paul, and that Peter was bishop 25. years at Rome.  Phil. 
I know well that Eusebius so writeth: but if we compare that which saint Paul writeth to the Galathians the first it will manifestly appear the contrary, 
I find not in Eusebius that Peter should be Bishop of Rome. 25. years, but this is in Linus, Hierom. lib. de viris illustr. and in Abdias. lib. 1. de vita Petri.  that he was not half so long there. He lived not passed 35. years after he was called to be an Apostle: and Paul maketh mention of his abiding at Jerusalem after Christ's death more than 18. years.  Cole. 
What did Peter write to the Galathians.  Phil. 
No, I say Paul maketh mention of Peter writing to the Galathians, and of his abiding at Jerusalem. And further, I am able to prove, both by Eusebius & other Historiographers, that the church of Rome hath manifestly erred, and at this present doth err, because she agreeth not with that which they wrote. The primitive Church did use according to the Gospel, and there needeth none other proof but compare the one with the other.  Bon. 
I may compare this man to a certain man I read of, 
Hark my Lords wise parable.  which fell into a desperation, & went into a wood to hang himself, and when he came there, he went viewing of every tree, and could find none on the which he might vouchsafe to hang himself. But I will not apply it as I might. I pray you (M. Doctor) go forth with him.  Cole. 
My Lord, there be on every side on me that be better able to answer him, and I love not to fall in disputation, for that now a days a man shall not but sustain shame and obloquy thereby of the people. I had lever show my mind in writing.  Phil. 
And I had lever that you should do so then otherwise, for then a man may better judge of your words then by argument, and I beseech you so to do. But if I were a rich man, I durst wager an hundred pounds, that you shall not be able to show that you have said, 
Neither you nor they are able in this case. Reason why it is not like that in Athanasius time all men were bound to abide the determination of Rome.  to be decreed by a general Counsel in Athanasius time. For this I am sure of, that it was concluded by a general Council in Africa many years after, that none of Africa (under pain of excommunication) should appeal to Rome: the which Decree I am sure they would not have made, if by the scriptures & by an universal Council it had been decreed, that all men should abide & follow the determination of the church at Rome.  Cole. 
But I can show that they revoked that error again.  Phil. 
So you say, M. Doctor, but I pray you show me where. I have hitherto heard nothing of you for my contentation, but bare words without any authority.  Boner. 
What, I pray you, ought we to dispute with you of our faith? justinian in the law hath a title, De fide Catholica, to the contrary.  Phil. 
I am certain the Civil law hath such a constitution: but our faith must not depend upon the civil law. For as saint Ambrose saith: 
Not the law, but the Gospel gathered the Church together. Ambrose.  Non lex sed fides congregavit Ecclesiam: Not the law but the Gospel (saith he) hath gathered the church together.  Worcest. 
M. Philpot, you have the spirit of pride wherewith ye be led, which will not let you to yield to the truth: leave it for shame.  Phil. 
Sir, I am sure I have the spirit of faith, by the which I speak at this present: neither am I ashamed to stand in my faith.  Glocest. 
What do you think yourself better learned then so many notable learned men as be here?  Phil. 
Elias alone had the truth, when they were four hundredth priests against him. 
400. Priests against one Helias.   Worcest. 
Oh, you would be counted now for Helias. And yet I tell thee he was deceived: for he thought there had been none good but himself, and yet he was deceived, for there were seven hundred besides him.  Phil. 
Yea but he was not deceived in doctrine, as the other seven hundred were.  Worcest. 
By my faith you are greatly to blame: that you can not be content to be of the Church which ever hath ●en of that faithful antiquity.  Phil. 
My Lord I know Rome, and have been there, where I saw your Lordship.  Worcest. 
In deed I did flee from hence thither, and I remember not that I saw you there. 
A good 〈◊〉 for Ro●● by a Romanist.  But I am sorry that you have been there: for the wickedness which you have seen there, peradventure causeth you to do as you do.  Phil. 
No, my Lord, I do not as I do, for that cause: for I am taught otherwise by the Gospel, not altogether to refuse the minister for his evil living, so that he bring sound doctrine out of God's book.  Worc. 
Do you think that the universal Church may be deceived? 
Whether the universal Church may be conceived 2. Thess. ●.   Phil. 
S. Paul to the Thessalonians prophesieth that there should come an universal departing from the faith in the latter days before the coming of Christ, saying: Non veniet Christus nisi venerit defectio prius: that is: Christ shall not come, till there come a departing first.  Cole. 
Yea, I pray you, how take you the departing there in S. Paul? It is not meant of faith, 
A defection prophesied of in the Church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but of the departing from the Empire: For it is in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Phil. 
Marry in deed you (M. Doctor) put me in good remembrance of the meaning of S. Paul in that place, for Apotasia is properly a departing from the faith, and thereof cometh Apostata, which properly signifieth one that departeth from his faith: and S. Paul in the same place after speaketh of the decay of the Empire.  Cole. 
Apostasia doth not only signify a departing from the faith, but also from the Empire, as I am able to show.  Phil. 
I never read it so taken, and when you shallbe able to show it (as you say in words) I will believe it, and not before.  Worcest. 
I am sorry that you should be against the Christian world.  Phil. 
The world commonly and such as be called Christians (for the multitude) hath hated the truth, and been enemies to the same.  Gloc. 
Why, M. Philpot, do you think that the universal church hath erred, and you only to be in the truth?  Phil. 
The church that you are of, was never universal, 

The Pope● Church which now is, was never universal.  
Of this Florentines Council▪ which was about the year. 143●▪ read before. The word or the Church judge in controversies.   for two parts of the world, which is, Asia & Africa never consented to the supremacy of the Bishop of Rome, as at this day they do not, neither do follow his decrees.  Gloc. 
Yes, in Florentines Council they did agree.  Phil. 
It was said so by false report, after they of Asia and Africa were gone home: but it was not so in deed, as the sequel of them all hitherto doth prove the contrary.  Gloc. 
I pray you by whom will you be judged in matters of controversy which happen daily?  Phil. 
By the word of God. For Christ saith in S. john: The word that he spoke, shall be judge in the latter day.  Gloc. 
What if you take the word one way, and I an other way: who shall be judge then?  Phil. 
The Primitive Church.  Gloc. 
I know you mean the Doctors that wrote thereof.  Phillip 
I mean verily so.  Gloc. 
What if you take the Doctors in one sense, and I in an other, who shallbe judge then?  Phil. 
Then let that be taken which is most agreeable to God's word.  Cole. 
My Lords, why do you trouble yourselves to answer him in this matter? It is not the thing which is laid to his charge, but his error of the sacrament, and he to shift himself of that, brought in another matter.  Phil. 
This is the matter, M. Cole, to the which I have referred all other questions, and desire to be satisfied.  Worc. 
It is wonder to see how he standeth with a few against a great multitude.  Phil. 
We have almost as many as you. For we have Asia, Africa, Germany, Denmark, and a great part of France, and daily the number of the Gospel doth increase: so that I am credibly informed, 
john Philpots prophesy of the increase of the Gospel.  that for this Religion in the which I stand, and for the which I am like to die, a great multitude doth daily come out of France through persecution, that the Cities of Germany be scarce able to receive them: and therefore your Lordship may be sure, the word of God will one day take place, do what you can to the contrary.  Worc. 
They were well occupied to bring you such news, and you have been well kept to have such resort unto you. Thou art the arrogantest fellow & stoutest fond fellow that ever I knew.  Phil. 
I pray your Lordship to bear with my hasty speech: for it is part of my corrupt nature to speak somewhat hastily: but for all that I mean with humility to do my duty to your Lordship.  Boner. 
M. Philpot, my Lords will troll you no further at this time, but you shall go from whence you came, and have such favour as in the mean while I can show you: and upon wednesday next you shallbe called again to be heard what you can say for maintenance of your error.  Phil. 

john Philpot put of to an other day.  My Lord, my desire is to be satisfied of you in that I have required: and your Lordship shall find me, as I have said.  Worc. 
We wish you as well as ourselves.  Phil. 
I think the same (my Lords) but I fear you are deceived, and have a zeal of yourselves, not according to knowledge.  Worc. 
God send you more grace.  Phil. 
And also God increase the same in you, and open your eyes that you may see to maintain his truth and his true Church.  
Then the bishops rose up & consulted together, & caused a writing to be made, in the which I think my blood by them was bought & sold, & thereto they put to their hands, and after this I was carried to my coalhouse again.  
¶ Thus endeth the fourth part of this tragedy. God hasten the end thereof to his glory. Amen.  


john Philpot to certain that required him to write his examinations.  
The 〈◊〉 and ●●learned p●●cedings 〈◊〉 the●e Cat●●licks 〈◊〉 the 〈◊〉 of Christ.   BEcause I have begun to write unto you of mine examinations before the Bishop & other, more to satisfy your desire than it is any thing worthy to be written: I have thought it good to write unto you also that which hath been done of late, that the same might come to light which they do in darkness and privy corners, and that the world now and the posterity hereafter might know how unorderly, unjustly, & unlearnedly these ravening wolves do proceed against the silly and faithful flock of Christ, and condemn & persecute the sincere doctrine of Christ in us, which they are not able by honest means to resist, but only by tyranny and violence.   

* The 5. examination of john Philpot, had before the Bishops of London, Rochester, Coventry, S. Asses (I trow) and one other, whose Seas I know not, Doctor Story, Curtop, Doctor Saverson, Doctor Pendleton, with divers other chaplains and Gentlemen of the Queen's Chamber and divers other Gentlemen, in the Gallery of my Lord of London's Palace.  BOner. 
M. Philpot come you hither, I have desired my Lords here and other learned men to take some pains once again, 
The 5. examination of M. Philpot.  and to do you good: & because I do mind to sit in judgement on you to morrow (as I am commanded) yet I would you should have as much favour as I can show you, if you willbe any thing comformable. Therefore play the wise man, and be not singular in your opinion, but be ruled by these learned men.  Phil. 
My Lord, in that you say you will sit on me in judgement to morrow, I am glad thereof. For I was promised by them which sent me unto you, that I should have been judged the next day after: 
john Philpot ready to 〈◊〉 his life i● Christ's 〈◊〉.  but promise hath not been kept with me, to my farther grief. I look for none other but death at your hands, and I am as ready to yield my life in Christ's cause, as you be to require it.  Boner. 
Lo what a wilful man this is? By my faith it is but folly to reason with him, neither with any of these heretics. I am sorry that you willbe no more tractable, & that I am compelled to show extremity against you.  Phil. 
My Lord, you need not to show extremity against me uhles you list: neither by the law (as I have said) you have any thing to do with me, for that you are not mine ordinary, albeit I am (contrary to all right) in your prison.  Boner. 
Why, the Queen's Commissioners sent you hither unto me upon you examination had before them. I know not well the cause: but I am sure thhy would not have sent you hither to me, unless you had made some talk to them, otherwise than it becometh a christian man.  Phil. 
My Lord, in deed they sent me hither without any occasion then ministered by me. Only they laid unto me the disputation I made in the Convocation house, requiring me to answer the same, and to recant it. The which because I would not do, they sent me hither to your lordship,  Boner. 
Why did you not answer them thereto?  Phil. 
For that they were temporal men, & ought not to be judges in spiritual causes whereof they demanded me, without showing any authority whereby I was bound to answer them, & hereupon they committed me to your prison.  Boner. 
In deed I remember now, you maintained open heresy in my Diocese: 
 wherefore the Commissioners sent you unto me that I should proceed against you, for that you have spoken in my Diocese.  Phil. 
My Lord, I stand still upon my lawful plea in this behalf, that though it were a great heresy as you suppose it, yet I ought not to be troubled therefore in respect of the privilege of the Parliament house, whereof the Convocation house is a member, where all men in matters propounded may frankly speak their minds: 
M. Philpots just defence 〈◊〉 speaking in 〈◊〉 Parliament.  and here is present a Gentleman of the Queen's Majesties that was present at the disputation, and can testify that the questions which were there in controversy, were not set forth by me, but by the Prolocutor, who required in the Queen's majesties name, all men to dispute their minds freely in the same, that were of the house.  The Queen's Gentleman. 
Though the Parliament house be a place of privilege for men of the house to speak, yet may none speak any treason against the Queen, or maintain treason against the crown.  Phil. 
But if there be any matter which otherwise it were treason to speak of, 
It were the pa●● of a charitable Bishop to ma●e a matter better, and not worse.  were it treason for any person to speak therein, specially the thing being proposed by the speaker? I think not.  The Queen's Gentleman. 
You may make the matter easy enough to you yet, as I perceive, if you will revoke the same which you did there so stubbornly maintain.  S. Ass. 
This man did not speak under reformation as many there did, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is earnestly and perswa●bly as ever I heard any.  Phil. 
My Lords, since you will not cease to trouble me for that I have lawfully done, 
john Philpot appealeth to the whole Parliament house.  neither will admit my just defence for that was spoken in the convocation house by me, contrary to the laws and custom of the Realm. I appeal to the whole Parliament house, to be judged by the same, whether I ought thus to be molested for that I have there spoken.  Rochest. 
But have you spoken and maintained the same since that time, or no?  Phil. 
If any man can charge me justly therewith, here I stand to make answer.  Rochest. 
How say you to it now? will you stand to that you have spoken in the Convocation house, and do you think you said then well, or no?  Phil. 
My Lord, you are not mine ordinary to proceed ex officio against me and therefore I am not bound to tell you my conscience of your demands.  S. Ass. 
What say you now? Is not there in the blessed sacrament of the altar (& with that they put of all their caps for reverence of that Idol) the presence of our Saviour Christ, 
This Bishop 〈◊〉 like would fain have blood.  really and substantially after the words of consecration?  Phil. 
I do believe in the Sacrament of Christ's body duly ministered to be such manner of presence, as the word teacheth me to believe.  S. Ass. 
I pray you how is that?  Phil. 
As for that I will declare an other time when I shall be lawfully called to dispute my mind of this matter but I am not yet driven to that point. And the scripture saith: All things ought to be done after an order.  An other Bish. 
This is a froward & a vainglorious man.  Boner. 
It is not lawful for a man by the civil law to dispute his faith openly, as it appeareth in the title, De summa trinitate & fide catholica.  Phil. 
My Lord, I have answered you to this question before.  Boner. 
Why? I never asked thee of this before now. 
B. Boner here forgetteth himself.   Phil. 
Yes that you did at my last examination, by that token I answered your Lordship by S. Ambrose, that the church is congregated by the word, and not by man's law. Wherefore I add now further of this saying: Quôd qui fidem repudiat, & legem obijcit, iniustus est, quia justus ex fide vivit. i. That he which refuseth the word, and objecteth the law, 
Amb. li. 5. Epist. 30. Eodem contr. Auxentium.  is an unjust man, because the just shall live by faith. And moreover (my Lord) the title which your Lordship allegeth out of the law, maketh it not unlawful to dispute of all the articles of the faith, but of the Trinity.  Boner. 
Thou liest, it is not so? and I will show you by the Book how ignorant he is. And with that he went with all haste to his study, and fet his book and openly read the text and the title of the law, and charged me with such words as seemed to make for his purpose, saying: how sayest thou to this.  Phil. 
My Lord, I say as I said before, that the law meaneth of the catholic faith determined in the Council of Calcedonia, where the articles of the creed were only concluded upon.  Bon. 
Thou art the veriest beast that ever I heard, I must needs speak it, thou compelest me thereunto.  Phil. 
Your Lordship may speak your pleasure of me. But what is this to the purpose, which your lordship is so earnest in? You know that our faith is not grounded upon the civil law: 
Our faith not grounded upon the civil law.  therefore it is not material to me whatsoever the law saith.  Boner. 
By what law wilt thou be judged? Wilt thou be judged by the common law.  Phil. 
No my Lord, our faith dependeth not upon the laws of man.  S. Ass. 
He will be judged by no law, but as he list himself.  Worcest. 
The common laws are but abstractes of the scriptures and Doctors.  Phil. 
Whatsoever you do make them, they are no ground of my faith, by the which I ought to be judged.  Boner. 

john Philpot still standeth to his defence of the law, in refusing the judge, not to be competent.  I must needs proceed against thee to morrow.  Phil. 
If your Lordship so do, I will have Exceptionem fori, for you are not my competent judge.  Bon. 
By what law canst thou refu●e me to be thy judge?  Phil. 
By the Civil law, De competent judice.  Boner. 
There is no such title in the law. In what book is it, as cunning a Lawyer as you be.  Phil. 

De officio ordinarij, is a title in the 1. book of the Decretales. De foro competent, is a title in the 2 book of the Decretales.  My Lord, I take upon me no great cunning in the law: but you drive me to my shifts for my defence, and I am sure, if I had the books of the law, I were able to show what I say.  Boner. 
What? De competent judice? I will go fet thee my books. There is a title in deed De officijs Iud●cis ordinarij.  Phil. 
verily that is the same De competent judice, which I have alleged. With that he ran to his study, & brought the whole course of the law between his hands, which (as it might appear) he had well occupied, by the dust they were imbrued withal.  Boner. 
There be the books: find it now (if thou canst) and I will promise thee to release thee out of prison.  Phil. 
My Lord, I stand not here to reason ma●ters of the Civil law, although I am not altogether ignorant of the same, for that I have been a Student in the same six or seven years: but to answer to the Articles of faith with the which you may lawfully burden me. And whereas you go about unlawfully to proceed. I challenge according to my knowledge, the benefit of the law in my defence.  Boner. 
Why, thou wilt answer directly to nothing thou art charged withal: therefore say not hereafter but you might have been satisfied here by learned men, if you would have declared your mind.  Phil. 
My Lord, I have declared my mind unto you and to other of the Bishops at my last being before you, 
M. Philpot returneth again to his question of the Church.  desiring you to be satisfied but of one thing, whereunto I have referred all other controversies: the which if your Lordships now, or other learned men can simply resolve me of, I am as contented to be reformable in all things, as you shall require: the which is to prove that the church of Rome (whereof you are) is the Catholic Church.  Coven. 
Why? do you not believe your Creed, Credo Ecclesiam Catholicam.  Phil. 
Yes that I do: but I cannot understand Rome (wherewith all you burden us) to be the same, neither like to it.  S. Ass. 

That Peter did build the church of Rome it is false, for both the Scripture saith, that Peter was set over the circumcised, and not over the Gentiles, and also it is to be proved by Orosius, Suetonius, Tertullianus, and other stories, that the faith of Christ was in Rome in Tiberius' time before Peter ever saw Rome.  It is most evident that S. Peter did build the Catholic Church at Rome. And Christ said: Tu es Petrus, & super hanc Petram aedificabo Ecclesiam meam.  
Moreover, the succession of bishops in the sea of Rome can be proved from time to time, as it can be of none other place so well, which is a manifest probation of the Catholic Church, as divers Doctors do write.  Phil. 
That you would have to be undoubted, is most uncertain, & that by the authority which you allege of Christ, saying unto Peter: Thou art Peter, and upon this rock I will build my Church, unless you can prove the rock to signify Rome, as you would make me falsely believe. And although you can prove the succession of Bishops from Peter, yet this is not sufficient to prove Rome the catholic church, unless you can prove the profession of Peter's faith whereupon the catholic church is builded, to have continued in his successors at Rome, and at this present to remain.  Bon. 
Is there any more churches than one catholic church▪ And I pray you tell me, into what faith were you baptized.  Philpot. 
I acknowledge one holy Catholic and Apostolic Church, whereof I am a member (I praise God) and I am of that catholic faith of Christ, where into I was baptized.  Coven. 
I pray you, can you tell what this word Catholic doth signify? 
Catholic.  show if you can.  Phil. 
Yes that I can, I thank God. The catholic faith, or the Catholic Church is not as now a days the people be taught, to be that which is most universal, or of most part of men received, 
The pope's faith hangeth upon the multitude.  whereby you do infer our faith to hang upon the multitude, which is not so, but I esteem the Catholic Church to be as S. Austen defineth the same. Aestimamus fidem Catholicam a rebus praeteritis, praesentibus, & futuris. 
Fides catholic● secundum August.  i. We judge (saith he) the catholic faith, of that which hath been, is and shallbe. So that if you can be able to prove that your faith and Church hath been from the beginning taught, and is, and shallbe: then may you count yourselves Catholic, otherwise not. And Catholic is a Greek word compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth after or according, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sum, or principle, or whole. So that catholic Church or Catholic faith is as much to say, as the first, whole, sound, or chiefest faith.  Boner. 
Doth S. Austen say so as he allegeth it? or doth he mean as he taketh the same? How say you M. Curtop?  Curtop. 
In deed (my Lord) S. Augustine hath such a saying, speaking against the Donatists, that the Catholic faith ought to be esteemed of things in times past, and as they are practised according to the same, and aught to be through all ages, and not after a new manner, as the Donatists began to profess.  Phil. 
You have said well M. Curtop, and after the meaning of S. Austen, and to confirm that which I have said for the signification of Catholic.  Coven. 
Let the book be seen my Lord.  Bon. 
I pray you my Lord be content, or in good faith I will break even of & let all alone. Do you think the Catholic Church (until it was within these few years in the which a few upon singularity have swerved from the same) have erred?  Phil. 
I do not think that the Catholic Church can err in doctrine: but I require you to prove this Church of Rome to be the Catholic Church.  Curtop. 
I can prove that Ireneus (which was within an hundred years after Christ) came to victor then bishop of Rome, 
Where M. Curtop ●●●deth this, I cannot says but this I find that Eusebius doth report that Irenaeus did reprove Victor Bishop of Rome for his rash Sentence in excommunicating the Churches of Greece concerning the observation of the feast of Easter. Euseb. lib. ●● cap. ●●.  to ask his advise about the excommunication of certain heretics, the which he would not have done (by all likelihood) if he had not taken him to be supreme head.  Covent. 
Mark well this argument. How are you able to answer to the same (Answer if you can.  Phil. 
It is soon answered my Lord, for that it is of no force, neither this fact of Ireneus maketh no more for the supremacy of the Bishop of Rome, then mine hath done which have been at Rome as well as he, and might have spoken with the Pope if I had list: and yet I would none in England did favour his supremacy more than I.  S. Ass. 
You are the more to blame (by the faith of my body) for that you favour the same no better, since all the Catholic Church (until this few years) have taken him to be supreme head of the Church, besides this good man Ireneus.  Phil. 
That is not likely, that Ireneus so took him, or the primative Church: for I am able to show seven general Counsels after Ireneus time wherein he was never so taken, which may be a sufficient proof that the catholic primitive church never took him for supreme head.  The other Bish. 
This man will never be satisfied, say what we can. It is but folly to reason any more with him.  Phil. 
O my Lords, would you have me satisfied with nothing? judge (I pray you) who of us hath better authority, he which bringeth the example of one man going to Rome, or I that by these many general counsels am able to prove, that he was never so taken in many hundred years after Christ, as by Nicene, Ephesine the first and the second, 
Socr. lib. 5. cap. 22.7. General Counsels in which the Bishop of Rome was never taken for supreme head. The church of Rome discenteth from the primative Church.  Calcedone, Constantinopolitan, Carthaginens. Aquiliense.  Coven. 
Why will ye not admit the Church of Rome to be the Catholic Church?  Phil. 
Because it followeth not the primitive Catholic church, neither agreeth with the same, no more than an apple is like a nut.  Covent. 
Wherein doth it dissent?  Phil. 
It were to long to recite all, but two things I will name: the supremacy and transubstantiation.  Curtop. 
As for transubstantiation, albeit it was set forth & decreed for an article of faith not much above 300. years, yet it was always believed in the church.  Bon. 
Yea that it was. Very well said of you M. Curtop.  Phil. 
Ye have said right, that Transubstantiation is but a late plantation of the bishop of Rome, 
Transubstantiation is but a late plantation.  & you are not able to show any ancient writer, that the primitive church did believe any such thing: and with this Curtop shrank away. And immediately after, the Ambassador of Spain came in, to whom my Lord of London went, leaving the other with me. To whom I said: my Lords, if you can show me that this church of Rome (whereof you are members) is the true Catholic Church, 
john Philpot returneth again to his issue.  I shall be content to be one thereof, and as conformable to the same as you can require me in all things: for I know there is no salvation but within the Church.  Coven. 
Can you disprove that the Church of Rome is not the Catholic Church.  Phil. 
Yea that I am able: but I desire rather to hear of you for the proof thereof. 
Rome 〈◊〉 not the Catholick● Church 〈◊〉 why?  And seeing I cannot have my request at your hands, neither be satisfied with any probable authority, I will show you good proof why it is not. For if the primative Church were Catholic, as it was in deed, and aught to be the form and schoolmasters of the Church to the worlds end: then is not the church of Rome now the Catholic church which dissenteth so far from the same both in doctrine and use of the sacraments.  Covent. 
How prove you that the Church of Rome now dissenteth in doctrine and use of the sacraments from the primitive Church? 
Comparison between the prima● Church and the Pope's Catholic Church. The faith 〈◊〉 the pope's Catholic 〈◊〉 now 〈…〉.   Phil. 
Compare the one with the other, and it will soon appear: as ye may see both in Eusebius and other Ecclesiastical and ancient writers.  Covent. 
What have you to say more, why it is not the catholic Church?  Phil. 
Because it is not (by your interpretation of Catholic) universal neither never was, albeit you falsely persuade the people that it is so. For the world being divided in three parts, Asia, Africa, and Europa, two. parts thereof, Asia, and Africa professing Christ as well as we, did never consent to the Church of Rome, which is of Europa: which is a sufficient testimony that your faith was never universal.  Covent. 
How prove you that?  Phil. 
At the Historiographers which writ of the proceedings of the Church, do testify the same. Besides that, this present time doth declare that to be true which I say. For at this present the Church of Asia and Africa do not consent to the church of Rome. Yea and besides all this, most part of Europa doth not agree neither allow the Church of Rome: as germany the kingdom of Denmark, the kingdom of Pool, a great part of France, England, and Zealand, which is a manifest probation that your Church is not universal. And after this, the Bishop of London called away the other Bishops, and left with me divers Gentlemen, with certain of his chaplains, as Doctor Saverson an Englishman, which had proceeded Doctor in Bonony, who after began with me in this manner.  Doctor Saver. 
Master Philpot, I remember you beyond sea since the time you reasoned with a Friar (a notable learned man) coming from Venice to Padua in a barge.  Phil. 
I cannot forget that, for the Friar threatened me to accuse me of heresy as soon as he came to Padua, for that I talked with him so boldly of the truth. He was no such learned man as you name him to be, but only in his school points a good Purgatory Friar.  Doct. Saver. 
Well, he was a learned man for all that. And I am sorry to hear that you this day having commoned with so many notable learned men, are no more conformable to them than you be.  Phil. 
I will be conformable to all them that be conformable to Christ in his word. And I pray you good master Doctor, be not so conformable to please men more than GOD, contrary to your learning for worldly estimations sake.  Doct. Saver. 
No that I am not. Upon what occasion should you think thus of me?  Phil. 
Upon no evil that I do know of you, Master Doctor: but I speak as one wishing that you should not be led away from the truth for promotions sake, as many Doctors be now a days.  Doct. Saver. 

For the further deba●●g of this matter, that Cyprian doth allow 〈◊〉 such 〈◊〉, read the answer of M. Nowell to M. Dorman.  I have heard your arguments hitherto, and me thinketh that a great many of the old ancient writers be against you in that you do not allow the church of Rome neither the supremacy: for saint Cyprian (which is an old ancient writer) doth allow the bishop of Rome to be the supreme head of the Church.  Phil. 
That I am sure of he doth not. For he writing unto Cornelius then bishop of Rome, calleth him but his companion and fellow Bishop, neither attributed to him the name either of Pope, or else of any usurped terms which now be ascribed to the Bishop of Rome to the setting forth of his dignity.  Doct. Saver. 
You cannot be able to show that S. Cyprian calleth Cornelius his fellow Bishop.  Phil. 
I will wager with you that I amble to make, that I can show it you in Cyprian, as I have said.  Doctor Saver. 
I will lay none other wager with you, but book for book, 
〈◊〉 lib. 1. 〈◊〉. 3.  that it is not so.  Phil. 
I agree thereto, and I pray you one of my Lords chaplains to fet us Cyprian hither for the trial hereof. And with that one of them went to my lords study and brought forth Cyprian, & by and by he turned to the first book of his Epistles, 

D. Saverson 〈…〉 M. Philpot.  
〈◊〉. lib. 4. Epist. 2. Cap. 1●. 〈…〉.   the 3. Epistle, and there would have seemed to have gathered a strong Argument for the supremacy of the Bishop of Rome, because he saith: It goeth not well with the Church when the high Priest is not obeyed, which supplieth the stead of Christ after God's word, and the consent of his fellow Bishops. and the agreement of the people.  Doct. Saver. 
How can you avoid this place which maketh so plainly for the Bishop of Rome's supremacy?  Phil. 
It maketh not so plain, master Doctor, on your side, as you gather, as by and by I will give you to understand. But first I challenge the wager which we made that your book is mine. 
patriarchs only be named, to whom afterward the Patriarch of Constantinople was also joined. Cyprian hath also these words following in the same epistle: It was declared amongst us and it is according to justice and equity that every man's cause should be heard where the fault was committed and to every several Pastor there is a portion of the flock appointed to rule and govern, for the which he must make an accopmt before God. Cipri. lib. 4. Epist. 2.  For here you may see that he calleth Cornelius his fellow bishop, as he doth also in other places. And now for the understanding of that place, you do misconstrue it, to make the high Priest only for the bishop of Rome and otherwise then it was in his tyme. For there were by Nicene Council iiii. patriarchs appointed, the patriarch of Jerusalem, the patriarch of Constantinople, the patriarch of Alexandria, and the Patryarcke of Rome, of which four the patriarch of Rome was placed lowest in the Council, and so continued many years, for the time o● seven. or viii. general Councils, as I am able to show.  
Therefore S. Cyprian writing to Cornelius patriarch of Rome? whom he calleth his fellow bishop) findeth himself offended, that certain heretics being justly excommunicated by him (as the novatians were) did fly from the diocese, which was their chief bishop refusing to be obedient to him and to be reform, to the Bishop of Rome and to the patriarch of Constantinople, and there were received in communion of congregation, in derogation of good order and discipline in the church and to the maintaining of heresies and schisms: and that heresies did spring up and schisms daily rise hereof, that obedience was not given to the Priest of God, nor once considered him to be in the Church, for the time, the priest and for the time the judge in Christ's stead (as in the decree of Nicene Council was appointed) not the Bishop of Rome only, but every patriarch in his precinct: who had every one of them a College or Cathedral church of learned Priests, in hearing of whom by a convocation of his fellow Bishops, with the consent of the people, all heresies were determined by the word of God: and this is the meaning of S. Cyrpian.  D. Saver. 
You take it so, but it seemeth to me otherwise.  Phil. 
Upon what ground it should seem otherwise unto you, I know not but this meaning which I have declared the general Counsels. 7. or 8. one after an other, confirmed it so to be, which did not allow one supreme head only.  Pend. 
There were not so many general Counsels, but 4. only allowed.  Phil. 
That is not so M. Pendleton, although there be 4. specially allowed for the confirmation of the Trinity: but beside these four there were many other general Counsels, as you may learn by many writers. 

How S. Cyyrian meaneth, Christ to build his Church upon Peter.  
Cypria. De simplicitate▪ Praelatorum. tract. 10. in joan.    A chaplain. 
Did not Christ build his Church upon Peter S. Cyprian saith so.  Phil. 
S. Syprian De simplicitate praelatorum declareth in what respect he so said. In persona unius dedit Dominus omnibus claves, ut omnium unitatem denunciaret. i. God gave in person of one man the keys to all, that he might signify the unity of all men. And also saint Austen saith in the x. treatise of S. john: Si in Petro non esset Ecclesiae mysterium, non ei diceret Dominus tibi dabo claves. Si autem hoc Petro dictum est non habet Ecclesia: si autem Ecclesia habet, quando claves accepit, Ecclesiam totam designavit. i. If in Peter had not been the mystery of the Church, the Lord had not said unto him (I will give unto thee the keys. For if that were said unto Peter, the Church hath them not: if the Church have them, 
Hieronym. ad Nepotianum.  when Peter received them he signified the whole Church. And also S. Jerome a Priest of Rome writing to Nepotian, saith: that all Churches do lean to their own Pastors, 
Hieronim ad Euagium.  where he speaketh of the Ecclesiastical Hierarchy or regiment, where he maketh no mention of the Bishop of Rome. And Ad Euagium he saith, that wheresoever a Bishop be, whether it be at Rome, or at Euagie, or at Regium, he is of one power and of one jurisdiction.  D. Saver. 
S. Jerome De coelesti hierarchia? It was Dyonisius you mean.  Phil. 
I say not that Jerome wrote any book so entitled. But I say, that in the Epistle by me alleged, he maketh mention of the Ecclesiastical regiment.  D. Saver. 
I wonder you will stand so steadfast in your error, to your own destruction.  Philpot. 
I am sure we are in no error, by thy promise of Christ made to the faithful once, which is, that he will give to his true Church such a spirit of wisdom, that the adversaries thereof should never be able to resist. And by this I know we are of the truth, for that neither by reasoning neither by writing, your Synagogue of Rome is able to answer. Where is there one of you all that ever hath been able to answer any of the godly learned ministers of Germany, who have disclosed your counterfeit Religion? Which of you all (at this day) is able to answer Caluins' institutions, which is minister of Geneva?  D. Saver. 
A godly minister in deed of receit of ●urpurses, 
False sc●aūders.  and runagate traitors. And of late I can tell you, there is such contention fallen between him and his own sects that he was fain to fly the town, about predestination. I tell you truth, for I came by jeneva hither.  Phil. 
I am sure you blaspheme that godly man, and that Godly church where he is minister, as it is your church's condition when you cannot answer men by learning, to oppress them with blasphemies and false reports. For in the matter of predestination he is in none other opinion than all the Doctors of the church be, agreeing to the scriptures.  Saver. 
Men be able to answer him if they list. And I pray you which of you have answered Bishop Fishers book.  Phil. 
Yes (master Doctor) that book is answered and answered again, if you list to seek what hath been written against him.  
And after this Doct. Story came in. To whom I said master Doctor, 
D. Story cometh in.  you have done me great injury, and with out law have straightly imprisoned me, more like a Dog than a man. And besides this, you have not kept promise with me, for you promised that I should be judged the next day after.  Story. 

Happy are you when they revile you, and say all evil against you for my name's sake. Math. 5.  I am come now to keep promise with thee. Was there ever such a fantastical man as this is? Nay, he is no man, he is a beast. Yea these heretics be worse than brute beasts: for they will upon a vain singularity take upon them to be wiser than all men, being in deed very fools and Asseheades, not able to maintain that which of an arrogant obstinacy they do stand in.  Phil. 
M. Doct. I am content to abide your railing judgement of me now. Say what you will I am content, for I am under your feet to be trodden on as you list. God forgive it you: yet I am no heretic. Neither you nor any other shall be able to prove that I hold any jot against the word of God, otherwise then a Christian man ought.  Story. 
The word of God? forsooth the word of God. It is but a folly to reason with these heretics, for they are incurable and desperate. 
The Papists will not be ruled by the scriptures without their own judge.  But as I may reason with thee, not that I have any hope to win thee, whom wilt thou appoint to be judge of the word whereto thou standest?  Phil. 
verily the word itself.  Story. 
Do you not see the ignorance of this beastly heretic? He willeth the word to be judged of the word. Can the word speak?  Phil. 
If I cannot prove that which I have said by good authority, I will be content to be counted an heretic and an ignorant person, and further what you please.  Story. 
Let us hear what wise authority thou canst bring in.  Phil. 
It is the saying of Christ in S. john: Verbum quod locutus sum, 
john. 12.  judicabit in novissimo die The word which I have spoken (saith Christ) shall judge in the last day. If the word shall judge in the last day, 
What say you now M. Doctor.  much more it ought to judge our doings now: And I am sure I have my judge on my side, who shall absolve and justify me in an other world. How soever now it shall please you by authority unrighteously to judge of me and others, sure I am in an other world to judge you.  Story. 
What? you purpose to be a stinking Martyr, & to sit in judgement with Christ at the last day to judge the 12. tribes of Israel. 
M. Doctor having not to answer, falleth to railing.   Phil. 
Yea sir, I doubt not thereof, having the promise of Christ, If I die for righteousness sake, which you have begun to persecute in me.  Story. 
I told you it is but vain to argue with this heretic: he is drowned in his heresies without all learning.  Phil. 
Sir, I have brought you for that I have said, good authority out of God's book, to the which you answer nothing, but go about still to give railing judgement again me without any cause.  Story. 
I will come to you by and by. When as the judge in Westminster hall giveth sentence, doth the word give sentence, or the judge? tell me.  Phil. 
Civil matters be subject to Civil men, & they have authority by the word to be judge of them. 
God's judgement and civil judgement not like.  But the word of God is not subject to man's judgement, but aught to judge all the wisdom, thoughts, and doings of men and therefore your comparison disproveth nothing that I have said, neither answereth any whit thereto.  Story. 
Wilt thou not allow the interpretation of the church upon the scriptures?  Phil. 
Yes, if it be according to the word of the true church: and this I say to you, 
The judgement of the Church, how far it serveth.  as I have said heretofore, that if ye can prove the church of Rome (whereof ye are) to be the true Catholic Church which I ought to follow, I will be as ready to yield thereto (as long as it can be so proved) as you may desire me.  Story. 
What a fellow is this? He will believe nothing but what he list himself. 
Prescription of ●yme.  Are we not in possession of the church? Have not our forefathers these many hundred years taken this church for the catholic church whereof we are now? And if we had none other proof but this it were sufficient: for prescription of time maketh a good title in the law.  Philpot. 
You do well (master Doctor) to allege prescription of many years, 
Prescrip●●● of time ●●●keth no 〈◊〉 in 〈◊〉 matters.  for it is all that you have to show for yourselves. But you must understand, Ex divinis nulla occurrit praescriptio, that prescription hath no place in matters belonging to God, as I am able to show by the testimony of many Doctors.  Story. 
Well sir, you are like to go after your father's Latimer the Sophister, and Ridley, who had nothing to allege for himself but that he had learned his heresy of Cranmer. Where I came to him with a poor Bachelor of Art, he tremblend as though he had had the palsy, as these heretics have always some token of fear whereby a man may know them, 
D. Story confesseth himself to be the chief dispatcher of all God's Saints that suffered in Q. mary's tyme.  as you may see this man's eyes do tremble in his head. But I dispatched them: and I tell thee that there hath been yet never a one burnt, but I have spoken with him, & have been a cause of his dispatch.  Phil. 
You have the more to answer for, Master Doctor as you shall feel in an other world, how much soever you do now triumph of your proceedings.  Story. 
I tell thee I will never be confessed thereof. And because I cannot now tarry to speak with my Lord, I pray one of you tell my Lord, that my coming was to signify to his Lordship, that he must out of hand rid this heretic away. And going away he said unto me, I certify thee that thou mayst thank none other man but me.  Phil. 
I thank you therefore with all mine hart: and God forgive it you.  Story. 
What? dost thou thank me? if I had thee in my study half an hour, I think I should make you sing an other song.  Phil. 
No master Doctor, I stand upon to sure a ground to be overthrown by you now. 
Stories cruelty. john Philpot left post alone.  And thus they departed all away from me one after an other, until I was left all alone. And afterwards with my keeper going to my Coal-house (as I went) I met with my Lord of London, who spoke unto me gently, as he hath hitherto in words saying:  London. 
Philpot, if there be any pleasure I may show you in my house, I pray you require it and you shall have it.  Philpot. 
My Lord the pleasure that I will require of your Lordship is to hasten my judgement which is committed unto you, & so dispatch me forth of this miserable world, 
The strait handling of john Philpot in prison, for all the Bishops fair words.  unto my eternal rest. And for all this fair speech I can not attain hitherto this fortnight space, neither fire nor candle, neither yet good lodging. But it is good for a man to be brought low in this world, & to be counted amongst the vilest, that he may in time of reward receive exaltation & glory. Therefore praised be God that hath humbled me, & given me grace with gladness to be content there withal.  
Let all that love the truth say. Amen.  
Thus endeth the fift Tragedy.   

* The sixth examination of john Philpot had before the right honourable Lords, Lord chamberlain to the kings Majesty, the Viscount Herford, commonly called Lord Ferrer, the Lord Rich, the Lord S. john's, the Lord Windsor, the Lord Shandoys, Sir joh. Bridges Lieutenant of the Tower, and two other more whose names I know not, with the B. of London and Doctor Chadsey, the sixth day of November. An. 1555.  PHilpot. 
Before that I was called afore the Lords, and whiles they were in sitting down, the Bishop of London came aside to me and whispered in mine ear, 
The 6. examination of M. Philpot before certain Lord●, and the Bishop of London.  willing me to use myself before the Lords of the queen's majesties Council prudently, and to take heed what I said: & thus he pretendeth to give me counsel because he wished me to do well, as I might now do if I list. And after the Lords & other worshipful gentlemen of the queen's majesties servants were set, my Lord of London placed himself at the end of the table, & called me to him, & by the Lords I was placed at the upper end against him: where I kneeling down, the Lords commanded me to stand up, and after in this manner the Bishop began to speak.  London. 
M. Philpot, I have heretofore, both privately myself, and openly before the Lords of the Clergy, 
The words of Bishop Boner to M. Philpot.  more times than once caused you to be talked withal to reform you of your errors, but I have not found you yet so tractable as I would wish: Wherefore now I have desired these honourable Lords of the temporalty and of the Queen's majesties Counsel, who have taken pains with me this day (I thank them therefore) to hear you what you can say, that they may be judges whether I have sought all means to do you good or no: and I dare be bold to say in their behalf, that if you show yourself conformable to the Queen's majesties proceedings, you shall find as much favour for your deliverance, as you can wish. I speak not this to fawn upon you, but to bring you home into the Church. Now let them hear what you can say.  Phil. 
My Lord I thank God of this day, that I have such an honourable audience to declare my mind before. 
M. Phil●●●● answer to the Bishop.  And I cannot but commend your Lordship's equity in this behalf, which agreeth with the order of the primative church which was, if any body had been suspected of heresy (as I am now) he should be called, first before the archbishop or bishop of the Diocese where he was suspected, secondly in the presence of others his fellow bishops and learned elders, and thirdly in hearing of the laity: where after the judgement of God's word declared, and with the assent of other Bishops and consent of the people he was condemned to exile for an heretic, 
Heretics 〈◊〉 the pri●●iue Church only 〈◊〉 to 〈◊〉.  or absolved. And the second point of that good order I have found at your Lordship's hands already in being called before you & your fellow bishops: & now have the third sort of men at whose hands I trust to find more righteousness in my cause then I have found with my Lords of the Clergy, God grant I may have at last the judgement of God's word concerning the same.  London. 
M. Philpot. I pray you ere you go any further tell my Lords here plainly whther you were by me or by my procurement committed to prison or not, and whether I have showed you any cruelty sithen ye have been committed to my prison.  Phil. 
If it shall please your Lordship to give me leave to declare forth my matter, I will touch that afterward.  Rich. 
Answer first of all to my Lords two questions, & then proceed forth to the matter. How say you? were you imprisoned by my Lord or no? can you find any fault since with his cruel using of you.  Phil. 
I cannot lay to my Lords charge the cause of my imprisonment, neither I may say that he hath used me cruelly, 
● boner 〈◊〉 the can 〈◊〉 of M. Philpots 〈…〉.  but rather for my part I might say that I have found more gentleness at his Lordship's hands than I did at mine own Ordinaries for the time I have been within his prison, for that he hath called me three or four times to mine answer, to the which I was not called twelve month and a half before.  Rich. 
Well, now go to your matter.  Phil. 
The matter is, that I am imprisoned for the disputations had by me in the Convocation house against the sacrament of the altar, which matter was not moved principally by me, but by the Prolocutor, with the consent of the Queen's Majesty and of the whole house, and that house being a member of the Parliament house, aught to be a place of free speech for all men of the house, by the ancient and laudable custom of this realm. Wherefore I think myself to have sustained hitherto great injury for speaking my conscience freely in such a place as I might lawfully do it: and I desire your honourable Lordship's judgement which be of the Parliament house, whether of right I ought to be impeached therefore, and sustain the loss of my living (as I have done) and moreover of my life, as it is sought.  Rich. 
You are deceived herein: for the Convocation house is no part of the Parliament house. 
〈…〉 of the Parliament 〈◊〉 saith 〈◊〉 Lord 〈◊〉.   Phil. 
My Lord, I have always understanded the contrary by such as are more expert men in things of this realm than I: and again, the title of every Act leadeth me to think otherwise, which allegeth the agreement of the spirituality and temporalty assembled together.  Rich. 
Yea, that is meant of the spiritual Lords of the upper house.  Windsor. 
In deed the Convocation house is called together by one writ of the Summons of the Parliament of an old custom: 
Whether the Convocation be part of the Parliament 〈…〉 free 〈◊〉 was 〈◊〉 by 〈…〉 man 〈…〉.  notwithstanding that house is no part of the parliament house.  Phil. 
My Lords, I must be contented to abide your judgements in this behalf.  Rich. 
We have told you the truth. Marry yet we would not that you should be troubled for any thing that there was spoken, so that you having spoken amiss, do declare now that you are sorry therefore.  Lond. 
My Lords he hath spoken there manifest heresy, yea and there stoutly maintained the same against the blessed sacrament of the altar (and with that he put off his cap that all the Lords might reverence & veil their bonnets at that Idol as they did) and would not allow the real presence of the body and blood of Christ in the same: yet my Lords, God forbidden that I should go about to show him extremity for so doing, in case he will repent & revoke his wicked sayings: & if in faith he will so do, with your lordship's consent he shallbe released by and by. Marry if he will not, he shall look for the extremity of the law, & that shortly.  Chamb. 
My Lord of London speaketh reasonably unto you: take it whiles it is offered you.  Rich. 
How say you? Will you acknowledge the real presence of the blood and body of Christ, as a● the learned men of this realm do in the Mass, and as I do, and will believe as long as I live, I do protest it?  Phil. 
My Lord I do acknowledge in the sacrament of the body and blood of Christ such a presence, as the word of God doth allow and teach me.  Rich 
That shallbe none otherwise than you lift.  London. 
A sacrament is the sign of a holy thing: 
How Boner 〈◊〉 in the Sacrament, 〈…〉 both the sign and thing sig●●●fied.  So that there is both the sign which is the accident (as the whiteness, roundness, & shape of bread) and there is also the thing itself, as very Christ both God and man. But these heretics will have the sacraments to be but bare signs. How say you? declar● unto my Lords here whether you do allow the thing itself in the sacrament or no?  Phil. 
I do confess that in the lords supper there is in due respects both the sign and the thing signified, 
Both the sig●● and the thing signified in 〈◊〉 respects, 〈◊〉 the Sacrament▪  when it is duly ministered after the institution of Christ.  London. 
You may see how he goeth about the bush (as he hath done before) with my Lords of the Clergy, and dare not utter his mind plainly.  Rich. 
Show us what manner of presence you allow in the sacrament.  Philpot. 
If it shall please you my Lord of London, to give me leave to proceed orderly thereunto, and to let me declare my mind without interruption, I will thoroughly open my mind therein.  L. Shand. 
I pray you my Lord, let him speak his mind.  Phil. 
My Lords, that at the first I have not plainly declared my judgement unto you in this, because I cannot speak hereof without the danger of my life.  Rich. 
There is none of us here that seeketh thy life, or mean to take any advantage of that thou shalt speak. 
Ye say ye seek● not his life and yet ye 〈◊〉 to answer 〈◊〉 that ye ask 〈◊〉 be his death.   Phil. 
Although I mistrust not your honourable Lordships that be here of the temporalty: yet here is one that sitteth against me (pointing to my Lord of London) that will lay it to my charge even to the death. Notwithstanding, seeing your honours do require me to declare my mind of the presence of Christ in the sacrament, that ye may perceive that I am not ashamed of the Gospel of Christ, neither do maintain any opinion without probable and sufficient authority of the Scripture, I will show frankly my mind without all colour, what soever shall ensue unto me therefore, so that my Lord of London will not let me to utter my mind.  Rich. 
My Lord, permit him to say what he can, seeing he is willing to show his mind.  London. 
I am content my Lords, let him say what he can I will hear him.  Phil. 
That which I do intend to speak unto you (right honourable Lords) I do protest here, 
The protestation of john Philpot before the Lords.  first before God & his Angels, that I speak it not of vainglory, neither of singularity, neither of wilful stubborns, but truly upon a good conscience grounded on God's word, against the which I dare not do for fear of damnation which will follow that which is done contrary to knowledge. Neither do I disagree to the proceedings of this realm in the religion for that I love not the Queen (whom I love from the bottom of my hart) but because I ought to love & fear God in his word more than man in his laws, though I stand as I seem to do in this consideration, and for none other as God I call to witness.  
There be two things principally, by the which the clergy at this day doth deceive the whole realm: that is, 
Two thing wherein the Clergy dece●ueth the whole realm.  the sacrament of the body and blood of Christ, and the name of the Catholic church: the which both they do usurp, having in deed none of them both. And as touching their Sacrament, which they term of the altar, I say now as I said in the Convocation house that it is not the Sacrament of Christ, 
The Papists have neyther● the Sacrament of the lords body nor the true Church.  neither in the same is there any manner of Christ'S presence. Wherefore they deceive the Queen's majesty: and you of the nobility of this realm, in making you to believe that to be a sacrament which is none, and cause you to commit manifest Idolatry in worshipping that for God, which is no God. And in testimony of this to be true, besides manifest proof which I am able to make to the Queen's majesty and to all you of her nobility, I will yield my life. The which to do, if it were not upon a sure ground, it were to my utter damnation.  
And where they take on them the name of the Catholic church (whereby they blind many folks eyes) they are nothing so, 
Papists unto 〈◊〉 usurp the name of the Church.  calling you from the true religion which was revealed & taught in K. Edward's time, unto vain superstition. And this I will say for the trial hereof, that if they can prove themselves to be the catholic church (as they shall never be able to do) I will never be against their doings, but revoke all that I have said. And I shall desire you (my Lords) to be a mean for me to the Queen's majesty, that I may be brought to the just trial hereof. Yea I will not refuse to stand against ten of the best of them in this realm. And if they be able to prove otherwise then I have said, either by writing or by reasoning, with good & lawful authority, I will here promise to recant whatsoever I have said, 
M. Philpot offereth himself to stand against 10. of the best learned in the realm in proof of his cause.  & to consent to them in all points. And in the declaration of these things more at large, which now I writ in sum: the Bishop of London eftsoons would have interrupted me, but the Lords procured me liberty to make out my tale, to the great grief of my Lord bishop of London, as it appeared by his dumps he was in.  London. 
It hath been told me before, that you love to make a long tale.  Rich. 
All heretics do boast of the spirit of God, and every one would have a church by himself: as joan of Kent and the Anabaptistes. I had myself joan of Kent a seven night in my house after the writ was out for her to be burnt where my Lord of Canterb. and Bishop Ridley resorted almost daily unto her: but she was so high in the spirit that they could do nothing with her for all their learning. But she went wilfully unto the fire, was burnt, and so do you now.  Phil. 
As for joan of Kent, she was a vain woman (I knew her well & an heretic indeed, 
The Popes Catholics when they have no just reason wherewith to persuade, they fall to rating, & to charge men with stubbornness.  well worthy to be burnt because she stood against one of the manifest articles of our faith, contrary to the scriptures: and such vain spirits be soon known from the true spirit of God & his church, for that the same abideth within the limits of GOD'S word and will not go out of the same, neither stubbornly maintain any thing contrary to the word, as I have gods word thoroughly on my side to show for that I stand in.  London. 
I pray you, how will you join me these ij. scriptures together: Pater maior me est, & pater & ego unum sumuus I must interpret the same, because my Lords here understand not the Latin: that is to say: The Father is greater than I, and I and the father are one. But I cry you mercy my Lords, I have mispoken, in saying you understand no Latin: for the most part of you understand Latin as well as I. But I spoke in consideration of my Lord Shandoys and M. Bridges his brother, whom I take to be no great Latin men. Now show your cunning, and join these two scriptures by the word if you can.  Phil. 
Yes that I can right well. For we must understand that in Christ there be two natures, the divinity and Humanity, & in respect of his humanity it is spoken of christ The Father is greater than I. But in respect of his Deity, he said again: The Father and I be one.  London. 
But what scripture have you?  Phil. 
Yes, I have sufficient scripture for the proof of that I have said. 
Psalm. 8.  For the first, it is written of Christ in the Psalms: Diminuisti eum paulominus ab Angelis: Thou hast made him a little lesser than Angels. It is the xv. Psalm, beginning? Coeli enarrant. And there I misreckoned, wherewithal my Lord took me.  London. 
It is in Domine Dominus noster. Ye may see my Lords how well this man is used to say his Matins.  Phil. 
Though I say not Matins in such order as your Lordship meaneth: yet I remember of old, that Domine Dominus noster, and Coeli enarrant, be not far asunder: and albeit I misnamed the Psalm, it is no prejudice to the truth of that I have proved.  London. 
What say you then to the second scripture? how couple you that by the word to the other?  Phil. 

Scriptures alleged.  The text itself declareth, that notwithstanding christ did abase himself in our human nature: yet he is still one in Deity with the Father. And this S. Paul to the hebrews doth more at large set forth. And as I have by the scriptures joined these two scriptures together, so am I able to do in all other Articles of faith which we ought to believe and by the manifest word of God to expound them. 
How the letter killeth and whom. 2. Cor 3.   London. 
How can that be, seeing saint Paul saith, that the letter killeth, but it is the spirit that giveth life.  Philpot. 
S. Paul meaneth not the word of God, written in itself killeth, which is the word of life and the faithful testimony of the Lord, but that the word is unprofitable and killeth him that is void of the spirit of God, although he be the wisest man of the world, and therefore S. Paul said, That the Gospel to some was a savour of life unto life, and to some other a savour of death unto death. 
john. 6.  Also an example hereof we have in the vi. of john, of them who hearing the word of God without the spirit were offended thereby: wherefore Christ said, The flesh profiteth nothing, it is the spirit that quickeneth.  London. 
What? do you understand that of S. Paul and of S. john so?  Philpot. 
It is not mine own interpretation, it is agreeable to the word in other places: and I have learned the same of ancient father's interpreting it likewise. 
1. Cor. 6.  And to the Corinthians as it is written: Animalis homo non percipit ea quae sunt spiritus Dei: spiritualis dijudicat omnia. The natural man perceiveth not the things that be of the spirit of God: but the spiritual man which is endued with the spirit, judgeth all things.  London. 
You see my Lords, that this man will have but his own mind, and will wilfully cast away himself. I am sorry for him.  Phil. 
The words that I have spoken be none of mine but of the Gospel, whereon I ought to stand. And if, you my lord of London, can bring better authority for the faith you would draw me unto, then that which I stand upon, I will gladly hear the same by you or by any other in this realm.  
Wherefore I kneeling down, besought the Lords to be good unto me a poor Gentleman, 
1. Cor. 2. M. Philpots request to the Lords.  that would fain live in the world if I might: and to testify: as you have heard me to say this day, that if any man can approve that I ought to be of any other manner of faith then that of which I now am, and can prove the same sufficiently, I will be neither wilful neither desperate, as my Lord of London would make you believe me to be.  Rich. 
What country man be you? are you of the Philpots of Hampshyre?  Phil. 
Yea my Lord I was Sir Peter Philpots son of Hampshyre.  Rich. 
He is my near kinsman: wherefore I am the more sorry for him.  Phil. 
I thank your Lordship that it pleaseth you to challenge kindred of a poor prisoner.  Rich. 
In faith I would go an hundredth miles on my bare feet to do you good.  Cham. 
He may do well enough if he liSt.  S. john. 
M. Philpot: you are my countryman, & I would be glad you should do well.  Rich. 
You said even now, that you would desire to maintain your belief before ten of the best in the realm. You did not well to compare with the Nobility, of the Realm. 
john Philpot will not be judged by his adversaries, but by the hearers, so far as they shall judge by God's word.  But what if you have ten of the best in the Realm to hear you, will you be tried by them?  Phil. 
My Lord, your Lordship mistaketh me to think that I challenge ten of the best of the Nobility in this realm: It was no part of my mind, but I meant of the best learned on the contrary side.  Rich. 
Well I take your meaning What if means be made to the Queen's majesty, that you shall have your request will you be judged by them?  Phil. 
My Lord, it is not meet that a man should be judged by his adversaries.  Rich. 
By whom then would you be judged?  Phil. 
I will make your honour's judges, that shallbe hearers of us.  Rich. 
I dare be bold to procure for you of the Queen's majesty that you shall have ten learned men to reason with you and twenty or forty of the Nobility to hear, so you will promise to abide their judgement. How say you? will you promise here afore my Lords so to do?  Phil. 
I will be contented to be judged by them.  Rich. 
Yea, but will you promise to agree to their judgement.  Phil. 
There be causes why I may not so do, unless I were sure they would judge according to the word of God.  Rich. 
O, I perceive you will have no man judge but yourself, 
The true order of judgement used in the primative Church. B. Boner bewrayeth his own ignorance.  and think yourself wiser than all the learned men of this Realm.  Phil. 
My Lord, I seek not to be mine own judge, but am content to be judged by other, so that the order of judgement in matters of religion be kept that was in the primative Church, which is, first that Gods will by his word was sought, and thereunto both the spiritualty and temporalty was gathered together, and gave their consents & judgement, & such kind of judgement I will stand to.  London. 
My Lords he would make you believe that he were profoundly seen in ancient writers of the judgements of the primative Church, and there was never any such manner of judgement used as he now talketh of.  Phil. 
In the Epistles of S. Cyprian I am able to show it you.  London. 
A, I tell you there is no such thing: fet me Cyprian hither. 
B. Boner dare not fetch out his book.   Phil. 
You shall find it otherwise when the book cometh. And D. Chedsay his chaplain (whom he appointed to fet his book) whispered the Bishop in his care, and fet not the book, by likelihood that he should have sustained the reproach thereof if the book had been fet. Well my Lord (quoth I) master Doctor knoweth it is so, or else he would have fet the book ere this.  Rich. 
You would have none other judge (I see) but the word.  Phil. 
Yes my Lord: I will be tried by the word, & by such as will judge according to the word. As for an example, if there were a controversy between your Lordship and an other upon the words of a statute, must not the words of the statute judge and determine the controversy?  Rich. 

● Boner ●●●●pheth 〈◊〉 the 〈◊〉.  No marry the judges of the law may determine the meaning thereof.  Load. 
He hath brought as good an example against himself as can be.  
And here the B. thought he had good handfast against me, and therefore enlarged it with many words to the judgement of the Church.  The Lords. 
He hath overthrown himself by his own argument.  Phil. 
My Lords, it seemeth to your honour's that you have great advantage of me by the example I brought in, 
〈◊〉 a judge 〈…〉 law 〈…〉 the ●earing of 〈◊〉 o●●●●wise 〈◊〉 ●gree●●●● to the word●s: so 〈◊〉 the 〈◊〉 no power to ●dge the ●●aning of God's word ●●●trary to ●. 〈◊〉. ●●●ection of the Lord 〈◊〉, why the words 〈◊〉 the scrip●●● a●e not 〈◊〉 be taken: [●his is my body.]  to express my cause? but if it be pondered thoroughly, it maketh wholly with me, and nothing against me, as my Lord of London hath pretended. For I will ask of my Lord Rich here whom I know to have good knowledge in the laws and statutes of this realm, albeit a judge may discern the meaning of a statute agreeable to the words, whether the same may judge a meaning contrary to the express words or no?  Rich. 
He cannot so do.  Phil. 
Even so say I, that no man ought to judge the word of God to have a meaning contrary to the express words thereof, as this false church of Rome doth in many things: and with this the Lords seemed to be satisfied, and made no further replication herein.  Rich. 
I marvel them why you do deny the express words of Christ in the sacrament, saying, This is my body, and yet you will not stick to say it is not his body. Is not GOD omnipotent? and is not he able as well by his omnipotency to make it his body, as he was to make man flesh of a piece of clay? Did not he say: This is my body which shallbe betrayed for you? and was not his very body betrayed for us therefore it must needs be his body.  London. 
My Lord Rich, you have said wonderful well and learnedly. But you might have begun with him before also in the 6. of john, where Christ promised to give his body in the sacrament of the altar, saying: Panis quem ego dabo, caro mea est: The bread which I will give, is my flesh. How can you answer to that?  Phil. 
If it please you to give me leave to answer first my Lord Rich, I will also answer this objection.  Rich. 
Answer my lord of London first, & after come to me.  Philpot. 
My Lord of London may be soon answered, that that the saying of S. john is, 
Answer to B. Boners ●●i●ction.  that the humanity of christ which he took upon him for the redemption of man, is the bread of life, whereby our bodies & souls be sustained to eternal life, of the which the sacramental bread is a lively representation and an effectual cohabitation to all such as believe on his Passion: and as Christ saith in the same 6▪ of john, 
The place 〈…〉. ●he bread 〈◊〉 I will true is my 〈◊〉 etc.] Answer 〈◊〉 the Lord ●iches ob●●ction. Papists ●ater cousins ●● the Capemai●es.  I am the bread that came down from heaven:, but yet he is not material neither natural bread. Likewise the bread is his flesh, not natural or substantial, but by signification, and by grace in a sacrament.  
And now to my Lord Riches argument. I do not deny the express words of Christ in the sacrament, This is my body: but I deny that they are naturally and corporally to be taken: they must be taken sacramentally and spiritually, according to the express declaration of Christ saying, that the words of the sacrament which the Capernites took carnally, as the papists now do, aught to be taken spiritually, & not carnally, as they falsely imagine not weighing what interpretation of Christ hath made in this behalf, neither follow the Institution of Christ, neither the use of the Apostles and of the primative Church, who never taught, neither declared no such carnal manner of presence as is now exacted of us violently without any ground of scripture or antiquity, 
〈◊〉 hath neither 〈…〉. 150.  who used to put out of the Church all such as did not receive the sacrament with the rest, and also to burn that which was left after the receiving, as by the Canon of the Apostles and by the decree of the Council of Antioch, may appear.  London. 
No, that is not so: they were only Cathecumeni which went out of the Church at the celebration of the communion, and none other.  Phil. 
It was not only of such as were Novices in faith but all others that did not receive.  London. 
What say you to the omnipotency of God? is not be able to perform that which he spoke, as my Lord Rich hath very well said? I tell thee, that God by his omnipotency may make himself to be this carpet if he will.  Phil. 
As concerning the omnipotency of God, I say that God is able to do (as the Prophet David saith) what soever he willeth: but he willeth nothing that is not agreeable to his word: as that is blasphemy which my Lord of London hath spoken, that God may become a Carpet. For as I have learned of ancient writers: 
B. Boner● unreverent and blasphemous speaking of God.  Non potest Deus facere quae sunt naturae suae contraria: That is, God cannot do that which is contrary to his nature, as it is contrary to the nature of God to be a Carpet. A Carpet is a creature: & God is the creator: and the creator cannot be the creature: wherefore unless you can declare by the word, that Christ is otherwise present with us then spiritually and sacramentally by grace, as he hath taught us, 
The omnipotency pretended in vain.  you pretend the omnipotency of God in vain?  London. 
Why? wilt thou not say that Christ is really present in the sacrament? Or do you deny it?  Phil. 
I deny not that Christ is really in the Sacrament to the receiver thereof according to Christ's institution. 

Christ in the Sacrament really present to the receiver.  
What he calleth really.    London. 
What mean you by really present?  Phil. 
I mean by really present, present in deed.  London 
Is God really present every where?  Phil. 
He is so.  London. 
How prove you that?  Phil. 
The Prophet Esay saith? That God filleth all places: and where soever there be two or three gathered together in Christ's name, there is he in the midst of them.  London? 
What? his humanity?  Phil. 
No my Lord, I mean the deity, according to that you demanded.  Rich. 
My Lord of London, 
B. Boner to weak for john Philpot.  I pray you let master Doctor Chedsey reason with him, and let us see how he can answer him: for I tell thee he is a learned man in deed & one that I do credit before a great many of you, whose doctrine the Queen's majesty and the whole realm doth well allow, therefore hear him.  Lond. 
My Lords I pray you, will it please you to drink? you have talked a great while, and much talk is thirsty. 
The Lords fall to drinking.  I will leave M. Doctor and him reasoning together a while, with your leave, and will come to you by and by again. He went (as I suppose) to make room for more drink, after the Lords had drunken.  Rich. 
My Lord Rich said to the Lords, I pray you let the poor man drink, for he is thirsty: and with that, 
Lord Rich biddeth M. Philpot drink.  he called for a cup of drink, and gave it me, and I drank before them all: God requite it him, for I was a thirst indeed. Afterwards Doctor Chadsey began in this wise, making a great process, of the which this is the effect.  Chadsey. 
M. Philpot findeth fault with the Convocation house before your Lordships, that he hath lain this long in prison, and that he had there a dozen Arguments, 
Chadsey beginneth to dispute with M. Philpot.  whereof he could not be suffered to prosecute one thoroughly, which is not so, for he had 
* 1. Untruth.  leave to say what he could & was answered to asmuch as he was able to bring: and when he had 
* 2. Vntrth.  nothing else to say, he fell to weeping. 
4. Untruths of Chadsey, at on● clap.  I was there present and can testify thereof: albeit there is a book abroad of the report of the disputation to the contrary in the which there is 
* 3. Untruth.  never a true word. And where as you require to be satisfied of the sacrament, I will show you the 
* 4. Untruth.  truth thereof, both by the scriptures, and by the Doctors.  Philpot. 
It is a shrewd likelihood that you will conclude with any truth, since you have begun with so many untruths, 
M. Philpot answereth D. Chadsey.  as to say that I was answered whiles I had any thing to say, and that I wept for lack of matter to say, and that the book of the report of the disputation is nothing true. God be praised, there were a good many of Noble men, Gentlemen, and worshipful men that heard and saw the doings thereof, which can testify that you here have made an unjust report before these honourable Lords. And that I wept was not for lack of matter, as you slander me: for I thank God, I have more matter than the best of you all shall ever be able to answer, as little learning as I have: but my weeping was, as Christ's was upon Jerusalem seeing the destruction that should fall upon her: and I foreseeing then the destruction which you (through violence and unrighteousness, which you there declared) would work against the true Church of Christ and his faithful members (as this day beareth witness) was compelled to weep in remembrance of that which I with infinite more have felt and shall feel.  
All these words I did then speak out, being interrupted by my Lord Rich, saying that I should suffer him to proceed out in his matter, 
john Philpot interrupted in his answer.  and afterwards I should have leisure to answer him in every Article. But he promised more than he could perform as the end did well declare for he had not the consent of the spirituality to his promise, which now rule the roast. God shorten their cruel days, 
Praise be to the Lord, for so he hath.  for his elects sake. And therefore I add this, which I had purposed to have spoken if then I might have been suffered, lest any that perfectly know not the things done in the Convocation house and now laid to my charge, if they should not be answered by me, might reckon Doctor Chadseys' sayings to be true. And as concerning the book of the report of the disputations, I wrote the same & it is true in every argument, as M. Deane of Roochester, and M. Cheyney Archdeacon of Herford (yet being alive, and within the realm) can testify.  Chadsey. 
You have of scriptures the four Evangelists for the probation of Christ's real presence to be in the sacrament after the words of consecration, with S. Paul to the Corinthians: which all say: Hoc est corpus meum: This is my body. They say not as you would have me to believe, 
Chadsey proveth the Sacrament by the 6. of john.  this is not the body. But specially the 6. of john proveth the same most manifestly, where Christ promised to give his body, which he performed in his last supper, as it appeareth by these words. Panis quem ego dabo, caro mea est, quam ego dabo pro mundi vita: The bread which I will give is my flesh, which I will give for the life of the world.  Phil. 
My Lord Rich, with your leave, I must needs interrupt him a little, because he speaketh open blasphemy against the death of Christ: for if that promise brought in by s. john was performed by Christ in his last supper, them needed he not to have died after he had given the sacrament.  Rich. 
Let master Doctor make an end of his arguments, and afterward object to him what you can.  Chadsey. 
You must note that there is twice 
* So is there twice Ego too, and yet but one natural body.  Dabo in this saying of S. john, & the first is referred to the sacrament of the altar: & the second to the sacrifice upon the cross: and besides these manifest scriptures, there be many ancient Doctors proving the same, as Ignatius, Irenaeus, & S. Cyprian (whose authority he recited at large) which I do omit because I was not permitted to answer the same.  Rich. 
Now answer, and object to him what you can, & you shallbe heard.  Phil. 
My Lord, the chiefest ground where he with the rest of his side do ground themselves against us, 
john Philpot answereth with protestation.  be these words This is my body, with a false pretence of the omnipotency of God. And before I will come to the particular answers of all that he hath alleged, for that your Lordships may the better understand me, what I mean and whereupon I stand, I will require master Doctor to answer me one question. But first of all I do protest to your honours that I think as reverently of the sacrament, as a christian man ought to do, and that I acknowledge the sacrament of the body and blood of Christ, ministered after Christ's Institution, to be one of the greatest treasures and comforts that he left us on the earth: and contrariwise it is most discomfort and abominable, not being ministered as it ought to be, as it is used now a days. And now to my question, which is this: 
A question of john Philpot.  whether these words only: Hoc est corpus meum: This is my body, spoken by a priest over the bread and wine, may make the body and blood of Christ, as you suppose or no?  Chedsey. 
Staggering what he might say, at last he said, that these words alone pronounced by the Priest, be sufficient to make the bread and the wine the very body and blood of Christ really.  Philpot. 

Blasphemy to say that these words only [this is my body] make a real presence.  That is blasphemy to say, and against all the scriptures and Doctors, who affirm that the form and substance in consideration must be observed which Christ used and did institute as S. Cyprian saith: In sacrificio quod Christus est, non nisi Christus sequendus: In the sacrifice which is Christ, only is Christ to be followed. And by the law it is forbidden to add or take away from God's word. And S. Peter saith, 
Cypri. lib. ●. Epistol. 3. These words [bliss, take, and eat] be as substantial points of the Sacrament, as [this is my body.] Hereof read more in the examinations of M. Bradford.  If any man speak, let him speak as the word of God. Wherefore whosoever saith that these words only: This is my body, do make a presence of christ, without, bless, take, and eat, which be three as substantial points of the Sacrament as, This is my body, is, he is highly deceived.  
Therefore S. Austen saith, Accedat verbum ad elementum & fit sacramentum: Let the word be joined to the element, and it be cometh a sacrament: So that if the entire word of Christ's Institution be not observed in the ministration of a Sacrament, it is no sacrament: as the sacrifices which the ten tribes did offer at bethel to God, were not acceptable because they were not in all points done according to God's word. Wherefore except blessing be made after the word (which is a due thanksgiving for our redemption in Christ) and also a showing forth of the lords death in such wise as the congregation may be edified: and moreover a taking and eating after Christ's commandment: except (I say) these three parts be first performed (which is not done in the Mass) these words: This is my body, which are last placed in the Institution of the Lords supper, can not be verified. For Christ commanded aswell, Take, ye, eat ye, as This is my body.  Chadsey. 
Christ said: Take, eat, this is my body, and not, take ye, 
M. Doctor taken with the manner.  eat ye.  Phil. 
No did Master Doctor? Be not these the words of Christ: Accipite manducate? and do not these words in the plural number signify, Take ye, eat ye: and not take thou, eat thou, as you would suppose?  Chadsey. 
I grant it as you say.  Phil. 
Likewise of consequency, you (Master Doctor) must needs deny, which you have said, that these words, This is my body, being only spoken, be sufficient to make the body and blood of Christ in the sacrament, as you have untruly said.  London. 
Then came in the bishop again, and said, what is it that you would have master Doctor deny?  Phil. 
My Lord M. Doctor hath affirmed that these words This is my body, spoken by the priest, only do make the sacrament.  London. 
In deed if master Briges should speak these words over the bread and wine, 
The w●rds of Chr●●● [this is 〈◊〉 body] ●●●cept a 〈◊〉 speak 〈…〉 body.  they would be of none effect: but if a priest speak them after a due manner, they are effectual, and make a real body.  Phil. 
Master Doctor hath said otherwise.  London. 
I think you mistake him: for he meaneth of the words duly pronounced.  Philpot. 
Let him revoke that he hath granted, and then will I begin again with that which before was said: that, This is my body, hath no place, except, bless, take, and eat, duly go before. And therefore because the same words do not go before This is my body, but preposterously follow in your sacrament of the Mass, it is not the sacrament of Christ, neither hath Christ in it present.  Chadsey. 
If, This is my body, only do not make the Sacrament, no more do, bless, take, and eat.  Philpot. 
I grant that the one without the other cannot make the sacrament. And it can be no sacrament unless that whole action of Christ doth concur together according to the first Institution.  Chadsey. 
Why, then you will not have it to be the body of Christ, unless it be received.  Phil. 
No verily, it is not the very body of Christ to none other, 
Sacraments without their use, be no Sacraments.  but to such as condignly receive the same after his Institution.  London. 
Is not a loaf a loaf, being set on the table though no body eat thereof.  Phil. 
It is not like my Lord. For a loaf is a loaf before it ●e set on the Table: 
The Sacrament of the Lords body without receiving, is no Sacrament.  but so is not the Sacrament a perfect Sacrament before it be duly ministered at the table of the Lord.  London. 
I pray you, what is it in the mean while, before it is received.  Phil. 
It is (my Lord) the sign begon of a holy thing, & yes no perfect sacrament until it be received. For in the sacrament there be two things to be considered, the sign and the thing itself, which is Christ and his whole Passion, & it is that to none but to such as worthily receive the holy signs of bread & wine, according to Christ's institution.  Windsor. 
There were never none, that denied the words of Christ as you do. Did he not say: This is my body?  Philpot. 
My Lord, I pray you be not deceived. We do not deny the words of Christ: but we say, 
As Baptism, ●● no baptism but to the child 〈◊〉 is 〈◊〉 and not 〈◊〉 the 〈◊〉 by: so 〈◊〉 Sacrament of the body is no Sacrament but to them that worthily receive.  these words be of none effect, being spoken otherwise then Christ did institute them in his last supper. For an example: christ biddeth the church to baptise in the name of the father, the son, and the holy Ghost: if a Priest say those words over the water and there be no child to be baptized, those words only pronounced do not make Baptism. And again, Baptism is not only Baptism to such as be baptized, and to none other standing by.  L. Chamb. 
I pray you my Lord, let me ask him one question. What kind of presence in the sacrament (duly ministered according to Christ's ordinance) do you allow?  Philpot. 
If any come worthily to receive, then do I confess the presence of Christ wholly to be, with all the fruits of his Passion, unto the said worthy receiver, by the spirit of God, and that Christ is thereby joined to him and he to Christ.  L. Chamb. 
I am answered.  London. 
My Lords take no heed of him, for he goeth about to deceive you. His similitude that he bringeth in of Baptism, is nothing like to the sacrament of the altar. For if I should say to sir john Briges being with me at supper, & having a fat Capon, take, eat, this is a fat Capon although he eat not thereof, is it not a Capon still? And likewise of a piece of Beef, or of a cup of wine, if I say: 
My Lor● 〈◊〉 better 〈…〉 Capon, 〈◊〉 in 〈◊〉 Sacra●●●●▪  drink, this is a good cup of wine, is it not so, because he drinketh not thereof?  Phil. 
My lord your similitudes be to gross for so high mysteries as we have in hand, as if I were your equal, I could more plainly declare, and there is much more dissimilitude between common meats and drinks then there is between baptism and the sacrament of the body and blood of Christ. Like must be compared to like. & spiritual things with spiritual, and not spiritual things with corporal things. And meats and drinks be of their own natures good or evil, and your woordens commending or discommending, do but declare what they are. But the sacraments be to be considered according to the word which Christ spoke of them, of the which, Take ye, & eat ye, bosom of the chief, concurrent to the making o● the same, without the which there can be no sacraments: and therefore in Greek, the Sacrament of the body and blood of Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Communion, and likewise in the Gospel Christ commanded, saying: Dividite inter vos. i. Divide it among you.  Chadsey. 
S. Paul calleth it a Communication.  Phil. 
That doth more expressly show that there must be a participation of the Sacrament together.  Lon. 
My Lords, I am sorry I have troubled you so long with this obstinate man, with whom we can do no good: I will trouble you no longer now: 
 and with that the Lords rose up; none of them saying any evil word unto me, half amazed, in my judgement, God work it to good.  
Thus endeth the sixth part of this Tragedy: The seventh look for with joy.   

The seven. examination of john Philpot, had the nineteen. of November before the Bishops of London and Rochester, the Chancellor of Lichfield, and Doctor Chadsey.  LOndon 
Syrha come hither. How chance you come no sooner? It is well done of you to make master Chancellor and me to tarry for you this hour? 
 by the faith of my body, half an hour before mass, and half an hour even at mass, looking for your coming?  Phil. 
My Lord, it is not unknown to you, that I am a prisoner, and that the doors be shut upon me, & I can not come when I list: but as soon as the doors of my prison were open, I came immediately.  London. 
We sen● for thee, to the intent thou shouldest have come to Mass. How say you, would you have come to Mass or no, if the doors had sooner been opened?  Phil. 
My Lord, that is an other manner of question.  Lon. 
Lo master Chancellor, I told you we should have a froward fellow of him: he will answer directly to nothing. I have had him before both spiritual Lords and the temporal, and thus he fareth still: yet he reckoneth himself better learned than all the realm. Yea, before the temporal Lords the other day, 
 he was so foolish to challenge the best: he would make himself learned, and is a very moraunt fool in deed.  Phil 
I reckon I answered your Lordship before the Lords plain enough.  London. 
Why answearest thou not directly, whether thou wouldst have gone to Mass with us or no, if thou hadst c●me in time?  Phil. 
Mine answer shall be thus, that if your Lordship can prove your mass, whereunto you would have me to come, to be the true service of God, whereunto a Christian ought to come, I will afterward come with a good will.  London. 
Look I pray you: the King and the Queen, and all the Nobility of the realm do come to Mass, and yet he will not. 
 By my faith thou art too well handled: thou shalt be worse handled hereafter, I warrant thee.  Phil. 
If to lie in a blind coalhouse, may be counted good handling, both without fire & candle, then may it be said, I am well handled. Your lordship hath power to entreat my body as you list.  Lond. 
Thou art a fool, and a very ignorant fool. Master Chancellor, in good faith I have handled him and his fellows with as much gentleness as they can desire. I let their friends come unto them to relieve them. And wots ye what? the other day they had gotten themselves up into the top of the leads with a many of preutises, gazing abroad as though they had been at liberty: but I shall cut of your resort: and as for the prentices, they were as good not to come to you, if I take them.  Philpot. 
My Lord, we have no such resort to us as your Lordship imagin●th, and there cometh very few unto us. And of prentices I know not one, neither have we any leads to walk on over our coalhouse, 
 that I wots of: wherefore your Lordship hath mistaken your mark.  Lond. 
Nay, now you think (because my Lord Chancellor is gone) that we will burn no more: yes I warrant thee, I will dispatch you shortly, unless yo● do recant.  Phil. 
My lord, I had not thought that I should have been 〈◊〉 now, 
 neither so raw as I am, but well roasted to ashes.  Chaunc. 
Case not yourself wilfully away M. Philpot. Be content to be ruled by my lord here, and by other learned men of this realm, and you may do well enough.  Phil. 
My conscience beareth me record that I seek to please God, & that the love and fear of God causeth me to do as I do: and I were of all other creatures most miserable, if for mine own will only I did lose all the commodities I might have in this life, 
M. Philpot standeth upon his conscience & the fear of God.  and afterward to be cast to damnation. But I am sure, it is not my will whereon I stand, but Gods will, which will not suffer me to be cast away, I am sure.  Chaunc. 
You are not so sure, but you may be deceived.  Lon. 
Well, since thou wilt not be conformable by no fair mean, I will proceed against thee Ex officio, 
B. Boner proceedeth Ex officio with Master Philpot.  and therefore hearken here to such articles as I have here written, and I charge thee to make answer to them: and with that he read a li●ell which he had in his hand of divers Articles, and when he had done, he bade me answer.  Philpot. 
Your libel (my lord) containeth in sum, 2. special points: The first pretendeth, that I should be of your diocese, and therefore your lordship upon divers suspectes & infamies of heresy going upon me, is moved to proceed against me by your ordinary office: 
2. Untruths in the Bishop's articles.  the which first is not true, for that I am not of your Lordship's diocese, as the libel doth pretend. And the second is, that I being baptized in the catholic church, and in the catholic faith, am gone from them: the which is not so, for I am of that catholic faith and church as I was baptized unto.  London. 
What? art thou not of my Diocese? Where are ye now, I pray you?  Phil. 
My lord, I can not deny but I am in your coal house, which is your diocese: yet am I not of your diocese.  Lond. 
You were sent hither unto me by the Queen's majesties commissioners, and thou art now in my diocese: wherefore I will proceed against thee as thy ordinary.  Phil. 
I was brought hither through violence, and therefore my present being now in your diocese, is not enough to abridge me of mine own ordinary jurisdiction, 
john Philpot challengeth the privilege of his ordinary right.  neither maketh it me unwillingly subject to your jurisdiction since it cometh by force, and by such men as had no just authority so to do, no more than a sanctuary man being by force brought forth of his place of privilege, doth there by lose his privilege, but always may challenge the same where soever he be brought.  Chadsey. 
Hath not the Queen's majesty authority by her commissioners, to remove your body whether she will? and ought you not to obey herein.  Phil. 
I grant that the Queen's majesty (of her just power) may transpose my body, whether it shall please her grace to command the same. But yet by your laws. 
Spiritual things are not subject to temporal powers, and therefore the temporal commissioners had no power to remove him into an other man's diocese.  Spiritualia non sunt subiecta Imperatoris potestati. i Spiritual causes be not subject to the temporal power. As for example: you M. doctor if the Queen's majesty would appoint two temporal men to be judges over you in certain spiritual matters, might not you allege the privilege of a clerk, demand competent spiritual judges in your causes?  London, 
Doth not a man (I pray you) sortiri forum ratione delecti?  Phil. 
My Lord, your rule is true in temporal matters, but in spiritual causes it is not so: which be otherwise privileged.  London. 
What sayest thou then to the second article, and to the other?  Phil. 
My Lord, I say that I am not bound to answer the second, neither the rest, unless the first be proved.  London. 
Well, suppose the first may be proved (as it will be) what will you say then to the second, that you are not of the same catholic faith, neither of the same church now, as you were baptized in?  Phil. 
I am of the same catholic faith, and of the same catholic church which is of Christ, the pillar and establishment of truth.  London. 
Nay that you are not.  Phil. 
Yes that I am.  London. 
Your Godfathers and Godmothers were of an other faith than you be now.  Phil. 
I was not baptized neither into my Godfathers faith nor my Godmothers, but into the faith, 
A man is not baptized into his godfathers faith nor his godmothers faith: but into the faith of Christ's church. john Philpot proveth his church to be from Christ.  & into the church of Christ.  London. 
How know you that?  Phil. 
By the word of God, which is the touchstone of faith and the limits of the Church.  Lon. 
How long hath your church stand I pray you?  Phil. 
Even from the beginning, from Christ and from his Apostles, and from their immediate successors.  Chaun. 
He will prove his church to be before Christ.  Phil. 
If I did so, I go not amiss: for there was a church before the coming of Christ, which maketh one catholic church.  Chaun. 
It is so in deed.  Phil. 
I will desire no better rule then the same which is oftentimes brought in of your side, to prove both my faith and the catholic church: that is, antiquity, universality, and unity.  Lond. 
Do you not see what a bragging foolish fellow this is? He would seem to be very well seen in the Doctors, and he is but a fool. 
No rule better than Antiquity, Universality, & Unity, to prove the true faith & Church of the Protestants. Because you dare not.  By what Doctor art thou able to prove thy Church? Name him, and thou shalt have him.  Phil. 
My Lord, let me have all your ancient writers with pen, and ink, and paper, and I will prove both my faith and my Church out of every one of them.  Lond. 
No that thou shalt not have. You shall see how he lieth. S. Cyprian sayeth, there must be one high Priest, to the which the residue must obey, and they will allow no head, neither vicar general.  Phil. 
S. Cyprian saith not, that there should be a Vicar general over al. For in his book De simplicitate Praelatorun, I am sure he saith the contrary: 
S. Cyprian meaneth every church to have his own governor not all churches to be under one,  unus episcopatus est, cuius pars in solidum a singulis tenetur. i. There is but one bishopric which is wholly possessed of every Bishop in part.  London. 
Fet hither the book, thou shalt see the manifest place against thee.  
D. Chadsey brought the book, and turned to the place in an Epistle written unto Cornelius, than bish. of Rome, and recited these words in sum, that it went not well with the Church, 
Cypri lib. 1. Epist. 3.  where the high Priest was not obeyed, & so would have concluded for the confirmation of the Bishops saying.  Phil. 
M. Doctor you misconstrue the place of S. Cyprian: for he meaneth not thereby the high Priest, the bishop of Rome: 
The place of S. Cyprian explained.  but every Patriarch in his precinct, of whom there were 4. appointed in his time. And in writing unto Cornelius he meaneth by the high priest, himself, which was then chief Bishop of Africa, whose authority the heretics began to despise. Whereof he complaineth to Cornelius, & saith: the church can not be well ordered, where the chief minister by order, after the judgement of the scriptures, after the agreement of the people, and the consent of his fellow Bishops, is not obeyed.  Lond. 
Hath not the Bishop of Rome always been supreme head of the Church, and Christ's Vicar in earth even from Peter?  Phil. 
No, that he was not. For by the word of God he hath no more authority, 
The Bishop of Rome no more head of the Church, than the B. of London.  than the Bishop of London hath.  London. 
Was not Peter head of the Church? And hath not the Bishop of Rome, which is his successor, the same authority▪  Phil. 
I grant that the B. of Rome, as he is the successor of Peter, hath the same authority as Peter had: but Peter had no more authority, 
Peter had no more authority over the church than every one of the Apostles.  than every one of the apostles had.  Chancel. 
Yes that S. Peter had: for Christ said specially unto him: Tibi dabo claves regni coelorum: I will give thee the keys of the kingdom of heaven: The which he spoke to none other of his Disciples singularly but to him.  Phil. 
S. Augustine answereth otherwise to the objection, and sayeth: That if in Peter there had not been the figure of the Church, 
Peter beareth but a figure of the Church.  the Lord had not said to him, to thee will I give the keys of the kingdom of heaven. The which if Peter received not, the Church hath them not. If the Church hath them, than Peter hath them not.  Lond. 
What if I can prove and show you out of the Civil law, that all Christendom ought to follow the holy Catholic Church of Rome, 
B. Boners divinity lieth much in the civil law.  as there is a special title thereof, De Catholica fide & sancta Romana Ecclesia.  Phil. 
That is nothing material, seeing the things of God be not subject to man's laws: and Divine matters must be ordered by the word of God, and not of man.  A Doctor. 
What will you say, if I can prove that Christ builded his Church upon Peter, and that out of S. Cyprian? 
Cyprian.  Will you then believe that the B. of Rome ought to be supreme head of the Church?  Phil. 
I know what S. Cyprian writeth in that behalf: but he meaneth nothing as you take it.  A Doctor. 
S. Cyprian hath these words: Quòd super Petrum fundata fuit Ecclesia, tanquam super originem unitatis. That upon Peter was builded the Church, as upon the first beginning of unity.  Phil. 
He declareth that in an example, that unity must be in the church: 
The place of Cyprian expounded.  he grounded on Peter his church alone, and not upon men. The which he doth more manifestly declare in the book De simplicitate Praelatorum, saying: In persona unius Christus dedit omnibus claves, ut omnium unitatem denotaret. In the person of one man God gave the keys to all, that he in signification thereby might declare the unity of all men.  A Doctor. 
What? will you understand S. Cyprian so? That were good in deed.  Phillip 
I think you can not understand s. Cyprian better, than he doth declare himself.  Lond. 
I will desire you (M. Chancellor) to take some pains with M. Doctor Chadsey, about his examination, 
B. Boner goeth to the Parliament.  for I must go to the Parliament house. And I will desire you to dine with me.  Phil. 
Then the D. took again his former authority in hand for want of another, and would have made a farther circumstance, digressing from his purpose. To whom I said, he knew not whereabout he went, and therewith he laughed. And I said, his divinity was nothing but scoffing.  M D. 
Yea? then I have done with you: and so went away.  Phil. 
You are too young in divinity to teach me in the matters of my faith. 
M. D. 〈◊〉  Though you be learned in other things more than I, yet in Divinity I have been longer practised than you, for any thing I can hear of you: therefore be not too hasty to judge that you do not perfectly know.  Chancel. 
Peter and his successors from the beginning have been allowed for the supreme head of the Church, and that by the Scriptures, for that Christ said unto him in S. john thrice: Feed my sheep, pasce oves meas.  Phil. 
That is none otherwise to be taken, then Ite, 
The 〈◊〉 of 〈◊〉 Peter 〈◊〉 my 〈◊〉  praedicate, go ye & preach: which was spoken to all the Apostles, as well as unto Peter. And that Christ said thrice: Pasce oves meas, Feed my sheep, it signifieth nothing else but the earnest study that the ministers of God ought to have in preaching the word. 
 God grant that you of the Clergy would way your duty in this behalf more than you do. Is this a just interpretation of the Scripture, to take pasce oves meas, for to be lord of the whole world? In this mean while came in a Bachelor of Divinity, which is a reader of Greek in Oxford belonging to the Bishop, and he took upon him to help M. Chancellor.  Scholar. 
What will you say if I can show you a Greek author called Theophilact, to interpret it so? will you believe his interpretation?  Phil. 
Theophilacte is a late writer, and one that was a favourer of the B. of Rome: 
 and therefore not to be credited since his interpretation is contrary to the manifest words of the scripture, and contrary to the determination of many general Counsels.  Scholar. 
In what general Council was it otherwise, that the Bishop of Rome, was not supreme head over all.  Phil. 
In Nice Council I am sure it was otherwise: for Athanasius was there the chief Bishop and precedent of the Counsel, and not the Bishop of Rome. 
In Nice counsel 〈◊〉 B. o● 〈◊〉 was no 〈…〉   Scholar. 
Nay, that is not so.  Phil. 
Then I perceive you are better seen in words then in knowledge of things: and I will gauge with you what you will, it is so: as you may see in the Epitome of the Counsels.  Scholar. 
I will set Eusebius and show the contrary, and the book of general Counsels. He went into my lords closet, and brought Eusebius: 
The scholar of Oxford shrinketh away.  but the general Counsels he brought not, saying (for saving of his honesty) that he could not come by them, and there he would have defended that it was otherwise in Eusebius, but was not able to show the same, and so shrank away confounded.  Chaun. 
The church of Rome hath been always taken for the whole catholic church: therefore I would advise you to come into the same with us. You see all the men of this realm do condemn you. And why will you be so singular.  Phil. 
I have said, and still do say, that if you can be able to prove it unto me, that I will be of the same. But I am sure that the Church which you make so much of, 
The 〈◊〉 side notable to prove the Church to be the holy catholic church.  is a false church, and a synagogue of satan. And you with the learned men of the realm do persecute the true church, and condemn such as be more righteous than you.  Chaun. 
Do you hear (M. doctor) what he sayeth, that the church of Rome is the devil?  Chad. 
I wish you did think more reverently of the church of Rome. What will you say if I can show you out of S. Austen in his Epistle written unto Pope Innocentius, 
3. Blind coniect●●● out of 〈◊〉 epistle of Austen to 〈◊〉 proving the Sea of Rome to be supreme head. The 〈…〉 Bishop from 〈…〉 tyme. The 〈…〉 may be call▪  that the whole general Council of Carthage did allow the church of Rome to be chiefest over all other?  Phil. 
I am sure you can show no such thing. And with that he set the book of S. Austin, and turned to the Epistle: but he could not prove his allegation manifestly, but by conjectures in this wise.  Chad. 
Here you may see that the council of Carthage writing to Innocent. the bish. calleth the sea of Rome the apostolic sea. And besides this they write unto him, certifying him of things done in the council for the condemnation of the Donatists, requiring his approbations in the same, which they would not have done, if they had not taken the church of Rome for the supreme head of others. And moreover you may see how s. Austin doth prove the church of Rome to be the catholic church by continual succession of the B. until his time, which succession we can prove until our days: therefore by the same reason of s. Austin we say now, that the church of Rome is the catholic church.  Phil. 
M. Doctor, I have considered how you do weigh S. Augustine: 

 
The scope of S. Augustine's argument is 〈…〉 the Church of Rome therefore 〈…〉 in the doctrine because it hath 〈…〉 Bishop's from the Apostles, but 〈…〉 Donatistes' to be schismatics, 〈…〉 Church of Rome continuing 〈…〉 the doctrine of the Apostles, 〈◊〉 still succession of 〈◊〉 the Apostles time, yet they 〈…〉 the unity of that Church, 〈…〉 other Church of their own.  
The Argument is this.  
〈…〉 from that Church which 〈◊〉 succession of Bishops 〈…〉 Apostles, and keepeth the 〈◊〉 still in faith and doctrine, is 〈◊〉 the unity of the Church, and to 〈…〉.  
The Donatists do so from the Church 〈◊〉, having no just cause of doctrine 〈◊〉 to do. 〈◊〉▪ the 〈…〉▪   and contrary to his meaning and words, you wou●d infer your false conclusion. As concerning that it was called by him the Apostolical Sea, that is not material to prove the church of Rome now to be the catholic church. I will grant it now that it is the Apostolic sea in respect that Paul and Peter did once there preach the Gospel, and abode there for a certain season. I would you could prove it to be the Apostolical sea of the true religion and sincerity as the Apostle left it, and did teach the same: the which if ye could do, you might boast of Rome as of the Apostolical sea: otherwise it is now of no more force, then if the Turk at Antioch & at jerusalem should boast of the Apostolic seas, because the Apostles once did there abide, and founded the church of Christ.  
And where as that the whole Council of Carthage did write unto Pope Innocentius, certifying him of that was done in the general council, & willing him to set his helping hand to the suppressing of the Donatists, as they had done, that fact of the Council proveth nothing the supremacy of the B. of Rome, no more than if the whole Convocation house now gathered together, and agreeing upon certain articles, might send the same to some bishop, that upon certain impediments is not present, willing him to agree thereto, & to set them forth in his diocese. The which fact doth not make any such bish. of greater authority than the rest, because his consent is brotherly required.  
And touching the succession of the Bishops of Rome brought in by s. Austen, it maketh nothing now thereby to prove the same catholic church, unless you can conclude with the same reason as s. Austen doth. And the rehearsal of the succession of the bishops doth tend to this only, to prove the Donatistes' to be heretics, because they began aswell at Rome as in Africa, to found an other church of their own setting up then was grounded by Peter and Paul, and by their successors, whom he reciteth until his time, which all taught no such doctrine, neither no such church as the Donatists. And if presently you be able to prove by the bishops of Rome (whereof you do glory) that such doctrine hath been taught by any of the successors of Peter's sea, as is now taught & believed of us, you have good reason against us: otherwise it is of no force, as I am able to declare.  Chaunc. 

 Well M. Doctor, you see we can do no good in persuading of him: let us minister the Articles, which my Lord hath left us, unto him. How say you M. Philpot to these articles? M. Ihonson, I pray you writ his answers.  Phillip 
M. Chancellor, you have no authority to inquire 〈◊〉 my belief in such articles as you go about, for that I am not of my Lord of London's Diocese: and to be brief with you, I will make no further answer herein, than I have already to the Bishop.  Chaunc 
Why, then let us go our ways, and let his keeper take him away.  
Thus endeth the seven. part of this Tragedy.   

The sum of a private conference or talk between M. Philpot and the Bishop.  PHil. 
The next day in the morning betime, the Bishop sent one of his men unto me, 
 to call me up into his chapel to hear Mass.  Bishops man. 
Master Philpot where be you?  Phil. 
Who is that calleth me?  Bishop's man. 
My Lords will is, you should rise and come to hear Mass: will you come or no?  Phil. 
My stomach is not very good this morning: you may tell my Lord I am sick. After this the Keeper was sen● to bring me to my Lord.  The keeper. 
M. Philpot, you must rise & come to my Lord.  Phil. 
I am at your commandment (M. Keeper) assoon as I can: 
〈…〉 to their dinner afterward as they have, as i● they had eaten never a bit of meat before▪ john Philpot refu●eth to aunswer● but in open judgement▪ john Philpot commanded to be set in the stocks in the Colehou●e.  and going out of the prison he asked me, saying:  The Keeper. 
Will you go to Mass?  Phil. 
My stomach is to raw to digest such raw meats of flesh, blood and bone this morning. After this my Keeper presented me to the Bishop in his Hall.  Lond. 
M. Philpot, I charge you to answer to such Articles as my Chaplain, and my Register have from me to ob●ect against you, go and answer them.  Phil. 
My Lord, Omnia judicia debent es●e publica: All judgements ought to be public. Therefore if your Lordship have any thing to charge me lawfully withal, let me be in judgement lawfully and openly called, and I will answer according to my duty: otherwise in corners I will not.  London. 
Thou art a foolish knave I see well enough: thou shalt answer whether thou wilt or no. Go thy ways with them I say.  Phil. 
I may well go with them at your Lordship's pleasure: but I will make them no further answer than I have said already.  Lond. 
No will thou knave? Have him away, and set him in the stocks. What foolish knave?  Phil. 
In deeds (my Lord) you handle me with others like fools: and we must be content to be made fools at your hands▪ stocks and violence is your Bishoplike alms. You go about by force in corners to oppress, & be ashamed that your doings should come to light: God shorten your cruel kingdom for his mercy's sake. And I was put by and by into the stocks, in an house alone, separate from my fellows. God be praised that he hath thought me worthy to suffer any thing for his name's sake. Better it is to sit in the stocks of this world, then to sit in the stocks of a damnable conscience.   

another conference between the Bishop and M. Philpot and other prisoners.  PHil. 
The next day after, an hour before day, 

another days talk of the Bishop with john Philpot and other prisoners.  
john Philpot denieth to come before the Bishop for fear of some privy practice.   the Bishop sent for me again by the Keeper.  The Keeper. 
M. Philpot arise, you must come to my Lord.  Phil. 
I wonder what my Lord meaneth, that he sendeth for me thus early. I fear he will ●se some violence towards me, wherefore I pray you make him this answer, that if he send for me by an order of law, I will come and answer: otherwise, since I am not of his diocese, neither is he mine Ordinary, I will not (without I be violently constrained) come unto him.  Keeper. 
I will go tell my Lord what answer you make: and so he went away to the bishop, and immediately returned with two of the Bishop's men, saying that I must come whether I would or no.  Phil. 
If by violence any of you will enforce me to go, 
john Philpot brought to the Bishop by violence.  then must I go, otherwise I will not: and therewith one of them took me with force by the arm, and led me up into the bishop's gallery.  Lond. 
What? thou art a foolish knave in deed: thou wilt not come without thou be ●et.  Phil. 
I am brought in deed (my Lord) by violence unto you, and your cruelty is such, that I am afraid to come before you. I would your lordship would gently proceed against me by the law.  London. 
I am blamed of the Lords the Bishops, 
Note here the just dealings of these Bishops.  for that I have not dispatched thee ere this. And in Faith I made suit to my Lord Cardinal, and to all the Convocation house, that they would hear thee? And my Lord of Lincoln stood up, and said that thou wert a frantic fellow, and a man that will have the last word. 
This Bishop of Lincoln was D. White.  And they all have blamed me, because I have brought thee so often before the Lords openly: and they say it is meat & drink to you to speak in an open audience, you glory so of yourself. Wherefore I am commanded to take a farther order with thee, and in good faith if thou wilt not relent, I will make no farther delay. Marry if thou wilt be comformable, I will yet forgive thee all that is past, & thou shalt have no hurt for any thing that is all ready said or done.  Phil. 
My Lord, 
john Philpot being Archdeacon excommunicated B. White for preaching fal●ed doctrine.  I have answered you already in this behalf, what I will do. And as for report of master White, Bish. of Lincoln, I pass not: who is known to be mine enemy, for that I being Archdeacon, did excommunicate him for preaching naughty doctrine. If Christ my master were called a mad man, it is no marvel though ye count me frantic.  London. 
Hadst not thou a pig brought thee the other day with a knife in it? Wherefore was it (I pray thee) but to kill thyself? Or as it is told me (Marry I am counseled to take heed of thee) to kill me? but I fear thee not. I trow I am able to tread thee under my feet: do the best thou canst.  Philpot. 
My Lord, I can not deny but that there was a knife in the pigs belly that was brought me. 
Matter made of a knife sent to john Philpot in a Pig's belly.  But who put it in, or for what purpose I know not, unless it were because he that sent the meat, thought I was without a knife, and so put it in. But other things your Lordship needeth not to fear: for I was never without a knife since I came to prisone. And touching your own person, you should live long if you should live until I go about to kill you: and I confess, by violence your Lordship is able to overcome me. 
Articles again put to john Philpot.   London. 
I charge thee to answer to mine articles. Hold him a book. Thou shalt swear to answer truly to all such Articles, as I shall demand thee of.  Phil. 
I will first know your Lordship to be mine Ordinary, before I swear herein.  London. 
What, we shall have an Anabaptist of thee, which thinketh it not lawful to swear before a judge.  Phil. 
My Lord, I am no Anabaptist, I think it lawful to swear before a competent judge, being lawfully required. But I refuse to swear in these causes before your Lordship, because you are not mine Ordinary.  London. 
I am thine Ordinary, & here do pronounce by sentence peremptory, 
B. Boner of mere power and authority pronounceth himself to be Philpots Ordinary.  that I am thine Ordinary, and that thou art of my diocese: and here he bade call in more to bear witness. And I make thee (taking one of his servants by the arm) to be mine notary. And now hearken to my articles, to the which (when he had read them) he monished me to make answer, and said to the keeper, fet me his fellows, and I shall make them to be witness against him.  
In the mean while came in one of the sheriffs of London, whom the Bishop (calling for two chairs) placed by him, saying: M. Sheriff I would you should understand how I do proceed against this man. 
False articles: feigned against john Philpot.  M. sheriff, you shall hear what Articles this man doth maintain: and so red a rabblement of feigned Articles: that I should deny Baptism to be necessary to them that were borne of Christian parents, that I denied fasting and Prayer, and all other good deeds, & I maintained only bare faith to be sufficient to salvation what so ever a man did beside, & I maintained God to be the author of all sin and wickedness.  Phil. 
Ha my Lord, have ye nothing of truth to charge me withal, but ye must be feign to imagine these blasphemous lies against me? You might as well have said I had killed your father. The Scriptures say, That God will destroy all them that speak lies. And is not your Lordship ashamed to say before this worshipful Gentleman (who is unknown to me) that I maintain these abominable blasphemies which you have rehearsed: which if I did maintain, I were well worthy to be counted an heretic, and to be burned an hundred times if it were possible.  London. 

B. Boner taken with an untruth.  I do object them unto thee, to hear what thou wilt say in them, and how thou canst purge thyself of them.  Philpot. 
Then it was not justly said of your Lordship in the beginning, that I did maintain them, since almost I hold none of these Articles you have read, in form as they are written.  London. 
How sayest thou? wilt thou answer to them or no?  Phil. 
I will first know you to be mine Ordinary, and that you may lawfully charge me with such things, and then afterward being lawfully called in judgement, I will show my mind fully thereof, and not otherwise.  London. 
Well, than I will make thy fellows to be witness against thee: 
Other prisoners called in to bear witness against john Philpot.  where are they? come.  Keeper. 
They be here my Lord.  London. 
Come hither Sirs, hold them a book, you shall swear by the contents of that book, that you shall (all manner of affections laid a part) say the truth of all such Articles as you shallbe demanded of, concerning this man here present, which is a very naughty man, and take you heed of him that he doth not deceive you, as I am afraid he doth you much hurt, and strengtheneth you in your errors.  Prisoners. 
My Lord, we will not swear except we know whereto: 
The prisoners refuse to be sworn against M. Philpot.  we can accuse him of no evil, we have been but a while acquainted with him.  Phil. 
I wonder your Lordship knowing the law, will go about contrary to the same, to have infamous persons to be witnesses, for your Lordship doth take them to be heretics, and by the law an heretic can not be a witness.  London. 
Yes, one heretic against an other may be well enough. 
B Boner again doth against the law.  And master Sheriff, I will make one of them to be witness against an other.  Phil. 
You have the law in your hand, and you will do what you list.  Prisoners. 
No my Lord.  London. 

Note how the Bishops make Anabaptistes.  No will? I will make you swear, whether you will or no. I ween they be Anabaptists, M. sheriff, they think it not lawful to swear before a judge.  Phil. 
We think it lawful to swear for a man judicially called, as we are not now, but in a blind corner.  London. 
Why then, seeing you will not swear against your fellow, you shall swear for yourselves, and I do here in the presence of master sheriff object the same Articles unto you, as I have done unto him, and do require you under the pain of excommunication, to answer particularly unto every one of them when you shallbe examined, as you shall be by and by examined after by my Register and some of my Chaplains.  Prisoners. 
My Lord, we will not accuse ourselves. If any man can lay any thing against us, we are here ready to answer thereto: otherwise we pray your Lordship not to burden us: for some of us are here before you, we know no just cause why.  London. 
Master Sheriff, I will trouble you no longer with these froward men. And lo he rose up and was going away, talking with master sheriff.  Philpot. 
Master Sheriff, 
B. 〈◊〉 seeketh 〈◊〉.  I pray you record how my Lord proceedeth against us in corners without all order of law, having no just cause to lay against us. And after this were all commanded to be put in the stocks, where I set from morning until night, and the Keeper at night upon favour let me out.   

another private conference between the Bishop and Master Philpot in the coalhouse.  PHil. 
The Sunday after, 
another private talk or conference between him and the Bishop.  the bishop came into the Coal-house at night with the Keeper, and viewed the house, saying that he was never here afore: whereby a man may guess how he hath kept God's commandment in visiting the prisoners, seeing he was never with them that have been so nigh his nose: And he came not then for any good zeal, but to view the place, & thought it too good for me, ● therefore after supper between 8. and 9 he sent for me, saying.  Lond. 
Sir, 
B. Boner viewing his coalhouse.  I have great displeasure of the Queen & the Counsel for keeping you so long, and letting you have so much liberty. And besides that, you be yonder, and strengthen the other prisoners in their errors, as I have laid wait for your doings, & am certified of you well enough: I will sequester you therefore from them, and you shall hurt no more as you have done, and I will out of hand dispatch you, as I am commanded, unless you will be a conformable man.  Phil. 
My Lord, you have my body in your custody: you may transport it whither it please you: I am content. And I would you would make as quick expedition in my judgement, as you say, I long therefore, and as for conformity, I am ready to yield to all truth, if any can bring better than I.  London. 
Why? you will believe no man but yourself, what so ever they say.  Phil. 
My belief must not hang upon men's sayings, without sure authority of god's word, that which if any can show me, I will be pliant to the same: Otherwise I can not go from my certain faith, to that which is uncertain.  London. 
Have you then the truth only?  Phil. 
My Lord, I will speak my mind freely unto you, and upon no malice I bear to you, before God. You have not the truth, neither are you of the church of God: but you persecute both the truth and the true church of God, for the which cause you can not prosper long. You see god doth not prosper your doings according to your expectation. He hath of late showed his just judgement against one of your greatest doers, who by report died miserably. I envy not your authority you are in. You that have learning should know best how to rule. And seeing God hath restored you to your dignity and living again, 
He meaneth Steven Gardiner Bishop of Winchester. Good counsel given to B. Boner.  use the same to God's glory, & to the setting forth of his true religion: otherwise it will not continue, do what you can. With this saying he was apaused, and said at length.  Lon. 
That good man was punished for such as thou art. Where is the Keeper? Come let him have him to the place that is provided for him. Go your way before.  Phil. 
And he followed me, calling the Keeper aside, commanding to keep all men from me, & narrowly to search me (as the sequel did declare) and brought me to his privy door that goeth into the church, and commanded two of his men to accompany the Keeper, and to see me placed.  
And afterwards I passed through Paul's up to Lollardes' tower, 
john 〈…〉 a clo●e tower joining to Paul's Church.  and after that turned a long all the West side of Paul's through the wall, and passing through 6. or 7. doors, came to my lodging through many straits: where I called to remembrance that straight is the way to heaven. And it is in a Tower right on the other side of Lollardes' tower, as high almost as the battlements of Paul's, viii. foot of breadth, and xiii. of length, and almost over the prison where I was before, having a window opening towards the East, by the which I may look over the tops of a great many of houses, but see no man passing into them: and who so walketh in the bishops utter gallery going to his Chapel, may see my window & me standing in the same. 
  
And as I was come to my place, the Keeper plucked of my gown, & searched me very narrowly, and took away penner, inkhorn, girdle and knife, but (as God would) I had an inckeling a little before I was called, of my removing, and thereupon made an errant to the stole, where full sore against my will I cast away many a sweet letter and friendly: but that I had written of my last examination before, I thrust into my hose, thinking the next day to have made an end thereof, and with going it was fallen down to my leg, the which he by feeling did soon espy, and asked what that was. I said they were certain letters: and with that he was very busy to have them out. Let me alone (said I) I will pluck them out, 
 with that I put in my hand, having two other letters therein, and brought up the same writing to my codpiece, and there left it, giving him the other two letters that were not of any great importance. The which for to make a show that they had been weighty, I began to tear aswell as I could, till they snatched them from me, & so deluded him (I thank God) of his purpose.  
After this he went his way, and as he was going, one of them that came with him, said, that I did not deliver the writings I had in my hose, but two other letters I had in my hand before. No did quoth he? I will go search him better: the which I hearing, conveyed mine examination I had written, into an other place besides my bed, and took all the letters I had in my purse, and was tearing of them when he came again, and as he came I threw the same out of my window, saying that I hard what he said: wherefore I did prevent his searching again, whereof I was right glad. God be praised that gave me that present shift to blind their eyes from the knowledge of my writings, the which if they had known, it would have been a great occasion of more straighter keeping and looking unto, although they look as narrowly as they may.   

The eight examination of john Philpot before the B. of London, the B. of S. David's, M. Mordant and others, in the Bishop's Chapel.  
THe next day after, my Keeper came before day in the morning to call me down, 
The 8. 〈◊〉 of ●. Philpot.  & so was I brought down into his Wardrobe, where with a Keeper I was left, and there continued all the day. But after dinner I was called down into the Chapel, before the Bishop of London, the B. of saint David's, M. Mordant one of the Queen's Counsel, master archdeacon of London, and before a great many more Balaamites: and the Bishop spoke unto me in this wise. 
Articles 〈◊〉 & Philpot.   Lond. 
Sir, here I object and lay unto you in the presence of my Lord of S. David's, and of M. Mordant, & of these worshipful men, these articles here in this libel contained, and openly he read them.  
To whom when I would particularly have answered to some of his blasphemies, he would not permit me, but said, I should have leisure enough to say what I would, when he had said, & to these here I add an other schedule. Also I require thee to answer to the catechism set forth in the schismatical time of king Edward. Also I will thee to answer to certain conclusions, agreed upon both in Oxford and Cambridge. And I here do bring forth these witnesses against thee, in thine own presence, namely my Lord of S. David's, master Mordant, and master Harpsfield, with as many of you as were present in the disputation he made in the convocation house, willing you to testify (of your oaths taken upon a book) his stubborn and unreverend behaviour he did there use against the blessed sacrament of the altar. give me a book, and receiving one, he opened the same, saying: I will teach him here one trick in our law, which he knoweth not: that is, My Lord of S. David's, because you are a Bishop you have this privilege, that you may swear, Inspectis Euangelijs & non tactis: By looking on the Gospel book without touching of the same. 
〈…〉 M. Philpot.  And so he opened the book in his sight, and shut it again, and caused the other to put their hands on the book, and took their oath, and willed them to resort to his Register to make their depositions when they might be best at leisure: and afterwards he turned to me, and said: Now sir, you shall answer but 2. words, whether you will answer to these articles which I have laid unto you, directly, yea, or nay.  Phil. 

 My Lord, you have told a long tale against me, containing many lying blasphemies, which can not be answered in two words. Besides this, you promised me at the beginning, that I should say what I could for my defence and now will you not give me leave to speak? What law is this?  Lond. 
Speak, yea, or nay: for you shall say no more at this time. The cause was (as I guess) that he saw so many there gathered to hear. 
  Phil. 
Then my two words you would have me speak, shall be that I have appealed from you, and take you not for my sufficient judge.  Lon. 
In deed (M. Mordant) he hath appealed to the king and to the Queen: but I will be so bold with her majesty, to stay that appeal in mine own hands.  Phil. 
You will do what you list (my Lord) you have the law in your hands.  Lond. 
Wilt thou answer, or no?  Phil. 
I will not answer otherwise then I have said.  Lon. 
Register, note his answer that he maketh.  Phil. 
Knock me in the head with an Hatcher, 
B. Boner doth without order o● law.  or set up a stake, and burn me out of hand without further law: as well you may do so, as do that you do, for all is without order of law. Such tyranny was never seen, as you use now adays. God of his mercy destroy your cruel kingdom. And whilst I spoke this, the Bishop went away in haste.  S. David's. 
M. Philpot, I pray you be quiet, and have patience with you.  Phil. 
My Lord, I thank God I have patience to bear and abide all your cruel intents against me, notwithstanding I speak this earnestly, being moved thereto justly, to notify your unjust and cruel dealing with men in corners, without all due order of law.  
After this, at night I was conducted again by three or four into the coalhouse.   

The ninth examination of M. Philpot before Boner and his Chaplains.  
IN the morning the next day I was called down betunes, by my keeper, 
The 9 examination of john Philpot before the Bishop and his Chapleyns'.  and brought again into the Wardrobe, where I remained until the Bishop had heard his Mass, and afterward he sent up for me into his inward Parlour, and there he called for a chair to sit down, and brought his infamous Libel of his forged Articles in his hand, and sat down, willing me to draw near unto him, and said:  Lond. 
I am this day appointed to tarry at home from the Parliament house, to examine you and your fellows upon these Articles, and you stand dallying with me, and will neither answer to nor fro. Iwis all your exceptions will not serve you. Will it not be a fair honesty for you, (think ye) that when thou comest afore my Lord Maior and the Sheriffs, & other worshipful audience, when I shall say before them all, that I have had thee these many times before me, and before so many learned men, and then thou couldst say nothing for that thou standest in, for all thy brags of learning, neither wouldst answer directly to any thing.  Phil. 
My Lord, I have told you my mind plain enough: 
john Philpot still standeth to his former plea to answer before his own Ordinary.  but yet I do not intend to lose that privilege the law giveth me, the which is free choice to answer where I am not bound, and this privilege will I cleave unto, until I be compelled otherwise.  Lon. 
Well, I perceive you will play the obstinate fool. Lay thine appellation when thou comest in judgement, and answer in the mean while to these articles.  Phil. 
No, my Lord, by your leave I will not answer to them, until my lawful appeal be tried.  Lon. 
Well, thou shalt hear them, and with that he began to read them.  Phil. 
I shrank back into the window, 
john Philpot will not hear his articles read.  and looked on a book, and after he had read them over, he said unto me.  Lon. 
I have read them over, although it hath not pleased you to hear me. I marvel (in good faith) what thou meanest to be so wilful and stubborn, seeing thou mayest do well enough if thou list. It is but a singularity. Dost thou not see all the realm against thee?  Phil. 
My Lord, I speak unto you in the witness of God, before whom I stand, that I am neither wedded unto mine own will, neither stand upon mine own stubbornness or singularity, but upon my conscience instructed by God's word: and if your Lordship can show better evidence than I have for a good faith, I will follow the same.  Lon. 
What, thou wilt not (lo) for all that. Well, all that is past shall be forgotten: and be conformable unto us. Iwis thou mightest find as much favour as thou wouldst desire.  Phil. 
Then I perceiving that he fawned so much upon me, thought it good to give him some comfort of relenting, to the end I might openly give him and his hypocritical generation, openly a further foil, perceiving that they dare reason openly with none, but with such as be unlearned; and for lack of knowledge not able to answer, or else with such as they have a hope, that for fear or love of the world, will recant. I said: My Lord, it is not unknown to you, that I have openly in the audience of a great number, stand to the maintenance of these opinions I am in, & by learning did offer to defend them: therefore my Lord) I would it might openly appear to the world, that I am won by learning, or else what will they say, but that either for fear or love of the world, I am without any ground turned from the truth? and if I have any kind of learning openly showed, I shallbe as conformable as you may require me.  Lond. 
Yea marry, now ye speak somewhat like a reasonable man. I wis you might have had a great deal more favour in my house and liberty than you have had: and you shall lack nothing that is within my house, call for it, and you shall have it. And what is it that you would openly by learning somewhat be satisfied in, tell me?  Phil. 
My Lord, I have openly said, and do believe it also, that your sacrifice of the Mass is no Sacrament.  Lond. 

Talk of the Sacrament.  What, do you deny the presence of Christ in the Sacrament?  Phil. 
No, my Lord, I deny not the presence of Christ in the Sacrament, but I have denied the Sacrament of the Altar, as it is used in your Mass, to be the true Sacrament of Christ's institution. And first it must be proved a sacrament, ere there can be any kind of presence granted.  Lond. 
Why, do you deny the Mass to be a Sacrament? I pray you what is a Sacrament? Is it not a sign of a holy thing, as saint Austin doth define it?  Phil. 

This argument in the 2 figure concluding affirmatively doth not hold by logic.  Yes verily that it is.  Lond. 
Then I make this argument unto you. A Sacrament is the sign of a holy thing: but the Mass is a sign of a holy thing: Ergo, it is a Sacrament.  Phil. 
You must add this to your Mayor or first proposition, as saint Austin doth mean, that a Sacrament is the sign of a holy thing instituted of God, and commanded: for otherwise it can be no Sacrament, for all men can not make a Sacrament.  Lond. 
I grant that, and such a sign of a holy thing is the Mass of Christ's institution.  Phil. 
I deny that, my Lord:  Lond. 

The Bishop being brought to a narrow strait, is fain to call for more help.  I will prove this by S. Austin by and by. I will go show you the book, & you shall have any book I have that you will demand. Ho, who is without there? call me M. Doct. Chadsey, M. Archdeacon, M. Cousins, and other chaplains hither.  
Here, my Lord, Master Doctor Chadsey in gone to Westminster, and Master Archdeacon was here even now.  Lond. 
M. Cousins, I pray you examine him upon these Articles, and write his answer he maketh to every one of them. I will go examine his fellows, and send you S. Austin by and by. I find this man more conformable than he was before.  Cousins. 
I trust my Lord, you shall find him at length a good Catholic man. Marry here be a sight of heresies: I dare say, you will hold none of them, neither stand in any of them. How say you to the first?  Phil. 
M. Cousins, I have told my Lord already, that I will answer to none of these articles he hath objected against me: but if you will with learning answer to that which is in question between my Lord and me, I will gladly hear and common with you. 
Whether the Mass be a Sacrament.   Cousins. 
No will you? Why, what is that than which is in question between my Lord and you?  Phil. 
Whether your Mass be a Sacrament or no?  Cousins. 
What, the Mass to be a Sacrament? who ever doubted thereof?  Phil. 
If it be an undoubted truth, you may the sooner prove it: for I doubt much thereof.  Cousins. 
Why, I will prove it. It is the sign of a holy thing: Ergo, it is a Sacrament.  Phil. 
I deny your antecedent.  Cousins. 
What, will you so? then there is no reasoning with you.  

M. Cousins giveth over in the plain field.  Thus master Cousins gave over in the plain field for want of further proof. And then the morrow Mass chaplain began to speak for his occupation, & with that M. Harpsfield came out from my Lord with S. Austin's Epistles, saying:  Harps. 
My Lord hath sent you here S. Austin to look upon, and I pray you looeke what he saith in a certain Epistle which he writeth. I will read over the whole. Here may you hear the celebration of the Mass, & how he reproveth them that went a hawking and hunting before the celebration of the same, on the Sabbath and holy days.  Phil. 
I perceive the contents of this Epistle, and I see nothing herein against me, neither nothing that maketh for the proof of your Sacrament of the Mass.  Harps. 
No, doth he not make mention of the Mass, & the celebration thereof? what can be spoken more plain?  Phil. 
S. Austin meaneth of the celebration of the Communion, and of the true use of the Sacrament of the body and blood of Christ, and not of your private Mass, 
The 〈◊〉 of S. 〈◊〉 allege for con●●●●mation of the Mass, answered how it 〈◊〉 derived.  which you of late years have erected in the steed thereof. For this word Mass hath been an old term attributed to the Communion, even from the Primitive Church. And I pray you tell me what Missa doth signify. I think not many that say Mass, can well tell.  Cousins. 
No can? that is marvel.  Phil. 
Then tell, if you can. But M. Cousins & my morrow mass Chaplain were dumb, looking upon M. Harpsfield for help, and at length he spoke.  Harps. 
You think it cometh of the Hebrew word Massah, 
The 〈◊〉 Missa.  as though none were seen in the Hebrew but you.  Phil. 
I have not gone so long to School, to derive the signification of Missa, which is a Latin word out of Hebrew: but I have learned to interpret Greek words by Greek, and Latin by Latin, and Hebrew by Hebrew. I take the Communion to be called Missa á mittendo, of such things as at the celebration of the Communion were sent by such as were of ability, to the relief of the poor, where the rich brought after their devotion & ability, and required the Minister in the celebration of the Communion, to pray unto God for them, and to accept their common alms, which they at such times did send for the help of their poor brethren and sisters: and for this cause was it called Missa, as learned men do witness. At the which celebration of the Mass, all that were present did communicate under both kinds, according to Christ's institution, as they did in Saint Augustine's tyme. But unless you can show that your Mass is used as then was, ye shall never by the name of Mass (which saint Austin attributed to the true use of the Communion) prove your private Mass to be a Sacrament, unless ye can prove the same now to be in your Masses as was then, which is clean contrary.  Harps. 
What, deny you the Mass to be a Sacrament? 
The Mass is a sacrifi●● quoth Harpsfield.  For shame speak it not.  Phil. 
I will not be ashamed to deny it, if you can not prove it.  Har. 
Why, it is a sacrifice, which is more than a sacrament.  Phil. 
You may make of it as much as you list: but you shall never make it a Sacrifice, as you imagine thereof, but first it must be a Sacrament, for of the Sacrament you deduce your Sacrifice.  Harps. 
Why, doth not Christ say: This is my body? and doth not the Priest pronounce the same that Christ did?  Phil. 
The pronunciation is not only enough, unless the words be therewithal applied to the use, 
A Sacrament is no Sacrament without his use▪  as Christ spoke them to. For though you speak the words of Baptism over water never so many times, yet there is no Baptism unless there be a Christian person to be baptized.  Harps. 
Nay, that is not like: for, Hoc est corpus meum, is an indicative proposition, showing a working of God in the substance of bread and wine.  Phil. 
It is not only an indicative proposition, but also imperative or commanding. For he that said: Hoc est corpus meum. i. This is my body, said also: Accepite, manducate. i. Take ye, eat ye. And except the former part of the institution of Christ's Sacrament be accomplished according to the Communion, the latter, This is my body, can have no verification, take it which way you will, and how you will.  Morowmasse Chap. 
Why, then you will make the Sacrament to stand in the receiving, and that receiving maketh it a Sacrament.  Phil. 
I do not say, 
Receiving maketh not the Sacrament, ye● the Sacrament of the Lords Supper without it be received is no Sacrament.  that the receiving maketh it the Sacrament only: but I say, that a common receiving must needs be concurrent with the true Sacrament, as a necessary member, without the which it can not be a Sacrament, because Christ hath made this a principal part of the Sacrament, Take ye, eat ye, which you do not in your Mass according to Christ's institution: wherefore it can be no Sacrament, for that it wanteth of Christ's institution.  Cousins. 
We do forbid none to come to it, but as many as list, may be partakers with us at the Mass, if they require it.  Phil. 
Nay, that they shall not, though they require it. You will minister but one kind unto them, which is not after Christ's institution. Besides that, you ought before you go to Mass, to exhort all that be present, to make a Sacrifice of thanks giving for Christ's passion with you, 
What the Priests ought to do at their Mass.  and to exhort them to be partakers with you, according to Christ's commaundemet, saying unto all that be present: Take ye, eat ye: and likewise by preaching show forth the lords death, which you do not.  Cousins. 
What and if all things be done even as you would have it, and whilst the Minister is about to minister the Sacrament before any have received it, there rise a sudden only burly, that the communicants be compelled to go away: is it not a sacrament for all that none hath communicated beside the priest?  Phil. 
In this case where all things are appointed to be done according to gods word, if incident necessity had not let, I can not say, but it is a sacrament, and that he which hath received, hath received the true sacrament. After this the morowmasse priest made this apish reason.  The morowmasse priest. 
If the sacrament of the mass be no Sacrament, unless all do receive it, because Christ said: Take ye, eat ye, than the sacrament of Baptism is no Sacrament, where there is but one baptised, because Christ said to his Apostles: Go preach the Gospel to all creatures, baptising all nations in the name of the father. etc.  Phil. 
In that saying of Christ: Baptising all nations, is a commandment to the Apostles, to baptise all sorts of men, & to exclude none that do believe, be he Gentile or jew, not meaning all at once, 
The Sacra●●●● 〈…〉.  for that were impossible. And there are many examples, that baptism may be singularly ministered to one person, as we have example in Christ baptized o● john, and in the Eunuch baptized of Philip, with many more such like: but so have you not of the Sacrament of the body and blood of Christ, but contrariwise by the express words of S. Paul you are commanded to use it in a Communion and participation of many together, 
The Sacrament of the 〈…〉.  the 11. to the Corinthians: Quoties convenitis ad manducandum, alius alium expectate: As oft as ye come together to eat (meaning the lords supper) tarry one for an other. And also the Minister in the celebration of the sacrament, speaketh unto all that be present in Christ's behalf, to communicate with him, saying: Take ye, and eat ye. Wherefore, as many as be present and do not communicate, break God's commandment in not receiving the same, and the minister is no just minister that doth not distribute the sacrament as Christ did, 
〈◊〉 the 〈…〉 Suppe● all that 〈◊〉 present 〈…〉.  to all that are present, and where God's word is transgressed, there is not Christ present, & consequently it is no Sacrament.  Harps. 
What, would you have it no sacrament without it be a Communion?  Phil. 
I make it not so, but gods express word teacheth me so, yea, also all the ancient writers: as S. chrysostom writing upon the Epistle to the Ephesians saith: 
〈◊〉. in 〈…〉 Ep●e. 〈…〉 Sacrament without it be a communion▪ Co●ins and the Chapl●●ne give 〈◊〉 their 〈◊〉.  That the oblation is in vain, where as none doth communicate with the priest. If by his judgement the action of the priest alone is in vain, where is no Communion, how can that be a sacrament which he calleth a vain oblation, and a vain standing at the altar?  Cousins. 
You are such another fellow as I have not heard, that will not have the Mass to be a sacrament: you are no man for me to reason withal. Come, let us go, pointing to the morrowmasse Chaplain: we will leave you (master Archdeacon) and him together: and so they went away. Afterward the Archdeacon fell into earnest persuasions with me, saying:  Harps. 
M. Philpot you and I have been of old acquaintance a long tyme. We were schoolefellowes both in Winchester and in Oxford many years. Wherefore I must wish you as well to do as myself, & I pray you so think of me.  Phil. 
I thank you for your good will towards me. But if you be deceived (as I am sure you are) I shall desire you not to wish me deceived with you. 
〈…〉 M. 〈◊〉 & 〈…〉 Arch●eacon.  For afore God I tell you plainly you are highly deceived, and maintain false religion, and be not those men you take yourselves for: and if you do not repent, & leave of your persecuting of Christ's truth, you will go to the devil for it. Therefore consider it in time, I give you warning: for in the day of judgement, else I shall be a witness against you, that I told you this here talking together.  Harpsfield. 
Fie, that is but your own vain singular opinion. I perceive you are still now that man you were in Oxford.  Phil. 
I trust you can report no notorious evil that ever you knew by me there.  Harpsfield. 
I can say no evil of your conversation, but I knew you to be a studious man. Marry, if you remember when we met in disputation in parvis, you would not lightly give over, and for that cause I speak that I have said.  Phil. 
M. Harpsfield, you know in the Schools at Oxford, when we were young men, we did strive much upon vain glory, and upon contention, more than for the truth: but now our years and our riper learning teach us to fall to a truth, which must be our portion for ever. And if I was then, in my time of ignorance earnest in mine own cause, I ought now to be earnest in my Master Christ's cause, and in his truth. I know now that nothing done upon vain glory and singularity, can please God, have it never so goodly a show: wherefore I pray you judge not so of me now.  Harps. 
What, will you think yourself better learned, than all the learned men in this realm?  Phil. 
My faith hangeth not upon the learned of the world, 
M. Harpsfield standeth upon number and multitude.  but upon the learned of God's word.  Harps. 
Well, I will talk with you no more as now, but pray to God to open your hart.  Phil. 
I pray God open both our hearts, to do more his will than we have done in times past.  Harps. 
Ho Keeper, take him away with you.  Phil. 
I pray you Master Harpesfield, tell me what this Pronounce (Hoc) doth demonstrate and show in this Indicative proposition, as you call it: Hoc est corpus meum: 
What this pronoun [Ho●] doth demonstrate.  This is my body.  Harpsfield. 
It doth demonstrate the substance of bread, which by the words spoken by the Priest, and by the omnipotency of God, is turned into the substance of Christ's very body.  Phil. 
Is the substance of the bread (as you say) turned into Christ's body?  Harps. 
Yea that it is.  Phil. 
Why, 
That is against the opinion of Winchester, read before in the tractation of Winchester's Sermon.  then Christ's body receiveth daily a great increase of many thousand pieces of bread into his body, and that is his body become now, which was not before, and by this you would seem to make, that there is an alteration in Christ's glorified body, which is a wicked thing to think.  Harps. 
Then he set about again, and remembering better himself, 
M. Harpsfield in a double tale.  and seeing the inconvenience of his first assertion of the transubstantiation of bread into Christ's body, he said, that the substance of bread after the words spoken by the priest, was evacuated or vanished away by the omnipotency of God.  Phil. 
This is another song than you sang first. And here you may see how contrary you are to yourselves. For in deed your scoolemen do hold, that the very substance of bread is really turned into the substance of Christ's body. And now you perceiving of late the inconvenience which is objected against you in that opinion, 
Contrariety in popish doctrine.  you are driven to imagine a new shift, and say, the substance of bread is cuacuated, contrary to that your church hath first believed and taught. O what contrariety is there among you, and all to deface the sincere truth?  Harps. 
Is not God omnipotent? and cannot he do as he hath said?  Phil. 
But his omnipotency will not do as you say, 
Pretence of God's omnipotency.  contrary to his word and to his honour. It is not God's honour to include him bodily in a piece of bread, and of necessity to tie him thereto. It is not gods honour for you to make a piece of bread God and man, which you see before your face doth putrify after a certain tyme. Is not God's omnipotency as able to give his body with the Sacramental bread, as to make so many turnyngs away of the bread, as you do, and that directly against the Scripture, which calleth it bread many times after the consecration? Are you not ashamed to make so many alterations of the Lords holy institution as you do, 
The substantial parts of the Sacrament taken away by the Papists.  and to take away the substantial parts of the Sacrament, as, Take ye, eat ye, drink ye all of this. Do ye this in remembrance of me: & to place in their steads, Hear ye, gaze ye, knock ye, worship ye, offer ye, sacrifice ye for the quick and the dead? If this be not blasphemy to God and his Sacrament, to add and to pluck away in this sort, and that contrary to the mind of all ancient writers, and contrary to the example of Christ & his Apostles, tell me.  Harps. 
I know you have gathered the sayings of the Doctors together, which make for your purpose. I will talk no longer with you.  Phil. 
I pray God open both our hearts, to do more his will than we have in times past. 
M. Harpsfield giveth over for lack of good matter.   Harps. 
O Keeper, take him away with you.   

¶ The tenth examination of john Philpot, before B. Boner, his Register, and others.  
THe next day after diver I was brought into my Lords upper Hall, 
His tenth examination before the B. & others.  and there he called me before him and his Register, and before Doct. Chedsey in the presence of two homely Gentlemen and a Priest, which I knew not: at what time the B. said.  London. 
I do here lay unto this man in your presence (requiring you to be a witness against him, as much as you know in any of them) these articles, this book of the Catechism made in K. Edward's days, also these conclusions agreed upon both in Oxford and Cambridge: also I lay unto him, that he hath despised the Censures of the Church, & hath stood accursed more than this twelvemonth, and never required absolution thereof. How say you, wast thou not accursed by my L. Chancellor?  Phil. 
I was excommunicated by him wrongfully, & without any just cause and without order of law, 
john Philpot accursed by St●. Gardiner, without order of law.  being never personally cited.  land 
Didst not thou tell me the other day, when I required thee to come to the mass, that thou wast excommunicated, & therefore by the law couldst not hear mass? How long hast thou e'en thus excommunicate?  Phil. 
More than a xii. month and a half.  Lond. 
Lo, you may hear what he saith. Writ it.  Phil. 
But as you would have written that I have said, I have been thus long excommunicated, 
john Philpot required absolution of Winchester and was denied it.  so also let him write, that I did require of my L. Chancellor that did excommunicate me, my absolution: but he would not give it me saying that I was excommunicatus ipso iure, because I was an heretic (as it pleased him to call me) therefore accursed by your law, and so commanded me to prison, where I remain.  Gentleman. 
Why do you not require absolution at my lords hands here now? 
B. Boner will needs be his Ordinary.   Phil. 
Because he is not mine Ordinary, neither hath by the law any thing to do with me of right.  Lond. 
What an obstinate fool is this? I tell thee I will be thine Ordinary whether thou wilt or no.  Phil. 

M. Philpot appealeth from the B. of London again.  And because of this your unrighteous force towards me, I have appealed from you, & require you M. Register, that my appeal may be entered in writing.  Lond. 
Have you heard such a froward fellow as this? he seemed yesterday to be very tractable, & I had a good hope in him. I tell thee thou art of my Diocese.  Phil. 
I am of Winchester Diocese, and not of London Diocese.  Lond. 
I pray you may not a man be of two Dioceses at out?  Phil. 
No, that he cannot.  Lond. 
Lo, will you see what an ignorant fool is this in the law, in that which he would seem to be seen? I tell thee a man may be of three Dioceses at once: 
How one may be of three dioceses at once.  as if thou wer● borne in London, by reason thereof thou shouldst be of my diocese: or else, if thou wert not borne, but hadst a dignity here, also thou art to be counted of my diocese, or else by reason of thy habitation in my diocese.  Phil. 
In none of these respects I am of your lordships diocese. But for all that, this will not follow, that I dwelling at Winchester, am at that present of London dioces.  London. 
What will you lay thereof? wilt thou recant if I prove it?  Phil. 
But what shall I win, if you do not?  Lond. 
I will give thee my bishopric, if I prove it not.  Phil. 
Yea, but who shall deliver it me, if I win?  Lond. 
Thou art an arrogant fool. Enter their oaths, and take these witnesses depositions. I must be gone to the parliament house.  
After this spoke unto me a Priest standing by, asking me whether I was kin to my L. Rich, or no?  Phil. 
I said, he said so himself unto me the other day, but how, I know not.  Chadsey. 
I heard him say, that he was his very nigh kinsman.  Baalamite. 
Why, then you & I must be of kin, for he is my nigh kinsman. 
His Baalamite kinsman.  How chance it that you and I be of contrary judgements?  Phil. 
It is no marvel, for Christ prophesied, That the father shall be divided against the son, and the son against the father for my truth's sake.  Baala. 
You do hold (as I understand) against the blessed sacrament of the altar, and against the holy mass.  Phil. 
If you can prove it a Sacrament, I will not hold against you.  Baala. 

Scripture handsomely applied.  What prove it a Sacrament quoth he? doth not S. Paul say: Quae oculus non vidit & auris non audivit, ea praeparavit Deus diligentibus se? That such things as the eye hath not seen, neither ear heard, hath God prepared for them that love him.  Phil. 
That saying of S. Paul concerneth nothing your sacrament, but is meant of the heavenly joys that be prepared for all faithful believers.  Baala. 
Why, then I perceive you understand not S. Paul. By God, you are deceived.  Phil. 
You ought not to swear kinsman, if you will that I shall so call you, & without disworship of our kindred, I understand S. Paul as well as you, and know what I say: and with that showed him a Greek Testament with Erasmus translation, & with the old also, demanding him which text he was best acquainted withal.  Baala. 
I knew Greeke too once, as well as you, I care not which you read.  Phil. 
You know them then all alike: you understand the one as well as the other. With this my Baalamite kinsman departed in a fury.  
The next day after I was brought down again after dinner, to the Chapel, 
〈◊〉 next 〈◊〉 talk wi●● the Bishop.  and there my Baalamite kinsman (to verify the scriptures, as a man's own kinsfolks shall be his enemies) came in with the B. as a witness against me: and there the B. caused another that came to him about other matters, to swear also to be a witness against me, which was a priest also, saying.  London. 
You shall swear to depose all the truth of certain Articles you shall be inquired of concerning this man: 
Witness again sworn●●gaynst 〈…〉 Philpo●▪ john P●●lpot 〈…〉 from 〈◊〉 Bishop  & here I (according to the law) do bring them forth in thy presence.  Phil. 
My Lord I do not agree to the production of them but do appeal from all these & others your proceedings against me: and require you, Master Register, that my appeal may be entered, & I will give you for your labour.  Reg. 
Your appeal shallbe entered at leisure. Whom do you appeal unto? tell me.  
I appeal to a higher judge, as to the Lieutenant of the archbishopric of Canterbury: for I know not who is bishop thereof at this present. With that the B. went away, and my Baalamite kinsman looking big upon me, but said never a word.  
Thus I have in haste scribbled out all mine examinations hitherto, that the same which hath been done unto me in dark, might come to light, & that the papists unjust proceedings and nakedness in their false religion, might be known to their confusion. jesus is Imanuel, that is, God with us, Amen. 1555.   

* The 11. examination of john Philpot, had on S. Andrew's day, before the Bishop of Duresme, the Bishop of Chichester, the Bishop of bath, the Bishop of London, the Prolocutor, Master Christopherson, and Doct. Chedsey, Master Morgan of Oxford, Master Hussey of the Arches, Doctor Weston, Doctor Harpsfield, Archdeacon, M. Cousins and M. johnson Register to the Bishop of London, in his palace.  
I Was coming being sent for with my Keeper, 
Yet an ●●ther ex●●●●nation 〈◊〉 john Phil●pot be●or● Bishop● & Doctors.  and the B. of London met me in his hall door, and full mannerly he played the Gentleman Usher to bring me before the Lords, saying:  Lond. 
My Lords I shall desire you to take some pains with this man, he is a gentleman, and I would he should do well: but he will wilfully cast away himself.  Dures. 
Come hither sir, what is your name?  Phil. 
My name is Philpot.  Dures. 
I have heard of that name to be a worshipful stock, and since you be a Gentleman, do as you may live worshipfully among other Gentlemen. What is the cause of your trouble now?  Phil. 
I told him the cause as in my former examinations is expressed.  Dures. 
Well, all causes set apart, will you now be a conformable man to the catholic faith, and leave all new fangled opinions and heresies? Iwis I was in Germany with Luther at the beginning of these opinions, & can tell how they began. Leave them, and follow the Catholic church throughout the whole world, as the whole realm now doth.  Phil. 
My Lord, I am of the Catholic faith, and desire to live and die in the same, but it is not unknown to your Lordship, that I with others these xx. years have been taught another manner of faith than you now go about to compel us unto: wherefore it is requisite that we have a time to weigh the same, and to hear how it agreeth with God's word. For faith is not at a sudden, neither won, neither removed, but as S. Paul saith: Faith cometh by hearing, and hearing by the word: Fides ex auditu, 

Settling of a man's conscience in religion requireth good advisement. P●pistes will have faith to be compelled. Bernard▪ in cant● Serm. 66.  
Faith ought not to be compelled.   auditus per verbum.  Chich. 
And if you will give me leave my L. I will show him how he taketh the saying of S. Paul amiss, as many other now adays alleging the same do, that they ought not to be compelled to believe, where as S. Paul meaneth of Infidels, and not of the faithful. And so S. Augustine writing against the Donatists, saith: that the faithful may be compelled to believe.  Philpot. 
Saint Bernard (and if it please your Lordship) doth take that sense of Saint Paul as I do, saying: that Fides est suadenda, & non imponenda: Faith must be persuaded to a man, and not enjoined. And Saint Augustine speaketh of such as were first thoroughly persuaded by manifest Scriptures, and yet would resist of stubborn wilfulness.  Chich. 
So Bernard meaneth of Infidels also.  Phil. 
No, my Lord, that he doth not: for he writeth not of the Infidels, but he writeth of such as were deceived by errors.  Chichester. 
My L. of Duresme, I have been so bold to interrupt your Lordship of your tale: I pray you now proceed on.  Duresme. 
M. Philpot will you be of the same Catholic faith and Church with us you were baptized in, and your godfathers promised for you, and hold as we do? and than may you be rid out of trouble. I perceive you are learned, and it is pity but you should do well.  Philpot. 
I am of the same Catholic faith and catholic Church I was baptized unto, 
 and in that will I live and die.  Dures. 
That is well said: if you hold there, you cannot do but well.  Chich. 
Yea, my Lord, but he meaneth otherwise then you do. Are you of the same faith your godfathers and godmothers were, or no?  Phil. 
I cannot tell what faith they were of certainly, but I am of the faith I was baptized unto, which is, in the faith of Christ. For I was not baptized in the faith of my Godfathers, but in the faith of Christ.  Christo. 
S. Augustine saith, that Infants are baptized in fide susceptorum: In the faith of their Godfathers.  Phil. 
S. Augustine in so saying, meaneth of the faith of Christ, which the Godfathers do or aught to believe, and not otherwise.  Duresme. 
How say you, will you believe as we do, and all the learned of the Realm or no, and be of one church with us?  Phil. 
My Lords it is not unknown unto you, that there hath been always two churches.  Chichest. 
Nay, that is not so: there is but one Catholic church.  Phil. 

The true Church, 〈◊〉 & 〈◊〉 ever 〈…〉 c. 15. 〈◊〉 true & 〈◊〉 church 〈…〉 Abel 〈◊〉 Caine.  I shall desire your Lordships to hear out my tale, & to take my meaning. For I know there is but one true Church: but always from the beginning there hath been joined to the same true Church, a false Church, adversary to the true, and that was declared at the first in Abel and Cain, who persecuted and slew his brother, in whom (as Saint Augustine witnesseth) is represented the false & true Church. And after that, as soon as God hath chosen his peculiar people, and showed unto them his sanctuary, holy statutes, and will, anon after arose the false Church, and ten of the twelve tribes of Israel divided themselves from the true church of juda and Benjamin, and made to themselves at Bethel, & set up golden calves, and yet pretended therewith to serve God, and so abused his word: notwithstanding, God was displeased with them, and ceased not his wrath, until he had utterly destroyed them.  Chich. 
I will grant you before the coming of Christ, there were two churches in the old law: but in the new law since Christ's coming, you cannot show it to be so by the scripture.  Phil. 
Yes my L. that I can, if you will give me leave. After Christ had choose his xii. Apostles, was there not a judas in the new law, and a Simon Magus? And were not they of the false church?  Chich. 
Yea, but I mean after the Gospel was written, where can you find me two churches after Christ had ascended, and sent the holy Ghost?  Phil. 
The Gospel was within 8. years after the ascension written by S. Matthew, and the writing thereof is not material to the declaration of these two churches, to have been always from time to time, as by example it may be showed: and yet as evil as my memory is, I remember in the new Testament is mention made of two churches, 
The B. of Chichester D Day 〈◊〉 to a 〈◊〉▪  as it appeareth in the apocalypse: and also S. Paul to the Thessalonians maketh mention, that Antichrist with his false generation shall sit in the temple. To the which Chichester replied not.  Dures. 
The Church in the scripture is likened to a great fisher's net, which containeth in it both good fishes & bad fishes. I trust you will be of the better sort, and lean to the truth.  Phil. 
My Lord it is my whole desire now to follow that which is good, whatsoever I have done in times past, and to cleave to god's truth.  Dures. 
Do you so, and then shall you do well. It is almost night, my L. of London, I must needs be gone.  land 
Nay, my L. of Duresme, I must desire your Lordship, 
The Bishops' 〈◊〉 to be wea●y of 〈◊〉 part.  and my L. of Chichester to tarry a little while. And before he had so said, the B. of bath went his way without saying any word. What my L. of Bath will you be gone? I pray you tarry. My Lords, I have earnest matter to charge this man withal, whereof I would your lordships to be made privy▪ and I have them here written in a libel. I pray you sit down again, or else I will. First I ●ay to him here, 
B. Boner would fain pick out matter if he could tell how.  that he hath written in a Bible which I took from him, this erroneous saying: Quod spiritus est vicarius Christi in terra. i. The holy Ghost is Christ's Vicar in earth. Wilt thou abide by this saying of thine. That the spirit is Christ's vicar on earth?  Phil. 
My L. it is not my saying, it is a better learned man's then mine. For I use not to write mine own sayings, but the notable sayings of other ancient writers, as all the others be where ye find the same written. And as I remember, it is even the saying of Saint Bernard, & a saying that I need not to be ashamed of, neither you to be offended, as my L. of Duresme, and my L. of Chichester by their learning can discern, and will not reckon it evil said.  Lond. 
No will? Why, take away the first syllable, and it foundeth Arius.  Phil. 
That is far fetched in deed: if your Lordship will scan men's sayings in such wise, you may find out what you list.  Lond. 
But to help this, I find moreover written with his own hand in another book: 
another matter picked against john Philpot.  In me joanne Philpotto ubi abundavit peccatum, superabundavit & gratia: that is▪ In me john Philpot where sin did abound, grace hath superabounded. I pray you what superabundant grace have you more than other men? So said Arius, that he had the abundance of grace above all other.  Phil. 
My L. you need not to be offended with that saying more than the other, for it is the saying of S. Paul himself, and I did apply it to myself for my comfort, 
Rom. 5. 1. Tim. 1.  knowing that though my sins be huge & great in the sight of God yet is his mercy & grace above them all. And concerning Arius & his adherents, I defy them, as it is well known I have written against them.  Lond. 
Also I lay to thy charge that thou killed'st thy father and waste accursed of thy mother in her deathbed, as I can bring witness hereof.  Phil. 
O Lord, what blasphemy is this? 
john Philpot falsely charged with untruth, when no truth can be found against him.  Hath your Lordship nothing of truth to charge me withal, but (as I may speak it with your honours) such forged blasphemous lies? If any of these can be proved, I will promise here to recant at Paul's Cross, what you will have me: I am so sure they are as great blasphemies as may be objected against any man. Ha, my Lords, I pray you consider how my L. of London hath hitherto proceeded against me: for in deed he hath none other but such pretenced slanderous lies.  Chich. 
They be Parerga: that is, matters beside the purpose.  Dures. 
My Lord, I must needs bid you farewell.  Lond. 
Nay my Lord, here is a letter which I shall desire your Lordship to hear ere you go. 
M. Philpot charged with a letter written to M. Grene. This letter torn in the blind tower read before pag. 1382. col. 2.  This man (being in my keeping) hath taken upon him to write letters out of prison, & to pervert a young Gentleman called M. Green in my house, (call him hither) and hath made a false report of his examination, as you shall hear, not being content to be evil himself, but to make others as bad as himself. He all to tore the letter when he saw my man went about to search him, but yet I have pieced it again together, & caused a copy to be written thereof, and he read the torn letter, bidding M. Christopherson and Morgan to mark the copy thereof.  
The contents of the letter was the examination of M. green before the B. of London in the presence of Master Feckenham Deane of Paul's, and of divers others, 
The contents of M. Philpots letter to M. Grene.  whose ready answers in the Scriptures and in the Doctors was wondered at of the Dean himself, and of many others, as M. Fecknam did report: and that he was committed to D. Chadsey, and to have his meat from the Bishops own table. How say you my Lords, was this well done of him being my prisoner, to write this? And yet he hath written a shameful lie, that he was in D. Chadseys' keeping. How say you M. Doc. Chadsey, is it not a shameful lie?  Chad. 
Yes my L. he was never in my keeping.  London. 
Art thou not ashamed to write such shameful lies? Come hither M. green, 
M. Grene called.  did not I show you this letter?  Greene. 
Yea forsooth my L. you showed it me.  Lond. 
How think you my Lords, is not this an honest man to belie me?  Phil. 
Your Lordship doth mistake all things. This letter (as your Lordship may perceive, 
M. Philpot again charged with an untruth.  and all other that have heard the same) was not written by me, but by a friend of mine, certifying me at my request how M. green sped at the B. of London's hands: and there is nothing in the letter that either I, or he that wrote it need to fear, but that might be written as my report.  London. 
Then tell me who wrote it, if you dare.  Phil. 
No, my L. it is not my duty to accuse my friend, and specially seeing you will take all things at the worst: neither you shall never know of me who wrote it. Your lordship may see in the end of the letter, that my friend did write unto me upon the occasion of my appeal which I have made to the whole Parliament house about such matters as I am wrongfully troubled for.  London. 
I would see any so hardy to put up thine Appeal.  Phil. 
My L. I cannot tell what God will work, I have written it, 
Note what great gentleness this Bishop showeth to Philpot and compare the same with the handling now of him in his imprisonment.  speed as it may.  land 
My L. I have used him with much gentleness since he came to me. How sayest thou, have I not?  Phil. 
If to lie in the vilest prison in this town (being a gentleman, and an Archdeacon) and in a coalhouse by the space of v. or vj. weeks already, without fire or candle, be to be counted gentleness at your hands, I must needs say I have found gentleness. But there were never men so cruelly handled as we are at these days.  London. 
Lo, what a varlet is this? Besides this (my Lords) even yesterday he procured his man to bring a bladder of black Powder, I can not tell for what purpose I  Phil. 
Your Lordship needeth not to mistrust the matter: it is nothing but to make ink withal, for lack of ink, as I had it before in the king's Bench, when my keeper took away my inkhorn.  Lond. 
And why shouldst thou go about any such thing unknowing unto me being thy keeper? for I am thy keeper in this house I tell thee.  Phil. 
My L. because you have caused my penner and inkhorn to be taken from me, 
Black powder 〈◊〉 to john Philpot to make Ink.  I would yet feign that my friends might understand what I lack, not that I intended to write any thing that I would be afraid should come to your sight.  Lond. 
More than this my L. he caused a pig to be roasted, and made a knife to be put between the skin, and the flesh, for what purpose judge you. How sayest thou, didst thou not so?  Phil. 
I cannot deny but there was half a pig sent me, and under the same a knife lying in the sauce, but for no ill purpose that I know, your Lordship may judge what you will. 
False surmises ●ayd against john Philpot.  It was not to kill myself, nor none other, as you would have men to believe: for I was never yet without a knife since I came to prison. Therefore all these be but false surmises, and not worth rehearsal.  Lond. 
I have here to say to his charge (chiefest of all) his book of the report of the disputation had in the Convocation house, which is the rankest heresy that may be, against the blessed Sacrament of the altar. How say you, Master D. Weston? did he maintain the same there stubbornly, or no?  West. 
Yea my L. that he did, and would never be answered. And it is pity that the same worshipful congregation should be slandered with such untrue reports.  Phil. 

D. weston's chief arguments in the convocation house.  You answered me in deed, M. Doct. (being them Prolocutor) goodly, with hold thy peace, and have him to prison, and put him out of the house. I have read the book, & I find the report of every man's Argument to be true in all points. And if there be any fault, it is, because he setteth forth your doings too favourably, and nothing like to that you did use me, being an Archdeacon, and not of the worst of the house.  West. 
Thou art no Archdeacon.  Phil. 
In deed M. Doct. ye have among you unarchdeaconed me as now (I thank God of it) and that without all order of law.  Lond. 
I pray you my Lords hearken what he writeth of himself. I read it over this morning, and made a note of it. He saith, that D. Weston called him frantic and mad man, and said, he should go to Bedlam.  Phil. 
In deed my L. so it pleased M. Weston to taunt at me and say his shameful pleasure: but yet I was no whit the more for all his sayings, then Christ was when the Scribes & the Pharises said likewise he was mad, and that he was possessed of a devil, most blasphemously.  Dures. 
My L. of London I can tarry no longer. I must needs bid you farewell. 
Bishop Tonstall a●d M. Weston 〈◊〉 over the matter.  M. Philpot, me thinketh you have said well, that you will abide in the Catholic faith, and in the Catholic Church: I pray you so do, and you shall do right well. And so he departed with M. Weston and M. Hussey.  Phil. 
I have purposed so to do, how so ever I speed, by God's grace.  Lond. 
I pray you my L. of Chichester, and M. Prolocutor and M. Doct. Morgan, to common with him whiles I bring my L. of Duresme going.  Christopherson. 
M. Philpot, I was acquainted with you at Rome (if you be remembered, but you have forgotten me) and talked somewhat with you of these matters, and I find you now the same man as you were then. I wish it were otherwise. For god's sake be conformable to men that be better learned than you, and stand not in your own conceit.  Phil. 
Where as you call me to remembrance of acquaintance had at Rome, in deed it was so, though it were but very strange on your part to meward, being driven to necessity.  Christoph. 
You know the world was dangerous at that tyme.  Philpot. 
Nothing so dangerous as it is now: but let that pass. Where as you say, you find me the same man I was then, I praise God for that you see not me like a reed wavering with every wind. And where as you would have me follow better learned men then myself: in deed I do acknowledge that you with a great many other, 
Wisedom● in God's matters consisteth not in 〈◊〉 learning.  are far better learned than I, whose books in respect of learning, I am not worthy to carry after you: but faith & the wisdom of God consisteth not in learning only, & therefore S. Paul willeth, that our faith be not grounded upon the wisdom of man. If you can show by learning out of God's book, that I ought to be of an other faith than I am, I will hear you and any other man whatsoever he be.  Christoph. 
I marvel why you should dissent from the catholic Church, since it hath thus long universally been received, except within this five or six years here in England.  Phil. 
I do not dissent from the true catholic church: I do only dissent from the B. of Rome, which if you can prove to be the catholic church of Christ, I will be of the same also with you.  Christo. 
Will you believe S. Cyprian, if I can show you out of him. Quòd Ecclesia Romana est talis ad quam perfidia accedere non potest: That the Church of Rome is such a one, unto the which misbelief cannot approach.  Phil. 
I am sure you cannot show any such saying out of s. Cyprian.  Christo. 
What will you lay thereon?  Phil. 
I will lay as much as I am able to make.  Morgan. 
Will you promise to recant, if he show his saying to be true?  Phil. 
My faith shall not hang upon any Doctors saying, further than he shallbe able to prove the same by god's word.  Christo. 
I will go fet the book and show it him by and by: and therewithal he went into the Bishop's study, & fet Cyprian, & appointed out these words in one of his Epistles: Ad Romanos autem quorum fides Apostolo praedicante laudata est, non potest accedere perfidia: 
Cyprian. ad Corne. li. 1. Epist. 3.  But unto the Romans whose faith by the testimony of the Apostle, is praised, misbelief can have no access.  Phil. 
These words of Cyprian do nothing prove your pretenced assertion, which is, that to the Church of Rome there could come no misbelief.  Christoph. 
Good Lord, no doth? What can be said more plainly?  Philpot. 
He speaketh not of the Church of Rome absolutely.  Christo. 
By God, a child that can but his Grammar, will not deny that you do, the words be so plain.  Phil. 
Swear not M. Doct. but weigh Cyprians words with me, and I shall make you to say as I have said.  Christo. 
I am no D. but I perceive it is but labour lost to reason with you.  Boner. 
And with that the B. of London came in blowing again, and said: 
D Day Bishop of Chichester shrinketh also away.  What is my L. of Chichester gone away also? (for he even a little before departed also without any other word saying, but he must needs be gone.) What is the matter you now stand upon?  Morgan. 
M. Christopherson hath showed M. Philpot a notable place of the authority of the Church of Rome, and he maketh nothing of it.  Boner. 
Where is the place? let me see. By my faith here is a place alone. Come hither sir, what say you to this? Nay tarry a little, I will help this place with S. Paul's own testimony the first to the Romans, where he sayeth, that their faith is preached throughout the world: how can you be able to answer to this?  Phil. 
Yes, my L. it is soon answered, if you will consider all the words of Cyprian: for he speaketh of such as in his time were faithful at Rome, 
The plac● of Cypri●● expo●n●●●.  that followed the doctrine of saint Paul, as he had taught them, and as it was notified throughout the world by an Epistle which he had written in the commendation of their faith. With such as are praised of S. Paul at Rome, for following the true faith, misbelief can have no place. And now if you can show that the faith which the church of Rome holdeth now, 
 is that faith which the Apostle praised & allowed in the Romans in his time, then will I say that S. Cyprian then said, and with you, that infidelity can have no place there: but otherwise it maketh not absolutely for the authority of the Church of Rome, as you do mistake it.  Christo. 
You understand Cyprian well in deed: I think you never read him in your life.  Phil. 
Yes, M. Doct. that I have, I can show you a book noted with mine own hand: though I have not read so much as you, yet I have read somewhat. It is shame for you to wrest and wreathe the Doctors as you do, to maintain a false religion, which be altogether against you, if you take them aright, and in deed your false packing of doctors together, 
 hath given me and others occasion to look upon them, whereby we find you shameful liars, and misreporters of the ancient doctors.  Morgan. 
What, will you be in hand to allow doctors now? they of your sect do not so. I marvel thereof you will allow them.  Phil. 
I do allow them in as much as they do agree with the scriptures, and so do all they which be of the truth, how so ever you term us: and I praise God for that good understanding I have received by them.  Christo. 
What, you understand not the Doctors, you may be ashamed to say it.  Phil. 
I thank God I understand them better than you: for you have Excaecationem cordis, The blindness of heard, so that you understand not truly what you read, no more than the wall here, as the taking of Cyprian doth well declare. And afore God, you are but deceivers of the people, 
 for all your brag you make of learning, neither have ye Scripture or ancient doctor on your side, being truly taken.  Morgan. 
Why, all the Doctors be on our side, and against you altogether.  Phil. 
Yea, so you say when you be in your pulpits alone, & none to answer you. But if you will come to cast accounts with me thereof, I will venture with you a recantation, that I (as little sight as I have in the doctors) will bring more authorities of ancient Doctors on my side, than you shall be able for yours, and he that can bring most, to him let the other side yield. Are ye so content herewith?  Christo. 
It is but folly to reason with you: you will believe no man but yourself.  Phil. 
I will believe you or any other learned man, if you can bring any thing worthy to be believed. You cannot win me with vain words from my faith. Before God there is no truth in you.  Morgan. 
What, no truth, no truth? ha, ha, he.  Phil. 
Except the Articles of the Trinity, you are corrupt in all other things, and sound in nothing.  Morgan. 
What say you? do we not believe well on the sacrament?  Philpot. 
It is the thing which (among all other) you do most abuse.  Morgan. 
Wherein I pray you? tell us.  Phil. 
I have told you before (M. Doct.) in the Convocation house.  Morgan. 

 Yea marry: in deed you told us there very well. For there you fell down upon your knees, and fell to weeping: ha, ha, ha.  Phil. 
I did weep in deed, and so did Christ upon jerusalem, and am not to be blamed therefore, if you consider the cause of my weeping.  Morgan. 
What, make you yourself Christ? ha, ha.  Phil. 
No sir, I make not myself Christ: but I am not ashamed to do as my master and saviour did, to bewail & lament your infidelity and idolatry, which I there foresaw through tyranny you would bring again to this realm, as this day doth declare.  Morgan. 
That is your argument.  Christo. 

The Sacra●●●t abu●es b● the Papists, 〈◊〉 and 〈◊〉.  Wherein do we abuse the Sacrament? tell us.  Phil. 
As I may touch but one of the least abuses, you minister it not in both kinds as you ought to do, but keep the one half from the people, contrary to Christ's institution.  Christo. 
Why, is there not as much contained in one kind, as in both? And what need is it then to minister in both kinds?  Phil. 
I believe not so, for if it had, Christ would have given but one kind only: 
Sacrament 〈◊〉 ●ind.  for he instituted nothing superfluous, and therefore you cannot say that the whole effect of the sacrament is as well in one kind, as in both, since the scripture teacheth otherwise.  Christo. 
What, if I can prove it by scripture, that we may minister it in one kind? The apostles did so, as it may appear in the Acts of the Apostles, in one or two places, where it is written that the Apostles continued In orationibus & fractione panis: In prayers, and in breaking of bread, which is meant of the Sacrament.  Philpot. 
Why, Master Doctor, do you not know that Saint Luke by the making mention of the breaking of bread, meaneth the whole use of the sacrament, according to Christ's institution, by a Figure which you have learned in Grammar, 
* Synecdoche is a figure wh●n by one thing or by part, the whole is understanded. Eusebius hath these words: Parum Eucharistiae puero dedit. i. He gave a little of the Sacrament to the boy: which words may very well comprehend both parts: and it seemeth by the words that follow, that part of it was liquor, for it is written in the same place: jussit ut id infunderet et in os senis instillaret. i. He commanded that he should pour it and drop it into the old man's mouth, & so he did. Eusebius in Eccles. hist. lib. 6. cap. 44.  Synecdoche, where part is mentioned, and the whole understanded to be done, as Christ commanded it.  Christo 
Nay, that is not so. For I can show out of Euseb. in Eccles hist. that there was a man of God, (whom he named) that sent the Sacrament in one kind by a boy to one that was sick.  Phil. 
I have read in deed that they did use to give that was left of the Communion bread, to children, to mariners, & to women, and so peradventure the boy might carry a piece of that was left to the sick man.  Christo. 
Nay, as a Sacrament it was purposely sent unto him.  Phil. 
If it were so, yet can you not precisely say, that he had not the cup ministered unto him also by some other sent unto him: but though one man did use it thus, doth it follow that all men may do the like? S. Cyprian noteth many abuses of the sacrament in his time, which rose upon singular men's examples, as using of water in stead of wine: therefore he saith: Non respiciendum quid aliquis ante nos fecerit, sed quid Christus qui omnium primus, ante nos fecerit & mandavit: that is, We must not look what any man hath done before us, but what Christ first of all men did & commanded.  Christo. 
Hath not the church taught us so to use the sacrament? and how do we know that Christ is Homousios', that is, of one substance with the father, but by the determination of the church? How can you prove that otherwise by express words of scripture, and where find you Homousios' in all the scripture?  Phil. 
Yes, that I do, in the 1. to the hebrews, where it is written, that Christ is the express Image of Gods own substance, eiusdem substantiae.  Christo. 
Nay, that is not so. It is. There is no more but expressa imago substantiae: The express image of god's substance, and Image is accident.  Phil. 
It is in the text, Of his substance, Substantiae illius▪ or of his own substance, as it may be right well interpreted. Besides this, that which Christ spoke of himself in s. joh. manifesteth the same, saying: I & the father be one thing: Ego & pater unum sumus. And where as you say, Imago here is accidence, the ancient fathers use this for a strong argument, to prove Christ to be God, because he is the very Image of God.  Christo. 
Yea do? is this a good argument, because we are the Image of God, Ergo, we are God.  Phil. 
We are not called the express Image of God, 
The Image of God is not like in Christ, and in us.  as it is written of Christ, and we are but the Image of God by participation, & as it is written in Genesis, we are made to the likeness and similitude of God. But you ought to know (M. Christoph,) that there is no accidence in God, & therefore Christ cannot be the image of God, but he must be of the same substance with God.  Christo. 
Tush.  Morgan. 
How say you to the presence of the Sacrament? 
Presence of the Sacrament.  will you stand to the judgement here of your book, or no? or will you recant?  Phil. 
I know you go but about to catch me in words. If you can prove that book to be of my setting forth, lay it to my charge when I come to judgement.  Morgan. 
Speak, be you of the same mind as this book is of, or no? Sure I am you were once, unless you become another manner of man than you were.  Phil. 
What I was, you know: what I am, I will not tell you now: but this I will say to you by the way, that if you can prove your Sacrament of the Mass (as you now use it) to be a sacrament, I will then grant you a presence: 
The Sacrament of the Mass as it is used, is no Sacrament.  but first you must prove the same a sacrament, and afterward entreat of the presence.  Morgan. 
Ho, do you doubt that it is a sacrament?  Phil. 
I am passed doubting, for I believe you can never be able to prove it a Sacrament.  Christo. 
Yea do, good Lord, doth not S. Augustine call it the sacrament of the altar? How say you to that?  Phil. 
That maketh nothing for the probation of your Sacrament. For so he with other ancient writers do call the holy Communion or the supper of the Lord in respect that it is the Sacrament of the Sacrifice which Christ offered upon the altar of the Cross, the which Sacrifice all the altars and sacrifices done upon the altars in the old law did prefigure and shadow, the which pertaineth nothing to your sacrament hanging upon your altars of lime and stone.  Christo. 
No doth? I pray you what signifieth altar?  Phil. 

Altar what it signifieth.  Not as you falsely take it, materially, but for the sacrifice of the altar of the cross.  Christo. 
Where find you it ever so taken?  Phil. 
Yes that I do in S. Paul to the hebrews 13. where he saith: Habemus altare de quo non est fas edere his qui tabernaculo deseruiunt: We have an altar, of the which it is not law full for them to eat, that serve the tabernacle. Is not aultare there taken for the sacrifice of the altar, and not for the altar of lime and stone?  Christo. 
Well, God bless me out of your company. You are such an obstinate heretic, as I have not heard the like.  Phil. 

Christopherson for lack of better proof falleth to exclaiming.  I pray God keep me from such blind doctors, which when they are not able to prove what they say, than they fall to blaspheming (as you now do) for lack of better proof. In the mean while the B. of London was talking with some other by, & at length came in to supply his part and said.  Boner. 
I pray you masters, harken what I shall say to this man: come hither master Greene. And now sir (pointing to me) you can not think it sufficient to be nought yourself, but must go about to procure this young gentleman by your letters to do the like.  Phil. 
My Lord he cannot say, that I ever hitherto wrote unto him concerning any such matter, as he here can testify.  Greene. 
No, you never wrote unto me.  Boner. 
Why, is not this your letter which you did write concerning him?  Phil. 
I have showed your Lordship my mind concerning that letter already: it was not written to M. green, neither was he privy of the writing thereof.  Lond. 

Wrangling matter against M. Philpot.  How say you then, If a man be in an error, and you know thereof, what are you bound to do in such a case?  Philpot. 
I am bound to do the best I can to bring him out of it.  Lond. 
If M. Grene here be in the like, are you not bound to reform him thereof if you can?  Phil. 
Yes that I am, & will do to the uttermost to my power therein. The B. remembering himself, thinking that he would but shrewdly after his expectation be helped at my mouth, but rather confirmed in that which he called an error, ceased to go any further in his demand, and called M. green aside, and before his Register read him a letter. I know not the contents thereof: and therewithal he gave M. green the book of my disputation in the convocation house, and afterward went aside, commoning with M. Christopherson, leaving M. Morgan, master Harpsfield, and M. Cousins to reason with me in the hearing of M. Greene.  Morgan. 

john Philpots religion elder than Popery by a 1000 years.  M. Philpot I would ask you how old your religion is.  Philpot. 
It is older than yours by a thousand years and more.  Morgan. 
I pray you where was it fifty years ago?  Phil. 
It was in Germany apparent by the testimony of hus, Jerome of prague, and Wickliff, whom your generation a hundredth years ago and more, did burn for preaching the truth unto you: and before their time and since hath been, although under persecution it hath been put to silence.  Morgan. 

This religion was not s●ene openly a 100 years ago: Ergo this religion was not. The antecedent is true and the consequent false.  That is a marvelous strange religion, which no man can tell certainly where to find it.  Phil. 
It ought to be no marvel unto you to see gods truth through violence oppressed: forsh it hath been from the beginning from time to time, as it appeareth by stories, & as Christ's true religion is now to be found here in England although hypocrisy hath by violence the upper hand. And in the apocalypse you may see it was prophesied, that the true Church should be driven into corners, and into wilderness, and suffer great persecution.  Morgan 
A, are you seen in the apocalypse? there are many strange things.  Phil. 
If I tell you the truth which you are not able to refel believe it, & dally not out so earnest matters. Me think you are liker a scoffer in a play, than a reasonable doctor to instruct a man: you are bare arsed & dance naked in a net, and yet you see not your own nakedness.  Morgan. 

Scoffing Morgan.  What (I pray you) be not so quick with me. Let us talk a little more coldly together.  Philpot. 
I will talk with you as mildly as you can desire, if you will speak learnedly and charitably. But if you go about with taunts to delude truth, I will not hide it from you.  Morgan. 
Why, will you not submit your judgement to the learned men of this Realm?  Phil. 
Because I see they can bring no good ground, whereupon I may with a good conscience settle my faith more surely then on that which I am now grounded upon by Gods manifest word.  Morgan. 
No do? that is marvel that so many learned men should be deceived.  Phil. 
It is no marvel by S. Paul: for he sayeth, That not many wise, 
1. Cor. ●.  neither many learned after the world be called to the knowledge of the Gospel.  Morgan. 
Have you then alone the spirit of God, and not we?  Phil. 
I say not that I alone have the spirit of God, but as many as abide in the true faith of Christ, have the spirit of God as well as I.  Morgan. 
How know you that you have the Spirit of God?  Phil. 
By the faith of Christ which is in me.  Morgan. 
A, by faith do you so? I ween it be the spirit of the buttery, 
Morgan falleth to Scoffing 〈◊〉 railing at the good Martyrs of God.  which your fellows have had that have been burned before you, who were drunk the night before they went to their death, and I ween went drunken unto it.  Phil. 
It appeareth by your communication, that you are better acquainted with the spirit of the Buttery, then with the spirit of God. Wherefore I must now tell thee (thou painted wall & hypocrite) in the name of the living Lord, whose truth I have told thee, that God shall rain fire and brimstone upon such scorners of his word, and blasphemers of his people as thou art.  Morgan. 
What, you rage now.  Phil. 
Thy foolish blasphemies hath compelled the spirit of God which is in me, to speak that which I have said unto thee, thou enemy of all righteousness.  Morgan. 
Why do you judge me so?  Phil. 
By thine own wicked words I judge of thee, thou blind and blasphemous Doctor: for as it is written: By thy words thou shalt be justified, and by thy words thou shalt be condemned. I have spoken on God's behalf, & now have I done with thee.  Morgan. 
Why, then I tell thee Philpot, that thou art an heretic, and shalt be burnt for thine heresy, and afterwards go to hell fire.  Phil. 
I tell thee, thou hypocrite, 
john Philpot with great zeal▪ denounceth hell fire to Morgan unless he repent.  that I pass not this for thy fire and faggots, neither (I thank God my Lord) stand in fear of the same: my faith in Christ shall overcome them. But the hell fire which thou threatenest me, is thy portion, and is prepared for thee (unless thou speedily repent) and for such hypocrites as thou art.  Morgan. 
What, thou speakest upon wine, thou hast tippled well to day, by likelihood.  Phil. 
So said the cursed generation, of the Apostles being replenished with the holy Ghost, & speaking the wondrous works of God, they said they were drunk, when they had nothing else to say, as thou dost now.  Morgan. 
Why, I am able to answer thee, iwis, I trow.  Phil. 
So it seemeth with blasphemies and lies.  Morgan. 
Nay, even with learning, say what thou canst.  Phil. 
That appeared well at my disputation in the Convocation house, 
Morgan sombling & stammering in the Convocation house.  where thou tookest upon thee to answer those few arguments I was permitted to make, and yet wast not able to answer one, but in thine answers did fumble and stammer, that the whole house was ashamed of thee: and the final conclusion of all thine answers was, that thou couldst answer me, if I were in the schools at Oxford.  Morgan. 
What, did I so? thou beliest me.  Phil. 
I do not belie thee: the book of the report of the disputation beareth record thereto, and all that were present then, can tell (if they list) thou saidst so. And I tell thee plain, thou art not able to answer that spirit of truth, which speaketh in me for the defence of Christ's true Religion. I am able by the might thereof, to drive thee round about this gallery before me: and if it would please the queen's majesty and her Council to hear thee and me, I would make thee for shame shrink behind the door.  Morgan. 
Yea would you so?  Phil. 
Thou hast the spirit of Illusion and sophistry, which is not able to countervail the spirit of truth. 
Morgan taken up for halting.  Thou art but an Ass in the true understanding of things pertaining unto God. I call thee Ass not in respect of malice, but in that thou kickest against the truth, and art void of all godly understanding, not able to answer to that thou braggest in.  Morgan. 
Why, have I not answered thee in all things thou hast said unto me? I take them to record.  Phil. 
Ask of my fellow whether I be a thief.  Cousins. 
Hark, he maketh us all thieves.  Phil. 
You know that phrase of the Proverb, that like will hold with like. And I am sure, you will not judge with me, against him, speak I never so true: and in this sense I speak it. The strongest answer that he hath made against me is, that you will burn me.  Morgan. 
Why, we do not burn you: it is the Temporal men that burn you, and not we.  Phil. 
Thus you would (as Pilate did) wash your hands of all your wicked doings. But I pray you Invocate seculare brachium: call upon the secular power to be executioners of your unrighteous judgements. And have you not a title in your law, De haereticis comburendis for, to burn heretics?  Harps. 
I have heard you both a good while reason together, and I never heard so stout an heretic as you are M. Philpot.  Cousins. 
Neither I in all my life.  Phil. 
You are not able to prove me an heretic, by one jot of God's word.  Harps. 
You have the Spirit of arrogancy, I will reason with you no more. 
M. Harps●●●● an● C●fins 〈◊〉.  And so he was departing, and M. Cousin's also. And with that the bishop and Christoforson came in again, and said.  Boner. 
Master Doctor, how doth this man and you agree?  Morgan. 
My Lord, I do ask him where his church was fifty years ago?  Boner. 
Are you not half agreed, as one man said once to twain parties, of whom the one was equally disagreeing from the other?  Christo. 
My Lord, it is but folly to reason with him any further: your Lordship shall but lose time, for he is incurable.  Boner. 
Well then, let his keeper have him away· And with that Doct. Chadsey led me a way by the which we could not pass, and therefore came back again through the bishops chamber, where all these doctors were clustered together: and as I was passing, the Bishop took me by the gown and said: Wot you what M. Christoferson telleth me? I pray you M. Christoforson, rehearse the sentence in Latin, and so he did. The contents thereof was, that an heretic would not be won.  Christo. 
S. Paul saith: Haereticum hominem post unam atque alteram admonitionem devita: Flee an heretic after once or twice warning.  All the Doctors. 
Yea, my Lord, it is best you so do, & trouble your Lordship no more with him.  Phil. 

Christian truth called heresy.  You must first prove me justly to be an heretic, before you use the judgement of S. Paul against me: for he speaketh of such as hold opinion against the manifest word, the which you cannot prove by me. And because you want in your proof, & be able to prove nothing against me, therefore you go about falsely to suppose me to be an heretic, for the safeguard of your own counterfeit honesties: but afore God you are the heretics, which so stoutly & stubbornly maintain so many things directly against God's word, as God in his time shall reveal. As I went out of his chamber, the Bishop called me aside and said:  Boner. 
I pray thee in good sadness, what meanest thou by writing in the beginning of the Bible: Spiritus est Vicarius Christi in terris: 
The holy Ghost is Christ's Vicar upon 〈◊〉, and 〈◊〉▪  The spirit is the vicar of Christ on the earth? Iwis you have some special meaning thereof.  Phil. 
My Lord, I have none other meaning then (as I have told you already) that Christ since his ascension worketh all thinks in us by his spirit, and by his spirit doth dwell in us. I pray you my Lord, let me have my bible, with other lawful books and writings which you have of mine, whereof many of them be none of mine, but lent to me by my friends.  Boner. 
Your Bible you shall not have, but I will perhaps let you have an other: & after I have perused the rest, you shall have such as I think good.  Phil. 
I pray your Lordship then, that you would let me have candle light.  Boner. 
To what purpose, I pray you?  Phil. 
The nights be long, & I would fain occupy myself about somewhat and not spend my time idly.  Boner. 
You may then pray.  Phil. 
I cannot well say my prayers without light.  Boner. 

〈◊〉 Phil●●● denied 〈…〉▪  Can you not say your Pater noster, without a Candle? I tell you sir, you shall have some meat and drink of me, but candle you get none.  Phil. 
I had leaver have a Candle, than your meat or drink: but seeing I shall not have my request, the Lord shallbe my light.  Boner. 
Have him down.  Chad. 
I will bring him to his keeper, my Lord. M. Philpot, I wonder that all these learned men whom you have talked withal this day, can nothing persuade you?  Phil. 
Why, M. Doctor, would you have me to be persuaded with nothing? or would you have me build my faith upon sand? What do you all bring, whereby I ought by any sufficient authority to be persuaded to you?  Chad. 
I am sorry you will so wilfully cast away yourself, where as you might live worshipfully. Do you not think other have souls to save as well as you have?  Phil. 
Every man shall receive according to his own doings. Sure I am you are deceived and maintain a false religion: and as for my casting away, I would my burning day were to morrow: for this delay is every day to die, and yet not to be dead.  Chad. 
You are not like to die yet, I can tell you.  Phil. 
I am the more sorry thereof. But the will of God be done of me to his glory. Amen.   

* 12. Examination of john Philpot, on wednesday the fourth of December before the Bishop of London, the Bishop of Worcester, and the Bishop of Bangor.  
IN the morning I was fet down to the wardrobe adjoining to the chapel, 
The 12 examination of M. Philpot before certain Bishop●  and within a while after came three of the Bishops Chapleines unto me, saying:  Chapleines. 
M. Philpot, my Lord hath sent us unto you, to desire you to come to mass, certifying you that there is a Doctor of Divinity a Chaplain of my Lords, 
john Philpot sent for to mass, refuseth to come.  a notable learned man, called Doct. Chadsey, going to mass: therefore we also pray you, good M. Philpot, be content to come: it is hard hereby.  Phil. 
I wonder my Lord would trouble you in sending you about this matter, seeing he knoweth I am a man (by your law) that can not hear mass, because I stand excommunicate.  Bishop's Chap. 
Your excommunication is but upon a contumacy, and my Lord will dispense with you, if you will come.  Phil. 
My Lord cannot, for he is not mine Ordinary, and I will not seek any such thing at his hands. With this answer they went their way. And after Mass the Bishop called me before him into his Chapel, and there in the presence of his Register (after he had said his mind, because I would not come to Mass) recited the Articles, 
The Bishop layeth out his articles again.  which he often times before had done in that behalf, with the depositions of the witnesses, of whom some were not examined.  Boner. 
Sir, what can you now say, why I should not proceed to give sentence against thee as an heretic?  Phil. 
Why, my Lord, will you proceed to give sentence against me before your witnesses be examined: 
The Bishop's doings against the law.  that is plain against your own Law, as all your doings have been hitherto.  Boner. 
See what a fool thou art in the law. I need not to recite the depositions of the witness, but if I list: for I know them well enough already.  Phil. 
It appeareth in deed you may do what you list.  Boner. 
Tell me, I say, whether thou wilt answer, or no: & whether if thou were absolved of thine excommunication. thou wouldst come to mass, or no?  Phil. 
I have answered as much as I intent to do, until I be called to lawful judgement: and as concerning my conscience, I will not make you God to sit there as yet: it is God's part only to be searcher of my hart.  Boner. 
Look how foolishly he speaketh. Art thou GOD? and yet dost thou not sit in thine own conscience?  Phil. 
I sit not in mine own conscience: but I know it, & God there only ought to sit, and no man else.  Boner. 
Thou art a naughty fellow, and hast done much hurt, 
john Philpot is rebuked for singing.  & hast seduced other poor fellows here in prison with the, by thy comforting of them in their errors, & hast made them rejoice and sing with thee.  Phil. 
Yea, my Lord, we shall sing, when you and such other as you are, shall cry, Vae, Vae, Woe, woe, except you repent.  Boner. 
What an arrogant Fool is this? I will handle thee like an heretic, and that shortly.  Phil. 
I fear nothing (I thank God) you can do to me. But God shall destroy such as thou art, and that shortly, as I trust.  Boner. 
Have him away, this is a knave in deed.  Phil. 
And I was had into the Wardrobe again by my keeper, and within an hour after was sent for to come before him and the bishops of Worcest●r and Bangor.  Boner. 
Sir, I have talked with you many times, and have caused you to be talked with of many learned men yea and honourable both Temporal and Spiritual, and it availeth nothing with you, I am blamed that I have brought thee afore so many: for they say, thou gloriest to have many to talk withal. Well, now it lieth thee upon to look to thyself: for thy time draweth near to an end, if thou do not become conformable. And at this present we are sent from the Synod to offer you this grace, that if you will come to the unity of the Church of Rome with us, and acknowledge the real presence of Christ in the sacrament of the altar with us, all that is passed shallbe forgiven, and you received to favour.  Worcest. 
Master Philpot, we are sent (as you here have heard, 
Talk between john Philpot & the B. of Worcester and Bangor.  by my Lord of London) from the Synod, to offer you mercy, if you will receive it. And of good will I bear you, I wish you to take it, whilst it is offered, and be not a singular man against a whole multitude of learned men, which now in fasting and prayer are gathered together to devise things to do you good. There have many learned men talked with you: why should you think yourself better learned than them all? Be not of such arrogancy, but have humility, and remember there is no salvation but in the church.  Bangor. 
Me thinketh my Lord hath said wonderfully well unto you, that you should not think yourself so well learned, but other men are as well learned as you, neither of so good wit, but other be as wise as you, neither of so good memory, but other have as good memory as you. Therefore mistrust your own judgement, and come home to us again. 
If violence and tyranny be no token of true religion: what may men judge then of the Pope's religion, I pray you?  I wis I never liked your Religion, because it was set forth by violence and tyranny, and that is no token of true Religion. And I was that same manner of man than that I am now, and a great many more. Marry, for fear we held our peace, and bare with that time. Wherefore M. Philpot, I would you did well, for I love you: & therefore be content to come home with us again into the catholic church of Rome.  Phil. 
Where, my Lord (as I may begin first to answer you) you say, that Religion is to be misliked, which is set forth by tyranny, I pray God you give not men occasion to think the same by yours at this day, which have none other argument to stand by, 
The Pope's religion hath no other ground to stand upon but violence.  but violence. If you can show me by any good sufficient ground, whereby to ground my conscience, that the church of Rome is the true Catholic church, whereunto you call me, I will gladly be of the same: otherwise I can not so soon change the Religion I have learned these many years.  Bangor. 
Where was your Religion (I pray you) an hundred years ago, that any man knew of it?  Phil. 

Where this religion was 100 years ago.  It was in Germany, and in divers other places apparent.  Worc. 
jesus, will you be still so singular a man? What is Germany to the whole world?  Boner. 
My Lords, I pray you give me leave to tell you, that I sent for him to hear mass, this morning: and wot you what excuse he made unto me? forsooth that he was accursed, alleging his own shame. He playeth as the varlet Latimer did at Cambridge. 
Boner raileth on Latimer.  When the Uicechancellor sent for him (who intended to have excommunicated him for some of his heresies) & the Chancellor was coming to his chamber, he hearing that the Chancellor was coming, made answer that he was sick of the plague, & so deluded the Chancellor: even so this man saith, he is acursed, because he will not come to mass.  Worc. 
My Lord (I am sure) here doth behave himself like a father unto you: therefore be admonished by him, and by us that come now friendly unto you, and follow your fathers before you.  Phil. 
It is forbidden us of God by the Prophet Ezechiel, to follow our fathers, neither to walk in their commandments.  Worc. 
It is written also in an other place: Interroga patres: Ask of your fathers. 
Father's may be asked, but not f●●lowed further than they follow the Scriptures.   Phil. 
We ought to ask in deed our fathers that have more experience and knowledge than we, of God's will, but no more to allow them, than we perceive they agree with the Scripture.  Worc. 
You will be a contentious man, I see well: and S. Paul saith, that we, neither the church of god have no such custom.  Phil. 
I am not contentious but for the verity of my faith, in the which I ought to contend with all such as do impugn the same without any just objection.  Worc. 
Let us rise my Lord, for I see we shall do no good.  Boner. 
Nay, I pray you tarry and hear the articles I lay to his charge. And after he had recited them, they arose, & after standing they reasoned with me a while,  Worc. 
Master Philpot, I am very sorry that you will be so singular. I never talked with none yet in my Diocese, but after once communication had with me, they have been contented to revoke their errors, & to teach the people how they were deceived, & so do much good, as you may, if you list. For as I understand you were Archdeacon of Winchester (which is the eye of the Bishop) and you may do much good in that country, if you would forsake your errors, and come to the catholic church.  Phil. 
Wherewithal you so soon persuaded them to your will, I see not Error, that I know, I hold none, and of the Catholic Church I am sure I am.  Worc. 
The Catholic Church doth acknowledge a real presence of Christ in the Sacrament, and so will not you.  Phil. 
That is not so: For I acknowledge a very essential presence in the duly 
* Note he saith not in the Sacrament but in the administrator of the Sacrament.  using of the sacrament.  Worc. 
What, a real presence?  Phil. 
Yea, a real presence by the spirit of God in the right administration.  Worc. 
That is well said: and do you agree with the Catholic church also?  Phil. 
I do agree with the true catholic church.  Worc. 
My Lord of London, this man speaketh reasonably now.  Boner. 
You do agree in generalities, but when it shall come to the particularities, you will far disagree.  Worc. 
Well keep yourself here, and you shall have other learned Bishops to common further with you, as my lord of Duresme, and my Lord of Chichester (whom I hear say) you do like well.  Phil. 
I do like them as I do all other that speaketh the truth. I have once already spoken with them, & they found no fault with me.  Worc. 
Pray in the mean season for grace to God.  Phil. 
Prayer is the comfortablest exercise I feel in my trouble, and my conscience is quiet, and I have the peace of mind, which cannot be the fruits of heresy.  Worc. 
We will bid you farewell for this time.  Phil. 
AFter dinner they called for me again, 
After dinner Master Philpot called again.  and demanded of me whether I meant as I spoke before dinner, and not to go from it. To whom I answered that I would not go from that I had said.  Worc. 
You said at my departing from you before dinner, that if we did burn you, we should burn a catholic man. Will you be a Catholic man, and stand to the catholic Church.  Phil. 
I will stand to the true catholic church. 
To stand to the Catholic Church is not enough with these men, except you be in the Church of Rome. The words of Christ, [feed my sheep] opened.   Worc. 
Will you stand to the catholic church of Rome?  Phil. 
If you can prove the same to be the catholic church I will be one thereof.  Worc. 
Did not Christ say unto Peter, and to all his successors of Rome: Pasce oves meas, pasce agnos meos? Feed my sheep, feed my Lambs? which doth signify, that he gave him a more authority than the rest.  Phil. 
That saying pertaineth nothing to the authority of Peter above others, but declareth what Christ requireth of his beloved Apostles, that they should with all diligence preach to the flock of Christ, the way of salvation, and that doth the iteration of feeding spoken to Peter, only signify. But the Bishop of Rome little regardeth this spiritual feeding, 
The Pope is no feeder.  and therefore he hath imagined an easier way to make himself Lord of the whole world, yea and of God's word too, and doth not feed Christ's flock as Peter did.  Worc. 
How can you tell that?  Phil. 
Yes, I have been there, and I could not learn of all his countrymen, what ever he preacheth.  Worc. 
Though he preacheth not one way, he preacheth an other, by procuring good order for the Church to be kept in.  Phil. 
I am sure that it will be his damnation before God, that he leaveth that he is commanded of Christ, & setteth forth his own decrees to deface the Gospel.  Worc. 
It is the evil living that you have seen at Rome, that causeth you to have this ill judgement of the church of Rome. I cannot tarry now with you to reason further of the matter. How say you to the real presence of the sacrament, will you stand to that?  Phil. 
I do acknowledge (as I have said) a real presence of the sacrament in the due administration thereof, 
By really he meaneth truly.  to the worthy receivers by the spirit of God.  Worc. 
You add now a great many more words than you did before: and yet you say more of the Sacrament, than a great many will do.  
Thus they departed: and after them came in to me D. Chadsey, and D. Wright Archdeacon of Oxford, 
Talk with D. Chadsey, and D. Wright and others.  with a great many more.  Chadsey. 
Master Philpot, here is master Archdeacon of Oxford come to you, to give you good counsel: I pray you hear him.  Phil. 
I will refuse to hear none that will counsel me any good: and if any can bring any matter better than I have, I will stick thereunto.  Wright. 
I would wish you, Master Philpot to agree with the Catholic Church, and not to stand in your own conceit: you see a great many of learned men against you.  Phil. 
I am (Master Doctor) of the unfeigned Catholic Church, and will live and die therein: and if you can prove your church to be the true Catholic church, I will be one of the same.  Wright. 
I came not to dispute with you, but to exhort you. Here be better learned than I that can inform you better than I.  Chad. 
What proof would you have? I will prove unto you our church to have his being and foundation by the scriptures, 
〈…〉 more Chadsey 〈◊〉 you can prove  by the Apostles, and by the primitive church, confirmed with the blood of martyrs, and the testimony of all Confessors.  Phil. 
give me your hand, M. Doctor, prove that, & have with you.  Chadsey. 
If I had my Books here, I could soon prove it, 
D. Chadsey jetteth 〈…〉.  I will go fet some: and with that he went and fet his book of Annotations, saying: I can not bring my Books well, therefore I have brought my book of Annotations, and turned there to a Common place of the Sacrament, ask me whether the Catholic Church did not allow the presence of Christ's body in the Sacrament, or no? I hear say, you do confess a real presence: but I will be hanged, if you will abide by it. You will deny it by and by.  Phil. 
That I have said, I cannot deny, neither intent not, whatsoever ye say.  Chad. 
If there be a real presence in the Sacrament, then evil men receive Christ, which thing you will not grant, I am sure.  Phil. 
I deny the Argument. For I do not grant in the Sacrament, 
Whether re●ll men receive the body of Christ  by transubstantiation any real presence, as you falsely imagine, but in the due administration to the worthy receivers.  Chad. 
I will prove that the evil and wicked men eat the body of Christ, as well as the good men, by Saint Austin here.  Phil. 
And in the beginning of his Text saint Augustine seemeth to approve his assertion: but I bade him read out to the end, and there saint Austin declareth that it was quodam modo, 
Quodam mo●o.  after a certain manner the evil men received the body of Christ, which is sacramentally only, in the utter signs, and not really, or in deed, as the good doth. And thus all the Doctors that you seem to bring in for your purpose, be quite against you, if you did rightly weigh them.  Chad. 
By God you are a subtle fellow. See how he would writhe S. Austin's words.  Phil. 
See who of us wrieth S. Augustine more, you or I, which take his meaning by his own express words. And seeing you charge me of subtlety, what subtlety is this of you, to say, that you will prove your matter of the church even from the beginning, 
D. Chadsey ●●ynteth in 〈◊〉 proof.  promising to show your Books therein, and when it cometh to the showing, you are able to show none, and for want of proof slip into a bymatter, & yet faint in the proof thereof. Afore God you are bare arst in all your religion.  Chad. 
You shallbe constrained to come to us at length, whether you will, or no.  Phil. 
Hold that argument fast: for it is the best you have, for you have nothing but violence.   

¶ The thirteenth examination of Master Philpot, before the Archbishop of York, and divers other Bishops.  

 THe Thursday after, I was called in the morning before the Archbishop of York, the Bishop of Chichester, the Bishop of Bath, and the Bishop of London. The Bishop of Chichester being first come, began to talk with me.  Chich. 
I am come of good will to talk with you, to instruct you what I can, to come to the Catholic church, & to will you mistrust your own judgement, & to learn first to have humility, & by the same to learn of others that be better learned than you, as they did learn of such as were their betters before them.  Phil. 
We must all be taught of God, and I will with all humility learn of them that will inform me by God's word, what I have to do. I confess I have but little learning in respect of you, 
Faith consisteth not in learning but in believing.  that both of your years and great exercise to excel therein: but faith consisteth not only in learning, but in simplicity of believing that which Gods word teacheth. Therefore I will be glad to hear both of your Lordship, and of any other (that God hath revealed unto by his word) the true doctrine thereof, and to thank you, that it doth please you to take pains herein.  Chich. 
You take the first alleged, amiss, as though all men should be taught by inspiration, and not by learning. How do we believe the gospel, but by the authority of the church and because the same hath allowed it?  Phil. 
S. Paul saith: He learned not the Gospel by men, 
The authority of the Church  neither of men, but by the revelation of jesus Christ: which is a sufficient proof that the Gospel taketh not his authority of man, but of God only.  Chich. 
S. Paul speaketh but of his own knowledge how he came thereto.  Phil. 
Nay, he speaketh of the Gospel generally, Which cometh not from man, but from God, 
The place of S. Austen I would not believe the word if the Church did not move me. etc.  and that the Church must only teach that which cometh from God, and not man's precepts.  Chich. 
Doth not Saint Augustine say: I would not believe the Gospel, if the authority of the Church did not move me thereto?  Phil. 
I grant that the authority of the Church doth move the unbelievers to believe, but yet the Church giveth not the word his authority: 
The word hath his authority only of God & not of the Church.  for the word hath his authority only from God, and not of man: men be but disposers thereof. For first the word hath his being before the Church, and the word is the foundation of the church: and first is the foundation sure, before the building thereon can be steadfast.  Chich. 
I perceive you mistake me. I speak of the knowledge of the Gospel, and not of the authority: for by the church we have all knowledge of the Gospel.  Phil. 
I confess that. For faith cometh by hearing, and hearing by the word. 
The word is the foundation of the Church and not the Church of the word.  And I acknowledge that God appointeth an ordinary means for men to come unto the knowledge now, and not miraculously, as he hath done in times past: yet we that be taught by men must take heed that we learn nothing else but that which was taught in the Primitive church by revelation. Here came in the Bishop of York, and the Bishop of Bath, and after they had saluted one another, and commoned a while together, the Archbishop of York called me unto them, saying,  York. 
Sir, we hearing that you are out of the way, are come of charity to inform you, & to bring you into the true faith, and to the catholic church again, 
Talk between the Archbish▪ of York and john Philpot.  willing you first to have humility, and to be humble & willing to learn of your betters: for else we can do no good with you. And god saith by his Prophet: On whom shall I rest, but on the humble & meek, and such as tremble at my word. Now if you will so be, we will be glad to travel with you.  Phil. 
I know that humility is the door whereby we enter unto Christ, and I thank his goodness I have entered in at the same unto him, & with all humility hear whatsoever truth you shall speak unto me.  York. 
What be the matters you stand on, and require to be satisfied in?  Phil. 
My Lord, & it please your grace, we were entered into a good matter before you came, of the church and how we should know the truth but by the church.  York. 
In deed that is the head, we need to begin at. For the church being truly known, we shall sooner agree in the particular things.  Phil. 
If your Lordships can prove the church of Rome to be the true catholic church it shall do much to persuade me toward that you would have me incline unto.  York. 
Why, let us go to the definition of the church. What is it?  Phil. 
It is a Congregation of people, dispersed through the world, agreeing together in the word of GOD, 
The Church defined.  using the Sacraments and all other things according to the same.  York. 
Your definition is of many words to no purpose.  Phil. 
I do not precisely define the church, but declare unto you what I think the church is.  York. 
Is the church visible or invisible?  Phil. 
It is both visible and invisible. 
The Church both visible and invisible.  The invisible church is of all the elects of God only: the visible consisteth of both good and bad, using all things in faith, according to God's word.  York. 
The church is an universal congregation of faith full people in Christ through the world: which this word Catholic doth well express: for what is Catholic else? 
Catholic defined by S. Austen.  doth it not signify universal?  Phil. 
The church is defined by S. Austin to be called Catholic in this wise: Ecclesia ideo dicitur Catholica, quia universaliter perfecta est & in nullo claudicat: The Church is called therefore Catholic, because it is thoroughly perfect, and halteth in nothing.  York. 
Nay, it is called Catholic, because it is universally received of all christian nations for the most part. 
Catholic defined by the Papists.   Ph●lpot. 
The Church was Catholic in the Apostles time: yet was it not universally received of the world: but because their Doctrine which they had received of Christ, was perfect, and appointed to be preached and received of the whole world, therefore it is called the Catholic faith, and all persons receiving the same, to be counted the catholic church. And S. Austin in another place writeth, that the catholic church is that which believeth aright.  York. 
If you will learn, I will show you by Saint Austin, 
universality & Succession.  writing against the Donatists, that he proveth the catholic Church by two principal points, which is, universality and succession of Bishops in one Apostolical Sea from time to time. Now thus I will make mine argument.  


This consequent being reduced into a Syllogism of the first figure, will ground upon a false Mayor.  
Ergo,  
Da- universality and Succession make a true Church.  
ri- The Church of Rome hath universal succession.  
j Ergo, the Church of Rome is the true Church▪   The Church of Rome is universal, and hath her succession of bishops from time to time.  
Ergo, it is the Catholic Church.  
How answers you to this argument?  Phil. 
I deny the antecedent, that the Catholic Church is only known by universality, and succession of Bishops.  York. 
I will prove it. And with that he brought forth a book which he had noted out of the Doctors, and turned to his common places therein of the church, and recited one or two out of S. Austin, & specially out of his Epistle written against the Donatists, where S. Austin manifestly 
* To this is sufficiently answered ●efore, pag. 1980. look in the latter end of the 11. examination. universality always to be joined with verity.  proveth, that the Donatists were not the catholic church, because they had no succession of bishops in their opinion, neither universality: & the same force hath S. Austin's argument against you.  Phil. 
My Lord, I have weighed the force of that Argument before now, & I perceive it maketh nothing against me, neither it cometh to your purpose. For I will stand to the trial of S. Austin for the approbation of the catholic Church, whereof I am. For S. Austin speaketh of universality joined with verity, & of faithful successors of Peter, before corruption came into the Church. And so if you can deduce your argument for the sea of Rome now, as S. Austin might do in his time, I would say it might be of some force: otherwise not.  York. 
S. Austin proveth the Catholic church 
* Not principally by your leave my Lord.  principally by succession of bishops, and therefore you understand not S. Austen. For what, I pray you, was the opinion of the Donatists, against whom he wrote? Can you tell? What country were they of?  Phil. 
They were a certain sect of men, affirming among other heresies, that the dignity of the sacraments depended upon the worthiness of the Minister: so that if the minister were good, the sacraments which he ministered were available or else not.  Chichest. 
That was their error, and they had none other but that. 
The error of the Donatists.  And he read another authority of S. Austen out of a book, which he brought even to the same purpose that the other was.  Phil. 
I challenge saint Austen to be with me thoroughly in this point, & will stand to his judgement, taking one place with an other.  Chich. 

The church may be certain and yet not tied to one place.  If you will not have the Church to be certain: I pray you by whom will you be judged in matters of controversy?  Phil. 
I do not deny the Church to be certain: but I deny that it is necessarily tied to any place, longer than it abideth in the word, & for all controversies the word ought to be judge.  Chich. 
But what if I take it one way, and you an other? how then?  Phil. 
S. Austin showeth a remedy for that, and willeth, quòd unus locus per plura intelligi debeat: 
August. de doctrina christiana.  That one place of the Scripture ought to be understand by the more.  York. 
How answer you to this argument?  

Argument a 〈◊〉 non sufficient et non total.  Rome hath known succession of Bishops which your church hath not.  
Ergo, that is the Catholic Church, and yours is not, because there is no such succession can be proved for your Church.  Phil. 
I deny (my Lord) that succession of Bishops is an infallible point to know the church by: for there may be a succession of bishops known in a place, 
The Argument denied.  and yet there be no church, as at Antioch and at Jerusalem, and in other places, where the Apostles abode as well as at Rome. But if you put to the succession of bishop's succession of doctrine withal (as S. Austen doth) I will grant it to be a good proof for the Catholic church: 
 but a local succession only is nothing vailable.  York. 
You will have no church then, I see well.  Phil. 
Yes, my Lord, I acknowledge the catholic church, as I am bound by my Creed: but I cannot acknowledge a false church for the true.  Chich. 
Why, is there two catholic churches then?  Phil. 
No, I know there is but one catholic Church, but there have been and be at this present, that take upon them the name of Christ & of his church, which be not so in deed, as it is written: That there be that call themselves Apostles & be not so in deed, but the Synagogue of Satan and liars. 
Apoc. 2.  And now it is with us, as it was with the two women in salomon's time, which lay together, 
3. Reg. The m●●ther 〈◊〉 of 〈…〉 to the 〈◊〉 man 〈…〉 time, 〈◊〉 falsely 〈…〉 true mo●thers 〈◊〉 from 〈◊〉  and the one suppressed her child, and afterward went about to challenge the true mother's child.  Chich. 
What a babbling is here with you now? I see you lack humility. You will go about to teach, and not to learn.  Phil. 
My lords, I must desire you to bear with my hasty speech: it is my infirmity of nature. All that I speak is to learn by. I would you did understand all my mind, that I might be satisfied by you through better authority.  Chich. 
My Lord, and it please your grace, turn the argument upon him, which you have made, and let him show the succession of the Bishops of his Church, as we can do. How say you, can you show the succession of Bishops in your Church from time to time? I tell you, this argument troubled Doctor 
* So ye say now, when ye would give him no leave no● time when he was alive to make his aunswere●.  Ridley so sore, that he could never answer it: yet he was a man well learned, I dare say you will say so.  Phil. 
He was a man so learned, that I was not worthy to carry his books for learning.  Chich. 
I promise you he was never able to answer that. He was a man that I loved well, and he me: for he came unto me divers times being in prison, and conferred with me.  Phil. 
I wonder, my Lord, you should make this argument which you would turn upon me, for the trial of my church whereof I am, or that you would make bishop Ridley so ignorant that he was not able to answer it, since it is of no force. For behold, first I denied you that local succession of Bishops in one place, is a necessary point alone to prove the Catholic church by, and that which I have denied, you can not prove: 
Succession of Bishop● alone is ●o sufficient point to prove the Catholic Church.  and is it then reason that you should put me to the trial of that, which by you is unproved, and of no force to conclude against me.  Chich. 
I see, my Lords, we do but lose our labours to reason with him: he taketh himself better learned than we.  Phil. 
I take upon me the name of no learning? I boast of no knowledge, but of faith & of Christ, & that I am bound undoubtedly to know, as I am sure I do.  Chich. 
These heretics take upon them to be sure of all things they stand in. You should say rather with humility, I trust I know Christ, then that you be sure thereof. 
Leave your reviling terms, 〈◊〉 Lord 〈◊〉 go to the matter. Note how these men ground their faith not upon God's word, but upon the determination of their own known Church.   Phil. 
Let him doubt of his faith that listeth: God give me always grace to believe that I am sure of true faith & favour in Christ.  Bath. 
How will you be able to answer heretics, but by the determination of the known Catholic church?  Phil. 
I am able to answer all heretics by the word of God and convince them by the same.  Chich. 
How arrogantly is that spoken? I dare not say so.  Phil. 
My Lord, I pray you bear with me: for I am bold on the truth side, & I speak somewhat by experience that I have had with heretics: and I know the Arians be the subtlelest that ever were, & yet I have manifest scriptures to beat them down withal.  Chichester. 
I perceive now you are the same manner of man I have heard of, which will not be satisfied by learning.  Phil. 
Alas, my Lord, why do you say so? I do desire most humbly to be taught, if there be any better way that I should learn: and hitherto you have showed me no bett●r: therefore I pray your Lordship not to misjudge without a cause.  Bath. 
If you be the true Catholic church, then will you hold with the real presence of Christ in the sacrament, which the true church hath ever maintained.  Phil. 
And I my Lord, with the true Church do hold the same in the due ministration of the sacrament: but I desire you, my Lord, there may be made a better conclusion in our first matter, before we enter into any other: for if the Church be proved, we shall soon agree in the rest. In the mean while my Lord of York was turning his book for more places to help forth his cause.  York. 


My Lord of 〈◊〉 dri●e● to seek 〈◊〉 books. August de implicitate ●●edendi. ●. Philpot 〈◊〉 rep●●ted to 〈…〉.  
● Points 〈◊〉 prove 〈◊〉 Catho●●cke church 〈◊〉 of S. Austen.  

1. Consent of all nations.  
2. Sea Apostolical.  
3. universality.  
4. Catholic▪   
Answer to the Archbishops 4. points.   I have found at length a very notable place, which I have looked for all this while, of S. Austin De simplicitate credendi.  Chich. 
It is but folly (my Lord) that your Grace do read him any more places, for he esteemeth them not.  Phil. 
I esteem them, in as much as they be of force: as your Lordship doth hear me deny no doctors you bring, but only require the true application of them, according to the writer's meaning, & as by his own words may be proved.  York. 
I will read him the place, and so make an end. After he had read the sentence▪ he said, that by four special points here S. Austin proveth the catholic church. The first is, by the consent of all nations, the second, by the Apostolic Sea, the third, by universality, & the fourth, by this word Catholic.  Chich. 
That is a notable place in deed▪ and it please your Grace.  Phil. 
I pray you, my Lord, of what church doth S. Austin writ the same, of Rome, or not?  York. 
Yea, he writeth it of the Church of Rome.  Phil. 
I will lay with your Lordship as much as I can make, it is not so▪ and let the book be seen.  Bath. 
What art thou able to lay, that hast nothing.  York 
Doth he not make mention here of the Apostolic sea, whereby he meaneth Rome?  Phil. 
That is very straightly interpreted my lord, as though the Apostolic Sea had been no where else but at Rome. But let it be Rome, and yet shall you never verify the same, unless all the other conditions do go therewith as S. Augustine doth proceed withal, whereof none except the Apostolic sea can now be verified of the Church of Rome. For the faith which that Sea now maintaineth hath not the consent of all nations neither hath had. Besides that, it cannot have the name of Catholic, because it differeth from the Catholic Churches which the Apostles planted, almost in all things.  York. 
Nay, he goeth about here to prove the Catholic Church by universality: 
Christ's church ceaseth not 〈◊〉 his Church albeit 〈◊〉 time of persecution i● be hid sometime in corners. First answer to his reason▪ and 〈◊〉 him obstinate ●●terward.  & how can you show your church to be universal fifty, or an hundredth years ago?  Phil. 
That is not material, neither any thing against S. Augustine. For my church (whereof I am) were to be counted universal, though it were but in x. people, because it agreeth with the same that the Apostles universally did plant.  York. 
I perceive you are an obstinate man in your opinion, & will not be taught: wherefore it is but lost labour to talk with you any longer: you are a member to be cut of.  Chichester. 
I have heard of you before how you troubled the good Bishop of Winchester, and now I see in you that I have heard.  Phil. 
I trust you see no evil in me by this. I desire of you a sure ground to build my faith on, & if you show ne none, I pray you speak not ill of him that meaneth well.  Chichester. 
Thou art as 
* Because 〈◊〉 Lord, 〈◊〉 be not 〈◊〉 to answer him.  impudent a fellow as I have communed withal.  Phil. 
That is spoken uncharitably my Lord, to blaspheme him whom you can not justly reprove.  Chich. 
Why, you are not God. Blasphemy is counted a rebuke to Godward, and not to man.  Phil. 
Yes, it may be as well verified of an infamy laid to man speaking in God's cause, as you now do lay unto me for speaking freely the truth afore GOD, to maintain your vain Religion. You are void of all good ground. I perceive you are blind guides and leaders of the blind, & therefore (as I am bound to tell you) very hypocrites, tyrannously persecuting the truth, which otherwise by just order you are able to convince by no means. Your own doctors and testimonies which you bring, be evidently against you, and yet you will not see the truth.  Chichest. 

 Have we this thank for our good will coming to instruct thee?  Phil. 
My Lords, you must bear with me, since I speak in Christ's cause: 
 and because his glory is defaced, and his people cruelly and wrongfully slain by you, because they will not consent to the dishonour of God, and to hypocrisy with you. If I told you not your fault it should be required at my hands in the day of judgement. Therefore know you (ye hypocrites in deed) that it is the spirit of God that telleth you your sin, & not I. I pass not (I thank God) of all your cruelty. God forgive it you, & give you grace to repent. And so they departed.   

¶ An other talk the same day.  
THe same day at night before supper, the bishop sent for me into his chapel in the presence of the archdeacon Harpesfield, Doctor Chadsey, & other his Chapleines, 
Another 〈◊〉 of M. Phil●●● before ●he bishop.  and his servants: at what time he said.  Lond. 
Master Philpot, I have by sundry means gone about to do you good, and I marvel you do so little consider it: by my truth I can not tell what to say to you. Tell me directly, whether you will be a conformable man or no, & whereupon you chief stand.  Phil. 
I have told your Lordships oftentimes plain enough, whereon I stand chief, requiring a sure probation of the Church whereunto you call me.  Harps. 
S. Austen writing against the Donatists, declareth four special notes to know the Church by: 
Concerning these 4. point answered suf●ficiently befo●●.  the consent of many nations, the faith of the Sacraments confirmed by antiquity, succession of Bishops, and universality.  Lond. 
I pray you Master Archdeacon, fet the book hither: it is a notable place, let him see it. And the book was brought and the bishop read it, demanding how I could answer the same.  Phil. 
My Lord, I like S. Austin's four points for the trial of the catholic church, whereof I am: for it can abide every point thereof together, which yours can not do.  Harps. 
Have not we succession of Bishops in the Sea and church of Rome? Wherefore then do you deny our Church to be the catholic church?  Phil. 
D. Austin doth not put succession of Bishops only to be sufficient, but he addeth the use of the Sacraments according to antiquity and doctrine universally taught & received of most nations from the beginning of the primative Church, the which your Church is far from. But my church can avouch all these better than yours: therefore by S. Augustine's judgement which you here bring, mine is the catholic church, and not yours.  Harps. Chad. 
It is but folly (my Lord) for you to reason with him, for he is irrecuperable. 
It is best for you to lay so, when you have no other way to shift of his Arguments.   Phil. 
That is a good shift for you to run unto, when you be confounded in your own sayings, & have nothing else to say: you are evidently deceived, and yet will not see it when it is laid to your face.  
THus have I at large set forth, as many of the said john Philpot his examinations & privy conferences, as are yet come to light, being faithfully written with his own hand. And although he was divers other times, after this examined, both openly in the Consistory at Paul's, & also secretly in the bishop's house: yet, what was there said, is not yet sufficiently known, either because M. Philpot was not himself suffered to write, or else for that his writings are by some kept close, and not brought forth otherwise than as the bishop's Register hath noted, whose handling of such matters, because it is (either for fear or for favour of his Lord and master) very slender, little light of any true & right meaning can be gathered, especially in the behalf of the answerer. Howbeit such as it is, such thought I good to put forth requiring the reader to judge hereof according to his answers in his former examinations.   

¶ The last examinations of M. Philpot in open judgement, with his final condemnation by Bishop Boner in the Consistory at Paul's.  
THe Bishop having sufficiently taken his pleasure with M. Philpot in his private talks, 
The last examinations of M. Philpot in open judgement, with his final condemnation by B. Boner in the consistory at Paul's. December. 14.  and seeing his zealous, learned, and immutable Constancy, thought it now high time to rid his hands of him, and therefore on the 13. and 14. days of December, sitting judicially in the Consistory at Paul's, he caused him to be brought thither before him and others, as it seemeth, more for order's sake, than for any good affection to justice and right judgement. The effect aswell of which two sundry their procedings, as also of one other had the 11. day of the same month in his chapel, appear in a manner to be all one. The Bishop therefore first speaking to Master Philpot, said:  Lond. 
M. Philpot, 
M. Philpot called into open judgement. 3. Special Articles laid to M. Philpot.  amongst other things that were laid and objected unto you, these three things ye were especially charged and burdened withal.  
The first is, that you being fallen from the unity of Christ's Catholic Church, do refuse and will not come and be reconciled thereunto.  
The second is, that you have blasphemously spoken against the sacrifice of the Mass, calling it idolatry.  
And the third is, that you have spoken against the sacrament of the altar, denying the real presence of Christ's body and blood to be in the same.  
And according to the will and pleasure of the Synod legative, ye have been oft & many times by me invited and required to go from your said errors and heresies, and to return to the unity of the catholic Church, which if you will now willingly do, ye shallbe mercifully▪ & gladly received, charitably used, and have all the favour I can show you. And now to tell you true, it is assigned and appointed to give sentence against you, if you stand herein, & will not return. Wherefore if ye so refuse, I do ask of you whether you have any cause that you can show, why I should not now give sentence against you?  Phil. 
Under protestation, not to go from my appeal that I have made, and also not to consent to you as my competent judge, I say▪ touching your first objection concerning the Catholic Church, I neither was nor am out of the same. And as touching the sacrifice of the Mass, and the Sacrament of the 
* Here either the Register belieth M. Philpot, or else he meant as not offending the law, thereby to be accused, for otherwise ●all his former examinations do declare that he spoke against the Sacrament of the Altar.  altar, I never spoke against the same. And as concerning the pleasure of the Synod, I say: that these xx. years I have been brought up in the faith of the true catholic church, which is contrary to your church, whereunto ye would have me to come: and in that time I have been many times sworn (as well in the reign of K. Henry the 8. as in the reign of good King Edward his Son) against the usurped power of the Bishop of Rome, which oath I think that I am bound in my conscience to keep quia teneor reddere Domino juramentum. But if you or any of the Synod can by God's word persuade me that my said oath was unlawful, and that I am bound by God's law to come to your church, faith and religion, whereof you be now, I will gladly yield, agree, and be conformable unto you: otherwise not.  
Boner than not able with all his learned Doctors to accomplish this his offered condition, 
B. Boner with all his Doctors not able to satisfy M. Philpots offer.  fell to persuading of him, as well by his accustomed vain promises, as also by blondye threatenings to return to their Church: to the which he answered.  Phil. 
You and all other of your sort are hypocrites, and I would all the world did know your hypocrisy, your tyranny, ignorance and Idolatry.  
Upon these words, the Bishop did for that time dismiss him, commanding that on Monday the 16. day of the same month, 
December. 16.  between the hours of one & three in the after noon, he should again be brought thither, there to have the definitive sentence of condemnation pronounced against him, if he remained then in his former constancy.   

¶ The last examination of Master john Philpot.  
AT which day and time, Master Philpot being there presented before the bishops of London, 
The last examination of john Philpot.  Bath, Worcester, and Lichfield, Boner Bishop of London began his talk in this manner.  London. 
My Lord Stokesley, my predecessor, when he went about to give sentence against an heretic, used to make this prayer.  
Deus qui errantibus ut in viam possint redire justitiae veritatis tuae lumen ostendis, 
B. Stokesleys prayer when he gave sentence upon any.  da cunctis qui Christiana professione censentur, & illa respuere quae huic inimica sint nomini, & ea quae sint apta sectari per Christum dominum nostrum, Amen. Which I will follow. And so he read it with a loud voice in Latin. To the which Master Philpot said:  Philpot. 
I would ye would speak in English, that all men might hear and understand you: for Paul willeth that all things spoken in the congregation to edify, should be spoken in a tongue that all men might understand.  
Whereupon the Bishop did read it in English: & when he came to these words: to refuse those things which are foes to this name, Philpot said:  Phil. 

B. Boner prayeth against himself.  Then they all must turn away from you: for you are enemies to that name (meaning Christ's name) and God save us from such hypocrites as would have things in a tongue that men cannot understand.  London. 
Whom do you mean?  Phil. 
You and all other that be of your generation and sect. And I am sorry to see you sit in the place that you now sit in, pretending to execute justice, & do nothing less but deceive all men in this Realm.  
And then turning himself unto the people, he farther said: oh all you Gentlemen, beware of these men (meaning the Bishops) and all their doings, which be contrary unto the primative Church. And I would know of you my Lord by what authority you do proceed against me? 
B. Boner hath no authority by right to proceed against M. Philpot.   Lond. 
Because I am Bishop of London.  Philpot. 
Well, than ye are not my Bishop nor I have not offended in your Diocese: and moreover I have appealed from you, and therefore by your own law you ought not to proceed against me, especially being brought hither from an other place by violence.  Lond. 
Why? who sent you hither to me?  Philpot. 
That did Doctor Story and Doctor Cook, with other the king and Queen's Commissioners: & my Lord, is it not enough for you to weary your own sheep, but ye must also meddle with other men's sheep?  
Then the Bishop delivered unto Philpot two books, one of the civil law, and the other of the Canon, out of the which, he would have proved that he had authority to proceed against him in such sort as he did. M. Philpot then perusing the same, and seeing the small and slender proof that was there alleged, said unto the Bishop.  Philpot. 
I perceive your law and Divinity is all one: for you have knowledge in neither of them: and I would ye did know your own ignorance: but ye dance in a net, and think that no man doth see you. Hereupon they had much talk, but what it was, it is not yet known. At last Boner spoke unto him and said:  Lond. 
Philpot, as concerning your abiections against my jurisdiction, ye shall understand that both the Civil & Canon laws make against you: and as for your appeal, it is not allowed in this case. For it is written in the law: A judice dispositionem juris exequente, non est appellandum.  Phil. 
My Lord it appeareth by your interpretation of the law, that ye have no knowledge therein, 
B. Boner noted to 〈◊〉 ignorant 〈◊〉 the law.  nor that ye do understand the law: for if ye did, ye would not bring in that Text.  
Hereupon the Bishop recited a law of the Romans that it was not lawful for a jew to keep a Christian man in captivity, and to use him as his slave, 
This law seemeth either blindly c●pared of the Bishop, or else not rightly collected of his Register.  laying then to the said Philpots charge. that he did not understand the law, but did like a Iew. Whereunto Philpot answered:  Phil. 
No, I am no jew: but you my Lord are a jewe. For you profess Christ and maintain Antichrist: you profess the Gospel, & maintain superstition, & ye be able to charge me with nothing.  Lond. and other Bish. 
With what can you charge us?  Phil. 
You are enemies to all truth, and all your doings be nought full of idolatry, saving the Article of the Trinity.  
Whilst they were thus debating the matter, there came thither sir William Garret knight then Mayor of London, 
The Lord Mayor with the Sh●●ef●e assistant to B. Boner against M. Philpot.  Sir Martin Bowes knight, and Thomas Leigh, than Sheriff of the same City, and sat down with the said bishops in the said Consistory, where and what time bishop Boner spoke these words in effect as followeth.  Lond. 
Philpot, before the coming of my Lord Mayor, because I would not enter with you into the matter wherewith I have heretofore & now intent to charge you with all, until his coming, I did rehearse unto you a prayer both in English and in Latin, which bishop Stokesly my predecessor used when he intended to proceed to give sentence against an heretic.  
And here they did again read the said prayer both in English and also in Latin: which being ended, he spoke again unto him and said:  Lond. 
Philpot, amongst other I have to charge you especially with three things.  
1. First, where you have fallen from the unity of Christ's catholic church, 
The 3. ar●●●cles against john Philpot against repeated.  you have thereupon been invited and required, not only by me, but also by many & divers others catholic Bishops, and other learned men, to return and come again to the same: and also you have been offered by me: that if you would so return and confess your errors and heresies, you should be mercifully received, and have so much favour as I could show unto you.  
2. The second is, that you have blasphemously spoken against the sacrifice of the Mass, calling it Idolatry and abomination.  
3. And thirdly that you have spoken and holden against the Sacrament of the altar, denying the real presence of Christ's body and blood to be in the same.  
This being spoken, the Bishop recited unto him a certain exhortation in English, the tenor and form whereof is this.   

* Bishop Boners' exhortation.  
Master Philpot, this is to be told you, that if you, not being yet reconciled to the unity of the catholic church, 
An exhortation of ●. Bone● to john Philpot. December 16.  from whence ye did fall in the time of the late schism here in this realm of England, against the sea Apostolic of Rome, will now heartily & obediently be reconciled to the unity of the same catholic church, professing and promising to observe & keep to the best of your power the faith and christian Religion observed and kept of all faithful people of the same: & moreover if ye which heretofore, especially in the year of our Lord. 1553. 1554. 1555. or in one of them, have offended and trespassed grievously against the sacrifice of the mass, calling it idolatry and abominable, and likewise have offended & trespassed against the sacrament of the altar, denying the real presence of Christ's body & blood to be there in the sacrament of the altar, affirming also withal material bread and material wine to be in the sacrament of the altar, & not the substance of the body and blood of Christ: if ye, I say, will be reconciled as is afore, and will forsake your heresies and errors before touched, being heretical and damnable, and will allow also the sacrament of the Mass, ye shallbe mercifully received and charitable used, with as much favour as may be: if not, ye shallbe reputed, taken and judged for an heretic (as ye be in deed:) Now do you choose what ye will do: you are counseled herein friendly and favourable.  
Ita est quod Ed. Boner. Epis. Lond.  
The bishops exhortation thus ended. M. Philpot turned himself unto the Lord Maior and said: 
〈◊〉 Philpot answereth to the Bishops' exhortation before the Lord Maior.   Phil. 
To you my Lord Mayor bearing the sword, I am glad that it is my chance now to stand before that authority that hath defended the Gospel, and the truth of god's word: but I am sorry to see that that authority which representeth the king and Queen's persons, should now be changed, and be at the commandment of Antichrist. And ye (speaking to the Bishops) pretend to be the fellows of the Apostles of Christ, & yet be very Antichristes and deceivers of the people: and I am glad that GOD hath given me power to stand here this day, and to declare and defend my faith, which is founded on Christ.  
Therefore as touching your first objection, I say that I am of the Cotholicke church, 
To the first article. john Philpot is of the Catholic Church, but not of the ●a●ilonical Church. To the 2. Article. john Philpot speaketh not against the 〈◊〉 sacrifice 〈◊〉 against 〈◊〉 sacrifice 〈◊〉 ●pon the 〈◊〉, used 〈◊〉 pr●uate mas●es. To the 3. article. P●●●pot denieth not 〈◊〉 Sacrament of the 〈◊〉 of the 〈◊〉, but the Sacrament of the Altar of 〈◊〉 he deals. Philpot chargeth the clergy of Q Mar· time▪ to be idolaters to 〈◊〉, and 〈…〉 church where their 〈…〉 church 〈◊〉 England 〈◊〉 K. Edwarde●●●me.  whereof I was never out, and that your church (which ye pretend to be the Catholic church) is the church of Rome, and so the Babylonical and not the catholic church: of that Church I am not.  
As touching your second objection, which is, that I should speak against the sacrifice of the Mass, I do say, that I have not spoken against the true sacrifice, but I have spoken against your private Masses that you use in corners, which is blasphemy to the true sacrifice, for your sacrifice daily reitered, is a blasphemy against Christ'S death, and it is a lie of your own invention. And that abominable sacrifice which ye set upon the altar, and use in your private Masses in stead of the living sacrifice, is Idolatry, and ye shall never prove it by God's word: therefore ye have deceived the people with that your sacrifice of the Mass, which ye make a masking.  
Thirdly, where you lay to my charge that I deny the body and blood of Christ to be in the sacrament of the altar I cannot tell what altar ye mean, whether it be the altar of the Cross, or the altar of stone. And if ye call it the Sacrament of the altar in respect of the altar of the stone, than I defy your Christ: for it is a rotten Christ.  
And as touching your transubstantiation, I utterly deny it: for it was brought up first by a Pope. Now as concerning your offer made from the Synod, which is gathered together in Antichristes name: prove me that to be of the catholic Church (which ye shall never do) & I will follow you, and do as you would have me to do. But ye are Idolaters, and daily do commit Idolatry. Ye be also traitors: for in your Pulpits you rail upon good kings as king Henry, and king Edward his son, which have stand against the usurped power of the Bishop of Rome: against whom also I have taken an oath, which if ye can show me by God's law that I have taken unjustly, I will then yield unto you. But I pray God turn the King and Queen's hearts from your Synagogue and church, for you do abuse that good Queen.  
Here the Bishop of Coventry and Lichfield began to show where the true church was, saying.  Coven. 
The true catholic church is set upon an high hill.  Phil. 
Yea, at Rome, which is the babylonical church.  Coven. 
No: in our true Catholic church are the Apostles, Evangelists, and martyrs: but before Martin Luther, there was no Apostle, Evangelist, or martyr of your church.  Phil. 
Will ye know the cause why? Christ did prophesy, that in the latter days there should come false Prophets and hypocrites, as you be?  Coven. 
Your Church of Geneva, which ye call the Catholic Church, is that which Christ prophesied of.  Phil. 
I allow the church of Geneva, and the doctrine of the same: for it is, una Catholica, & Apostolica, and doth follow the doctrine that the Apostles did preach: and the doctrine taught and preached in king Edward's days, was also according to the same. And are ye not ashamed to persecute me and others for your Church's sake, which is Babylonical and contrary to the true Catholic Church?  
And after this they had great conference togethers, aswell out of the Scriptures, as also out of the Doctors. But when Boner saw that by learning they were not able to convince M. Phil. he thought then by his diffamations to bring him out of credit: and therefore turning himself unto the Lord Mayor of London, brought forth a knife, and a bladder full of powder, and said.  London. 
My Lord, this man had a roasted pig brought unto him, 
B. Boner chargeth him with false surmises; for want of true matter.  and this knife was put secretly between the skin & the flesh thereof, and so was it sent him, being in prison. And also this powder was sent unto him, under pretence that it was good and comfortable for him to eat or drink: which powder was only to make ink to write withal. For when his keeper did perceive it, he took it & brought it unto me. Which when I did see, I thought it had been gunpowder, and thereupon I put fire to it, but it would not burn. Then I took it for poison, and so gave it to a dog, but it was not so. Thou I took a little water, and it made as fair ink, as ever I did write withal. Therefore my Lord, you may understand what a naughty fellow this is. 

Philpot had a knife brought him under a pig: Ergo the Church of Rome is a Catholic church. Articles concluded in Cambridge, and Oxford.  
The catechisms set forth in K. Edward's days. The book of report of the disputation in in the Convocation house.    Phil. 
Ah my Lord, have ye nothing else to charge me withal but these trifles, seeing I stand upon life and death? Doth the knife in the pig prove the church of Rome to be a catholic church. etc.  
Then the bishop brought forth a certain instrument containing Articles and Questions, agreed upon both in Oxford and Cambridge, whereof ye have mention before pag. 1428. Also he did exhibit two Books in Print: the one was the Catechism made in king Edward's days. An. 1552. the other concerning the true report of the disputation in the Convocation house, mention whereof is above expressed.  
Moreover he did bring forth and laid to Master Philpots charge two letters: the one touching Barthelet Green, the other containing godly exhortations & comforts: which both were written unto him by some of his godly friends: the tenor whereof we thought here also to exhibit.   

A letter exhibited by Boner, written by some friend of M. Philpot, and sent to him concerning the handling of Master green in Boners house at London.  
YOu shall understand that M. green came unto the Bishop of London on Sunday last, where he was courteously received: 
A letter written to M. Philpot touching the handling of M. Grene. exhibited by B. Boner. Boner breaketh promise.  for what policy the sequel declareth. His entertainment for one day or two, was to dine at my Lords own table, or else to have his meat from thence. During those days he lay in Doctor Chadseys' chamber, and was examined. Albeit in very deed the Bishop earnestly and faithfully promised many right worshipful men (who were suitors for him, but to him unknown) that he in no case should be examined: before which M. Fecknam would have had him in his friendly custody, if he would have desired to have conferred with him, which he utterly refused. And in that the bish. objected against him singularity and obstinacy, his answer thereunto was thus: To avoid all suspicion thereof, although I myself am young & utterly unlearned in respect of the learned (and yet I understand, I thank my Lord) yet let me have such books as I shall require: and if I, by God's spirit, do not thereby answer all your books and objections contrary thereto, I will assent to you. Whereunto the Bishop and his assented, permitting him at the first to have such books. Who at sundry times have reasoned with him, 
M. Grene strong in scriptures & Doctors.  and have found him so strong and rise in the scriptures and godly fathers, that sithence they have not only taken from him such liberty of books, but all other books, not leaving him so much as the new Testament. Since they have baited and used him most cruelly. This master Fecknam reported: 
Fecknams' report of Bart. Grene.  saying farther, that he never heard the like young man, & so perfect. What shall become farther of him God knoweth, but death I think for he remaineth more and more willing to die, as I understand. Concerning your bill I shall confer with others therein, knowing that the same Court is able to redress the same. 
This bill was a supplication to be offered up in the Parliament.  And yet I think it will not be reform, for that I know few or none that dare or will speak therein, or prefer the same, because it concerneth spiritual things. Notwithstanding, I will assertain you thereof: committing you to the holy Ghost, who keep you & us all as his.  
Your own. etc.   

The copy of an other letter written by the faithful and christian hearted Lady▪ the Lady Vane, to Master Philpot, exhibited likewise by Bishop Boner.  
hearty thanks rendered unto you my well-beloved in Christ, for the book ye sent me, 
A letter written to M. Philpot by the faithful Christian Lady, the Lady Vane.  wherein I find great consolations, and according to the doctrine thereof, do prepare my cheeks to the strikers, and my womanish back to their burdens of reproof, and so in the strength of my God I trust to leap over the wall: for his sweetness overcometh me daily, & maketh all these apothecary drugs of the world, even medicinelike in my mouth. For the continuance whereof, I beseech thee (my dear fellow soldier) make thy faithful prayer for me, that I may with a strong and gladsome conscience finish my course, and obtain the reward, though it be no whit due to my work, I am not content that you so often gratify me with thanks for that which is none worthy, but duty on my part & small relief to you. But if you would love me so much, that I might supply your lacks, than would I think ye believed my offers to be such, as agreed with my hart. And for the short charges ye speak of, the means are not so pleasant, if god (who my trust is in) will otherwise prepare: but Solomon saith: All things have here their time: You to day, & I to morrow, & so the end of Adam's line is soon run out: The mighty God give us his grace, that during this time his glory be not defaced through our weakness. Because you desire to show yourself a worthy soldier, if need so require. I will supply your request for the Scarf ye wrote of, that ye may present my handy work before your Captain, that I be not forgotten in the odours of incense which our beloved Christ offereth for his own: to whom I bequeath both our bodies and souls.  
Your own in the Lord. F.E.  
Over and beside these letters, the Bishops did also bring forth a supplication made by master Philpot unto the high Court of Parliament, whereof mention is made in the first of the two letters last mentioned: the copy whereof doth here ensue, as followeth.   

To the King and Queen's majesties highness the Lords spiritual and temporal, and the commons of this present Parliament assembled.  
IN most humble wise complaineth unto this honourable Court of Parliament john Philpot Clarke, 
A supplication of john Philpot to the King and Queen.  that where there was by the Queen's highness a parliament called in the first year of her gracious reign, and after the old custom a Covocation of the Clergy, your suppliant then being one of the said Convocation house, and matters there rising upon the using of the Sacraments, did dispute in the same, knowing that there all men had and hath had free speech, and ought not to be after troubled for any thing there spoken, and yet, that notwithstanding, not long after the said Parliament, your said suppliant (without any act or matter) was commanded to prison to the king's Bench by the late Lord Chancellor, where he hath remained ever sithence, until now of late that my Lord the B. of London, hath sent for your said suppliant to examine him, (being none of his Diocese) upon certain matters, wherein they would have your Orator to declare his conscience▪ which the said bishop saith he hath authority to do, by reason of an Act of Parliament made in the first and second years of the king and queeenes' Majesties reigns, for the reviving of three Satutes made against them that hold any opinion against the Catholic faith: whereby he affirmeth that every Ordinary may Ex Officio examine every man's conscience: 
The straight handling of john Philpot in the Bishop's coalhouse.  and for that your said Orator hath and doth refuse, that the said bishop of London hath any authority over your said Orator, for that he is neither Diocesane, nor hath published, preached▪ nor held any opinion against the Catholic faith (notwithstanding the said Bishop of London detaineth him in the coalhouse in the stocks, without either bed, or any other thing to lie upon, but straw) and for that your said Orator cannot appeal for his relief from the said Bishop, to any other judge, but the same bishop may refuse the same by their law, and therefore hath no succour and help, but by this high Court of Parliament, for the explanation of the said Act: therefore it may please you, that it may be enacted by the king and Queen's Majesties the Lords spiritual and temporal, and the Commons of this present Parliament assembled, and by the authority of the same, that no Bishop nor Ordinary shall commit nor detain in prison, any suspect person or persons for the Catholic faith, except he or they have spoken, written, or done some manifest Act against the Catholic faith, and the same to be lawfully proved against every such person and persons, by the testimony of two lawful witnesses, to be brought afore the said person or persons so accused before he or they shall either be committed to prison or convict for any such offence or offences: the said former statute, made in the said first & second year of our said sovereign Lord and Lady notwithstanding. Whereby your said Orator shall not only be set at liberty, & divers other more remaining in prison: but also the blood of divers of the Qweenes' majesties true and faithful subjects preserved.   

The condemnation of the worthy Martyr of God, john Philpot.  
THese books, Letters, Supplications and other matters being thus read, the bishop demanded of him, if the book entitled The true report of the disputation. etc. were of his penning or not? Whereunto Philpot answered, that it was a good and true book, and of his own penning and setting forth.  
The bishops waxing now weary, and being not able by any sufficient ground, either of God's word, or of the true ancient Catholic fathers, 
Of this book of disputation 〈◊〉 the Convocation rea●● before pag. 1410.  to convince & overcome him, fell by fair and flattering speech, to persuade with him, promising that if he would revoke his opinions, and come home again to their romish and Babylonical Church, he should not only be pardoned that which was past, but also they would with all favour and cheerfulness of hart, receive him again as a true member thereof. Which words when Boner saw would take no place: he demandeth of M. Philpot (and that with a charitable affection, I warrant you) whether he had any just cause to allege, why he should not condemn him as an heretic. 
Ah my Lord what needed this question when no reasonable answer could be allowed. Sentence of condemnation read against M. Philpot. M. Philpots words in reading the sentence.  Well quoth M. Philpot: your idolatrous sacrament which you have found out, ye would fain defend, but ye cannot, nor never shall.  
In the end, the Bishop seeing his unmovable steadfastness in the truth, did pronounce openly the sentence of condemnation against him. In the reading whereof, when he came to these words: Teque etiam tanquam haereticum, obstinatum, pertinacem. & impoenitentem. etc. M. Philpot said, I thank God that I am an heretic out of your cursed Church: I am no heretic before God. But God bless you and give you once grace to repent your wicked doings: and let all men beware of your bloody church.  
Moreover, whiles Boner was about the midst of the sentence, the bishop of Bath pulled him by the sleeve & said: My Lord, my Lord, know of him first whether he will recant or no? Then Boner said (full like himself) oh let me alone: and so read forth the sentence.  
And when he had done, he delivered him to the Sheriffs: 

M. Philpot delivered to the Sheriffs.  
M. Philpot to his servant.  
M. Philpot brought into Newgate, his man permitted to enter with him.   and so two officers brought him through the bishops house into Pater noster row, & there his servant met him, and when he saw him, he said: Ah dear master.  
Then M. Philpot said to his man: content thyself, I shall do well enough: for thou shalt see me again.  
And so the Officers thrust him away, & had his master to Newgate: And as he went, he said to the people: Ah good people, blessed be God for this day: and so the Officers delivered him to the keeper. Then his man thrust to go in after his master, and one of the Officers said unto him: hence fellow what shouldest thou have? And he said I would go speak with my Master? M. Philpot then turned him about, and said to him, to morrow you shall speak with me.  
Then the under keeper said to Master Philpot: is this your man? And he said, yea. So he did licence his man to go in with him, and M. Philpot and his man were turned into a little chamber on the right hand, and there remained a little time, until Alexander the chief keeper did come unto him: who at his entering, greeted him with these words Ah, said he, hast not thou done well to bring thyself hither? Well said M. Philpot, I must be content, for it is God's appointment: & I shall desire you to let me have your gentle favour: 
Talk between M. Philpot & Alexander the keeper.  for you and I have been of old acquaintance. Well said Alexander, I will show thee gentleness and favour, so thou wilt be ruled by me. Then said M. Philpot: I pray you show me what you would have me to do.  
He said, if you would recant, I will show you any pleasure I can. Nay, said M. Phil. I will never recant whilst I have my life, that which I have spoken, for it is a most certain truth, and in witness hereof, I will seal it with my blood. Then Alexander said: This is the saying of all the whole pack of you heretics. Whereupon he commanded him to be set upon the block, 
Good Philpot l●den with irons, because he would not recant at Alexander's bidding. Alexander taketh Philpots tokens from his man. Alexander the cruel keeper requireth 4. pounds of M. Philpot for his irons.  and as many irons upon his legs as he might bear, for that he would not follow his wicked mind.  
Then the Clerk told Alexander in his ear that master Philpot had given his man money. And Alexander said to his man: what money hath thy master given thee? His man said: my master hath given me none. No said Alexander? hath he given thee none? that will I know for I will search thee. Do with me what you list, & search me all that you can, quoth his s●ruaunt. He hath given me a token or two, to send to his friends, as to his brother and sister. Ah said Alexander to M. Philpot: Thou art a maintainer of heretics. Thy man should have gone to some of thine affinity: but he shall be known well enough. Nay, said M. Philpot: I do send it to my friends. There he is: let him make answer to it. But good master Alexander, be so much my friend, that these irons may be taken of. Well, said Alexander, give me my fees, and I will take them off: if not, thou shalt wear them still.  
Then said Master Philpot, sir, what is your fees? he said, four pound was his fees, Ah said master Philpot I have not so much: I am but a poor man, and I have been long in prison. What wilt thou give me then, said Alexander? Sir (said he) I will give you twenty shillings, and that I will send my man for, or else I will lay my gown to gauge: for the time is not long (I am sure) that I shall be with you: for the bishop said unto me that I should be soon dispatched.  
Then said Alexander unto him, what is that to me? & with that he departed from him, and commanded him to be had into Limbo, 
M. Philpot 〈…〉.  and so his commandment was fulfilled: but before he could be taken from the block, the clerk would have a groat.  
Then one Wittrence, Steward of the house, took him on his back, 
 and carried him down, his man knew not whether. Wherefore master Philpot said to his man: go to master Sheriff and show him how I am used, and desire master Sheriff to be good unto me. And so his servant went straightway, and took an honest man with him.  
And when they came to master Sheriff (which was Master Macham) and showed him how master Phil. was handled in Newgate. The Sheriff hearing this, took his ring of from his finger, and delivered it unto the honest man which came with M. Philpots man, and bade him go unto Alexander the keeper, & commanded him to take of his irons, and to handle him more gently, and to give his man again that which he had taken from him. And when they came again to the said Alexander, & told their message from the Sheriff, Alexander took the ring, and said: Ah, I perceive that master Sheriff is a bearer with him, 
Note the 〈…〉 Ph●lpot with much 〈…〉. M. Philpot warned by the Sheriffs ●o prepare him against the next day to 〈…〉. Decemb. ●●.  & all such heretics as he is: therefore to morrow I will show it to his betters: Yet at x. of the clock he went into Master Philpot where he lay, and took of his irons, & gave him such things as he had taken before from his servant.  
Upon Tuesday at supper, being the 17. day of December there came a messenger from the Sheriffs, and bad M. Philpot make him ready, for the next day he should suffer, and be burned at a stake with fire. M. Philpot answered and said, I am ready: God grant me strength, and a joyful resurrection. And so he went unto his chamber, and poured out his spirit unto the Lord God, giving him most hearty thanks that he of his mercy had made him worthy to suffer for his truth.  
In the morning the Sheriffs came according to the order, about viii. of the clock, and calleth for him, & he most joyfully came down unto them. And there his man did meet him, and said: A dear master, farewell. His master said unto him, serve God and he will help thee. 
M. Philpot brought to the place of martyrdom.  And so he went with the Sheriffs unto the place of execution: and when he was entering into Smithfield, the way was foul, & two officers took him up to bear him to the stake. Then he said merrily, what? will you make me a Pope? I am content to go to my journeys end on foot. 
M. Philpot● words going to the stake.  But first coming into Smithfield, he kneeled down there saying these words: I will pay my vows in thee O Smithfield.  
And when he was come to the place of suffering, he kissed the stake & said: 
M. Philpot● prayers.  shall I disdain to suffer at this stake seeing my redeemer did not refuse to suffer most vile death upon the Cross for me? And then with an obedient hart full meekly he said the Cvi. Cvii. and Cviii Psalms: and when he had made an end of all his prayers, 
john Philpot giveth▪ the Officers money.  he said to the officers: What have you done for me? & every one of them declared what they had done: & he gave to every of them money.  
Then they bond him unto the stake, and set fire unto that constant martyr: Who the xviii. day of December, in the midst of the fiery flames, yielded his soul into the hands of the almighty God, and full like a lamb gave up his breath his body being consumed into ashes.  
Thus hast thou (gentle reader) the life and doings of this learned and worthy soldier of the Lord, 
The writings & examinations of M. john Philpot by the providence of almighty God preserved.  john Philpot: with all his examinations that came to our hands: first penned and written with his own hand, being marvelously reserved from the sight and hands of his enemies: who by all manner means sought not only to stop him from all writing, but also to spoil and deprive him of that which he had written. For the which cause he was many times stripped and searched in the prison of his keeper: but yet so happily these his writings were conveyed and hid in places about him or else his keeper's eyes so blinded that notwithstanding all this malicious purpose of the Bishops, they are yet remaining and come to light.   

A prayer to be said at the stake, of all them that God shall account worthy to suffer for his sake.  
Merciful God and father, to whom our saviour Christ approached in his fear and need by reason of death, 
A godly prayer to be said at the time of martyrdom.  & found comfort: Gracious God and most bounteous Christ on whom Stephen called in his extreme need, and received strength: Most benign holy spirit, which in the midst of all Crosses and death, didst comfort the Apostle S. Paul, with more consolations in Christ, than he felt sorrows and terrors, have mercy 
❧ The martyrdom of master john Philpot Archdeacon, with the manner of his kneeling, and praying at the stake.  upon me miserable, vile, and wretched sinner, which now draw near the gates of death, deserved both in soul and body eternally, by reason of manifold, horrible, old and new transgressions, which to thine eyes (O Lord) are open and known: Oh be merciful unto me, for the bitter death and bloodshedding of thine own only son jesus Christ. And though thy justice do require (in respect of my sins) that now thou shouldest not hear me, measuring me with the same measure I have measured thy Majesty contemning thy daily calls: yet let thy mercy which is above all thy works, and wherewith the earth is filled, let thy mercy (I say) prevail towards me, through and for the mediation of Christ our saviour. And for whose sake in that it hath pleased thee to bring me forth now as one of his witnesses, and a record bearer of thy verity and truth taught by him, to give my life therefore (to which dignity I do acknowledge dear God that there was never any so unworthy and so unmeet, no not the thief that hanged with him on the Cross): I most humbly therefore pray thee that thou wouldst, accordingly, aid, help, & assist me with thy strength and heavenly grace, that with Christ thy son I may find comfort, with Stephen I may see thy presence, and gracious power, with Paul and all others which for thy name's sake have suffered affliction and death, I may find so present with me thy gracious consolations, that I may by my death glorify thy holy name, propagate, and ratify thy verity, comfort the hearts of the heavy, confirm thy Church in thy verity, convert some that are to be converted, and so departed forth of this miserable world, where I do nothing but daily heap sin upon sin, and so enter into the fruition of thy blessed mercy: whereof now give and increase in me a lively trust, sense, and feeling, wherethrough the terrors of death, the torments of fire, the pangs of sin, the darts of Satan, and the dolours of hell may never depress me, but may be driven away through the working of that most gracious spirit: which now plenteously endue me withal, that through the same spirit I may offer (as I now desire to do in Christ by him) myself wholly soul and body, to be a lively sacrifice, holy and acceptable in thy sight. Dear Father, whose I am, and always have been, even from my mother's womb, yea even before the world was made, to whom I commend myself, soul and body, family, and friends, country and all the whole Church, yea even my very enemies, according to thy good pleasure, 
He prayeth for restoring of the Gospel and peace in England.  beseeching thee entirely to give once more to this Realm of England, the blessing of thy word again, with godly peace, to the teaching & setting forth of the same. Oh dear father, now give me grace to come unto thee. Purge and so purify me by this fire in Christ's death and Passion through thy spirit, that I may be a burnt offering of sweet smell in thy sight which livest and reignest with the son and the holy God, now and evermore world without end. Amen.   

¶ Letters of Master Philpot.  
¶ A letter which he sent to the christian congregation exhorting them to refrain from the Idolatrous service of the papists, and to serve God after his word.  
IT is a lamentable thing to behold at this present in England, 
A letter of M. Philpot to the Congregation.  the faithless departing both of men & women from the true knowledge & use of Christ's sincere religion, which so plentifully they have been taught & do know, their own consciences bearing witness to the verity thereof. If that earth be cursed of God, 
Heb. 6·  which eftsoons receiving moisture & pleasant dews from heaven, doth not bring forth fruit accordingly: how much more grievous judgement shall such persons receive, which having received from the father of heaven the perfect knowledge of his word by the ministry thereof, 
Math. 25.  do not show forth God's worship after the same? If the Lord will require in the day of judgement a godly usury of all manner of talents which he sendeth unto men & women how much more will he require the same of his pure religion revealed unto us (which is of all other talents the chiefest & most pertaining to our exercise in this life) if we hide the same in a napkin and set it not forth to the usury of God's glory, and edifying of his church by true confession? God hath kindled the bright light of his Gospel, which in times past was suppressed & hid under the vile ashes of man's traditions, and hath caused the brightness thereof to shine in our hearts, 
Math. 5.  to the end that the same might shine before men to the honour of his name. It is not only given us to believe, but also to confess & declare what we believe in our outward conversation. 
Rom. 10.  For as S. Paul writeth to the Romans: The belief of the hart justifieth, and toe acknowledge with the mouth, 
Math. 11.  maketh a man safe. It is all one before God, not to believe at all, & not to show forth the lively works of our belief. For Christ saith: 
Luke. 12.  Either make the tree good and his fruits good: or else make the tree evil and the fruits evil, because a good tree bringeth forth good fruits: So that the person which knoweth his masters will and doth it not, 
Math. 7.  shallbe beaten with many stripes. And not all they which say Lord Lord shall enter into the kingdom of God, but he that doth the will of the father. And whosoever in the time of trial is ashamed of me (saith Christ) and of my words, of him the son of man will be ashamed before his father. After that we have built ourselves into the true church of God, 
Luke. 9  it hath pleased him by giving us over into the hands of the wicked synagogues, to prove our building, & to have it known as well to the world as to ourselves that we have been wise builders into the true church of God upon the rock, & not on the sand, 
Math. 7.  & therefore now the tempest is risen, and the storms do mightily blow against us, that we might notwithstanding stand upright and be firm in the Lord, to his honour and glory, and to our eternal felicity. There is no new thing happened unto us, for with such tampests & dangerous weathers the church of God hath continually been exercised. Now once again as the Prophet Aggeus telleth us: The Lord shaketh the earth, that those might abide for ever, 
Aggeus. ●.  which be not overthrown.  
Therefore my dearly beloved, be stable and immoveble in the word of God, 
Wisdom of the flesh not to be hearkened unto.  and in the faithful observation thereof, and let no man deceive you with vain words: saying, that you may keep your faith to yourselves, and dissemble with Antichrist, and so live at rest and quietness in the world, as most men do, yielding to necessity. This is the wisdom of the flesh but the wisdom of the flesh is death and enmity to God, 
Rom. 8. 1. Cor. 6. Math. 16.  as our saviour for ensample aptly did declare in Peter, who exhorted Christ not to go to jerusalem to celebrate the Passover and there to be slain, but counseled him to look better to himself.  
Likewise the world would not have us to forsake it, neither to associate ourselves to the true church which is the body of Christ, whereof we are lively members, and to use the sacraments after God's word with the danger of our lives. But we must learn to answer the world, 
Heb. 11. Psal. 116.  as Christ did Peter, and say: Go behind me Satan, thou favourest not the things of God. Shall I not drink of the cup which the father giveth me? For it is better to be afflicted and to be slain in the church of God, then to be counted the son of the king and the synagogue of false religion. 
Death for righteousness bringeth felicity.  Death for righteousness is not to be abhorred, but rather to be desired, which assuredly bringeth with it the crown of everlasting glory. These bloody executioners do not persecute Christ's martyrs, but crown them with everlasting felicity, we were borne into this world to be witnesses unto the truth, both learned and unlearned.  
Now since the time is come that we must show our faith and declare whether we will be God's servants in righteousness & holiness, as we have been taught & are bound to follow, or else with hypocrisy to serve unrighteousness: let us take good heed that we be found faithful in the Lords covenant and true members of his Church: in that which through knowledge we are engrafted, from the which if we fall by transgression with the common sort of people, it will more straightly be required of us, than many yet do make account thereof. We cannot serve two masters: we may not halt on both sides, and think to please God: 
Godly counsel Luke. 18. 3. Reg. 18. Apoc. ●.  we must be fervent in God's cause, or else he will cast us out from him. For by the first commandment we are commanded to love God with all our hart, with all our mind with all our power and strength: but they are manifest transgressors of this commandment, which with their heart, mind or bodily power do communicate with a strange religion, contrary to the word of God, in the papistical Synagogue, which calleth itself the Church, and is not. As greatly do they offend God now which so do, as the Israelites did in times passed by forsaking jerusalem the true church of God and by going to bethel to serve God in a congregation of their own setting up, 
3. Reg. 31. God will not be served after man's imagination but as himself prescribeth.  and after their own imaginations and traditions: for the which doing God utterly destroyed all Israel, as all the Prophets almost do testify. This happened unto them for our ensample, that we might beware to have any fellowship with any like congregation to our destruction.  
God hath one Catholic church dispersed throughout the world, and therefore we are taught in our Creed to believe one Catholic Church, & to have communion therewith: which catholic church is grounded upon the foundation of the Prophets and of the Apostles, and upon none other, as S. Paul witnesseth to the Ephesians. 
Ephe. 2.  Therefore wheresoever we perceive any people to worship God truly after the word, there we may be certain the church of Christ to be: unto the which we ought to associate ourselves, & to desire with the Prophet David, to praise God in the midst of this church. 
Psal. 21.  But if we behold through iniquity of time, segregations to be made with counterfeit religion, otherwise then the word of God doth teach, we ought then if we be required, to be companions thereof, to say again with David: 
Psal. 26.  I have hated the Synagogue of the malignant, and will not sit with the wicked. In the apocalypse the church of Ephesus is highly commended, because she tried such as said they were Apostles, and were not in deed, & therefore would not abide the company of them. Further God commanded his people that they should not seek Bethel neither enter into Gilgal where idolatry was used by the mouth of his Prophet Amos. 
〈…〉. 5.  Also we must consider that our bodies be the temple of God, & whosoever (as S. Paul teacheth) doth profane the temple of God, him the Lord will destroy. 
1 Cor. 3.  May we then take the temple of Christ & make it the member of an harlot. All strange religion and Idolatry is counted whoredom with the Prophets, and that more detestable in the sight of God, than the adulterous abuse of the body.  

Not lawful 〈◊〉 true 〈…〉 Popish 〈◊〉.  Therefore the Princes of the earth in the revelation of S. john, be said to go a whoring, when they are in love with false religion, and follow the same. How then by any means may a christian man think it tolerable to be present at the popish private Mass (which is the very profanation of the sacrament of the body and blood of Christ) and at other idolatrous worshippings and rites, which be not after the word of God, but rather to the derogation thereof, in setting man's traditions above God's precepts, since God by his word judgeth all strange religion, which is not according to his institution, for whoredom & adultery.  
Some fond think that the presence of the body is not material, so that the hart do not consent to their wicked doings. 
Not 〈◊〉 to 〈◊〉 God in 〈◊〉, but in 〈…〉.  But such persons little consider what S. Paul writeth to the Corinthians, commanding them to glorify God as well in body as in soul.  
Moreover, we can do no greater injury to the true Church of Christ, then to seem to have forsaken her, and disallow her by cleaving to her adversary: whereby it appeareth to others which be weak, that we allow the same & so contrary to the word, do give a great offence to the church of God, and do outwardly slander (as much as men may) the truth of Christ. But woe be unto him by whom any such offence cometh. Better it were for him to have a millstone tied about his neck, and to be cast into the bottom of the sea. Such be traitors to the truth, like unto judas, who with a kiss betrayed christ. Our god is a jealous God, and cannot be content that we should be of any other then of that unspotted church, whereof he is the head only, and wherein he hath planted us by baptism. This jealousy which God hath towards us, will cry for vengeance in the day of vengeance, against all such as now have so large consciences to do that which is contrary to God's glory, 
A lesson for large consciences.  and the sincerity of his word, except they do in time repent, and cleave unseparable to the Gospel of christ how much soever at this present both men and women otherwise in their own corrupt judgement, 
 do flatter themselves. 
Persons 〈…〉 true Christians ought in no 〈◊〉 to participate with 〈◊〉.  God willeth us to judge uprightly, and to allow & follow that which is holy and acceptable in his sight, and to abstain from all manner of evil, and therefore Christ commandeth us in the Gospel to beware of the leaven of the Phariseis, which is hypocrisy.  
S. Paul to the hebrews saith: if any man withdraw himself from the faith, his soul shall have no pleasure in him: therefore he saith also: That we are none such as do withdraw ourselves into perdition, but we belong unto saith, for the attainment of life. 
Heb. 10. Apoc. 13.  S. john in the Apocalypse telleth us plainly, that none of those, who are written in the book of life, do receive the mark of the beast, which is of the Papistical Synagogue, 
〈◊〉. 5.  either in their foreheads, or else in their hands, that is, apparently or obediently.  

〈◊〉. 2.  S. Paul to the Philippians affirmeth, that we may not have any fellowship with the works of darkness, but in the midst of this wicked and froward generation we ought to shine like lights upholding the word of truth. Further he saith, that we may not touch any unclean thing: 
1 Cor. 6.  Which signifieth that our outward conversation in foreign things, aught to be pure and undefiled as well as the inward, that with a clean spirit and rectified body we might serve God justly in holiness and righteousness all the days of our life.  

Apoc. 18.  Finally in the 18. of the apocalypse, God biddeth us plainly to departed from this Babylonical Synagogue, & not to be partakers of her trespass. S. Paul to the Thessalonians commandeth us in the name of the Lord jesus christ, to withdraw ourselves from every brother that walketh inordinately, 
〈◊〉 3.  and not according to the institution which he had received of him.  
Ponder ye therefore well good brethren & sisters, these scriptures which be written for your crudition and reformation, 
The place 〈…〉. 5. 〈◊〉.  whereof one jot is not written in vain: which be utterly against all counterfeit illusion to be used of us with the papysts in their fantastical religion, and be adversaries to all them that have so light consciences in so doing: and if they do not agree with this adversary (I mean the word of God) which is contrary to their attempts he will as it is signified in the Gospel) deliver them to the judge, which is christ, 
Math. 24.  and the judge will declare them to the executioner, that is the devil, & the devil shall commit them to the horrible prison of hell fire (where is the portion of all hypocrites) with sulphur and brimstone, 
A cursed thing to sin upon hope of forgiveness.  with wailing & gnashing of teeth world without end. But yet many will say for their vain excuse: God is merciful, and his mercy is over al. But the scripture teacheth us, that cursed is he that sinneth upon hope of forgiveness. Truth it is, that the mercy of God is above all his works, & yet but upon such as fear him: for so is it written in the Psalms: The mercy of God is on them that fear him, and on such as put their trust in him. 
Psal. 102.146.  Where we may learn that they only put their trust in God, that fear him, & to fear God, is to turn from evil and to do that is good. So that such as do look to be partakers of God's mercy, may not abide in that which is known to be manifest evil and detestable in the sight of god.  
another sort of persons do make them a cloak for the rain under the pretence of obedience to the Magistrates whom we ought to obey although they be wicked. 
Luke. 20. 1. Pet. 2.  But such must learn of Christ to give to Caesar that is Caesar's, and to God that is due to God, and with saint Peter to obey the hyher powers in the Lord, albeit they be evil, 
Obedience to Magistrates, what, and how far.  if they command nothing contrary to God's word: otherwise we ought not to obey their commandments, although we should suffer death therefore: as we have the Apostles for our example herein to follow, who answered the magistrates as we ought to do in this case, not obeying their wicked precepts, saying: judge you whether it be more righteous that we should obey man rather then God. 
Acts. 4. Daniel 6. Math. 15.   
Also, Daniel chose rather to be cast into the den of Lions to be devoured, them to obey the kings wicked commandments. If the blind lead the blind, both fall into the ditch. There is no excuse for the transgression of God's word, whether a man do it voluntarily or at commandment, although great damnation is to them, by whom the offence cometh. Some other there be that for an extreme refuge in their evil doings, do run to god's predestination & election, 
Against such ● sin wilfully upon hope of Election. Rom. 3.  saying: that if I be elected of god to salvation, I shallbe saved, whatsoever I do. But such be great tempters of GOD and abominable blasphemers of GOD'S holy election, and cast themselves down from the pinnacle of the temple in presumption, that God may preser●● them by his angels through predestination. Such verily may reckon themselves to be none of Gods elect children, that will do evil that good may ensue: whose damnation is just, as S. Paul saith. God's predestination and election ought to be with a simple eye considered, to make us more warily to walk in good & godly conversation according to God's word, & not to set cock in the hoop, and put all on Gods back to do wickedly at large: for the elect children of God must walk in righteousness & holiness after that they be once called to true knowledge: 
Ephe. 1.  For so saith S. Paul to the Ephesians: That God hath chosen us before the foundations of the world were laid, that we should be holy & blameless in his sight.  
Therefore S. Peter willeth us through good works to make our vocation & election certain to ourselves, 
2. Heter. 1.  which we know not but by the good working of God's spirit in us, according to the rule of the Gospel: & he that conformeth not himself to the same in godly conversation, may justly tremble & doubt that he is none of the elect children of God, but of the viperous generation, and a child of darkness. For the children of light will walk in the works of light and not of darkness: though they fall, they do not lie still. 
Proverb. 24.   
Let all vain excusations be set a part, 
john. 12.  and whiles ye have light, as Christ commandeth, believe the light and abide in the same, lest eternal darkness overtake you unwares. The light is come into the world, 
john. 3.  but (alas) men love darkness more than the light. God give us his pure eyesalue to heal our blindness in this behalf. O that men and women would be healed, and not seek to be wilfully blinded. The Lord open their eyes, 
Heb. 6.10.  that they may see how dangerous a thing it is to decline from the knowledge of truth, contrary to their conscience.  
But what said I conscience? many affirm their conscience will bear them well enough to do all that they do, 
Large conscience.  and to go to the Idolatrous Church to service: whose conscience is very large to satisfy man more then God. And although their conscience can bear them so to do, yet I am sure that a good conscience will not permit them so to do: which can not be good unless it be directed after the knowledge of God's word: and therefore in Latin this feeling of mind is called Conscientia, which soundeth by interpretation, as much as with knowledge.  
And therefore if our conscience be led of herself, & not after true knowledge, yet we are not so to be excused, 
1. Cor. 4. 1. Tim. 1.  as S. Paul beareth witness, saying: Although my conscience acseth me not, yet in this I am not justified. And he joineth a good conscience with these 3. sisters, charity, a pure heart, & unfeigned faith. Charity keepeth Gods commandments, a pure hart loveth and feareth God above all, & unfeigned faith is never ashamed of the profession of the Gospel, whatsoever damage he shall suffer in body thereby: 
charity. Pure hart. faith unfeigned.  the lord which hath revealed his holy will unto us by his word, grant us never to be ashamed of it, and give us grace so earnestly to cleave to his holy word and true church, that for no manner of worldly respect we become partakers of the works of hypocrisy, which God doth abhor: so that we may be found faithful in the Lord's Testament to the end both in hart, word, and deed, to the glory of God and our everlasting salvation. Amen.  
joh. Philpot prisoner in the kings Bench for the testimony of the truth. 1555.   

* To his dear friend in the Lord john Careless prisoner in the kings Bench.  
MY dearly beloved brother Careless, I have received your loving letters full of love and compassion, 
Good conscience. another letter of M. Philpot to john Careless.  in somuch that they made my hard hart to weep, to see you so careful for one that hath been so unprofitable a member as I have been and am in Christ's church God make me worthy of that I am called unto, and I pray you, cease not to pray for me but cease to weep for him who hath not deserved such gentle tears: and praise God with me, for that I now approach to the company of them, whose want you may worthily lament: God give your pitiful hart, his inward consolation. In deed my dear Careless, I am in this world in hell, and in the shadow of death: but he that hath brought me for my deserts down unto hell, shall shortly lift me up to heaven, where I shall look continually for your coming & others my faithful brethren in the kings Bench. And though I tell you that I am in hell in the judgement of this world, 
Experience of the lords comfort in trouble.  yet assuredly I feel in the same the consolation of heaven, I praise God: and this loathsome and horrible prison is as pleasant to me, as the walk in the garden of the kings Bench.  
You know brother Careless, that the way to heaven out of this life, 
Example of Christ's comfort to be taken by M. Philpot.  is very narrow, and we must strive to enter in at a narrow gate. If God do mitigate the ouglenes of mine imprisonment, what will he do in the rage of the fire whereunto I am appointed? And this hath happened unto me that I might be hereafter an ensample of comfort, if the like happen unto you or to any other of my dear brethren with you in these cruel days, in the which the devil so rageth at the faithful flock of christ, but in vain (I trust against any of us, who be persuaded that neither life neither death is able to separate us from the love of Christ's Gospel, which is God's high treasure committed to your brittle vessels to glorify us by the same. God of his mercy make us faithful stewards to the end, and give us grace to fear nothing what soever in his good pleasure we shall suffer for the same. That I have not written unto you e●st, the cause is our straight keeping and the want of light by night, for the day serveth us but a while in our dark closet. This is the first letter that I have written since I came to prison, besides the report of mine examinations: and I am fain to scribble it out in haste.  
Commend me to all our faithful brethren, and bid them with a good courage look for their redemption, & frame themselves to be hearty soldiers in Christ. They have taken his priest money a great while, and now let them show themselves ready to serve him faithfully, and not to fly out of the lords camp into the world, as many do. Let them remember that in the apocalypse the fearful be excluded the kingdom. 
Apoc. 21.  Let us be of good cheer for our Lord overcame the world, that we should do the like. Blessed is the servant whom when the Lord cometh, he findeth watching. O let us watch and pray earnestly one for an other, that we be not led into temptation. Be joyful under the cross & praise the Lord continually, for this is the whole burnt sacrifice which the Lord delighteth in. Commend me to my father Hunt and desire him to love and continue in the unity of Christ's true Church, which he hath begun, and then shall he make me more & more to joy under my cross with him. Tell my brother Clements that he hath comforted me much by his loving token in signification of an unfeigned unity with us: let him increase my joy unto the end perfectly. The Lord of peace be with you al. Salute all my loving friends. M. Mering, M. Crooche, with the rest, and specially. M. Marshal. & his wife, with great thanks for his kindness showed unto me. Farewell my dear Careless. I have dallied with the devil a while, but now I am over the shoes: God send me well out.  
Out of the coalhouse by your brother john Philpot.   

another letter to john Careless, profitable to be read of all them which mourn in repentance for their sins. 
another letter of M. Philpot to the same party.   
THe God of all comfort, and the father of our Lord jesus Christ, send unto thee my dear brother Carls, the inward consolation of his holy spirit, in all the malicious assaults and troublous temptations of our common adversary the devil. Amen.  
That God giveth you so contrite a hart for your sins I cannot but rejoice to behold the lively mark of the children of God, whole property is to think more lowly and vilely of themselves, then of any other, 
To this letter Careless maketh a very godly answer, which you shall see after in his story.  and oftentimes do set their sins before them, that they might the more he stirred to bring forth the fruits of repentance, & learn to mourn in this world, that in an other they might the more be stirred to bring forth the fruits of repentance, & learn to mourn in this world, that in an other they might be glad and rejoice. Such a broken hart is a pleasant sacrifice unto God: O that I had the like contrite hart. GOD mollify my stony hart, which lamenteth not in such wise my former detestable iniquities. Praised be God that he hath given you this sorrowful hart in respect of righteousness & I pray you let me be partaker of these godly sorrows for sin, which be the testimony of the presence of the holy ghost Did not the sword of sorrow pierce the hart of the elect & blessed mother of our Lord? Did not Peter weep bitterly for his sins, which was so beloved of christ? Did not Mary Magdalen wash the feet of our saviour with her tears, & received therewithal remission of her sevenfold sins.  
Be of good comfort therefore mine own dear hart, 
Math. 15. Psal. 125. Psal. 51. Luke. 7. Sorrow in a Christian man ought to be moderate. 1. Thess. 4.  in this thy sorrow, for it is the earnest penny of eternal consolation. In thy sorrow laugh, for the spirit of God is with thee. Blessed be they (saith christ) that mourn: for they shall be comforted. They went forth and wept saith the prophet such shall come again, having their gripes full of gladness. And although a sorrowful hart in consideration of his sin, be an acceptable sacrifice before God, whereby we are stirred up to more thankfulness unto God, knowing that much is forgiven us that we might love the more: yet the man of God must keep a measure in the same, 
2. Cor. 7.  lest he be swallowed up by too much sorrow. S. Paul would not the Thessalonians to be sorry as other men which have no hope: such a sorrow is not commendable, but worketh damnation, & is far from the children of God, who are continually sorrowful in god when they look upon their own unworthiness, with hope of forgiveness. For God to this end by his spirit setteth the sins of his elect still before them, that where they perceive sin to abound, 
Rom. 5.  there they might be assured that grace shall superabound: & bringeth them down unto hell, that he might lift them up with greater joy unto heaven. Wherefore mine own bowels in Christ, as long as you are not void altogether of hope: be not dismayed through your pens●●e hart for your sins, how huge so ever they have been, for God is able to forgive more than you are able to sin: yea, and he will forgive him which with hope is sorry for his sins.  
But know brother, that as oft as we do go about, by the help of God's spirit, to do that is good, 
Satan's practice to bring the godly repentance of a sinner, to desperation.  the evil spirit Satan layeth hard wait to turn the good unto evil & goeth about to mix the detestable darnel of desperation with the godly sorrow of a pure penitent hart. You be not ignorant of his malicious subtlety, and how that continually he assaulteth the good which the grace of God planteth, I see the battle betwixt you and him, but the victory is yours, yea and that daily: For you have laid hold upon the anchor of salvation, which is hope in Christ, the which will not suffer you to be made ashamed.  
Be not discomforted that you have this conflict: but be glad that God hath given you the same to try your faith, & that you might appear daily worthy of the kingdom of God, for the which you strive. God beholdeth your striving faith against Satan, & is pleased with your mighty resistance. The spirit which is in you, is mightyer than all the adversaries power. Tempt he may, & lying await at your heelees, give you a fall unwares: but overcome he shall not: yea he cannot, 
God's children fall. The devils children lie still.  for you are sealed up already with a lively faith to be the child of God for ever: & whom God hath once sealed for his own, him he never utterly forsaketh. The just falleth 7. times, but he riseth again. It is man's frailty to fall, but it is the property of the devils child to lie still.  
This strife against sin is a sufficient testimony that you are the child of God, for if you were not, 
Luke. 11.  you should feel no such malice as he now troubleth you withal. When this strong Goliath hath the hold, all things be in peace which he possesseth, & because he hath you not, he will not suffer you unassaulted. But stand fast, 
Strife against sin i● a token of God's child. james. 4.  & hold out the Buckler of faith, & with the sword of God's promises smite him on the scalp, that he may receive a deadly wound, and never be able to stand against you any more. S. james telleth you that he is but a coward, saying: Resist the devil and he will fly away. It is the will of God that he should thus long tempt you and not go away as yet, or else he had done with you long ere this. He knoweth already that he shall receive the foil at your hands, and increase the crown of your glory: for he that overcometh shall be crowned. Therefore glory in your temptations, since they shall turn to your felicity. Be not afraid of your continual assaults: which be occasions of your daily victory. 
 The word of God abideth for ever. In what hour soever a sinner repenteth him of his sins, they be forgiven. Who can lay any thing to the charge of Gods elect: Do you not perceive the manifest tokens of your election? First your vocation to the Gospel, and after your vocation, the manifest gifts of the spirit of God given unto you above many other of your condition, with godliness which believeth and yieldeth to the authority of the scriptures, and is zealous for the same? Seeing you are Gods own darling, who can hurt you? Be not of a deject mind for these temptations, neither make your unfeigned friends to be more sorrowful for you, than need doth require.  
Since God hath willed you at your baptism in Christ to be careless, why do you make yourself careful: Cast all your care on him. 
 Set the Lord before your eyes always, for he is on your right side, that you shall not be moved. Behold the goodness of God toward me. I am careless, being fast closed in a pair of stocks, which pinch me for very straightness: and will you be careful? I will not have that unseemly addition to your name. Be as your name pretendeth, for doubtless you have none other cause but so to be. Pray, I beseech you, that I may be still careless in my careful estate, as you have cause to be careless in your easier condition. Be thankful and put away all care, and then I shall be joyful in my strait present care. Commend me to all our brethren, and desire them to pray for me, that I may overcome my temptations: for the devil rageth against me, I am put in the stocks in a place alone, because I would not answer to such articles, as they would charge me withal in a corner at the bishop's appointment, and because I did not come to Mass when the bish. sent for me, I will sic all the days of my life in the stocks (by God's grace) rather than I will consent to the wicked generation. Praise God & be joyful, that it hath pleased him to make us worthy to suffer somewhat for his name's sake. The devil must rage's for 10. days. Commend me to master F. and thank him for his law books, but law, neither equity will take any place among these blood thirsty. I would for your sake their unjust dealing were noted unto the parliament house, if it might avail. God shorten these evil days, I have answered the bish. meetly plain already, and I said to him, if he will call me in open judgement, I will answer him as plainly as he will require: otherwise I have refused, because I fear they will condemn me in hugger mugger. The peace of God be with you my dear brother. I can write no more for lack of light, and that I have written I can not read myself, and God knoweth it is written far uneasily. I pray God you may pick out some understanding of my mind towards you. written in a coalhouse of darkness, out of a pair of painful stocks, by thine own in Christ.  
john Philpot.   

another letter of M. Philpot, to certain godly women, forsaking their own country for the Gospel: full of fruitful precepts and lessons for all good women.  

 THe spirit of truth, revealed unto you my dearly beloved, by the Gospel of our Saviour jesus Christ, be continually abiding with you, and augmented into a perfect building of you into the lively temple of God, through the mighty operation of his power. Amen.  
I read in the Evangelists, of certain Godly women, that ministered unto Christ, following him in the days of his Passion, and never forsook him, but being dead in his grave, brought oil to anoint him, until that he had showed himself unto them after his resurrection, and bidden them show unto his Disciples, which at his Passion were dispersed, and tell them that he was ri●en, and that they should see him in Galilee. To whom I may justly compare you (my loving Sisters in Christ) who of late have seen him suffer in his members, and have ministered to their necessity, anointing them with the comfortable oil of your charitable assistance, even to the death: and now since ye have seen Christ to live in the ashes of them, whom the tyrants have 〈◊〉, he willeth you to go away upon just occasion offered you, and to declare to our dispersed brethren and sisters, that he is 〈◊〉 and liveth in his elect members in England, and by death doth overcome infidelity, and that they shall see him in Galilee, which is by forsaking this world, and by a faithful desire to pass out of this world by those ways which he with his holy Martyrs hath gone on before.  
God therefore (entire sisters) direct your way, as he did Abraham & Tobias unto a strange land: God give you health both of body and soul, that ye may go from virtue to virtue, 
Wholesome and godly precepts of life.  and grow from strength to strength, until ye may see face to face the God of Zion in his holy hill, with the innumerable company of his blessed Martyrs and Saints. Let there be continual ascensions unto heaven in your hearts. Let there be no decrease of any virtue, which is already planted in you. Be as the light of the just, such as Solomon saith, increaseth to the perfect day of the Lord. Let the strength of God be commended in your weak vessels, as it is. Be examples of faith and sobriety, to all that ye shall come in company with all. Let your godly conversation speak where your tongue may not, in the congregation. Be swift to hear, and slow to speak, after the counsel of S. james. Be not curious about other men's doings, but be occupied in prayer, and continual meditation, with reverent talking of the word of God, without contention amongst the Saints. Let your faith shine in a strange country, as it hath done in your own, that your father which is in heaven, may be glorified by you to the end.  
This farewell I send you, not as a thing needful, (which know already what your duty is, & be desirous to perform the same) but as one that would have you understand that he is mindful of your godly conversation, whereof he hath had good experience and therefore writeth this to be as a perpetual memorial betwixt you and him, until our meeting together before God, where we shall joy that we have here lovingly put one an other in memory of our duty to perform it.  
Farewell again, mine own bowels in Christ, and take me with you where soever you go, and leave yourselves with me, that in spirit we may be present one with an other. Commend me to the whole congregation of Christ, willing them not to leave their country without witness of the Gospel, after that we all be slain, which already be stalled up and appointed to the slaughter, and in the mean season to pray earnestly for our constancy, that Christ may be glorified in us, and in them both by life and death. Farewell in the Lord.  
Yours for ever, john Philpot.   

An exhortation to his own sister, constantly to stick to the truth, which she had fruitfully professed.  
GOd the eternal Father, 
another letter of M. Philpot to his own Sister, full of fruitful exhortation.  who hath justified you by the blood of his son jesus Christ, and called you to hollow his name through a good conversation and profession of life, he sanctify you with daily increase of virtue & faith by his holy spirit, that you may appear a vessel of sanctification, in the midst of this wicked & perverse generation, to the laud and praise of the Gospel, Amen.  
I have occasion (mine own dear sister) to praise God in you for 2. causes: the one, that to your ability you are ready to show yourself a natural loving sister to me your poor afflicted brother, as by your gentle tokens you have eftsoons testified being absent, as also presently visiting me: which well declareth that you be a very natural sister in deed, and to be praised in this behalf. But in the other, that you be also a sister to me in faith after Christ's Gospel, I am occasioned to thank God so much the more, 
Spiritual consanguinitye and natural, compared.  how much the one excelleth the other, and the spiritual consanguinity is more perdurable than that which is of flesh & blood, & is a worker of that which is by nature: for commonly such as be ungodly, be unnatural & only lovers of themselves, as daily experience teacheth us. The living Lord, which through the incorruptible seed of his word, hath begotten you to be my liege sister, give you grace so to grow in that generation, that you may increase to a perfect age in the Lord, to be my sister with Christ for ever.  
Look therefore that you continue a faithful sister as you are called and are godly entered, not only to me but to all the Church of Christ, yea to Christ himself, who voucheth you in this your unfeigned faith, worthy to be his sister. Consider this dignity to surmount all the vain dignities of the world, & let it accordingly prevail more with you, than all earthly delights: For thereby you are called to an equal portion of the everlasting inheritance of Christ, if now in no wise you do show yourself an unnatural sister to him in forsaking him in trouble, which I trust you will never for no kind of worldly respect do. You are under dangerous temptations to be turned from that natural love you own unto Christ, and you shallbe tried with God's people through a siue of great affliction: 
The Sieve of afflictions. Luke. 22.  for so Satan desireth us to be sifted, that through fear of sharp troubles we might fall from the stableness of our faith, and so be deprived of that honour, joy, and reward, which is prepared for such as continue faithful brothers and sisters in the lords covenant to the end. Therefore the wise man in the book of Ecclesiasticus: biddeth them that come to the service of the Lord, 
Eccle. 2.  To prepare themselves to suffer temptations.  
Since than that for the glory of God and our faith, we are called now to abide the brunt of them, and that when our adversary hath done all that he can, yet we may be stable and stand: this Christ our first begotten brother looketh for at our hands, and all our brethren and sisters in heaven, desire to see our faith through afflictions to be perfect, that we might fulfil their number: 
Christ our first borne brother.  and the universal church here militant, rejoiceth at our constancy, whom all by the contrary we should make sorry, to the danger of the loss both of body and soul. Fear not therefore, what soever be threatened of the wicked world: prepare your back, and see it be ready to carry Christ's cross. And if you see any untowardness in you (as the flesh is continually repugnant to the will of God) ask with faithful prayer that the good spirit of God may lead your sinful flesh whether it would not: 
A Christian man's back should always be ready to bear Christ's cross.  for if we will dwell in the flesh and follow the counsel thereof, we shall never do the will of God, neither work that tendeth to our salvation.  
You are at this present in the confines and borders of Babylon, where you are in danger to drink of the whore's cup, unless you be vigilant in prayer. Take heed the Serpent seduce you not from the simplicity of your faith, as he did our first mother Eue. 
ungodly fellowship to be eschewed.  Let no worldly fellowship make you partaker of iniquity. He that toucheth tar can not but be defiled thereby. With such as be perverse, a man shall soon be perverted: with the holy you shallbe holy. Therefore say continually with the Prophet David: 
Psal. 15.  Unto the Saints that be on the earth, all my will is on them. You have been sanctified and made pure through the truth: take heed you be not unholied and undefiled, lest the last be worse than the first. I write not this because I stand in any doubt of your sincere continuance (of the which I have had so good experience): but because the days be evil, and in the same it is the duty of every one of us to exhort an other.  
I am bold to put you (my good sister) in remembrance of that which doth not a little comfort me to remember, in my troubles & daily temptations. Wherefore I doubt not, you will take that in good part which cometh from your brother both in spirit & body, who tendereth your salvation as earnestly as his own, that we might joy together eternally with such joy as the world shall never be able to take from us. Thanks be unto God, you have begun to run a good & great time well in the ways of the Lord: run out of the trace, to the end which you have begun, & then shall you receive the crown of glory. 
2. Tim. 2.  None shallbe crowned but such as lawfully striveth. Be not overcome of evil, but overcome evil with good, 
Apoc 4.  & the Lord shall make you one of those faithful virgins that shall follow the Lamb wheresoever he goeth: the which Christ grant both you and me, Amen.  
Commend me to all them that love me in the Lord unfeignedly. God increase our faith, and give us never to be ashamed of his Gospel. That same request which I have made to my brother Thom. I make also to you, desiring you by all means you can to accomplish my request, 
This was for the first fruits of his Archdeaconry, whereof all the time of his imprisonment he had no commodity, and yet his sureties were compelled to pay the same.  that my sureties might be satisfied with that is mine own, to the contentation of my mind, which can not be quiet until they be discharged: therefore I pray you help to purchase quietness that I might departed out of this world in peace. My dissolution I look for daily, but the Lord knoweth how unworthy I am of so high an honour, as to die for the testimony of his truth. Pray that God would vouchsafe to make me worthy, as he hath done of long imprisonment, for the which his name be praised for ever. Pray and look for the coming of the Lord, whose wrath is great over us, and I will pray for you as long as I live. The 9 of july in the king's Bench.  
Your own loving brother as well in faith as in body. john Philpot.   

another Letter of john Philpot to certain Godly brethren.  
THe grace of God the Father, and the peace of our saviour jesus Christ his eternal son, 
another letter of john Philpot containing godly exhortations.  and the consolation of the holy Ghost our comforter, strengthen your hearts and comfort your minds that you may rejoice, and live in the truth of Christ's Gospel to the end. Amen.  
I do much rejoice, dearly beloved in the Lord, to hear of your constant faith in the word of God, which you have so purely received: which do not with the worldlings decline from the purity thereof, 
He commendeth their faithful zeal to God's word.  albeit ye suffer grief & trouble thereby: for the which I praise God most heartily: and the Lord of all strength, who hath begun this good work in you, make it perfit to the end, as I doubt not but he will, for the faithful zeal ye have to his truth & to his afflicted church. Therefore that ye may the better stand and bear the brunt of many temptations, which you are like to be assaulted withal in these wicked and stormy days: 
He exhorteth them to continue and to stand fast.  I thought it good, as it is the duty of one christian man to exhort an other in the time of trouble, to put you in remembrance thereof, & to will you with the wise man to prepare yourselves to temptations: & to beware that ye, which yet do stand by the goodness of God, may not fall from your lively knowledge and hope. It is an easy thing to begin to do well, but to continued out in well doing, is the only property of the children of God, and such as assuredly shall be saved. For so saith our Saviour in his Gospel: 
Math. 1●.  Blessed are they that persevere to the end.  
Let not therefore this certainty of your salvation, which is continuance in the sincerity of faith, slide from you. Esteem it more than all the riches & pleasures of this world, for it is the most acceptable treasure of eternal life. This is that precious stone, for the which the wise merchant man, after the Gospel, doth sell all that he hath, & buyeth the same. 
Apoc. 3.  God in the 3. of the Apocal. doth signify to the church, that there shall come a time of temptation upon the whole world, to try the dwellers on the earth. From the danger of which temptation all such shallbe delivered as observe his word: which word there is called the word of patience: 
The 〈◊〉 of 〈◊〉  to give us to understand that we must be ready to suffer all kind of injuries and slanders for the profession thereof.  
Therefore God commandeth us there to hold it fast, that no man might bereft us of our crown of glory, 
1. Pet. 1.  and S Peter telleth us now we are afflicted with divers assays, as it is need it should so be. That the trial of our faith being much more precious than gold that perisheth, and yet is tried by fire, might redound to the laud, glory, and honour of jesus Christ. 
Heb. 2.  S. Paul to the hebrews showeth us, that Christ our Saviour was in his humanity made perfect by afflictions, that we being called to perfection in him, might more willingly sustain the troubles of the world, by the which God giveth all them that be exercised in the same for his sake, his holiness. And in the 12. chap. of the said Epistle is written: My son refuse not the correction of the Lord, nor shrink not, when thou art rebuked of him: for the Lord doth chastise every son whom he receiveth. etc. Christ in the Gospel of S. john biddeth his disciples to look after afflictions, 
john. 16.  saying in the world ye shall have trouble, but in me ye shall have joy. And therefore in the midst of their trouble, 
Luke. 2●.  in the 21. of S. Luke he biddeth them, look up and lift up their heads, for your redemption (sayeth he) is at hand. 
Lu●e. 2●.  And in the 22 he saith to all such as be afflicted for him: You are those that have abidden with me in my temptations, and therefore I appoint unto you a kingdom, as my father hath appointed for me, to eat and drink upon my table in my kingdom.  
O how glorious be the crosses of Christ, which bring the bearers of them unto so blessed an end. 
The fruit that cometh by bearing of the Crosse.  Shall we not be glad to be partakers of such shame as may bring us to so high a dignity? God open their eyes to see all things, as they be, and to judge uprightly. Then doubtless we would think with Moses, that it is better to be afflicted with the people of God: then to be counted the king of Egypt's son. Then should we joyfully say with David in all our adversities and troubles: It is good (O Lord) thou hast brought me low, to the end I might learn thy righteousness. Therefore S. Paul would not glory in any other thing of the world, but in the cross of Christ, & in other his infirmities. We have the commandment of Christ, daily to take up his cross and follow him. We have the godly ensamples of all his apostles and holy martyrs, which with great joy and exultation, have suffered the loss of lands, goods and life, for the hope of a better reward: which is laid up for all those in heaven, that unfeignedly cleave to the gospel, and never be ashamed thereof.  
Great is the felicity of the world to the outward man, and very pleasant are the transitory delights thereof: but the reward of the righteous after the word of God, 
The delights of the world nothing comparable to them that are to come.  doth incomparably excel them all, in so much that S. Paul to the Rom. doth plainly affirm, that all the tribulations of this world can not deserve that glory which shall be showed upon us.  
Let us therefore good brethren and sistern, be merry & glad in these troublesome days, the which be sent of God, to declare our faith, and to bring us to the end and fruition of that which we hope for. If we would enter into the lords Sanctuary, and behold what is prepared for us▪ we could not but desire the Lord to hast the day of our death, in the which we might set forth by true confession, his glory. Neither should we be afraid to meet our adversaries, which so earnestly seek our spoil and death, as Christ did judas and that wicked rout, 
Consideration of the joys to come.  which came to apprehended him, saying. I am he whom ye seek. It is commanded us by the Gospel, not to fear them, that can kill the body, but to fear God, who can cast both body and soul into hell fire. So much we are bound to observe this commandment as any other which God hath given us. The Lord increase our faith, that we fear God more than man. The Lord give us such love towards him & his truth, that we may be content to forsake all & follow him. Now will it appear what we love best: for to that we love, we will stick. There is none to be counted worthy a Christian, except he can find in his heart for Christ's sake, 
The note of a true christian.  if the confession of his truth doth require it, to renounce all which he hath and follow him: and in so doing he gaineth an hundredth fold more in this life (as our Saviour said to Peter) and here after is assured of eternal life. Behold I pray you, what he loseth, wh●ch in this life receiveth a 100 for one, with assurance of eternal 〈◊〉. O happy exchange. Perchance your outward man will say: if I were sure of this great recompense here, I could be glad to forsake all. But where is this 100 fold in this life to be found? Yes truly: for in stead of worldly richesses which thou dost forsake, which be but temporal, 
 thou hast found the everlasting richesses of heaven, which be glory, honour and praise, both before God, angels and men: and for an earthly habitation, hast an eternal mansion with Christ in heaven, for even now thou art of the city and household of the Saints with God, as it is verified in the 4 to the Philippians. For worldly peace, which can last but a while, thou dost possess the peace of God, which passeth all understanding: and for the loss of a few friends, thou art made a fellow of the innumerable company of heaven, and a perpetual friend of all those that have died in the Lord, from the beginning of the world. Is not this more than an 100 fold▪ Is not the peace of God which we in this world have through faithful imitation of Christ (which the world can not take from us) x. M. fold more, than those things that most highly be esteemed in the world, without the peace of God? All the peace of the world is no peace but mere anguish and a gnawing fury of hell. As of late God hath set example before our eyes, to teach us how horrible an evil it is to forsake the peace of Christ's truth, which breedeth a worm in conscience that never shall rest.  
O that we would way this with indifferent balances. Then should we not be dismayed of this troublous time, neither sorrow after a worldly manner, for the loss which we are now like to sustain, as the weak faithless persons do, which love their goods, more than God and the things visible, above those which be invisible: but rather would heartily rejoice and be thankful, that it pleaseth God to call us to be soldiers in his cause, against the works of hypocrisy, and to make us like unto our Saviour Christ in suffering, whereby we may assure ourselves of his eternal glory: For blessed are they, saith Christ, that suffer persecution for righteousness sake. 
1. Tim▪ 2.  And as S. Paul witnesseth to Timothe: If we die with Christ, we shall live with Christ: and if we deny him, he will deny us.  
O that we would enter into the veil of God's promises. Then should we with S. Paul to the philippians, 
Psal. 3.  reject all and count all things but for dross, so that we may gain Christ. God which is the lightener of all darkness, and putter away of all blindness, anoint our eyes with the true eyesalue, that we might behold his glory, and our eternal felicity, which is hidden with Christ, and prepared for us that do abide in his Testament: for blessed is that servant, that whom the master when he cometh, as Christ said, doth find faithful. Let us therefore watch, 
He exhor●eth t● be 〈…〉 in 〈◊〉.  and pray one for an other, that we yield not in any point of our Religion to the Antichristian Synagogue, and that we be not overthrown of these temptations. Stand therefore, and be no cowards in the cause of your salvation: for his spirit that is in us, is stronger than he which in the world doth now rage against us. Let us not put out the spirit of God from us, by whose might we shall overcome our enemies, and then death shall be as great a gain to us as it was to the blessed Apostle S. Paul. Why then do ye mourn? why do ye weep? why be ye so careful, as though God had forsaken you? he is never more present with us, then when we be in trouble, if we do not forsake him. We are in his hands, and no body can do us any injury or wrong without his good will and pleasure. He hath commanded his angels to keep us, that we stumble not at a stone without his divine providence. The Devil can not hurt any of us, and much less any of his ministers, without the good will of our eternal father.  
Therefore let us be of good comfort, and continually give thanks unto God for our estate, 
To be pati●●● and not murmur 〈◊〉.  what so ever it be: for if we murmur against the same, we murmur against God, who sendeth the same. Which if we do, we kick but against the prick, and provoke more the wrath of God against us: which by patient suffering, otherwise would sooner be turned into our favour through faithful prayer.  
I beseech you with S. Paul, to give your bodies pure, and holy sacrifices unto God. He hath given us bodies to bestow unto his glory, and not after our own concupiscence. If many years God hath suffered us to use our bodies, which be his temples, after the lust of the flesh, in vain delights, not according to his glory: is it not our duty in the latter end of our life, the more willingly to yield unto God's glory our bodies, with all that we have, in demonstration of true repentance of that we have evil spent before? Cannot the ensample of the blessed man job horribly afflicted, cause us to say? The Lord hath given it, 
 the Lord hath taken it: blessed be the name of the Lord Even as it hath pleased the Lord, so is it come to pass. If we cast our whole care likewise upon God, he will turn our misery into felity, as well as he did to job. God tempteth us now, as he did our father Abraham, 
Gene. 22.  commanding him to slay his son Isaac in sacrifice to him: which Isaac by interpretation doth signify mirth and joy. Who by his obedience preserved Isaac unto long life, and offered in his stead a Ram that was tied by the horns in the brambles. Semblably we all are commanded, to sacrifice unto God our Isaac, which is our joy and consolation: 
How to sacrific● our Isaac to God.  the which if we be ready to do, as Abraham was, our joy shall not pearish, but live and be increased, although our ram be sacrificed for our Isaac: which doth signify that the pride and concupiscence of our flesh entangled thorough sin, with the cares of this stinging world, must be mortified for the preservation, and perfect augmentation of our mirth & joy, which is sealed up for us in Christ.  
And to withstand these present temptations, 
remedies against the temptations of the Devil and the world.  wherewithal we are now encumbered, ye can not have a better remedy then to set before our eyes, how our Saviour Christ overcame them in the desert, and to follow his ensample: that if the devil himself, or any other by him, willeth you to make stones bread, that is, to take such a worldly wise way, that ye may have your fair houses, lands, and goods to live on still, ye must say, that man liveth not only by bread, but by every word that proceedeth out of the mouth of God.  
Again, if the devil counsailleth you, to cast yourselves down to the earth, as to revoke your sincere belief, and Godly conversation, 
Christ's temptations mystically applied.  and to be conformable to the learned men of the world, pretending that God will be well enough content therewith: ye must answer that it is written, that a man shall not tempt his Lord God.  
Further, if the devil offer you large promises of honour, dignity and possessions, so that ye will worship Idols in his Synagogue, ye must say: go behind me Satan, for it is otherwise written, that a man must worship his Lord God, and serve him only.  
Finally, if your mother, brother, sister, wife, child, kinsman, or friend, do seek of you, to do otherways then the word of God hath taught you, ye must say with Christ, that they are your mothers, brothers, sisters, wives, children and kinsmen, which do the will of God the father. To the which will the Lord for his mercy, conform us all unfeignedly to the end. Amen.  
Your loving and faithful brother in Christ, in captivity, john Philpot. An. 1555·   

To his friend and faithful brother in the Lord Master Robert Harrington.  
GEntle M. Harrington, I can not tell what condign thanks I may give unto God for you, 
another letter of john Philpot to M. Harrington his friend.  in respect of the great gentleness and pain which you have taken for the relief of me and of other our afflicted brethren in Christ. God be praised for his mercy, whose loving providence we have seen towards us by such faithful stewards as you been towards a great many. Blessed be you of God for the loving care which you have taken for his poor flock. God hath reserved your reward of thanks in heaven, and therefore I go not about to render you any, lest I might seem to judge, that you looked for that here, which is reserved to a better place. I thank God for that I have found by your faithful and diligent industry, & God forgive me my unworthiness for so great benefits. God give me grace to serve him faithfully, & to run out my race with joy. Glorious is the course of the martyrs of Christ at this day. Never had the elects of God a better time for their glory then this is. Now may they be assured under the cross, that they are Christ's disciples for ever.  
Me think I see you desiring to be under the same. The flesh draweth back, but the spirit sayeth, 
john. 21.  it must be brought whether it would not. Here is the victory of the world: here is true faith and everlasting glory. Who is he which desireth not to be found faithful to his master? And now is the time that every faithful servant of Christ hath just opportunity to show himself a glorious soldior in the lords sight. Now do the Amalechites invade the true Israelites, that the Israelites might with speed be glorified. I need not, for want of understanding, to admonish you hereof, but as a willing soldier in Christ, to exhort you so to run as you may get the victory, and that speedily with us. A man that is bid to a glorious feast, wisheth his friend to go with him & to be partaker thereof. God doth call me most unworthy, among other, to drink of the bridecup of his son, whereby we shallbe made worthy (as many of our brethren have been before us) to sit at the right hand & at the left hand of Christ. O what unspeakable condition is that? May any worldly thing stay us from the desire thereof? Since we seek the kingdom of God, why do we not apprehend it, being so near offered unto us?  
Let us approach near unto God, and God will draw near unto us. God draw us after him, that we may all run after the savour of his sweet ointments. Christ anoint us, that we may be suppled in these evil days to run lightly unto the glory of the Lord. Shame, imprisonment, loss of goods, and shedding of our blood, be the just price which we must willingly bestow for the same. Wherefore (dearly beloved in the Lord) let not the great charges keep you back from buying this glory: 
Reward greater than the price.  for the reward is x. thousand fold greater than the price.  
That you have married a wife, whom God bless, I can not excuse you from this mart, but you must bring your wife for a usury to the Lord, whose pleasure is in godly yokefelows. 
Godly Matrimony how to be used.  I wish you to be as I am, except these horrible bands, but yet most comfortable to the spirit, assuring you that we are made worthy through Christ, of the kingdom for the which we suffer. Praised be the Lord for the affliction which we suffer, and he give us strength to continue to the end.  
Commend me to M. Heath, & tell him that I would wish him with me, to prove how apt he is to carry the cross of Christ. I pray for his continuance in Christ, as for mine own. Commend me to his wife and to mistress Hal, certifying them that I am brought to the gates of hell, that I might never enter into the same, but be raised up from hell to heaven, through the word that sanctifieth us. Commend me to M. Elsing & his wife, and thank them that they remembered to provide me some ease in prison, & tell them that though my lords coalhouse be but very black, yet it is more to be desired of the faithful, than the Queen's palace. God make her a joyful mother, & preserve them both to the comfort of god's people. Thus for this time, farewell dear brother. Written in posthast because of straight keeping.  
This day I look to be called before the Commissioners again. Pray (dear brother) for the spirit of wisdom to remain with me. Commend me to your wife, and I thank you both for your tokens. Your token I have sent to your wife, and my token unto you, is my faithful hart with this letter. Commend me to all my friends, and tell them, I thank God, I am cheerful in Christ, wishing them to fear God more than man, and to learn to despise earnestly the vanities of this world: desiring you all to pray for me, that I may end my journey with fidelity. Amen.  
john Philpot.   

Here followeth an other letter of M. Philpot to the Lady Vane, which, because for the length I could not wholly insert, I have excerpted certain specialties thereout, as followeth.  
THe principal spirit of GOD the father, given unto us by Christ jesus our merciful Saviour, confirm, strengthen, and establish you in the true knowledge of the gospel, that your faithful heart (worshipful and dear sister in the Lord) may attain & taste with all the Saints, what is the height, the depth, the length, and the breadth of the sweet cross of Christ. Amen. etc.  
O, happy are you amongst all other women, that have found this precious stone which is hidden in the gospel: for the which we ought to sell all other things, and to purchase the same. O happy woman, whose heart God hath moved and enlarged to be in the profession thereof. Other seek worldly goods, hohours, and delights: but you seek with a good understanding, to serve God in spirit and verity. This is the gate that leadeth to heaven: this is your portion for ever. By this you shall see God face to face (which sight is unspeakable joy) & by this shall ye see a full sight of all the beautiful heavenly powers, and of all the celestial Paradise. By this shall ye know them that you never knew, and be joyous and glad with those which you have known here in God, world without end. etc.  
Ah, I lament the infidelity of England, that after so great light, is stepped into so huge darkness again. The servant that knoweth his masters will and doth it not, 
He bewaileth the state of England.  shall be beaten with many stripes. Ah, great be the plagues that hang over England, yea though the Gospel should be restored again. Happy shall that person be, whom the Lord shall take out of this world, not to see them. 
Plagues prophesied to England though the Gospel be restored again.  Ah the great perjury which men have run into so wilfully against God by receiving Antichrist again and his wicked laws: which do threaten a great ruin unto England. O that the Lord would turn his just judgements upon the authors of the truce breaking between God and us, that they might be brought low (as Nabuchodonosor was) that his people might be delivered, and his glory exalted, God grant that that good luck which you hope shortly to come upon the house of God, be a true prophecy, and not a well wishing only. Ah Lord, take away thy heavy hand from us, and stretch it out upon thine enemies these hypocrites, as thou hast begun, 
Good luck forshewed in restoring again the Gospel.  that they may be confounded. O let not the weak pearish for want of knowledge through our sins. Although thou kill us, yet will we put our trust in thee.  
Thus (dear heart) you teach me to pray with you in writing. God hear our prayers, and give us the spirit of effectual prayer, to pour out our hearts continually together before God, that we may find mercy both for ourselves, and for our afflicted brethren and sister. I can not but praise God in you, for that pitiful heart that taketh other folks calamities to heart, as your own. Blessed be they that mourn, for such shall be comforted. God wipe away all tears from your pitiful eyes, and sorrow from your merciful heart, that you may (as doubtless you shall do shortly) rejoice with his elects for ever. You have so armed me to the lords battle both inwardly and outwardly, that except I be a very coward, I can not faint, but overcome by death. You have appointed me to so good and gracious a General of the field, to so victorious a Captain, and to so favourable a Marshal, that if I should not go on lustily, there were no spectacle of heavenly manhood in me. I will present your coat armour before my Captain, and in the same I trust by him to overcome. 
Philpo●▪ Scarf.  The Scarf I desire as an outward sign to show our enemies, who see not our glorious end, neither what God worketh inwardly in us, through the blindness of their hearts, that they persecute Christ's cross in us, whereby he hath sealed up the truth of his Gospel by his death unto us, that we by our death (if need be) might confirm the same, and never be ashamed, whatsoever torment we do suffer for his name's sake: and our weak brethren seeing the same might be more encouraged to take up Christ's cross, and to follow him. God give us grace to do all things to his glory. Amen. etc.  
The world wondereth how we can be merry in such extreme misery, but our God is omnipotent, 
Experience of God's comforts in the ti●● of affliction. 〈◊〉 whe● th●y prison men's bodies, they set their soule● at liberty.  which turneth misery into felicity. Believe me dear sister, there is no such joy in the world as the people of Christ have under the cross. I speak by experience: therefore believe me, and fear nothing that the world can do unto you. For when they imprison our bodies, they set our souls at liberty with God. When they cast us down, they lift us up: yea when they kill us, then do they bring us to everlasting life. And what greater glory can there be, then to be at conformity with Christ? which afflictions do work in us.  
God open our eyes to see more and more the glory of God in the cross of jesus Christ, and make us worthy partakers of the same. Let us rejoice in nothing with S. Paul, but in the cross of jesus Christ, by whom the world is crucified unto us, and woe to the world. The cross of Christ be our standard to fight under for ever. Whiles I am thus talking with you of our common consolation, I forget how I trouble you with my rude and unordinate tediousness: but you must impute it to love which can not quickly depart from them whom he loveth, but desireth to pour himself into their bosoms.  
Therefore though your flesh would be offended (as it might justly be) at such rudeness, yet your spirit will say nay, which taketh all thing in good part that cometh of love. And now I am departing: yet will I take my leave ere I go, and would feign speak somewhat that might declare my sincere love to you for ever: farewell. O elect vessel of the Lord, to the comfort of his afflicted flock, farewell on earth, whom in heaven, I am sure, I shall not forget. Farewell under the cross most joyfully: and until we meet, always remember what Christ sayeth: Be of good cheer, for I have overcome the world. etc.  
God pour his spirit abundantly upon you mine own dear bowels in Christ, until you may come to see the God of all Gods with his elects in the everlasting Zion. I send to you the kiss of peace, with the which I do most entirely take my leave of you at this present. It is necessary we depart hence, or else we could not be glorified. Your heart is heavy because I say I must departed from you. It is the calling of the merciful father, wherewithal you are content, and so am I. Be of good comfort: hold out your buckler of faith: for by the strength thereof we shall shortly meet in eternal glory: to the which Christ bring both us, Amen. Amen. The 10. of December. 1555.  
Death why should I fear thee, since thou canst not hurt me,  
But rid me from misery, unto eternal glory.  
Dead to the world, and living to Christ, your own brother, sealed up in the verity of the Gospel for ever.  
john Philpot.   

another letter of M. Philpot, written to the same Lady, being a great supporter of him.  
I Can not but most heartily give God thanks for these his gifts in you, 
another letter of M. Philpot to a certain godly Lady.  whose brightness many beholding that are weak, are much encouraged to seek God likewise, & to cleave to him, having the ensample of so faithful and constant a gentlewoman before their eyes. If the Queen of the South shall rise with the men of Christ's generation, and condemn them, for that she came from the end of the world to hear the wisdom of Solomon: then shall your sincere and godly conversation, thus shining in this dangerous time of the trial of Christ's people (being a woman of a right worshipful estate and wealthy condition) condemn in the latter day a great many of these faint hearted gospelers, which so soon be gone back and turned from the truth, at the voice of a handmaiden: seeing that neither the fear of imprisonment, neither the possessions of the world (wherwtal you are sufficiently endued above a great many) can separate you from the love of the truth, 
Against faint hearted Gosspellers.  which God hath revealed unto you. Whereby it appeareth that the seed of God's word which was sown in you, fell not, neither in the high way, neither among the thorns, neither upon the stones, but upon a good ground, which is blessed of god, and bringeth forth fruit, with great affliction, an 100 fold, to the glory of God, and the increase of his church. etc.  
In consideration whereof, S. james biddeth us highly to rejoice, when soever we fall into many temptations, knowing that it is but the trial of our faith, that we might bring forth that excellent virtue patience, by the which we are made like to our redeemer Christ, with whom we here being like in suffering, assuredly shall hereafter be partakers of his eternal glory. Therefore s. Paul saith: God forbidden that I should glory in any thing, but in the cross of our lord jesus Christ. I that am under the cross with you (thanks be given to God therefore) have felt in the same more true joy and consolation, than ever I did by any benefit that God hath given me in my life before. For the more the world doth hate us, the nigher God is unto us, and there is no perfect joy, 
〈◊〉 16.  but in God. Wherefore Christ said: In me you shall have joy, but in the world affliction. Blessed be God which sendeth us this affliction, that we might perfectly joy in him. For this cause in the ripest time of iniquity, and in the most fervent season of persecution of the true church, 
 which Christ in the 21. of Luke prophesied to come he willeth us to be of good cheer, and to lift up our heads, for our redemption is at hand.  

Perfect joy 〈◊〉.  O that the Lord would come and deliver us from this world, which is a vale of misery, unto his own kingdom, where floweth perpetual joy and consolation. And verily that is the true and only joy which is conceived, not of the creature, but of the Creator, the which when we do possess, no body can take it away from us. To the which joy all other joys being compared, 
Comparison 〈…〉 the 〈◊〉 this 〈◊〉.  are but mournings, all delights sorrow, all sweetness sour, all beauty filth, and finally all other things that be counted pleasant, are tediousness. Your own self is better witness of this, than I: ask yourself, with whom you are best acquainted. Doth not the holy Ghost speak the same in your heart? Have you not persuaded yourself this to be true, before I wrote thereof? For how should you, being a woman, and a young Gentlewoman, beautiful, and at your own liberty, have overcome this your frail kind and age, and despised your excellent beauty and estate, unless all those things which be subject to the senses, had been counted of you vile, & l●tle to be esteemed in comparison of those things which inwardly do comfort you, to overcome the flesh, the world, and the devil. etc.  
God increase your joy in all spiritual things, and establish your hope to the day of eternal rest. You have forsaken darkness, and are entered into light, God grant the same may shine still in you, until the perfect day come of the Lord, in the which is all our consolation. 
God's Saints shall 〈…〉 lud●es against 〈…〉.  Here we must be darkened, that there we may appear as bright as the sun in the face of the whole world, & of all them that now condemn us for our well doing: whose judges then we shall be, to their horrible grief, though now wrongfully they judge us. Pray heartily, & that often, that God once again for his Christ's sake, would be merciful to his afflicted church in England. Faithful prayer is the only remedy that we have against the fiery darts of the Devil, that be kindled against us. By prayer the Amalechites shall be overcome, and the roarings of the Lion, which seeketh still to devour us, shallbe stopped & put to silence. The Lord stop Leviathans mouth, that he swallow not up God's silly people, according to his expectation.  
Praise the Lord for the faithful testimony and sacrifice which 2. of our brethren of late, have through fire rendered to the truth of the gospel, which now triumpheth by the death of godly Martyrs. 
The Gospel triumpheth by the death of Martyrs.  The Lord is at hand, therefore watch and pray. The last of May. 1555. Captive in the king's Bench.  
Yours with heart in Christ, john Philpot.   

another letter of master Philpot, to the godly Lady Vane.  

another 〈◊〉 of 〈◊〉 Philpot to the Lady Vane.  GOd the Father of our Lord jesus Christ increase in your godly heart the faith of the gospel, which is your eternal inheritance, & the holy ghost comfort your spirit with all spiritual consolation, to the day of the Lord. Amen.  
I can not but praise God most highly & earnestly, my dear & faithful lady, for the great & unfeigned love which you bear unto me in Christ, 
Lady Vane 〈◊〉 benefactor to God's 〈◊〉.  declared oftentimes, as well now as of late, by manifest and liberal tokens. Blessed be God that hath made you so worthy a member in his kingdom. For it can not be but such shall reap with abundance in time of reward, that here do sow so plenteously in well doing. Albeit I am most unworthy to receive any such benefit at your hands, as in respect of a pillar of Christ's church, which am scarce a shadow thereof. But the zeal of Christ's church in you wisheth me to be such a one as the time doth require. God fulfil your desire of me, that I may be found constant, & no wandering star. I am not worthy of the name of a prophet, or of a minister of God's word, for that I have (being letted by the iniquity of time) little or nothing laboured therein. I am a friend of our common spouse jesus, and do rejoice of the verity of his word: for the which (praised be his name) he hath counted me worthy to suffer: 
Mark. 9  and in deed who that giveth a draught of water in the name of a disciple (as Christ hath promised) shall not lose his reward. Therefore, that your gentleness doth in the name of him, which I am not, the Lord recompense unto you in all his blessings, which he is accustomed to power on them which love his flock unfeignedly.  
Good Lady, you have to joy that the kingdom of God is thus continually before your eyes, and that you are not ashamed of the bands of Christ, which you with his people in part do suffer. They may be assured of the glory everlasting, which here are not ashamed to take up the cross of Christ, & to follow him. Hear we must weep and lament, whiles the world laugheth & triumpheth over us: but our tears shall shortly be turned into unspeakable joy, and we shall eternally be merry together, when the world shall lament their infidelity without end. etc.  
I would I were able to do any thing that might show condign thanks for that sincere love you bear unto me in Christ. You adjure me (as it were) by your gentle letters to be bold on you in all my needs. I thank God which ceaseth not to provide for his. I lack nothing at this present, but only ability to thank your faithful hart for your goodness towards me. I love you and not yours, as it is meet christians to love one an other in God: & your faith which I behold in you, is more worth unto me then all your possessions. And I think I shall not need long to be chargeable unto you, for that this week I look for commissioners to sit on me, & my fellow prisoners in prison, lest the spirit of our breath might blow further abroad. The will of God be done. We are not so good as john the Baptist which was beheaded in prison. Darkness cannot abide the light. Therefore their doings must declare what they are. We are as sheep appointed for a sacrifice to the Lord. We must not fear the fire, for our Lord is a consuming fire which will put out the fierceness of raging torments from us. Be not afraid of them that can kill the body, but fear him that can cast both body and soul into hell fire. God forbidden that we should rejoice otherwise then in the cross of Christ, & pray that he would make us worthy to suffer for his sake. God will have our faith tried & known, 
A perfect Christian man how he is known.  and therefore let us willingly humble ourselves under the mighty hand of God, that he may gloriously lift us up in his good time. There is none perfectly faithful in deed till he can say with S. Paul: I am persuaded that neither death, neither life, 
Rom. 8.  neither angels, neither princes or powers, neither things present, neither things to come, neither highness, neither lownes, neither any other creature is able to separate me from the love of God which is in Christ jesus our Lord. This faith God plant both in you and me unmooveably. In this faith we have to rejoice, and in none other.  
All the tribulations of the world are not worthy of the eternal weight of glory which is prepared for them, that here do with patience abide the cross. Wherefore let us be strong with the strength in him, that is able to make us strong, & lament the weakness, I might say the infidelity of our faint gospelers. Christ whom we would pretend to have put upon us, is the strength of God, and how then may they be weak where Christ is? We have more to be glad, touching ourselves, of this time, than we have had of any time before, in the which we have so ready a way to go unto God, and so good occasion to show our duty in glorifying his holy name. 
The time of tribulation better for a Christian then the time of joy.  For if we be imprisonned in this cause, we are blessed. If we lose all that we have, we are blessed a 100 fold. If we die, we are blessed eternally: so that in suffering of persecutions, all is full of blessings. Be blessed therefore (O elect Lady) of God, with the blessed of God, and flee (as you do) the concupiscence of the world. Embrace that which is perfect, and joyfully look for the coming and cross of our Lord jesus Christ. etc. Thus desiring God to preserve you to his true peace, & to give you victory of that temptation which now is come to try our faith. Christ be with you, and bless you both in body and soul: and my prayer shall follow you wheresoever you go, as I desire that you may be with me. The last week I sent your beneficence to Oxford: I could not before have a convenient messenger. As soon as I have word, you shall be satisfied of your request. Love me as you do, and the God of love be with you. The 20. day of August.  
By yours with all his power, in the Lord, john Philpot.   

another Letter full of spiritual consolation, to the said Lady.  
THe mercy of God the father, & the consolation of the holy ghost thorough jesus Christ, 
another letter of M. Philpot to the same Lady.  be with you & strengthen you my dear mother and sister in the Lord, in these dangerous days, to the crown of eternal glory which is now offered to all faithful soldiers in the Gospel. Amen.  
As your good Ladyship doth desire to hear from me, so am I desirous to write, as your gentleness and daily goodness binedeth me. But Satan of late hath letted me, who envying all good exercises which I have had and received by mine easy imprisonment in times past, hath brought me out of the king's Bench, into the bishop of London's coalhouse, a dark and a ugly prison as any is about London (but my dark body of sin hath well deserved the same, and the Lord now hath brought me into outward darkness, that I might the more be lightened by him, as he is most present with his children in the midst of darkness) where I can not be suffered to have any candle light, neither ink nor paper, but by stealth. Wherefore I can not write to you as I would, neither as my duty is. As Christ my master was sent from Annas to Caiphas, so am I sent from Winchester Diocese to London. I trust to make a speedy end of my course: God give me grace and patience to be a faithful follower of my master. I have been already this seven-night in his coalhouse, and have of late been four times called to mine answer, but hitherto not called to judgement, which I do daily look for, but I fear they will prolong me and try me by strait imprisonment a while, in the which Gods will be done.  

Experience of Christ, comforting his Saints in their persecution.  Pray (dear Lady) that my faith faint not, which I praise God is presently more lively with me than it hath been in times past. I taste and feel the faithfulness of God in his promise, who hath promised to be with his in their trouble, and to deliver them. I thank the Lord, I am not alone, but have six other faithful companions: who in our darkness do cheerfully sing Hymns and praises unto God for his great goodness. We are so joyful, that I wish you part of my joy. For you that are so careful of my bodily relief, how can I but wish you spiritual consolation, and that abundantly? Let not, dear heart, my strait imprisonment any thing molest you: for it hath added and daily doth, unto my joy: but rather be glad and thankful unto GOD with me, that it hath pleased him to make me most wretched sinner, worthy to suffer any thing for his sake. Hitherto we have not resisted unto blood God make us never to count our blood more precious in our eyes then his truth.  
Ah my dear sister, I thank you again for your last letter you sent me: it is a singular comfort unto me, as oft as I read the same. I have it in my bosom, and will carry the same even to the stake with me, in witness that Christ hath so constant and faithful a Lady in England. God succour and keep that spirit in you, for it is the very spirit of adoption of the child of God. Such cheerful and holy spirits under the cross, be acceptable sacrifices in the sight of God: for Christ came to cast fire into the earth, and looketh that it should be kindled. Be you fervent in spirit in our Christ's cause, as you have begun, for that is the principal spirit wherewithal David desired to be confirmed. O how I do rejoice your Ladyship to go arm in arm with me unto Christ, or rather before me. I can not but joy of such a worshipful fellow. Me thinketh I see you to mourn, and desire to be loosed out of the earthly and frail habitacle of this body. O how amiable and pleasant is it to dwell in the Lord's tabernacle? Our Christ and his heavenly company look for us: let us haste and run thereto, for behold the Lord is ready to embrace us. Mine own bowels in the Lord, be merry in the Lord with your afflicted brother, who daily offereth your merciful alms: which most unworthily I do receive still of you, unto the Lord. But now dear mother, you need not to burden so much yourself (as my last letters did signify) for that my chargeable imprisonment is cut off, and a little now serveth me: wherefore I pray you send no more until I send to you, for I have sufficient and abound. God's peace be with you for ever. Out of my Lord of London's coalhouse, the last of October.  
Your own, john Philpot.   

another Letter of Master Philpot to the said Lady, wherein partly he complaineth of the dissimulation and perjury of English men, falling again to the Pope, and partly he expresseth his joy in his afflictions.  
I Cannot but joy with you, my hearty beloved in Christ, of the fall of Senacherib, 
another letter of M. Philpot.  since it is to the glory of God, and to the consolation of his church, to see the fall of their enemies before their face, according as it is written: The just shall rejoice when he seethe the vengeance of the wicked. 
By this Senacharib, he meaneth the death of the Bishop of Winchester.  God make this your joy perfit: for as concerning myself, I count not to see those good days whereof you have a glimmering in this life. For although the Cockatrice be dead, yet his pestilent chickens, with the whore of Babylon yet liveth. But a great hope there is of their short confusion, because god doth not prosper their doings according to their expectation. Most happiest shall he be, whom the Lord shall most soon take out of this life, that he may not see the plagues, which the manifest perjury, and the manifold idolatry and detestable dissimulation, and that of such as do know the truth, do threaten to come.  
The Lord is just, & all unrighteousness displeaseth him, & either here or else in an other world he will punish this gross infidelity of the world: but his elect, and such as he loveth, will he punish here, that they should not be condemned hereafter with the world eternally, we have nothing so much to rejoice in, as in the cross of jesus Christ, and in that we are partakers of his afflictions, which be the earnest penny of that eternal kingdom, which he upon the cross for us hath purchased. For as Paul his faithful witness saith: If we suffer with him, we shall reign with him. If we die with him, we shall live with him.  
Wherefore mine own dear bowels, praise God with me most entirely, that it hath pleased him now mercifully to visit the sins of my youth, & my huge unthankfulness, and by the same doth give me such consolation, that he assureth me of his great goodness & mercy, and turneth his fatherly castigation into my crown of glory. O good God, what am I on whom he should show this great mercy? To him that is immortal, invisible, and only wise, be all honour, praise and glory therefore, Amen.  
This is the day that the Lord hath made, let us rejoice and be glad in the same. This is the way, though it be narrow, which is full of the peace of God, 
He expresseth the great joy which Gods prisoners feel● in their sufferings.  & leadeth to eternal bliss, O how my heart leapeth for joy, that I am so near the apprehension thereof. God forgive me mine unthankfulness, and unworthiness of so great glory. The sword which pierced Mary's hart in the passion of our Saviour, which daily also go through your faithful hart, be more glorious and to be desired then the golden Sceptres of this world, O blessed be they that mourn in this world to Godward, for they shall eternally be comforted. God make my stony heart to mourn more than it doth. I have so much joy of the reward that is prepared for me most wretched sinner, that though I be in a place of darkness & mourning, yet I can not lament, but both night & day am so joyful, as though I were under no Cross at all: yea in all the days of my life I was never so merry, 
john Philpot never so merry in all his life before.  the name of the Lord be praised therefore for ever & ever, and he pardon mine unthankfulness. Our enemies do fret, fume, and gnash their teeth to see and hear that we, under this grievous affliction in the world, can be so merry. We are of them counted as desperate persons, for the certain hope & feeling which we have of our everlasting salvation: and it is no marvel, for the worldly man can not perceive the things of God, it is mere foolishness and abomination to them.  
Be thankful unto our God mine own dear helper, for his wondrous working in his chosen people. Pray instantly that this joy be never taken from us, for it passeth all the delights of this world. This is the peace of God which surmounteth all understanding: this peace the more his chosen be afflicted, the more they feel, & therefore can not faint, neither for fire, neither for water. Let us pray for our weak brethren & sister's sake, that it may please God to alleviate the grievous and intolerable burden of these cruel days. But touching ourselves, let us heartily beseech our saviour to vouchsafe to give us this glorious gift to suffer for his Gospel's sake, and that we may think the shame of the world to be our glory, as it is in deed. God increase our faith, and open our eyes to behold what is prepared for us. I lack nothing, praise be to God. I trust my marriage garment is ready. I will send you my examinations as soon as I can get them written, if you be desirous of them.  
God of his mercy fill your merciful heart with all joy and consolation of the hope to come. Out of the coalhouse the 19 of November.  
Your own lover, john Philpot.   

A Letter of M. Philpot, to a friend of his, prisoner the same time in Newgate, wherein is debated and discussed the matter or question of Infants to be baptized.  
THe God of all light and understanding, lighten your heart with all true knowledge of his word, 
A letter of M. Philpot, stablishing A certain brother in the matter of baptising of infants.  and make you perfect to the day of our Lord jesus Christ, whereunto you are now called, through the mighty operation of his holy spirit. Amen.  
I received yesternight from you dear brother S. and fellow prisoner for the truth of Christ's Gospel, a Letter, wherein you gently require my judgement concerning the Baptism of infants, which is the effect thereof. And before I do show you what I have learned out of God's word & of his true & infallible church touching the same, I think it not out of the matter first to declare what vision I had the same night whiles musing on your letter I fell a sleep, knowing that God doth not without cause reveal to his people who have their minds fixed on him special and spiritual revelations to their comfort, as a taste of their joy and kingdom to come, which flesh and blood can not comprehend.  

 Being in the midst of my sweet rest, it seemed me to see a great beautiful City all of the colour of Azure, and white, four square in a marvelous beautiful composition in the midst of the sky, the sight whereof so inwardly comforted me, that I am not able to express the consolation I had thereof, yea the remembrance thereof causeth as yet my hart to leap for joy, and as charity is no churl, but would others to be partakers of his delight, so me thought I called to others (I cannot tell whom) & whiles they came, and we together beheld the same, by and by to my great grief it vaded away.  
This dream I think not to have come of the illusion of the senses, because it brought with it so much spiritual joy, and I take it to be of the working of God's spirit for the contentation of your request, as he wrought in Peter to satisfy Cornelius. Therefore I interpret this beautiful City to be the glorious Church of Christ, 
 and the appearance of it in the sky, signifieth the heavenly state thereof, whose conversation is in heaven, and that according to the Primitive Church which is now in heaven, men ought to measure and judge the church of Christ now in earth▪ for, as the Prophet David saith: The foundations thereof be in the holy hills, 
 and glorious things be spoken of the city of God. And the marvelous quadrature of the same, I take to signify the universal agreement in the same, and that all the Church here militant aught to consent to the Primitive Church throughout the four parts of the world, as the Prophet affirmeth, 
 saying: God maketh us to dwell after one manner in one house. And that I conceived so wonderful joy at the contemplation thereof, I understand the unspeakable joy which they have that be at unity with Christ's Primitive Church: For there is joy in the holy Ghost, and peace, which passeth all understanding, as it is written in the Psalms: As of joyful persons is the dwelling of all them that be in thee. And that I called others to the fruition of this vision, and to behold this wonderful city, I construe it by the will of God this vision to have come upon me, musing on your letter, to the end, that under this figure I might have occasion to move you with many others, to behold the primative church in all your opinions concerning faith, and to conform yourself in all points to the same, which is the pillar and establishment of truth, and teacheth the true use of the sacraments, and having with a greater fullness than we have, now the first fruits of the holy Ghost, did declare the true interpretation of the scriptures according to all verity, even as our Saviour promised to send them an other comforter, which should teach them all truth.  
And since all truth was taught & revealed to the Primitive church which is our mother, let us all that be obedient children of God submit ourselves to the judgement of the Church for the better understanding of the Articles of our faith, and of the doubtful sentences of the scripture. Let us not go about to show in us by following any private man's interpretation upon the word, an other spirit than they of the Primitive Church had, lest we deceive ourselves. For there is but one faith and one spirit, which is not contrary to himself, neither otherwise now teacheth us than he did then. Therefore let us believe as they have taught us of the Scriptures, and be at peace with them, according as the true Catholic Church is at this day: and the God of peace assuredly will be with us, & deliver us out of all our worldly troubles and miseries, & make us partakers of their joy and bliss, through our obedience to saith with them.  

 Therefore God commandeth us in job, to ask of the elder generation, and to search diligently the memory of the Fathers. For we are but yesterdays children, and be ignorant, and our days are like a shadow, and they shall teach thee (saith the Lord) and speak to thee, and shall utter words from their hearts. And by Solomon w● are commanded, 
 not to reject the direction of our mother. The Lord grant you to direct your steps in all things after her, and to abhor all contention with her. For as S. Paul writeth: If any man be contentious, neither we, 
1 Cor. 11.  neither the Church of God hath any such custom.  
Hitherto I have showed you good brother S. my judgement generally of that you stand in doubt and dissent from others, to the which I wish you as mine own heart to be conformable, and then doubtless you can not err, but boldly may be glad in your troubles and triumph at the hour of your death, that you shall die in the Church of God a faithful Martyr, and receive the crown of eternal glory. And thus much have I written upon the occasion of a vision before God unfeigned. But that you may not think that I go about to satisfy you with uncertain visions only, and not after God's word, 
Proole by testimonies and Scriptures.  I will take the ground of your letter and specially answer to the same by the scriptures and by unfallible reasons reduced out of the same, & prove the Baptism of Infants to be lawful, commendable, and necessary, whereof you seem to stand in doubt.  
In deed if you look upon the papistical Synagogue only, which hath corrupted gods word by false interpretations, and hath perverted the true use of Christ's sacraments, 
Baptism of infants of old Antiquity in the Church.  you might seem to have good handfast of your opinion against the Baptism of Infants. But forasmuch as it is of more antiquity and hath his beginning from god's word, and from the use of the primative Church, it must not in respect of the abuse in the popish Church be neglected, or thought not expedient to be used in Christ's church. Auxentius, one of the Arrians sect, with his adherentes, was one of the first that denied the Baptism of children, and next after him, Pelagius the heretic, and some other there were in S. Bernardes' time, as it doth appear by his writings, and in our days the Anabaptists, 
Every thing abused in the Pope's Church is not to be rejected, but the Antiquity thereof to be searched and to be reduced again to the same.  an inordinate kind of men stirred up by the devil, to the destruction of the Gospel. But the Catholic truth delivered unto us by the Scriptures▪ plainly determineth, that all such are to be baptized, as whom God acknowledgeth for his people, and voucheth them worthy of sanctification or remission of their sins. Therefore since that Infants be in the number or scroll of God's people, and be partakers of the promise by their purification in Christ, it must needs follow thereby, that they ought to be baptized as well as those that can profess their faith. For we judge the people of God as well by the free and liberal promise of GOD, as by the confession of faith. 
The people of God is to be judged by his free promise, & not by their confession.  For to whom so ever God promiseth himself to be their God, & whom he acknowledgeth for his, those no man without great impiety may exclude from the number of the faithful. But God promiseth, that he will not only be the God of such as do profess him, but also of Infants: promising them his grace and remission of sins, as it appeareth by the words of the covenant made unto Abraham: 
Gene. 17.  I will set my covenant between thee and me (saith the Lord) and between thy seed after thee in their generations, with an everlasting covenant, to be thy God, and the God of thy seed after thee. To the which covenant Circumcision was added to be a sign of satisfaction as well in children as in men, & no man may think that this promise is abrogated with Circumcision & other ceremonial laws. 
Math. 5:  For Christ came to fulfil the promises and not to dissolve them. Therefore in the Gospel he saith of Infants, that is, of such as yet believed not: 
Math. 10.  Let thy little ones come unto me, and forbidden them not, for of such is the kingdom of heaven. Again, 
Math. 19 Math. 18.  It is not the will of your father which is in heaven, that any of these little ones do perish. Also, He that receiveth one such little child in my name, receiveth me. Take heed therefore that ye despise not one of these babes, for I tell you, their Angels do continually see in heaven my father's face. And what may be said more plainer than this: It is not the will of the heavenly father, that the Infants should perish? whereby we may gather that he receiveth them freely unto this grace, although as yet they confess not their faith. Since than that the word of the promise which is contained in Baptism, pertaineth as well to children as to men, why should the sign of the promise which is Baptism in water, be withdrawn from children when Christ himself commandeth them to be received of us, and promiseth the reward of a Prophet to those that receive such a little Infant: 
Math. 28.  as he for an example did put before his disciples.  
Now will I prove with manifest arguments, 
Arguments proving the baptism of children to be of God and that the Apostles baptized children.  that children ought to be baptized, & that the Apostles of Christ did baptise children. The Lord commanded his Apostles to baptise all nations: therefore also children ought to be baptized, for they are comprehended under this word, All nations.  
Further, whom God doth account among the faithful, they are faithful, for it was said to Peter, 
Acts. 10.  That thing which God hath purified, thou shalt not say to be common or unclean: But God doth repute children among the faithful: Ergo, they be faithful, 
another Argument.  except we had leave to resist God, and seem stronger and wiser than he.  
And without all doubt the Apostles baptized those which Christ commanded: 
1. Cor. 1.  but he commanded the faithful to be baptized, among the which infants be reckoned: The Apostles than baptised Infants.  
The Gospel is more than Baptism, for Paul said: The Lord sent me to preach the Gospel, and not to baptise: not that he denied absolutely that he was sent to baptise, but that he preferred doctrine before Baptism, for the Lord commanded both to the Apostles: 
1. Cor. 1. another Argument.  but children be received by the doctrine of the gospel of God, & not refused: therefore what person being of reason, may deny them baptism, which is a thing lesser than the Gospel? for in the Sacraments be two things to be considered, 
In Sacraments 2. things to be considered.  the thing signified, and the sign, & the thing signified is greater than the sign, and from the thing signified in Baptism, children are not excluded: who therefore may deny them the sign, which is, Baptism in water?  

Acts. 20.  S. Peter could not deny them to be baptized in water, to whom he saw the holy Ghost given, which is the certain sign of God's people: For he sayeth in the Acts: May any body forbidden them to be baptized in water, 
another reason.  who have received the holy Ghost as well as we? Therefore S. Peter denied not Baptism to Infants, for he knew certainly both by the doctrine of Christ, and by the covenant which is everlasting, that the kingdom of heaven pertained to Infants.  
None be received into the kingdom of heaven, but such as God loveth, 
Another reason. Rom. 8.  and which are endued with his spirit, for who so hath not the spirit of God, he is none of his. But Infants be beloved of God, and therefore want not the spirit of God: wherefore if they have the spirit of God as well as men, if they be numbered among the people of God as well as we that be of age, who (I pray you) may well withstand children to be baptized with water, in the name of the Lord?  
The Apostles in times past being yet not sufficiently instructed, 
Another reason.  did murmur against those which brought their children unto the Lord, but the Lord rebuked them, & said: Let the Babes come unto me. 
Math. 10.  Why then do not these rebellion's Anabaptists obey the commandment of the Lord? For what do they now adays else that bring their children to baptism, then that they did in times past, which brought their children to the Lord, and our lord received them, and putting his hands on them, blessed them, & both by words and by gentle behaviour towards them, declared manifestly that children be the people of God, and entirely beloved of God. 
Objection.  But some will say, why then did not Christ baptise them? Because it is written: jesus himself baptized not, but his disciples.  
Moreover, Circumcision in the old law was ministered to infants: 
john. 4.  therefore baptism ought to be ministered in the new law unto children. For baptism is come in the stead of Circumcision, 
Another reason.  as S. Paul witnesseth, saying to the Collossians: By Christ ye are circumcised with a Circumcision which is without hands, 
Coloss. 2.  when ye put of the body of sin of the flesh, by the Circumcision of Christ, being buried together with him through Baptism. Behold, Paul calleth Baptism the Circumcision of a Christian man, which is done without hands, not that water may be ministered without hands, but that with hands no man any longer aught to be circumcised, albeit the mystery of Circumcision do still remain in faithful people.  

Another reason.  To this I may add, that the servants of God were always ready to minister the sacraments to them, for whom they were instituted. As for an example, we may behold joshua, 
josua. 5.  who most diligently procured the people of Israel to be circumcised, before they entered into the land of promise: but since the Apostles were the preachers of the word, and the very faithful servants of jesus Christ, who may hereafter doubt that they baptised infants sithen baptism is in place of Circumcision?  
Item, the Apostles did attemperate all their doings to the shadows and figures of the old Testament: therefore it is certain that they did attemperate Baptism accordingly to Circumcision, 
Another reason.  and baptised children because they were under the figure of Baptism: for the people of Israel passed through the red sea, and the bottom of the water of jordane, with their children. And although the children be not always expressed, neither the women in the holy Scriptures, yet they are comprehended and understood in the same.  
Also the Scripture evidently telleth us, that the Apostles baptized whole families or households: But the children be comprehended in a family or household, 
Another reason.  as the chiefest and dearest part thereof: Therefore we may conclude, that the Apostles did baptise Infants or children, and not only men of lawful age. And that the house or household is taken for man, woman, and child, it is manifest in the 17. of Genesis, and also in that joseph doth call jacob with all his house, to come out of the land of Chanaan, into Egypt.  
Finally, I can declare out of ancient writers, that the Baptism of Infants hath continued from the Apostles time, unto ours, 
Argu●●●● of 〈◊〉 & 〈◊〉.  neither that it was instituted by any Counsels, neither of the Pope, or of other men, but commended from the Scripture by the Apostles themselves. Origene upon the declaration of S. Paul's Epistles to the Romans, expounding the vj. chapter, sayeth: 
Origen who was 200. years after Christ. S. Austen & S. Jerome 400. after Christ. Verba johannis Constantinopol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyprian. 250. after Christ. August. contra Donati●● a●. Cyrillus.  That the Church of Christ received the Baptism of Infants from the very Apostles. S. Jerome maketh mention of the Baptism of Infants, in the third book against the Pelagians, and in his Epistle unto Leta. Saint Augustine reciteth for this purpose, a place out of john Bishop of Constantinople, in his first book against julian, chap. 2. and he again writing to S. Jerome Epist. 28. saith: That Saint Cyprian not making any new decree, but firmly observing the faith of the Church judged with his fellow Bishops, that as soon as one was borne, he might be lawfully baptized. The place of Cyprian is to be seen in his Epistle to Fidus.  
Also S. Augustine writing against the Donatists in the 4. book, chap. 23. and 24. saith, That the Baptism of Infants was not derived from the authority of man, neither of Counsels, but from the tradition or doctrine of the Apostles.  
cyril upon Leviticus, chap. 8. approveth the Baptism of children, and condemneth the iteration of Baptism. These authorities of men I do allege, not to tie the Baptism of children unto the testimonies of men, but to show how men's testimonies do agree with God's word, and that the verity of antiquity is on our side, & that the Anabaptists have nothing but lies for them, & new imaginations which fain the Baptism of children to be the Pope's commandment.  
After this will I answer to the sum of your arguments for the contrary. The first which includeth all the rest, is, It is written: Go ye into all the world, and preach the glad tidings to all creatures. He that believeth and is baptized, shall be saved: but he that believeth not, shall be damned. etc.  
To this I answer, that nothing is added to God's word by the baptism of children, as you pretend, but that is done which the same word doth require, for that children are accounted of Christ in the gospel, among the number of such as believe, as it appeareth by these words: He that offendeth one of these little babes which believe in me, 
Math. 18.  it were better for him to have a myllstone tied about his neck, & to be cast into the bottom of the sea. Where plainly Christ calleth such as be not able to confess their faith, believers: because of his mere grace he reputeth them for believers. And this is no wonder so to be taken, 
Righteousness and acceptation is only by imputation and mere grace. 1. Cor. 7.  sithen God imputeth faith for righteousness unto men that be of a riper age: for both in men and children righteousness, acceptation, or sanctification is of mere grace and by imputation, that the glory of God's grace might be praised.  
And that the children of faithful parents are sanctified, and among such as do believe, is apparent in the 1. Cor. 7. And where as you do gather by the order of the words in the said commandment of Christ, that children ought to be taught before they be baptized, and to this end you allege many places out of the Acts, proving that such as confessed their faith first, were baptized after: I answer, that if the order of words might weigh any thing ●o this cause, we have the Scripture that maketh as well for us. For in 
* Mark. 1.  S. Mark we read, that john did baptise in the desert, preaching Baptism of repentance. In the which place we see baptising go before, & preaching to follow.  
And also I will declare this place of Matthew exactly considered, to make for the use of baptism in children, for S. Matthew hath it written in this wise: All power is given me (saith the Lord) in heaven and in earth, therefore going forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 
Math. 28.  Disciple ye (as I may express the signification of the word:) that is, make or gather to me Disciples of all nations. And following, he declareth the way how they should gather to him Disciples out of all nations, baptising them and teaching: by baptising and teaching ye shall procure a Church to me. And both these aptly and briefly severally he setteth forth, saying: 
The place of Matthew. 28. [he that believeth and is baptized] opened.  Baptising them in the name of the Father and of the Son and the holy Ghost, teaching them to observe all things whatsoever I have commanded you. Now then Baptism goeth before doctrine.  
But hereby I do not gather, that the Gentiles which never heard any thing before of God, and of the son of God, and of the holy Ghost, aught to be baptized, neither they would permit themselves to be baptized before they knew to what end. But this I have declared to show you upon how feeble foundation the Anabaptistes be grounded. And plainly it is not true which they imagine of this text, that the Lord did only command such to be baptized whom the Apostles had first of all taught. Neither here verily is signified who only be to be baptized, but he speaketh of such as be not of perfect age, and of the first foundations of faith, and of the Church to be planted among the Gentiles which were as yet rude and ignorant of religion.  
Such as be of age may hear, believe and confess that is preached and taught, but so cannot infants: therefore we may justly collect, that he speaketh here nothing of infants or children. But for all this they be not to be excluded from Baptism.  
It is a general rule: He that doth not labour, must not eat. But who is so barbarous that might think hereby, that children should be famished?  

In the fi●st converting of ●●fidels, believing aught to 〈◊〉 before bapti●ing, but where 〈◊〉 the perceived: God's grace and Sacraments go 〈◊〉 by age, but as well be children of the faithless recea●●●● at the fathers.  The Lord sent his Apostles at the beginning of the setting up his true religion unto all nations, unto such as were both ignorant of God, and were out of the covenant of God, and truly such persons it behoved not first to be baptized and afterward taught, but first to be taught and after baptised. If at this day we should go to the Turks to convert them to the faith of Christ, verily first we ought to teach them, and afterward baptise such as would yield to be the servants of Christ. Likewise the Lord himself in times past did, when first he renewed the covenant with Abraham, and ordained Circumcision to be a seal of the covenant after that Abraham was circumcised. But he when he perceived the infants also to pertain to the covenant, and that Circumcision was the sealing up of the covenant, did not only circumcise Ishmael his son that was 13. years of age, but all other infants that were borne in his house, among whom we reckon Isaac.  
Even so faithful people which were converted from Heathen Idolatry by the preaching of the gospel, and confessing the faith, were baptized, when they understood their children to be counted among the people of God, and that Baptism was the token of the people of God, 
〈◊〉 child●e● of chris●●●● pa●ents be received 〈◊〉 baptism.  they procured also their children to be baptized. Therefore as it is written: Abraham circumcised all the male children of his house Semblably we read in the Acts and writings of the Apostles, that after the Master of the house was turned to the faith, all the whole house was baptized. And as concerning those which of old time were compelled to confess their faith before they received baptism, which were called Cathecumeni, 
Cathecumenius a much to say 〈◊〉 Novecies & beginners in Christ's faith.  they were such as with our forefathers came from the Gentiles to the Church, who being yet rude of faith, they did instruct in the principles of their belief, and afterward they did baptise them: but the same ancient Fathers notwithstanding, did baptise the children of faithful men, as I have already partly declared.  
And because you do require a hasty answer of your letter of one that is but a dull writer, I am here enforced to cease particularly, to go through your letter in answering thereto, knowing that I have fully answered every part thereof, in that I have already written, although not in such order as it had been meet, and as I purposed. But forasmuch as I understand that you will be no contentious man, neither in this matter, neither in any other, contrary to the judgement of Christ's primative Church, which is the body and fullness of Christ. I desire you in the entire love of him, or rather Christ desireth you by me (that your joy may be perfect, whereto you are now called) to submit your judgement to that Church, and to be at peace and unity with the same, that the coat of Christ which ought to be without seam, but now alas most miserably is torn in pieces by many dangerous sects and damnable opinions, may appear by you in no part to have been rented, neither that any giddy head in these dog days might take an example by you to dissent from Christ's true Church: I beseech thee dear brother in the Gospel, follow the steps of the faith of the glorious Martyrs in the primative Church, and of such as at this day follow the same: decline not from them neither to the right hand nor to the left. Then shall death be it never so bitter, be more sweeter than this life: then shall Christ with all the heavenly Jerusalem triumphantly embrace your spirit with unspeakable gladness and exaltation, who in this earth was content to join your spirit with their spirits, according as it is commanded by the word, that the spirit of Prophets should be subject to the Prophets. One thing ask with David ere you depart, and require the same that you may dwell with a full accord in his house, 
2. Cor. 14.  for there is glory and worship: and so with Simeon in the temple embracing Christ, depart in peace: to the which peace Christ bring both you and me, and all our loving brethren that love God in the unity of faith, by such ways as shall please him to his glory. Let the bitter passion of Christ which he suffered for your sake, and the horrible torments which the godly Martyrs of Christ have endured before us, 
Concerning the party to whom this letter was written, note that he was converted and afterward died in the same faith as this letter did persuade him.  and also the inestimable reward of your life to come, which is hidden yet a little while from you with Christ, strengthen, comfort, and encourage you to the end of that glorious race which you are in, Amen.  
Your yoke fellow in captivity for the veri●ie of Christ's Gospel, to live and die with you in the unity of faith, john Philpot.  
❧ divers other letters were written by M. Philpot to divers, but these as most principal I have excerpted, and inserted. Amongst which I thought here not much impertinent to the place, to adjoin an other certain letter of a godly & zealous gospeler (whose name in her writing doth not appear) who in defending and commending the quarrel of this M. john Philpot, Christ's most famous and worthy Martyr, was therefore troubled and brought before B. Boner. And therefore being appointed by the said bishop, to appear upon a certain day to answer for herself, In deed kept not her day with the Bishop, but in stead of her appearance, sent him this letter, here following.   

¶ woe be unto the Idolatrous shepherds of England that feed themselves. Should not the shepherds feed the flock? but ye have eaten the fat, ye have clothed you with the wool, the best fed have ye slain, but the flock have ye not nourished, the weak have ye not holden up, the sick have ye not healed, the broken have ye not bound together, the outcasts have ye not brought again, the lost have ye not sought, but churlishly and cruelly have ye ruled them. Ezech. 34.  
FOr as much my Lord as my business is such that I can not come unto your Lordship according to my promise, I have been so bold to write these few words unto you, partly to excuse mine absence, and partly to answer your Lordship's demands at my last most happy departure from you. As touching the breach of my promise with you in not coming again at the hour appointed, your Lordship shall understand that I take the counsel of the Angel, which warned the wise men not to come again to Herode according to their promise, but to turn home again another way. Now my Lord I perceiving your Lordship to be a more cruel tyrant then ever was Herode, and more desirous to destroy Christ in his poor members then ever was he, which to destroy Christ killed his own son, I thought good to take the Angel's counsel, and to come no more at you, for I see that you are set all in a rage like a ravening wolf against the poor lambs of Christ appointed to the slaughter for the testimony of the truth. In deed you are called the common cut throat & general slaughter slave to all the Bishops of England, and therefore it is wisdom for me and all other simple sheep of the Lord, to keep us out of your butchers stalle as long as we can: especially seeing that you have such store already, that you are not able to drink all their blood, lest you should break your belly: and therefore let them lie still and die for hunger. Therefore my L. I thought it good to tarry a time until your Lordship's stomach were come to you a little better, for I do perceive by your great fat cheeks that you lack no lambs flesh yet, and belike you are almost glutted with supping so much blood, and therefore you will let some of the leanest die in prison, which will then be meat good enough for your barking beagles Harpsfield and his fellows, but yet my Lord it were a great deal more for your lordships honour, if your chaplains might have the meat roasted in Smithfield at the fire of the stake, yea, and when it is something fat and fair liking, for now they have nothing but skin and bones, and if the dogs come hastily to it, they may chance shortly to be choked, and then your hunting will be hindered greatly if it be not altogether marred. I hear say my Lord that some of the butcherly curs came of late to my house to seek their prey, & that they go round about the city (as David sayeth) grinning and grudging that they have not meat enough, therefore belike they have killed my poor brethren and sister that have lain so long upon the butcherly stall, and eaten them up: for I hear say their friends could not be suffered to see them this three days & more, therefore I perceive now that if I had come again according to my promise, that your Lordship like a ravening Wolf, or else some of your hellhounds would quickly have wearied me: but I see well my appointed time is not yet come, therefore I will yet live and thank him for my deliverance, with continual songs of laud and praise. Thus have I been bold to trouble your lordship with telling you the truth, and the very cause that I came not unto you again according to my unpurposed promise, I trust your Lordship will take this in good part, and accept it as a lawful excuse, not doubting but your Lordship would have done the like, if you had been in my case.  
Now as concerning the second part that caused me to write unto your Lordship, which is to answer unto your subtle or rather cruel demand of my judgement of the death of that blessed Martyr of Christ jesus, good master john Philpot, I will not answer your Lordship simply and plainly, what peril so ever shall come thereof. Truly my Lord I do not only think, but I am also most certain and sure, that he as a very man of God, died a true Martyr and constant confesser of his dear Lord and Saviour jesus Christ, to whom he did most faithfully commit his sweet soul, who will surely keep the same with him in joy and felicity for evermore. Also my Lord I do verily believe and know that your Lordship hath committed an horrible and most cruel murder in the unjustly condemning and killing of him, and that you shall make as heavy an account for his blood, which shortly shall be required at your hands, as ever your great grandfather cruel Cain did or shall do for his innocent brother Abel. Moreover, 
Your deeds declare and bear witness to the same.  because I am credibly informed that your Lordship doth believe, and have in secret said, that there is no hell, I certify you that your Lordship did never any thing in all your life that so much did redound to your Lordship's dishonour, and perpetual shame and infamy, as your killing the body of this blessed Prophet doth, especially seeing that he was none of your Diocese, nor had not offended any of your Lordship's devilish and cruel laws. verily I hear almost every body say in all places where I come, that your Lordship is made the common slaughter slave to all your fellows, bitesheep Bishops I would say: yea the very papists themselves begin now to abhor your bloudthirstines, and speak shame of your tyranny. Like tyranny believe me my Lord, every child that can any whit speak, can call you by your name & say, bloody Boner is bishop of London, and every man hath it as perfect upon his finger's ends, as his Pater noster, how many you for your part have burned with fire, and famished in prison, they say the whole sum surmounteth to forty persons within this three quarters of this year. Therefore my Lord, though your Lordship believeth that there is neither heaven, nor hell, nor God, nor devil: yet if your Lordship love your own honesty which was lost long agone, you were best to surcese from this cruel burning of true christian men, and also from murdering of some in prison, for that in deed offendeth men's minds most, yea even your old friends the rankest papists that be. For say they Felix the Heathen ruler did not forbid Paul's friends to visit him in prison, and to bring him necessary relief, and therefore it is a very great shame and sin, to see a Bishop that beareth the name of a christian, to be more cruel upon his poor brethren, than an Heathen, Turk, or Infidel.  
This is men's saying in every place, not only of this Realm, but also of the most part of the world, & the common talk they have of your Lordship, therefore I thought to be so bold with your Lordship as to tell you of it, though perchance you will give me but small thanks for my labour. Well, as for that I put it to your Lordship's choice, for I have as much already as I look for. Finally, my L. I will give you to understand, that the death of this constant Martyr and valiant soldier of jesus Christ, hath given a greater shake towards the overthrowing of your papistical kingdom, than you shall ever be able to recover again this 7. years, do the best ye can, and set as many crafty daubers to patch it up with untempered clay as you will, yea, though prating Pendleton that wicked Apostata, apply all his wily wits to help them. verily my Lord, by all men's reports, his blessed life could never ha●e done the like sorrow to Satan's synagogue, whereof some say your Lordship is a mighty member, as his happy death hath done. You have broken a pot in deed, but the precious word contained therein, is so notably therewithal shed abroad, that the sweet savour thereof hath wonderfully well refreshed all the true household or congregation of Christ, that they cannot abide any more the stinking savour of your filthy ware that came from the dunghill of Rome, though your Lordships judasses' do set them a sail every where to fill your bags, I put your Lordship out of doubt, that if you do break more such pots, you will mar your own market altogether: for I promise you most men begin to mislike your devilish doings, and wonderfully to loath your popish pedlary wares.  
Thus have I according to your Lordship's commandments, showed you simply what I think of that good man's death, whose blood crieth for vengeance against your Lordship's butcherly bloody proceed in the ears of the Lord of hosts, who will shortly revenge the same, upon your peeled pate, and upon the rest of all your pollshorne brethren, the very marked cattle of the great Antichrist of Rome. The measure of your iniquity is filled up to the brim, therefore will God shortly pour in double unto your deserved destruction. And then I ween your new made Prosolites will be glad to cover their crowns with a Cow turd (saving your Lordship's reverence I should have said first. Well, I rather desire the conversion than confusion, the Lord send the one of them shortly as may be most to his glory. Amen.  
I signify also unto your Lordship, that the railing words which your lying preacher showed forth of his filthy fountain upon Sunday, against the dear servant of God good M. Philpot, doth greatly redound to your Lordship's dishonesty, and much deface your spiritual honour. verily I see that the great wrath of GOD hath so blinded your eyes, that you see not what is with you, nor what is against you, but still you vomit out your own shame, and make all the world wonder upon you. Was it not enough for you to condemn him most unjustly, ye contrary to your own laws, and to kill his innocent body most tirannously, but you must also set a lying limb of the Devil, to blaspheme, slander, and belie him now he is dead. Oh viperous generation▪ seed of the serpent, & right children of the devil, full well do you counterfeit the father's steps, whom Christ calleth a murderer, and a liar from the beginning, which two things be the only weapons of your war, wherewith you maintain all your mischief, that is to say, lying and murder: for those whom ye cannot overcome with your lying persuasions, them you kill most cruelly, and then blaspheme & belie them with railing sentenses when they are dead. But all this will not blind the people of God, nor yet make them any whit the less believe the truth, nor abate their love from the true preachers thereof, yea it is a true sign and token that they are the very disciples of Christ: for he hath said, Blessed are ye when men revile you and say all manner of evil sayings against you for my name's sake. Rejoice & be glad, for great is your reward in heaven. And doubtless great is that good man's reward in heaven by this time, as your Lordship's damnation shall be great in hell, except you repent and surcease from shedding innocent blood. But it is to be feared your hart is hardened as Pharaoes' was, seeing that with judas ye have sold and betrayed your master. Take heed my Lord lest you come to the same end or a worse than he did. For verily I cannot perceive how you should escape it long: Therefore say not but a woman gave you warning if you list to take it. And as for the obtaining of your popish purpose in suppressing the truth. I put you out of doubt, you shall not obtain it so long as ye go this way to work as you do: for verily I believe that you have lost the hearts of 20000. that were rank papists with in this 12. months.  
It is found very true that one holy doctor sayeth, the blood of the Martyrs, is the seed of the Gospel, when one is put to death, a thousand doth rise for him. And that this is true, you may well perceive by the hearty love that the people showed unto good M· Philpot at his going to his death. They went not about to make an Idol of him as your adders brood would bear men in hand, but they worshipped God which gave such strength to his dear child, to die so constantly for the testimony of his truth, to the utter destruction of that detestable idolatry which your lordship doth most devilishly maintain with the force of fire faggots, and sword: yea, & rather than fail, to famish men in prison again as ye have done already. It is reported of your own torments, that the 6. prisoners that you have in your prison, be put into 6. several places all the day and every night brought together and set in the stocks. Forsooth my L. this doth get you a foul name all abroad the country, and yet all will not help your lordship's pestilent purpose, but every way hinder the fame. For zorobabel will be found no liar, which said, The truth should have victory, you do but strive against the stream and kick against the prick, the Lord doth laugh your doings to scorn, and will bring all your counsels and devices to naugh (as knoweth the Lord God) who of his great mercy shortly convert your Lordship, or utterly confounded you, and get his name a glory over you. Amen.  
Your Lordship's Orator, who prayeth daily to God that he may reward you according to your deeds.    


 * Anno. 1556. ¶ The Story of seven Martyrs suffering together at London for the like testimony of Christ's Gospel.  
THe Catholic prelate's of the Pope's band being as yet not satisfied with this their one ●eres bloody murdering of the reverend, learned, & principal members of Christ's church, (whereof there were now very few, which either were not consumed by most cruel fire, or else for the avoiding of their popish rage, compelled to flee their natural country) continued still this next year also, which was an. 1556. in no less cruelty towards the more simple & inferior sort of people (I mean in degree, though, God be praised, not in steadfastness) having yet sometimes amongst them such as were both learned and of good estimation, as in continuance of this history shall appear.  
Wherefore (as the first fruits thereof) to begin this year withal, about the 27. day of january were burned in Smithfield at London, these seven persons hereafter following, to wit: 

Thomas Whittle, Priest.  
Barthelet green, Gentleman.  
john Tudson, Artificer.  
john Went, Artificer.  
Thomas Browne.  
Isabel Foster, wife.  
joane Warren, alias Lashford, Maid.    
All which seven as they were burned together in one fire, so were they likewise all upon one sort and form of Articles condemned in one day. Howbeit, forasmuch as the gifts of God in them were divers (some more abounding in knowledge then others) their dealings withal were also divers, as shall be more plainly perceived in the discoursing of their several processes hereafter following. And therefore for the better understanding hereof, I will first (by the leave of the Lord) passing over their private articles and examinations had at sundry times in the bishop's house, set forth their general examinations in the public Consistory, upon the Bishop's articles there ministered unto them, with their answers also unto the same, according as they all agreed after one manner and sort together, as here by the words both of the articles and their answers under written, may appear.  

¶ The form and words of Boners Articles ministered to the seven persons above mentioned in his Consistory.  
ANd first to behold the manner of speech in these bishops sitting in their majesty to terrify the ears of the simple withal, let us hear the pontifical phrase of this Bishops, beginning in this sort.  
¶ The within written articles, and every of them, and every part and parcel of them, we Edmund by the permission of God Bishop of London, do object and minister to thee Thomas Whittle, etc. of our mere office▪ for thy soul health, & for reformation of thine offences and misdemeanours, nourishing thee in the virtue of obedience, and under the pains of both censures of the Church, and also of other pains of the law, to answer fully, plainly, and truly to all the same.  
1 FIrst, that thou N. hast firmly, steadfastly, and constantly believed in times past, and so dost now believe at this present, that there is here in earth a catholic Church, in the which Catholic Church, the faith and religion of Christ, is truly professed, allowed, received, kept and retained of all faithful and true christian people.  

 2. Item, that thou the said N. in times past, hast also believed, and so dost believe at this present, that there are in the Catholic Church seven Sacraments, instituted & ordained by God, and by the consent of the holy church allowed, approved, received, kept, and retained.  
3. Item, that thou the said N. wast in times past baptised in the faith of the said catholic church, 
 professing by thy godfather and godmothers, the faith and Religion of Christ and the observation thereof, renouncing there the devil & all his pomps and works, and waste by the said sacrament of baptism incorporate to the catholic church, & made a faithful member thereof.  
4. Item, that thou the said N. coming to the age of 14. years, and so to the age of discretion, didst not departed from the said profession and faith, nor didst mislike any part of the same faith or doings, but didst like a faithful Christian person abide and continue in all the same, by the space of certain years, ratifying and confirming all the same.  
5. Item, that thou the said N. notwithstanding the premises, hast of late, that is to say, within these two years last passed, within the City & diocese of London, swerved at the least way from some part of the said catholic faith and religion: and among other things thou hast misliked and earnestly spoken against the sacrifice of the Mass, 
Sacrifice of the Mass.  the sacrament of the altar, and the unity of the church, raising & maligning on the authority of the See of Rome, and the faith observed in the same.  
6 Item, that thou the said N. hast heretofore refused, & dost refuse at this present to be reconciled again to the unity of the church, 
Sea of Rome.  knowledging and confessing the authority of the said See of Rome to be lawful.  
7 Item, that thou the said N. misliking the sacrifice of the Mass, and the sacrament of the altar, hast refused to come to thy parish Church to hear Mass, 
Sacrament of the Altar.  and to receive the said Sacrament, and hast also expressly said, that in the said Sacrament of the altar, there is not the very body and blood of our Saviour Christ, really, substantially, & truly, but hast affirmed expressly that the Mass is idolatry and abomination, and that in the Sacrament of the altar there is none other substance, but only material bread, and material wine, which are tokens of Christ's body & blood only, and that the substance of Christ's body and blood is in no wise in the said Sacrament of the altar.  
8 Item, that thou the said N. being convented before certain judges or Commissioners, for thy disorder herein, and being found obstinate, wilful, and heady, wast by their commandment sent unto me and my prison, to be examined by me, & Process to be made against thee for thy offence herein.  
9 Item, that all and singular the premises have been, and be true and manifest, and thyself not only infamed and suspected thereof, but also culpable therein: and by reason of the same, thou wast and art, of the jurisdiction of me Edmund B. of London, and before me accordingly, to the order of the Ecclesiastical laws, art to be convented, and also by me to be punished and reform.   

¶ Here follow likewise their answers in a general, made to the Articles above rehearsed.  

¶ And first concerning the first Article, in believing there is a Catholic Church.  
TO the first Article they altogether agreeing, 
Answer to the 1. article.  affirmed the same to be true: john Tudson, and Thomas Browne, further adding, that the Church of England as it was at that present used, was no part of the true catholic Church.   

¶ Concerning the second Article, that there be in the Church seven Sacraments.  
To the second Article they answered, 
To the 2 article.  that they acknowledged but only two Sacraments in Christ's catholic Church, that is to say, Baptism and the Supper of the Lord: john Went and Tudson affirming that the sacrament of the altar as it is used, is an Idol, and no sacrament at all.   

¶ Concerning the third Article, that they were first baptized in the faith of the Catholic Church, professing by their Godfathers the profession of the same. etc.  
To the third article they agreed and confessed all to be true, 
To the 3 article.  that they were baptized in the faith of Christ and of the church then taught: and afterward during the time of K. Edward the vj. they hearing the Gospel preached, and the truth opened, followed the order of religion & doctrine then used and set forth in the reign of the said king Edward.   

Concerning the fourth Article that they for the space of certain years did ratify or allow, and not depart from any part of the profession of the same Church.  
To this fourth Article they granted also and agreed: john Went adding moreover, 
To the 4. ar●icle.  that about seven years past, he then being about twenty years of age, began to mislike certain things used in the Church of England, as the ministration of the Sacrament of the aultare: likewise all the ceremonies of the said Church, and did likewise at that present time mislike the same as they were used, although his godfathers and godmothers promised for him the contrary.  
john Tudson added also in much like sort, and said, that when he came to the years of discretion, that is, about nine years past, being about eighteen years of age, he did mislike the doctrine and religion then taught and set forth in the church of England, saving in king Edward's time, in whose time the Gospel was truly set forth: and further said, that the doctrine set forth in the Queen's reign, 
The faith which they were baptized in, was in the name of the Father, the Son, and the holy Ghost, believing the articles of the Creed, with promise made to abrenounce the Devil, the flesh, and the wo●ld of the which saith their godfathers and godmothers were sureties for them, and in this faith they continue still. As for other ceremonies & abuses of the Church, they never made any promise in their baptism.  was not agreeable to God's word, nor yet to the true catholic church that Christ speaketh of, etc.  
Isabella Foster with other granted, adding likewise, and saying to the said four Articles, that she continued in the same faith and Religion which she was baptized in, after she came to the years of discretion as other common people did: howbeit, blindly and without knowledge, till the reign of King Edward the sixth: at which time she hearing the Gospel truly preached and opened to the people, received thereupon the faith and religion then taught and set forth. etc.   

¶ Concerning the fift Article, that they of late years have swerved and gone away, misliked, and spoken against the profession of the same Church, at least some part thereof, especially, the sacrifice of the Mass, the Sacrament of the altar, and the authority of the Church of Rome.  
To the fift article, they answered the same to be true, according to the contents thereof: Tho. Whittle adding moreover, that he had swerved & gone away, not in whole but in part, not from the whole Catholic Church, but from the church of Rome, in speaking against the mass the sacrifice thereof, and the Sea of Rome.  

To serve from the corruptions of the Sea of Rome, and Sacrifice of the Mass is not to go from the Catholic Church of Christ.  joane Lashford (aliâs joane warn) granting with the other the said Article, addeth moreover, that she never hitherto swerved or went away, nor yet doth, from any part of Christ's catholic faith and religion: but saith, that from the time she was xj. years of age, she hath misliked the sacrifice of the mass, the sacrament of the altar, and the authority of the See of Rome, with the doctrine thereof, because they be against Christ's catholic church, and the right faith of the same.  
Bartlet green answering with the other to this Article, addeth, & saith, that he swerved not from the Catholic faith, but only from the church of Rome, etc.   


To the 6. article.  ¶ Concerning the sixth article, that they refuse to be reconciled to the unity of the said Church of Rome.  
To the 6. article they answer and confess the same to be true, rendering the cause thereof, because (say they) the same church and doctrine therein set forth and taught, disagreeth from the unity of Christ's word, and the true catholic faith, etc.  
Whereunto Bartlet green answered▪ that he is contented to be reconciled to the unity of Christ's Catholic church, but not of the church of Rome.  
In like manner added also john Went.   


The Catholic Church and the church of Rome are 2. things. To the 7. article. The Mass dissonant from the word of the Gospel.  ¶ Concerning the seventh Article, that they refuse to come to hear Mass, and to receive the said Sacrament, calling it an Idol, etc.  
To the seventh Article, they answer and confess the contents thereof to be true, giving withal the reason and cause of this their so doing, for that the mass with the sacrament thereof, as it was then used and set forth in the Church of England, is dissonant to the word & teaching of the Gospel. etc.  
john Went furthermore said, as concerning the mass, that he believeth no less, but the mass which he calleth the supper of the Lord, 
The Mass full of Idolatry. john Went repenteth his going to Mass.  as it is now used in the realm of England, is nought, full of Idolatry, and against god's word so far as he seethe it: howbeit, he said that since the Queen's coronation, by chance he hath been present where the Mass hath been said, whereof he is sorry.  
Isabel Foster also answering to the said articles with the other before, confessed moreover, that since Queen Mary's reign she hath not heard Mass, nor received the sacrament, but hath refused to come in place where it was ministered: for she knoweth no such sacrament to be. And being demanded of her belief in the same, she saith, that there is but only material bread, and material wine, and not the substance real of the body of Christ in the same sacrament: for so she hath been taught to believe by the preachers in the time of K. Edward, whom she believeth to have preached the truth in that behalf.   

¶ Concerning the 8. Article, that they were sent by the Commissioners to the B. to be examined and imprisoned. 
To the 8. article.   
To the 8. Article they grant the same, and the contents thereof to be so.  
Thom. Whittle, adding and affirming that the Lord Chancellor that then was, sent him up to the bishop there present.  
Bartlet green added, that he was sent up to the said B. but for no offence herein articulate.  
john Went said that D. Story, Queen Mary's commissioner examined him upon the Sacrament, & because he denied the real presence, he presented this Examinate to the bishop.  
john Tudson likewise examined by M. Cholmly and D. Story, upon the same matters, and for not coming to the Church, and accused by the same, because he would not agree to them, was sent to the B.  
Tho. Browne also said, that he, for not coming to the church of S. Brides, was brought by the Constable to the B. etc.  
joane Warn confessed that she was sent by Doctor Story to the Bishop of London, 
Of this joane Warn read before, pag. 1878. To the 9 article.  about twelve weeks ago, since which time she hath continued with the said Bishop.   

¶ Concerning the 9 Article.  
To the 9 Article they confess and say, that as they believe the premises before by them confessed to be true: so they deny not the same to be manifest, and that they be of the jurisdiction of London.  
And thus having expressed their Articles, with their answers jointly made unto the same, yet remaineth further more fully now to discourse the stories & handling of all the 7. aforesaid Martyrs severally and particularly by themselves, first beginning with Tho. Whittle.    

❧ The history of all these 7. Martyrs, particularly described in order here followeth, & first of Tho. Whittle, who first recanting, then returning again with great constancy and fortitude, stood to the defence of Christ's doctrine against the Papists, to the fire.  
IN the story of M. Philpot, mention was made before, of a married Priest, 
Thomas Whittell, Martyr.  whom he found in the coalhouse at his first coming thither, in heaviness of mind and great sorrow, for recanting the doctrine which he had taught in K. Edward's days, whose name was Thom. Whittle of Essex: and thus lieth his story. This Tho. Whittle after he had been expulsed from the place in Essex where he served, went abroad where he might, now here and there as occasion was ministered, preaching and sowing the Gospel of Christ. At length being apprehended by one Edmund Alabaster, in hope of reward & promotion, 
Edmond Alabaster, after a promoter and persecuter.  which he miserably gaped after, he was brought first as prisoner before the B. of Winchester, who then was fallen lately sick of his disease, whereof not long after he died most strangely. But the apprehender for his proffered service, was highly checked & rated of the B. asking if there were no man unto whom he might bring such Rascals, but to him? Hence (quoth he) out of my sight thou varlet, what dost thou trouble me with such matters? The greedy cormorant being thus defeated of his desired prey, yet thinking to seek and to hunt further, carried his prisoner to the B. of London, with whom what an evil mess of handling this Whittle had, and how he was by the B. all to beaten & buffeted about the face, by this his own narration in a letter sent unto his friend, manifestly may appear.  
Upon Thursday which was the x. of january, the B. of London sent for me Thom. Whittle minister out of the porters lodge, 
Tho. Whittell reporteth of the manner of his handling with B. Boner.  where I had been all night lying upon the earth, upon a pallet where I had as painful a night of sickness as ever I had, God be thanked. And when I came before him, he talked with me many things of the sacrament so grossly, as is not worthy to be rehearsed. And amongst other things he asked me if I would have come to mass that morning if he had sent for me. Whereunto I answered, that I would have come to him at his commandment, but to your Mass (said I) I have small affection. At which answer he was displeased sore, 
Tho. Whittell beaten on the face by Boner.  & said I should be fed with bread and water. And as I followed him through the great hall, he turned back and beat me with his fist, first on the one cheek, and then on the other, as the sign of my beating did many days appear. And then he led me into a little salthouse, where I had no straw nor bed, but lay two nights on a table, and slept sound, I thank God.  
Then upon the Friday next after, 
Episcopum non per●●●sorem esse oporte●. Tit. 1.  I was brought to my L. and he then gave me many fair words, and said he would be good to me. And so he going to Fulham, committed me to Doct. Harpsfield, that he and I in that after noon should common together, and drew out certain Articles, whereunto if I would subscribe, I should be dismissed. But D. Harpsfield sent not for me till night, and then persuaded me very sore to forsake my opinions. I answered I held nothing but the truth, 
Tho. Whittell convented before D. Harpsfield.  & therefore I could not so lightly turn therefrom. So I thought I should at the time have had no more ado: but he had made a certain bill, which the Register pulled out of his bosom, & red it. The bill in deed was very easily made, and therefore more dangerous: for the effect thereof was to detest all errors and heresies against the sacrament of the altar, and other sacraments, & to believe the faith of the catholic church, and live accordingly.  
¶ The copy of this bill here mentioned, if it please the gentle reader to peruse, so as it came to our hands we have hereunto adjoined, written and contained in their own words, as followeth to be seen.   

¶ The Bill of submission offered to Thomas Whittell to subscribe.  
I Thomas Whittell Priest, of the Diocese of London, knowledge and confess with my mouth agreeing with my hart before you reverend father in God Edm. bishop of London my Ordinary, 
 that I do detest and abhor all manner of heresies and errors against the Sacrament of the altar, or any of the Sacraments of the Church, which heresies and errors have heretofore been condemned in any wise by the catholic church: and I do protest and declare by these presents that I do both now hold, and also intend by gods grace always hereafter to hold, observe and keep in all points the Catholic faith and belief of Christ's Church, according as this church of England being a member of the said Catholic Church doth now profess and keep, and in no wise to swerver, decline or go from the said faith during my natural life, submitting myself fully and wholly to you reverend father my said Ordinary in all things concerning my reformation and amendment at all times. In witness whereof I the said Thomas Whittell Priest have hereunto subscribed my name, written. etc.  

 To this Bill I did in deed set to my hand, being much desired and counseled so to do, and the flesh being always desirous to have liberty. I considered not thoroughly the inconvenience that might come thereupon: and respite I desired to have had, but earnestly they desired me to subscribe. Now when I had so done, I had little joy thereof. For by and by my mind and conscience told me by God's word that I had done evil by such a sleighty means to shake of the sweet Cross of Christ, and yet it was not my seeking, as God he knoweth, but altogether came of them. O the crafty subtlety of Satan in his members. Let every man that God shall deliver into their hands, take good heed, and cleave fast to Christ: for they will leave no corner of his conscience unsought, but will attempt all guileful and subtle means to corrupt him, to fall both from God and his truth. But yet let no man despair of God's help: for Peter did fall and rise again. And David sayeth: A righteous man though he fall, he shall not be cast away: for the Lord upholdeth him with his hand. For I for my part have felt my infirmities, and yet have I found Gods present help and comfort in time of need, I thank him therefore.  
The night after I had subscribed, I was sore grieved, and for sorrow of conscience could not sleep. For in the deliverance of my body out of bonds, which I might have had, I could find no joy nor comfort, but still was in my conscience tormented more and more, being assured by God's spirit and his word, that I through evil council & advisement had done amiss. And both with disquietness of mind and with my other cruel handling, I was sickly, lying upon the ground when the keeper came: and so I desired him to pray Doctor Harpsfield to come to me, and so he did.  

 And when he came, and the Register with him, I told him that I was not well at ease, but especially I told him I was grieved very much in my conscience and mind because I had subscribed. And I said that my conscience had so accused me, through the just judgement of God and his word, that I had felt hell in my conscience, and Satan ready to devour me: and therefore I pray you M. Harpsfield (said I) let me have the bill again, for I will not stand to it. So he gently commanded it to be fetched, and gave it me, and suffered me to pull out my name, whereof I was right glad when I had so done, although death should follow, 
 And hereby I had experience of god's providence and mercy towards me, who trieth his people, and suffereth them to fall, but not to be lost: for in the midst of this temptation and trouble he gave me warning of my deed, and also delivered me, his name be praised for evermore Amen.  
Neither devil nor cruel tyrant can pluck any of Christ's sheep out of his hand. Of the which flock of Christ's sheep I trust undoubtedly I am one by means of his death and bloodshedding, 
 which shall at the last day stand at his right hand, and receive with other his blessed benediction. And now being condemned to die, my conscience and mind, I praise God is, quiet in Christ, and I by his grace am very well willing and content to give over this body to the death for the testimony of his truth & pure religion, against Antichrist and all his false Religion & doctrine. They that report otherwise of me, speak not truly. And as for Fountain, I saw not him all that while.  
By me Thomas Whittell Minister.  
¶ Concerning the troubled mind of this Godly man, and tearing of his name out of the bill, here followeth the report of the same, written in the letters both of the said Harpsfield, and also of johnson the Register, being then present thereat, and reporters of the same unto the bishop, as in their letters hereto annexed is to be seen.   

* The Copy of Nich. Harpsfieldes Letter, touching Master Whittell, written to Boner Bishop of London.  
PLeaseth your good Lordship to understand, that yesterday I dined with my Lord of Exeter, 
A letter of M. Harpsfield declaring how Tho. Whittell rend his subscription out of the Bishop's Register.  who soon after my first coming unto him, asked me what news. I answered none but good, that I had heard. No saith he? Why, it is a rumour in the City, that tomorrow the Queen's Grace will take her journey towards the king. I answered, that I thought it not to be any whit true, but an invention of Heretics: yea and further sayeth he, there is report made abroad of my Lord our Master, that he is in discomfort, and therefore will suffer no man to come unto him. When I heard thus much, I began to laugh, and declare how untrue this report was, so that my Lord (who before was very sad) afterward knowing the truth, rejoiced much to hear that all was well with your lordship, and desired me to do his hearty commendations to your Lordship.  
One of my Lord of Penbrokes' retinue a very handsome man, and as far as I can yet learn Catholic, is a suitor to your lordship to have licence to erect a school: and the order which he intendeth to use, is contained in this printed paper, which I send here in enclosed to your Lordship. I would be glad for my Lord of Penbrokes' sake that he understood, that upon my motion your Lordship were content he should teach as he intendeth. Master johnson and I have traveled with the Priest, and he hath subscribed his name to this draught which is herein enclosed, and hath promised he will stand to the same before your Lordship.  
When I had written thus much, suddenly came tidings to me that jordanis conversus est retrorsum. 
He meaneth of the return again of Tho. Whittell.  Cluney coming to the Priest, found him lying prostrate, & groaning as though he should have died forthwith. Then Cluney took him up, and set him upon a stool, and came to me and told me of this revel. It chanced that M. johnson was with me, and we went to this fond heretic & found him lying all a long, holding his hands up, & looking hypocritically towards heaven. I caused Thomas More & Cluney to set him on the stool, and with much ado at length he told me that Satan had been with him in the night, and told him that he was damned, and weeping he prayed M. johnson and me to see the bill whereunto he subscribed, and when he saw it, he tore out his name è libro scilicet viventium. Me thinketh by him he will needs burn a Faggot, neither is there any other likelihood of the young woman. I have inquired of the two persons which sue to have a licence to eat flesh. 
This young woman was joane Warren▪ otherwise named joane Lashford, who was burned also with the same Whittell.  And the woman of Christ Church is in deed very much diseased, and hath been long diseased, and she and her husband both Catholic. Of the other yet I can learn nothing. Thus jesus evermore preserve your good Lordship, and my Mistress your lordships sister, with all yours. This present Saturday.  
Your Lordship's most bounden servant john Harpsfield.   

¶ Here followeth an other letter of Robert johnson Register, touching Thomas Whittell, written to Boner Bishop of London.  
MY bounden duty premised, pleaseth your Lordship to understand that this last friday in the after noon, 
another letter of johnson touching the said Tho. Whittell.  Master Archdeacon of London did diligently travel with Sir Thomas Whittell I being present, and perceiving his conformity, as outwardly appeared, devised a submission, and he being content therewith did subscribe the same. But now this saturday morning Master Archdeacon and I, upon Cluneys' report, declaring that he feigned himself to be extracted of his senses, went unto him, to whom he declared that Satan in the night time appeared unto him, and said that he was damned, for that he had done against his conscience in subscribing the said submission, with other like words. etc. And then Master Archdeacon at his earnest request, delivered unto him the submission. And thereupon the said Whittell did tear out his subscription, made in the foot of the same, as your Lordship shall perceive by the submission sent now unto your Lordship by Master Archdeacon: wherewith the said Whittell was somewhat quieted.  
And as touching joane Lashford, Master Archdeacon did likewise travel with her, and showing her Sir Thomas submission, 
Touching joane Lashford.  which I read unto her two times, demanded if she could be content to make the like submission, and she desired respite until this morning. And being now eftsoons demanded, in likewise, saith, that she will not make any thing in writing, nor put any sign thereunto. Master Archdeacon and I intend thy● after noon to examine the said Sir Thomas upon Articles: for as yet there doth appear nothing in writing against him, as knoweth almighty GOD, who preserve your good Lordship in prosperity long with honour to endure. From London this Saturday.  
By your Lordship's daily beadsman, and bounden servant, Robert johnson.   

¶ The Condemnation, Death, and martyrdom of Thomas Whittell.  
COncerning the words and answers of the said Thomas Whittell at his last examination before the Bishop, 
The last examination of Tho. Whittell.  upon the xiv. day of january, the year above expressed, Boner with his other fellow Bonerlinge● sitting in his Consistory at after noon, first called forth Thomas Whittell, with who he began in effect as followeth: because ye be a Priest (saith he) as I and other Bishops here be, and did receive the order of Priesthood after the ri●e and form of the Catholic Church, ye shall not think but I will minister justice as well unto you, as to other. And then the said Boner in further communication did charge him: that when in times past he had said Mas●e according to the order then used, the same Whittell now of late had railed and spoken against the same, saying that it was Idolatry and abomination. Whereunto Thomas Whittell answering again said, 
Elevation of the Sacrament cause of Idolatry.  that at such times as he so said Mass, he was then ignorant. etc. adding moreover that the elevation of the Sacrament at the Mass giveth occasion of Idolatry to them that be ignorant & unlearned.  
After this the bishop making haste to the Articles (which in all his examinations ever he harped upon) came to this Article: 

B. Boners argument.  
He was baptized in the faith of the Catholic Church: Ergo, he was baptized in the faith of Rome.   That thou wast in times past baptised in the faith of the catholic church.  
To this the said Whittell inferred again: I was baptized in the faith of the catholic church, although I did forsake the Church of Rome. And ye my Lord do call these heresies that be no heresies, and do charge me therewith as heresies, and ye ground yourself upon that religion which is not agreeable to God's word. etc.  
Then the said victorious soldier and servant of our Saviour, constant in the verity received and professed, was again admonished, and with persuasions entreated by the bishop: who because he would not agree unto the same, the bishop forthwith proceeded, first to his actual degradation, that is, to unpriest him of all his priestly trinkets, and clerkly habit. The order and manner of which their popish and most vain degradation, before in the story of Bishop Hooper pag. 1435. is to be seen. Then Whittell in the midst of the ceremonies, 
Tho. Whitell degraded.  when he saw them so busy in disgrading him after their father the Pope's Pontifical fashion, said unto them: Paul and Titus had not so much ado with their priests and bishops. And farther speaking to the bishop, 
Whittel● words to B. Boner.  he said unto him: My Lord, your Religion standeth most with the church of Rome, and not with the catholic church of Christ.  
The Bishop after this, according to his accustomed & formal procedings, assayed him yet again with words, rather than with substantial arguments, to conform him to his Religion. Who then denying so to do, said: As for your religion. I cannot be persuaded that it is according to God's word.  
The Bishop then asked what fault he found in the administration of the Sacrament of the Altar.  

Causes why the administration of the Popish Sacrament is to be reproved.  Whittell answered and said, it is not used according to Christ's institution, in that it is privately and not openly done: And also for that it is ministered but in one kind to the lay people, which is against Christ's ordinance. Farther, Christ commanded it not to be elevated nor adored: For the adoration and elevation cannot be approved by Scripture.  
Well, quoth Boner, my Lords here and other learned men have showed great learning for thy conversion, wherefore if thou wilt yet return to the faith and religion of the catholic Church, I will receive thee thereunto, and not commit thee to the secular power. etc. To make short, Whittell strengthened with the grace of the Lord, stood strong & unmovable in that he had affirmed. Wherefore the sentence being read, the next day following he was committed to the secular power, and so in few days after brought to the fire with the other six aforenamed, sealing up the testimony of his doctrine with his blood, which he willingly and cheerfully gave for witness of the truth.   

¶ Letters of Thomas Whittell.  
¶ A letter of Thomas Whittell to john Careless prisoner in the kings bench.  
THe peace of God in Christ be with you continually dearly beloved bother in Christ, 
A letter of Tho. Whittell written to john Careless.  with the assistance of God's grace and holy spirit, to the working and performing of those things which may comfort and edify his Church (as ye daily do) to the glory of his name, and the increase of your joy and solace of Soul in this life, and also your reward in heaven with Christ our Captain, whose faithful Soldiers ye are in the life to come. Amen.  
I have greatly rejoiced (my dear hart) with thanks to God for you, since I have heard of your faith and love which you bore towards God and his Saints, with a most godly ardent zeal to the verity of Christ's doctrine and religion which I have heard by the report of many, but specially by the declaring of that valiant captain in Christ's church, that stout Champion in God's cause, that Spectacle to the world, I mean our good brother Philpot, who now lieth under the Altar and sweetly enjoyeth the promised reward. And specially I and my condemned fellows gene thanks to God for your loving and comfortable Letter in the deepness of our trouble (after the flesh) sent unto us to the consolation of us all but most specially to me most sinful miser on mine own behalf, but happy, I hope, through God's loving kindness in Christ showed unto me: who suffered me to faint & fail through humane infirmity, by the working of the Archenemy in his sworn Soldiers the Bishops and Priests: 
His judgement and experience of Popish Prelates.  In whom so lively appeareth the very visage & shape of Satan, that a man (if it were not prejudice to God's word) might well affirm them to be Devils incarnate, as I by experience do speak. Wherefore, who so shall for conscience matters come in their hands, had need of the wiliness of the Serpent to save his head, though it be with the wounding of his body, and to take diligent heed how he consenteth to their wicked writings, or setteth his hand to their conveyances.  
Sore did they assault me and craftily tempt me to their wicked ways, or at least to a denegation of my faith and true opinions, though it were but by colour and dissimulation. And (alas) something they did prevail. Not that I did any thing at all like their opinions and false papistical religion, or else doubted of the truth wherein I stand, but only the infirmity of the flesh beguiled me, desiring liberty by an unlawful means: GOD lay it not to my charge at that day, and so I heartily desire you to pray. Howbeit uncertain I am whether more profit came thereby: profit to me, in that God suffered Satan to buffet me by his foresaid minister of mischief, shewing me mine infirmity, that I should not boast nor rejoice in myself but only in the Lord, who when he had led me to hell in my conscience through the respect of his fearful judgements against me for my fearfulness, mistrust and crafty cloaking in such spiritual and weighty matters (in the which mine agony and distress, I found this old verse true, Non patitur ludum fama, fides oculus) yet he brought me from thence again to the magnifying of his name, suspecting of flesh and blood, and consolation of mine own soul, or else that I might feel disprofit in offending the congregation of God, which peradventure will rather adjudge my fall to come of doubtfulness in my doctrine and religion, then of humane imbecility.  
Well, of the importune burden of a troubled conscience for denying or dissembling the known verity, 
The burden of a troubled conscience.  I by experience could say very much more, which perhaps I will declare by writing, to the warding of other, if God grant time: For now am I and my fellows ready to go hence even for Christ's cause: Gods name be praised who hath hitherto called us. Pray, I pray you that we may end our course with joy, & at your appointed time you shall come after. But as the Lord hath kept you, so will he preserve your life still, to the intent you should labour (as you do) to appease and convince these ungodly contentions and controversies which now do too much raygn, brawling about terms to no edification. God is dishonoured, the church disquieted, & occasion to speak evil of the gospel ministered to our adversaries. But such is the subtlety of sathan that whom he cannot win with gross Idolatry in open religion, them he seeketh to corrupt and deceive in opinions, in a private profession. But here I will abruptly leave, lest with my rude & simple vain I should be tedious to you, desiring you (my loving brother) if it shall not seem grievous unto you, to write unto me & my fellows yet once again, if you have leisure, and we tune to the same.  

He writeth 〈◊〉 the examinations of M. Phil●●●.  Provide me M. Philpots 9 examinations for a friend of mine, and I shall pay you therefore, by the leave of almighty God our heavenly Father, who correcteth all his dear children in this world, that they should not be damned with the world, and trieth the faith of his saints through many tribulations, that being found constant to the end, he may crown his own gifts in them, & in heaven highly reward them: Whether I trust to go before, looking for you to follow (my faithful friend) that we may sing perpetual praise to our loving Lord God for victory over Satan and sin, won for us by jesus Christ God and man, our only and sufficient Saviour and Advocate, Amen. Farewell and pray in faith.  
Yours Thomas Whittell Minister, and now condemned to die for the Gospel's sake. 1556. january. 21.  
¶ All my fellows salute you. Salute all our faithful brethren with you.   

¶ To my dear friend and brother john Went, and other his prison fellows in Lollards Tower.  
HE that preserved joseph prisoner in Egypt, fed Daniel in the Lion's den, 
〈◊〉. 16.  and delivered Paul, Peter and the Apostles out of prison, vouchsafe of his goodness to keep, feed, and deliver you my good brother Went, with the other our fellow soldiers your prison fellows, as may be most to his glory, to your consolation, and the edification of his Church.  
I cannot but praise God most earnestly, when I hear of your constancy in the faith and joy in the cross of Christ which you now bear and suffer together, 
1. 〈◊〉 1.  with many other good members of Christ: which is a token that by Christ you are counted worthy the kingdom of God, as Paul saith. And though the world counteth the yoke and cross of Christ as a most pernicious and hurtful thing, yet we which have tasted how friendly the Lord is, cannot but rejoice in this persecution as touching ourselves, in as much as the cause for the which we suffer is the lords cause, and not ours: 
1. Peter. 2.  at whose hand if we endure to the end, we shall receive through his liberal promise in Christ, not only a great reward in heaven but also the kingdom of heaven itself, & also in the mean season be sure to be defended and cared for, so that we shall lack no necessary things, neither a hear of our heads shall perish without his knowledge. Oh what is he that would mistrust, or not gladly serve so loving a father? O how unhappy are they that forsake him and put their trust in man? 
Math. 10.  But how blessed are they that for his love and for his holy words sake, in these troublesome days do commit their souls and bodies into his hands with well doing, counting it greater happiness and riches to suffer rebuke with Christ and his Church, 
1 Peter. 4.  them to enjoy the pleasures of this life for a little short season? This cross that we now bear hath been common to all the faithful from Abel hitherto, 
〈◊〉. 11.  and shallbe to the end, because the Devil having great wrath against God and his Christ, 
Apoc 12.  can not abide that he should for his manifold mercies be lauded and magnified, and Christ to be taken and believed upon for our only and sufficient redeemer, 
〈◊〉 can 〈…〉 to 〈◊〉 persecuted 〈◊〉 only 〈◊〉 & 〈…〉 this 〈◊〉 Apo●. 2. 〈◊〉 115.  Saviour, and advocate: and therefore, because we will not deny Christ, nor dissemble with out faith, but openly protest and profess the same before the world, he seeketh by all means to stir up his wicked members, to persecute and kill the bodies of the true Christians: as S. john saith, the Devil shall cast some of you into prison, And David saith, I believed, and therefore have I spoken, but I was sore troubled. This notwithstanding, go forward dear brethren, as ye have begun, to fight the Lords battle, considering Christ the Captain of your war, who will both fight for you, give you victory, and also highly reward your pains. Consider to your comfort, the notable and chief shepherds and soldiers of Christ, which are gone before us in these days, I mean those learned and godly Bishops, Doctors, & other ministers of God's word: whose faith and examples we that be inferiors ought to follow, as S. Paul saith: Remember them that have declared unto you the word of God, 
〈◊〉. 13.  the end of whose conversation see that ye look upon, and follow their faith. The grace & blessing of God, with the ministry of his holy Angels, be with you for ever, Amen. All my prison fellows greet you.  
From the coalhouse this 4. of December, By your poor brother Thomas Whittell, an unworthy Minister of Christ, now his prisoner for the Gospel's sake. Amen.   

¶ To all the true professors and lovers of Gods holy Gospel within the City of London.  
THe same faith for the which Abraham was counted righteous, and Mary blessed, 
A letter of 〈◊〉. Whittell to the true professor● of the City of London. Rom. 4. Luke. 1.  the Lord GOD increase and make stable in your hearts, my dear and faithful brethren & sisters of London, for ever and ever, Amen.  
dearly beloved, be not troubled in this heat which is now come amongst you to try you, as though some strange thing had happened unto you, but rejoice in as much as ye are partakers of Christ's passions, that when his glory appeareth, ye may be merry and glad. etc. Out of these words of S. Peter I gather most specially these 4. notes. First, 
4, Notes.  the persecution happeneth to Christ's Church for their trial, that is, for the probation and proof of their faith. Which faith, like as it is known with God in the depth of our hearts, so will he have it made manifest to the whole world through persecution, that so it may evidently appear that he hath such a Church and people upon earth, which so trusteth in him and feareth his holy name that no kind of persecution, pains, nor death, 
Rom. 8. Gene. 22. job. 1.  shallbe able to separate them from the love of him. And thus was Abraham tried, and job tempted, that their faith which before lay hid almost in their hearts, might be made known to the whole world to be so steadfast and strong, that the devil, natural love, nor no other enemy, could be able to bereave them thereof. Whereby also GOD was to be magnefied, who both trieth his people by many tribulations, and also standeth by them in the midst of their troubles to deliver them by life or death, as he seethe best: like as he assisted Loath, and delivered him out of his enemy's hands, joseph out of the hands of his Brethren and out of Prison, 
Rom. 9 2. Corin. 11. Acts. 16. Genesis. 4. 2. Machab. 6. Acts. 7. Math. 17. james. 5.4.  Paul from his enemies in Damascus, and the Apostles out of the Stocks and Prison. These with many more he delivered to life: And also he delivered Abel, Eleazar, Steven, and john Baptist, with other many by death, and hath also by the trial of their faith made them good presidents and examples to us and all that come after, to suffer affliction in the like cause as Saint james sayeth: Take, my brethren (saith he) the prophets for an ensample of suffering adversity and of long patience, which spoke unto you in the name of the Lord: behold we count them happy which endure. Y● have heard of the patience of job, and have known what end the Lord made with him, for the Lord is very pitiful and merciful. Also the Lord trieth us, to let us see our own hearts and thoughts, that no Hypocrisy or Ambition deceive us, & that the strong in Christ may pray that he fall not but endure to the end, and that those that fall through fearful infirmity, might speedily repent and rise again with Peter, and also that the weak ones might bewail their weakness, and cry with David: have mercy upon me O Lord, for I am weak: O Lord heal me for all my bones are vexed. 
Psalm. 6.   
Of this opening of the heart by persecution, spoke holy Simion to Mary Christ's mother when he said: 
Luke. ●.  the Sword, that is, the Cross of persecution shall pierce thy Soul, that the thoughts of many hearts may be opened. For like as a king that should go to battle, is compelled to look in his coffers what treasure he hath, and also what number and puissance of men and weapons he hath, so that if he himself be unready and unarmed to bicker with his enemy, he surceaseth and taketh truce for a time: even so we by persecutions have our hearts opened that we may look therein to see what faith in Christ we have, and what strength to withstand the enemies, and to bear the Cross, that if we be rich in these treasures, we might rejoice and valiantly go to Battle: or if we want these things, with all speed to call and cry upon him which giveth all good gifts to those that ask them. Item, the cross trieth the good people from the bad, the faithful from the worldlings and hypocrites, 
The cross trieth the good people from the bad.  and also cleanseth and scoureth the faithful hearts from all corruption and filthiness both of the flesh and the spirit. And even as iron, except it be often scoured, will soon wax rusty: so except our sinful hearts and flesh be often scoured with the whetstone of the Cross, they will soon corrupt & overgrow with the rust of all filthiness and sin. And therefore it is meet and good for us (as the wise man sayeth) that as gold & silver are tried in the fire, so should the hearts of acceptable men be tried in the furnace of adversity. Abide the trial (dear friends) that ye may obtain the Crown of life. Fight manfully in this the lords cause, that ye may obtain a glorious victory here, 
Lirach. 2.  and receive a great reward in heaven hereafter. As ye are called Christians, and would be angry to be called jews or Turks, so declare your Christianity by following the steps of Christ, whose name ye bear: suffer with him and for his Gospels sake, rather than to deny him or to defile your faith and conscience with false worshipping of Romish religion.  
Take up your Cross (my dear hearts) now when it is offered you, and go up with Christ to jerusalem amongst the Bishops, Priests, and Rulers if God call you thereto, and they will anon send you to calvary: from whence (dying in the cause of the Gospel, wherein our good Preachers and Brethren have given their lives) your souls (I warrant you) through Christ jesus, shall ascend to God that gave them, 
Preach. 12.  and the body shall come after at the last day, and so shall ye dwell with the Lord for ever in unspeakable joy and bliss. O blessed are they that suffer persecution for righteousness sake, as Christ's people in this jewish England now doth, for theirs is the kingdom of heaven. O my beloved, set your minds on this kingdom where Christ our head and king is, considering that as the brute beast tooketh downwards with the face towards the earth, so man is made contrariwise with his face looking upward towards, the heavens, because his conversation should be in heaven and heavenly things, and not upon the earth and earthly things, and S. Paul saith: set your minds on things which are above, 
Coloss. 3.  where Christ is. And again he saith: our conversation is in heaven, from whence we look for our Saviour, who will change our vile bodies, and make them like to his glorious body. Oh the glorious estate that we be called unto. 
Philip. 3.  The Lord preserve us harmless to his eternal kingdom through Christ jesus our Lord. Amen.  
The second thing that I note in the foresaid words of Peter, 
The 2. note. Persecetion no strange thing in the Church.  is that he calleth persecution no strange thing. And truth it is: for which of the Prophets were not persecuted with Christ and his Apostles, and some of them in the end cruelly killed for the truths sake? Cain killed Abel, 
3. Regum. 4. Regum. 2. Mac. 6.7. Act. 14.  Isaac was persecuted of Ishmael, jacob was hated of Esau, joseph was prisoned and set in the Stocks, the Prophet Esay was cut in two with a Saw, jeremy was stoned, Micheas was buffeted and fed with bread and water, Helias was sore persecuted, Eleazar, and the woman with her 7. sons were cruelly killed. What Christ and the Apostles suffered it is well known. So that by many tribulations as (Paul saith) we must enter into the kingdom of Heaven. All the holy Prophets, Christ and his Apostles suffered such afflictions not for evil doing, but for preaching God's word, for rebuking the world of sin, and for their faith in jesus Christ. This is the ordinance of GOD (my Friends) this is the high way to heaven, by corporal death to eternal life: as Christ saith, he that heareth my words and believeth in him that sent me, 
john. ●.  hath eternal life, and shall not come into judgement, but is escaped from death to life. Let us never fear death, which is killed by Christ, but believe in him and live for ever, as Paul saith: There is no damnation to them that are in Christ jesus, which walk not after the flesh, but after the Spirit. And again Paul saith: Death where is thy sting? 
Romans 8. 1. Cor. 15. Example of God's Martyrs going before  Hell where is thy victory? Thanks be to God which hath given us victory through jesus Christ. Besides this, ye have seen and daily do see the blood of your good Preachers and Brethren which hath been shed in the Gospels cause in this sinful Sodom, this bloody jerusalem, this unhappy City of London. Let not their blood be forgotten, 
john. 10. Heb. 13.  nor the blood of your good Bishop Ridley, who like a Shepherd, to your comfort & example, hath given his life for his sheep, good S. Paul saith: remember them that have spoken to you the word of God, and look upon the end of their conversation, and follow their faith. 
2. Peter. 2. 1. Tim. 4. 2. Tim. 3. jude. 1.   
The Devil ever stirreth up false teachers, as he hath done now over all England, as Peter, Paul and Jude prophesied it should be, to poison and kill our souls with the false doctrine. And where he faileth of his purpose that way, then moveth he his members to persecute the silly carcases of the saints, because they will not deny nor dissemble their pure faith in our living Christ, and confess a dead breadye Christ, and honour the same as Christ God and man, contrary to God's commandment. This is the working of Satan, 
Exod. 10. 1. john. 5.  who knowing his own just damnation, would all mankind to be partakers with him of the same: 
2. Cor. 10.  such a mortal hatred beareth he against GOD and his people. And therefore when this wicked Tempter could not kill Christ with subtle tentation to fall down and worship him, 
Math. 4. Where Satan could not bring Christ to fall down and worship him, he 〈◊〉 the Pharisees 〈◊〉 kill him.  than he stirred up his servants the Bishops and Pharises to kill his body, whereby notwithstanding the Devil lost his title and interest which he had to man's soul, and man by his precious passion and death was ransomed from the Devil, death and Hell, to immortality & life everlasting: and so when Satan thought to have won all in killing of Christ, he lost all: and so shall he do in us if we abide constant and strong in the faith of our Lord and Saviour jesus Christ unto the end. God grant it for his mercies sake in Christ. Blessed are all they that put their trust in him, Amen.  
Wherefore my heartily beloved brethren and sisters (be of good comfort through jesus Christ: for he that is in us, is stronger than he that is in the world. Therefore draw ye near to God, and he will draw near to you. Resist the Devil and he will (as james saith) flee from you. Beware of the leaven of the Phariseis. Touch not pitch, 
james. ●. Math. 1●  lest ye be defiled therewith. Eat no Swine's flesh, for it is against the law: I mean, defile not yourselves neither inwardly nor outwardly with this false and wicked religion of Antichrist: for it is nothing else but pitch and Swine's flesh. Beware of the beasts mark least ye drink of the cup of God's wrath. If God have given you knowledge & faith, 
Apo. 13 14.  dissemble not therewith. Deny not the known verity before men, lest Christ deny you before his Father. 
Apo●. 18.  Come away from Babylon, as john biddeth you, 
●. Cor. ●.  and touch no unclean thing, but separate yourselves from the company of the ungodly, as Paul commandeth you. 
Psal. 126.  Whatsoever ye have done amiss heretofore, now repent & amend, for with the Lord there is mercy and plenteous redemption.  
The third thing and note which I gather out of the foresaid words of Peter, is this, that he saith: 
The 3. 〈◊〉  Rejoice because ye are partakers of Christ's Passion. Our sufferings (my well-beloved) are Christ's sufferings: and that injury that is done to us for his sake, he reckoneth it to be done to himself, as he said to Paul: Saul, Saul, 
Act. ●.  why persecutest thou me? Therefore we ought to rejoice in our sufferings, as Paul writeth: which we suffer with Christ and one with another, as Peter sayeth, and so to fulfil that which is behind of the Passions of Christ in our flesh: which Christ hath by his Passion, 
Col. 1.  fully redeemed and saved us in his own person: how be it his elect must suffer with him and for him unto the worlds end, that he may be glorified in them, and they thereby corrected and cleansed from sin in this world, and be made more meet Temples for the holy Ghost, 
Math 6,  and also obtain a great reward in heaven for their suffering for righteousness sake, according to his promise. And therefore I say (my Brethren) rejoice in the Lord always, and again I say rejoice. 
Phil. 3. Gal. 6.  Let us rejoice in the Cross of our Lord jesus Christ, whereby the world is crucified to us, and we to it.  
And why should we so greatly rejoice in the Cross of Christ, which we now suffer? 
The 4. none.  Because (saith Peter) when his glory appeareth, we may be merry and glad. And this is the fourth note that I gather out of his words above written: Wherein is set out the reward of suffering, not to be had in this world: but at his coming to judgement when we shallbe raised again: and then shall they that have sown in tears, reap in joy, as Christ saith: Blessed are they that weep here, for they shall laugh. 
Luke. ●.  Blessed are ye when men hate you, and thrust you out of their company, railing on you, and abhorring your name as an evil thing for the son of man's sake, rejoice ye in that day and be glad, for your reward is great in Heaven.  
Wherefore (my dearly beloved) through the hope of this heavenly joy and reward, which he that can not lie hath promised (which joy is so great that no ear hath heard, no eye hath seen, nor the hart can think, where we shall dwell for ever in the heavenly City, the celestial jerusalem, in the presence of God the Father, & jesus Christ our Mediator, as Paul saith, and in the company of innumerable Angels, and with the spirits and souls of all faithful and just men) rejoice and be glad: and seeing ye be called to so great glory, 
* 1. Cor. ●.  see that ye make your election and vocation sure by good works, 
* Heb. 2.  and specially by suffering adversity for the Gospels sake: for it is given us of GOD (saith Paul) not only to believe in Christ, but also to suffer for his sake. Continue in prayer, and pray for me that I may end my course with joy. Have Brotherly love amongst yourselves, which is a token that ye be Christ's Disciples. 
1. Peter. 1. Phi●. 1. john. 14.  Edify and comfort one an other in the word of the Lord, and the God of peace and love be with you always. Amen. For your liberality and kindness showed upon the Prisoners and afflicted people of GOD in this time of persecution, the Lord will reward you when he cometh to reward every man according to their deeds, and will not leave a cup of cold water bestowed upon his faithful people, unrewarded. 
Math. 1● 2. Cor. ●  God make you rich in all grace, that ye always having sufficient may be rich unto all manner of good works. The Grace of our Lord jesus Christ, the love of GOD, and the fellowship of the holy ghost be with you always. Amen.  
Your brother now in bonds for the Gospel, Thomas Whittell.   

* To my loving and faithful brother, john Careless Prisoner in the kings bench.  

another 〈◊〉 of 〈…〉.  THe same faith for the which Abraham was accounted just & Mary blessed, whereby also all just men live the Lord GOD our loving father increase and 'stablish in you and me, to the obtaining of eternal life in our alone and sweet Saviour jesus Christ. Amen.  
I can not worthily and sufficiently praise GOD (my heartily beloved brother) for the consolation and joy that I received by reason of your loving letters, repenting me much that I being so long so near you, did not enterprise to stir up familiarity and communication between us by writing, to mutual consolation in Christ. For what is there upon earth wherein to rejoice (where all things are transitory and vain, yea man himself, respecting this life) but, as David sayeth, the saints that dwell upon the earth, 
〈◊〉· 16.  and such as excel in virtue? But here now I consider, that if the fellowship, love, and joy of faithful men and children of God being as we now be in double bondage, the body within clay walls, and the soul within these frail earthly bodies, be so great and comfortable: how unspeakable will these joys be, when we shall be delivered from all corruption into the glorious liberty of the sons of God? Where we shallbe present together continually in our glorified bodies, 
 beholding the face of our father presently (whom now we see but in the glass of faith) with his dear son Christ our redeemer & brother, and the blessed company of Angels and all faithful saved souls.  
Of the incomparable good things and heavenly treasures laid up for us in heaven by Christ jesu. For the obtaining whereof, we ought to set light by all temporal griefs and transitory afflictions so much the more, in that our good God is faithful & will not suffer us to be tempted above our strength, & that namely in the end of our life, when the tree where it falleth, lieth still, as the preacher saith: when every one, causa sua dormit, & causa sua resurget: for else before the end he suffereth his sometime to fall, 
 but not finally to perish: as Peter sinked upon the Sea, but yet was not drowned, and sinned grievously upon the land thorough infirmity denying his Master, but yet found mercy: for the righteous falleth oftentimes. And Christ's holy Apostles are taught to ●ay, remit nobis debita nostra. Yea though the righteous fall, saith David, he shall not be cast away, for the Lord upholdeth him with his hand. Oh the bottomless mercy of God towards us miserable sinners. He vouchsafe to plant in my heart, true repentance and faith, to the obtaining of remission of all my sins in the mercies of God and merits of Christ his son, and thereto I pray you say, Amen.  
Oh my heartily beloved, it grieveth me to see the spoil & havoc that Saul maketh with the congregation of Christ: but what remedy? This is God's will and ordinance, that his people shall here both be punished in the flesh, and tried in their faith, as it is written: Many are the troubles of the righteous, but the Lord delivereth them out of all: for by a straight path and narrow door must we enter. Whether? Into the joyful kingdom of heaven: therefore blessed are you, and other that suffer persecution for Christ's sake, for the professing of the same. Pray for me & my fellows (good brother) that we may fight a good fight, that we may keep the faith, and end our course with joyful gladness, for now the time of our deliverance is at hand. The Lord guide, defend and keep us and you, and all his people in our journey, that we may safely through a short death pass, to that long lasting life.  
Farewell my dear and loving brother and fellow soldier in Christ: farewell (I say) in him: who receive our souls in peace when they shall departed from these tabernacles, and he grant us a joyful resurrection, and a merry meeting at the last day, & continual dwelling together in his eternal heavenly kingdom, through jesus Christ our Lord, Amen.  
Yours with my poor prayer, other pleasure can I do you none, Thomas Whittell, Minister.   

* To my dear brethren M. Fills and Cuthbert.  
MY dear and well-beloved brethren in Christ, Master Fills and Cuthbert, 
 I wish you all welfare of soul & body. Welfare to the soul, is repentance of sin, faithful affiance in Christ jesus, & a godly life. Welfare to the body, is the health of the same, with all necessary things for this bodily life. The soul of man is immortal, and therefore aught to be well kept, least immortality to joy, should turn to immortality of sorrow. As for the body, be it never so well kept and much made of, yet shortly by nature will it perish and decay: But those that are engrafted & incorporated into Christ by true faith, feeling the motion of God's holy spirit, as a pledge of their election and inheritance, exciting and stirring them, not only to seek heavenly things, but also to hate vice, and embrace virtue, will not only do these things, but also if need require, will gladly take up their Cross and follow their captain, their king, 
Math. 26. Mark. 24.  & their Saviour jesus Christ (as his poor afflicted church of England now doth) against that false and Antichristian doctrine and religion now used, & specially that blasphemous Mass, 
Luke. 22.  wherein Christ's supper and holy ordinance is altogether perverted & abused contrary to his institution, & to Paul's procedings: so that, that which they have in their Mass, is neither Sacrament of Christ, 
2. Cor. 11.  nor yet sacrifice for sin, as the Priests falsely pretend. It is a sacrament, that is, as S. Augustine saith, 
No sacrifice of the Mass is to be made for sin. Heb. 9.10.  a visible sign of invisible grace, when it is ministered to the communicants according to Christ's example, and as it was of late years in this realm. And as for sacrifice, there is none to be made now for sin: for Christ with one sacrifice hath perfited for ever those that are sanctified.  
Beware of false Religion, and men's vain traditions, and serve God with reverence and godly fear according to the doctrine of his Gospel, whereto cleave ye that ye may be blessed, 
Luke 11. Apocalip. 18.  though of wicked men ye be hated and accursed. Rather drink of the cup of Christ with his church, then of the cup of that rosecoloured whore of Babylon, which is full of abominations. Rather strive ye to go to heaven by the path which is straight to flesh and blood, with the little flock, then to go in the wide way, following the enticements of the world and the flesh, which leadeth to damnation. Like as Christ suffered in the flesh, sayeth S. Peter, so arm ye yourselves with the same mind: 
Peter. 4.3.  for Christ suffered for us, leaving us example to follow his footsteps. Blessed are they that suffer for his sake, great is their reward in heaven. 
Apocalip. 23.  He that overcometh (saith S. john) shall eat of the tree of life: he shall have a crown of life, & not be hurt of the second death: he shall be clothed with white array, & not be put out of the book of life: Yea I will confess his name saith Christ, before my father, and before his Angels, & he shallbe a pillar in the house of God, and sit with me on my seat. And thus I bid you farewell, mine own Brethren and dear fellows in Christ. Whose grace and peace be always with you. Amen.  
This world I do forsake:  
To Christ I me betake,  
And for his gospel sake.  
Patiently death I take.  
My body to the dust,  
Now to return it must:  
My soul I know full well,  
With my God it shall dwell.  
Thomas Whittell.   

¶ An other Letter of M. Thomas Whittell written to a certain Godly woman.  
OH my dear and loving sister in Christ, be not dismayed in this storm of persecution, 
another letter of Thomas Whittell to a godly woma●.  for Paul calleth the Gospel the word of the Cross, because it is never truly taught, but the cross and cruel persecution immediately and necessarily doth follow the same, and therefore it is a manifest token of God's truth, and hath been here and is still abroad, and that is a cause of the rage and cruelty of Satan against Christ and his members, which must be corrected for their sins in this world: their faith must be tried, that after trial and patient suffering the faithful may receive the crown of glory. Fear not therefore my well-beloved, but proceed in the knowledge and fear of God, 
To be strong against Satan, and not to fear persecution.  and he will keep you from all evil. Call upon his holy name, & he will strengthen you and assist you in all your ways: and if it please him to lay his cross upon you for his Gospels sake, refuse it not, neither shake it off by unlawful means, least you should (as God forbid) find a more grievous cross, and torment of conscience, if you should dissemble and deny the known verity, then is any persecution or death of body. 
Good counsel not to forsake the Lord for persecution.  Oh how happy are they that suffer persecution for righteousness sake? their reward is great in heaven. The momentany afflictions of this life are not worthy of the glory that shall be showed upon us. Oh remember the Godly woman of the old testament and new, which lived in God's service and fear, and therefore are now in bliss and commended for ever: as namely judith, Hester, Abigael, the mother of the 7. sons, Mary, Elizabeth, Susanna, Lydia, and Phebe, and others. Set their examples before your eyes, and fear nothing: for Satan is conquered by our Saviour Christ: sin is put to flight, and the gate of immortality and eternal life is set wide open: God grant we may enter therein through the door jesus Christ, Amen.  
Thomas Whittell.    

¶ The Story of Master Bartlet green, gentleman and Lawyer, Martyr.  

The story of M. Bartlet Grene gentleman and Martyr. january. 27.  AFter the martyrdom of Thomas Whittell, next followeth in order to speak of Bartlet green, who the next day after the foresaid Whittell, was likewise condemned. This green was of a good house, and having such Parents, as both favoured learning, and were also willing to bring up this their child in the same. Who after some entrance in other inferior Schools, was by them sent unto the University of Oxford: 
Bartlet Grene student at Oxford.  where thorough exercise and diligent study, he so profited, that within short time he attained, aswell to the knowledge of sundry profane Sciences, and also now in his last years, unto the godly understanding of divinity. Whereunto through ignorance (in which he was trained up from his youth) he was at the first an utter enemy, until such time as God of his mercy had opened his eyes, by his often repairing unto the common Lectures of Peter Martyr, reader of the Divinity Lecture in the same University: 
M· Grene converted by the Lecture of Peter Martyr.  so that thereby (as by God's instrument) he saw the true light of Christ's Gospel.  
Whereof when he had once tasted, it became unto him as the fountain of lively water, that our Saviour Christ spoke of unto the woman of Samaria, 
john. 4.  so as he never thirsted any more, but had a well springing unto everlasting life. In so much as when he was called by his friends from the university, and was placed in the Temple at London, there to attain to the knowledge of the common Laws of the Realm, 
M. Grene student in the Temple at London.  he yet continued still in his former study, & earnest profession of the Gospel: wherein also he did not a little profit. Howbeit (such is the frailty of our corrupt nature, without the special assistance of God's holy spirit) through the continual accompanying, and fellowship of such worldly (I will not say to much youthful) young gentlemen, as are commonly in that and the like houses, he became by little and little, a compartner of their fond follies, and youthful vanities, aswell in his apparel, as also in banquetings, and other superfluous excesses, which he afterward (being again called by God's merciful correction) did sore lament and bewail: as appeareth by his one testimony, notified and left in a book of a certain friend of his, a little before his death, written with his own hand, in manner as followeth.  

¶ This did Master Bartlet green write in Master Bartram calthrop's Book.  

A good note or lesson for young Lawyers to mark and follow.  TWo things have very much troubled me whilst I was in the Temple, Pride, and Glottonye, which under the colour of glory and good fellowship, drew me almost from GOD. Against both there is one remedy, by prayer earnest, and without ceasing. And for as much as vain glory is so subtle an Adversary, that almost it woundeth deadly, ere ever a man can perceive himself to be smitten, therefore we ought so much the rather by continual prayer, to labour for humbleness of mind. Truly gluttony beginneth under a charitable pretence, of mutual love and society, and hath in it most uncharitableness. 
What lewd company doth.  When we seek to refresh our bodies, that they may be the more apt to serve GOD, and perform our duties towards our Neighbours, then stealeth it in as a privy thief, and murdereth both body and soul, that now it is not apt to to pray, or serve GOD, nor apt to study, or labour for our neighbours. Let us therefore watch and be sober: For our adversary the Devil walketh about like a roaring Lion seeking whom he may devour. And remember what Solomon saith: Melior est patiens viro forti, & qui dominatur animo expugnatore urbium. 1. A patient man is better than a strong warrior, and he that conquereth his own stomach, is better than he that conquereth Towns and Cities.  

i. Agreement of minds joining in unity of faith, & growing up in charity, is true and steadfast amity. Farewell (my Bartrame) and remember me, that ever we may be like together far well, at Newgate. january. 20. An. 1556.  Bartlet Greene. Animorum in fide unio, per charitatem acta, firma est amicitia. Vale (mi Bartrame) & mei memineris, ut semper simillimi efficiamur. Vale. Apud novam Portam 20. januarij. 1556.  
Set sober love against hasty wrath.  
Bartlet Greene.  
Thus we see the fatherly kindness of our most gracious and merciful God, who never suffereth his elect children so to fall, that they lie still in security of sin, but oftentimes quickeneth them up by some such means, as perhaps they think least of, as he did here this his strayed sheep. And now therefore to return to our history: 
Large 〈◊〉 offered 〈◊〉 M. 〈◊〉 by Doctor Bartlet 〈◊〉 return to the Church of Rome▪  for the better maintenance of himself in these his studies, and other his affairs he had a large exhibition of his grandfather Master Doctor Bartlet, who during the time of Green's inprisonment made unto him large offers of great livings, if he would recant, and (forsake the truth, and Gospel of Christ) come home again to the Church and Synagogue of Rome. But these his persuasions (the Lord be therefore praised) took small effect in this faithful hart, as the sequel did declare. He was a man beloved of all men except of the Papists, who love none that love the truth) and so he well deserved: for he was of a meek, humble, discreet, and most gentle behaviour to all. Injurious he was to none, beneficial to many, especially to those that were of the household of faith: as appeared (amongst other) by his friendly dealing with master Christopher Goodman, being at that present a poor exile beyond the Seas. 
Friendship between Christopher Goodman and M. Grene.  With whom this Bartlet green (aswell for his toward learning, as also for his sober and Godly behaviour) had often society in Oxford, in the days of good king Edward: which now, notwithstanding his friends misery and banishment, he did not lightly forget, and that turned as it chanced (not without the providence of almighty GOD) to the great grief of both, the one of heart for the loss of his Friend, and the other of body in suffering the cruel and murdering rage of Papists.  
The cause hereof was a Letter which Grene did write unto the said Goodman, containing aswell the report of certain demands or questions, which were cast abroad in London (as appeareth hereafter in a letter of his own penning, which he meant to have sent unto M. Philpot, wherein he declareth his full usage before the Bishop of London and others) as also an answer to a question made by the said Christopher Goodman, in a letter written unto him, in which he required to have the certainty of the report, which was spread amongst them on the other side of the Seas, that the Queen was dead. Whereunto master green answered simply, and as the truth than was, that she was not dead.  
These letters with many other, written to divers of the godly exiles, by their friends here in England, 
Occasion of apprehending of M. Grene came by letters intercepted.  being delivered to a messenger to carry over, came by the apprehension of the said bearer, unto the hands of the king and Queen's Council. Who at their convenient leisure (which in those days by some of them was quickly found out for such matters) perused the whole number of the said letters, and amongst them espied this letter of Master Green's, written unto his friend Christopher Goodman, in the contents whereof (amongst other news and private matters) they found these words: The Queen is not yet dead. Which words were only written as an answer, to certify Master Goodman of the truth of his former demand. Howbeit (to some of the Council) they seemed very heinous words, yea, treason they would have made them, if the Law would have suffered. Which when they could not do (and being yet very loath to let any such depart freely, 
M. Grene examined by the counsel of his faith.  whom they suspected to be a favourer of the Gospel) they then examined him upon his faith in religion, but upon what points, it is not certainly known.  
Nevertheless (as it seemeth) his answers were such, as little pleased them (especially the anointed sort) and therefore after they had long detained him in prison, as well in the Tower of London, as elsewhere, they sent him at last unto Boner Bishop of London, to be ordered according to his Ecclesiastical law: as appeareth by their Letters sent unto the Bishop, with the said prisoner also: wherein it may appear that Sir john Bourne (than Secretary to the Queen) was a chief stirrer in such cases, yea, and an entiser of others of the counsel: 
john Bourne a stirrer of persecution.  who otherwise (if for fear they durst) would have been content to have let such matters alone. The Lord forgive them their weakness (if it be his good pleasure) and give them true repentance. Amen.   

¶ A Letter sent unto Boner Bishop of London, by the Queen's Counsel, dated the 11. day of November. 1555. but not delivered until the 17. of the same month.  
AFter our right hearty commendations to your good Lordship, we send to the same herewith, the body of one Bartlet Grene, 
A letter from th● Counsel to Boner.  who hath of good time remained in the Tower for his obstinate standing in matters against the Catholic Religion, whom the king and Queen's majesties pleasures are (because he is of your lordships Diocese) ye shall cause to be ordered according to the Laws in such cases provided. And thus we bid your Lordship heartily farewell. From Saint james the xi. of November. 1555.  
Your good Lordship's loving friends, Winchester. Penbroke. Thomas Ely. William Haward. john Bourne. Thomas Wharton.  
* I Sir john Bourne will wait upon your Lordship, and signify further of the king and Queen's majesties pleasures herein. 
Post script.   
Now that ye may the better understand, the certainty of his handling, after this his coming unto Boners' custody, I have thought it good to put forth his own letter, containing at large the discourse of the same. Which letter he wrote, and did mean to have sent unto master Philpot, but was prevented, belike either by Phil. death, or else (& rather) by the wily watching of his keeper: for it came (by what means I know not certainly) unto the bishops hands, and being delivered unto his register, was found in one of his books of record. The copy where of here followeth.   

A letter of Barthelet green, written unto john Philpot, containing besides other particular matter betwixt him and M. Philpot, a brief rehearsal of his handling, and certain his conferences with Boner and others, at his first coming to the Bishops.  
THat which was lacking in talk (through my default) at your being here, I have supplied by writing in your absence now at the length getting some opportunity and leisure. 
M Grene presented before B. Boner.  The 17. day of November, being brought hither by two of the clock at after noon, I was presented before my Lord of London and other two bishops, Master Deane, M. Roper, M. Welche, Doct. Harpsfield Archdeacon of London, and other two or three, all sitting at one table. There were also present Doct. Dale. Master George Mordant, M. Dee. Then, after the bishop of London had read unto himself the letter that came from the Counsel, he spoke with more words, but (as I remember) to this effect: that the cause of their assembly was, 
M. Dee was ●et under band of recognizance for the good ●●earing & forth coming till Christmas next after.  to hear mine examination, whereunto he had authority by the Counsel, and had provided Master Welch and an other, whose name I know not (but well I remember, though he obtained it not, yet desired he my Lord, that I might hear the Counsels letters) to be there if any matters of the common law should arise, to discuss them, he entreated my Lord to determine all controversies of Scriptures: and as for the Civil law, he and Doctor Dale should take it on them.  
Wherefore he demanded of me the cause of mine imprisonment I said that the occasion of mine apprehension was a letter which I wrote to one Christofer Gooodman, wherein (certifying him of such news as happened here) among the rest, 
M. Grene committed 〈◊〉 to the Fleet, and upon what occasion.  I wrote that there were certain printed papers of questions scattered abroad. Whereupon, being suspected to be privy unto the devising or publishing of the same, I was committed to the Fleet: but sithence heard I nothing thereof, after the Commissioners had received my submission. The sum whereof was: that as I was sure there neither could be true witnesses, nor probable conjecture against me in that behalf: so refused I no punishment, if they of their consciences would judge me privy to the devising, printing, or publishing of those questions. But my Lord affirming that there was an other cause of mine imprisonment sithence, demanded if I had not after, sith I was committed unto the Fleet spoken or written somewhat against the natural presence of Christ in the sacrament of the altar.  
Then desired I his Lordship to be good unto me, trusting that he would put me to answer to no new matters, except I were first discharged of the old. And when I stood long in that, M. Welch answered that it was procured that I should so do, right well. For albeit I were imprisoned for treason, if during the time of endurance, I had maintained heresy, that were no sufficient allegation against the Ordinary: neither, whether I were before him acquitted or condemned, should it take away the former fault. Then my Lord affirming that I was not brought before him but for heresy, and the other Gentleman saying that doubtless I was discharged of my former matter, my desire was, that I might be charged according to the order of the law, to hear my accusers.  
Then Doctor Chadsey was sent for, who reported that in the presence of Master Mosley & the Lieutenant of the Tower, 
D. Chadsey witnesseth against M. Grene.  I spoke against the real presence and the sacrifice of the Mass, and that I affirmed that their Church was the Church of Antichrist.  
Is not this true, quoth my Lord▪ I said yea. Will you continue therein, quoth he? Yea said I. Wilt thou then maintain it by learning, said he? Therein quoth I, I should show myself to have little wit, knowing mine own youth and ignorance, 
Talk between M. Grene and the Commissioners.  if I would take on me to maintain any controversy against so many grave and learned men. But my conscience was satisfied in the truth which was sufficient to my salvation.  Roper. 
Conscience? (quoth M. Roper) so shall every jew and Turk be saved.  
We had hereafter much talk to no purpose, and especially on my part, who felt in myself, through cold and open air much dullness of wit and memory. At the length I was asked what conscience was: and I said, the certifying of the truth.  M. Welch. 
With that M Welch rose up, desiring leave to talk with me alone. So he taking me aside into an other chamber, 
Persuasion of M. Welch to M. Grene.  said that he was sorry for my trouble, and would gladly see me at liberty, he marveled, that I being a young man, would stand against all the learned men of the realm, yea, and contrary to the whole determination of the Catholic Church from Christ'S time, in a matter wherein I could have no great learning▪ I ought not to think mine own wit better than all men's, but should believe them that were learned. I promise you (quoth he) I have read all Peter Martyr's book, and Cranmers, and all the rest of them, and have conferred them with the contrary, as Roffensis, and the Bishop of Winchester. etc. and could not perceive but that there was one continual truth, which from the beginning had been maintained: and those that at any time severed from this unity, were answered and answered again. This was the sum of his tale, which lacked neither wit nor eloquence.  M. Greene. 
Then spoke I. For asmuch as it pleaseth your mastership to use me so familiarly (for he so behaved himself towards me, 
Answer of M. Grene to M. Welsh.  as though I had been his equal) I shall open my mind freely unto you desiring you for to take it in good worth. I consider my youth, lack of wit and learning, which would god it were but a little under the opinion that some men have of me. 
Modesty of M. Grene.  But God is not bound to time, wit, or knowledge, but rather chooseth infirma mundi. ut confunderet fortia. Neither can men appoint bonds to God's mercy: For, I will have compassion (saith he) on whom I will show mercy. There is no respect of persons with God, whether it be old or young, rich, or poor, wise, or foolish, Fisher, or Basket maker. God giveth knowledge of his truth, through his free grace, to whom he list. james. i. Neither do I think myself only to have the truth, 
Rom. 9 The spirit of God addicted neither to person, nor place.  but steadfastly believe that Christ hath his spouse the Catholic and universal Church, dispersed in many realms where it pleaseth him spiritus ubi vult spirat: no more is he addicted to any one place then to the person and quality of one man. Of this Church I nothing doubt myself to be a member, trusting to be saved by the faith that is taught in the same. 
The end of all controversies is to know the true Church.  But how this Church is known is in a manner the end of all controversy. And the true marks of Christ's Church is the true preaching of his word and ministering of his sacraments. These marks were sealed by the Apostles, and confirmed by the ancient fathers, till at the length they were through the wickedness of men and the devil, 
Marks of the true Church.  sore worn, and almost utterly taken away. But God be praised that he hath renewed the print, that his truth may be known in many places. For myself, I call God to witness, I have no hope in mine own wit and learning, which is very small: but I was persuaded thereto by him, as by an 
* By this instrument he meaneth Peter Martyr.  instrument, that is excellent in all good learning and living. And God is my record, that chief I sought it of him, by continual prayer with tears.  
Furthermore, what I have done herein, it is not needful for me to speak: but one thing (I say) I wish of God with all my hart that all men which are of contrary judgement, 
M. Grene seeking his knowledge of God with tears.  would seek the truth in like manner. Now I am ●rought hither before a great many of Bishops, and learned men, to be made a fool and laughing stock: but I weigh it not a rush: For God knoweth that my whole study is to please him: Besides that, care I not for man's pleasure, or displeasure.  M. Welch. 
No M. green (quoth he) think not so uncharitably of any man, but judge rather that men labour for your soul's health, as for their own. And alas, 
M. Welche replieth to M. Grene.  how will you condemn all our forefathers? Or how can you think yourself to be of the catholic Church, without any continuance, and contrary to the judgement of all learned men?  Greene. 
Then said I, Sir, I have no authority to judge any man: nevertheless, I doubt not but that I am of the true catholic Church, how soever our learned men here judge of me.  Welche. 
Why, then (said he) do you suppose your own wit and learning, better than all theirs? if you do not give credit only to them, other learned men shall resort unto you, that shall persuade you by the Scriptures and Doctors.  Greene. 
Sir (qd I) God knoweth that I refuse not to learn of any child, but I would embrace the truth from the mouth of a natural fool, in any thing wherein I am ignorant, and that in all things, saving my faith: But concerning the truth, wherein I am thoroughly persuaded, I cannot submit myself to learn, unless it be, as your mastership said, that I perused the books on both sides: For so might I make myself an indifferent judge: otherwise I may be seduced.  
And here we fell out again in a long talk of the Church, wherein his learning and wit, was much above mine: but in the end I told him I was persuaded, and that he did but lose his labour.  Welch. 
Why then (qd he) what shall I report to my Lord?  Greene. 
Even as pleaseth you (qd I) or else you may say that I would be glad to learn, if I had books on both sides. So he going in, the Bishops (even then risen, and ready to departed) asked how he liked me? He answered: in faith my Lord, he will be glad to learn, which words when they were taken lest they should mistake his meaning and mine, I said yea my Lord, so that I may have books on both sides, as Calvin, and my Lord of Caunterburies' books, and such other. Well (qd my lordt I will satisfy thy mind therein also: and they all were in great hope, that shortly I should become a good Catholic as they call it.  
Then was I brought into my Lords inner chamber (
* Where Philpot was, he meaneth, to whom he wrote this letter.  where you were) and there was put in a chamber with master Dee, who entreated me very friendly. That night I supped at my Lord's table, and lay with master Dee in the chamber you did see On the morrow I was served at dinner from my lords table, and at night did eat in the hall with his gentlemen: where I have been placed ever sithence, and fared wonderful well. Yea, to say the truth, 
Friendly entertainment of M. Grene, in Bishop Boners house for a time.  for my liberty within the bonds of his Lordship's house: for my lodging and fare, scarce have I been at any time abroad, in better case so long together, and have found so much gentleness of my Lord, and his chaplains, and other servants that I should easily have forgotten that I was in prison, were it not that this great cheer was often pouthered with unsavoury sauses of examinations, exhortations, posinges, and disputations. 
M. Grene had in private examination before the Bishop.   
For shortly after supper the first monday at night, I was had into my lords bed chamber, and there he would know of me how I came first into these heresies I said I was persuaded thereto by the scriptures, and authorities of the Doctors, alleged by Peter Martyr in his Lectures upon the xi. Chapter of the first Epistle to the Corinthians, whiles he entreated there on that place De coena domini, by the space of a month together. 
M. Grene urged with the literal sense of the words [this is my body.]  But then my Lord enforced the plainness of Christ'S words, and his almighty power demanding of me, what reason should move me from the literal sense of the words: but I having no lust to those matters, would have alleged that there were books sufficient of that matter, as Peter Martyr, Cranmer, and Oecolampadius: nevertheless when this shift would not serve, 
Causes moving M. Grene from the literal sense of the woedes aforesaid.  but I was constrained to say somewhat, I said I was moved from the literal sense, by the manner of speaking by the circumstance, and by conference of other places of the scriptures. It is evident that Christ took bread, and that he showed them (they seeing it) bread, which he affirmed to be his body.  

Argument.  Christ affirmed that bread was his body.  
But that affirmation taken literally, can by no means be true.  

Why the words of Christ of his body, must be taken Spiritually.  Ergo, the words, if they be taken according to the letter, cannot be true.  
For this predication, Panis est corpus Christi, or corpus Christi est panis, is neither identica nor accidentalis, nor aessentialis praedicatio, Wherefore of necessity, I must say it was spoken in the like sense, as Christ was a door, a vine, and a way. Neither can it serve to say: that it was not of bread that he affirmed to be his body, 
Argument.  and that for two causes.  
For what soever he showed, that was bread: for nought else was seen.  
But that which he showed, he affirmed to be his body:  
Ergo he affirmed of bread, that it was his body.  
The second reason is: for that it was not changed before, seeing benedixit, is gratias egit, or else Christ affirmed no true proposition, and you are without authority.  
In the end of this letter, there were noted these sentences following, collected for confirmation of his former assertions, videlicet.  
Eadem locutio poculi. i. The same phrase is used and spoken upon the cup.  
Dicitur postea panis. It is called bread in the same place afterward.  
Eadem ratione reiecero corpus, qua tu panem. i. By the reason, 
Reason's moving M. Grene to take the words Spiritually, not literally.  as it may be denied to be bread, it may be denied to be the body.  
Ascendit in coelum. i. His body ascended into heaven.  
Corpore nobis factus est similis in omnibus post nativitatem. At nostrum corpus non potest esse in duobus locis: Ergo etc.  
In body he was like to us in all things after his nativity (sin excepted.) Seeing then our body cannot be in two places at once: Ergo, neither his.  
Discipuli non stupebant. etc. His Disciples took it as no miracle nor wonder.   

The last examination and condemnation of Master Greene.  
THus (as it seemeth) for this time they left off. 
The last ex●amination of M. Grene.  But not long after the Bishop perceiving Green's learning, and constancy to be such, as neither he, nor any of his Doctors and chaplains, could by the scriptures refel, began then to object and put in practise his chief, and strongest argument against him: which was the rigour of the Law, and cruelty of execution: an argument I ensure you, which without the special grace of our God, to flesh is importable. And therefore using law as a cloak of his tyranny, the xxviii. day of November, the said bishop examined him upon certain points of Christian Religion. Whereunto when he had answered the, Bishop appointed the register (as their most common manner is) to draw there out an order of confession. Which being afterwards red unto green, was also subscribed by him, as a confirmation of his former assertions: The tenor whereof here ensueth.   

¶ The confession and saying of Bartlet Greene. 
A draft of Master Grenes confession, gathered by the Bishop's Register.   
BArtlet green borne in the City of London, in the Parish of Bassingshall of the Diocese of London, and of the age of xxv. years, being examined in the bishops palace, the xxvii, day of November, anno. 1555. upon certain articles answered as followeth. Videlicet, that neither in the time of K. Edw., after that the Mass by him was put down, neither in the time of Q. Mary after that the mass was restored again, he hath heard any mass at all: but he saith that in the reign of the said Queen's Majesty he the said Bartlet two times, to wit, at two Easter tides or days, in the chamber of john Polline, one of the Preachers in king Edward's time, within the parish of Saint michael's in Cornhill, of the Diocese of London, did receive the Communion with the said Pulline and Christopher Goodman, sometime reader of the divinity Lecture in Oxford, now gone beyond the sea, and the second time with the said Pulline with one Runneger, 
Ex Regist.  Master of Art of Magdalen College in Oxford and this Examinate also saith, that at both the said Communions he, and the other before named did take, and receive bread and wine, which Bread and wine he called Sacramental bread, and sacramental wine, which he saith were used there by them, 
Transubstantiation denied.  Pulline only reading the words of the institution, expressed in the book of Communion.  
In which receiving and using, this Examinate saith, that the other aforenamed, did receive the Sacrament of the lords Supper, and that they received material bread, and material wine, 
M. Grene refusing to hear mass● Sacrifice of the Mass not maintainable by God's word. M. Grene against the Sacrament of the Altar.  no substance thereof changed and so no real presence of the body and blood of christ there being, but only grace added thereto. And further this Examinate saith, that he had heretofore, during the reign of the Queen's Majesty aforesaid, refused, and so now doth refuse to come and hear Mass, and to receive the sacrament of the Altar, as they are now used and ministered in this Church, of England, because he saith that concerning the Mass, he cannot be persuaded, in his conscience, that the sacrifice pretended to be in the same, is agreeable to God's word, or maintainable by the same: or that without deadly offence, he cannot worship the body and blood of christ, that is pretended to be there. And as concerning the sacrament of the Altar, this Examinate saith, that he heretofore during the said reign hath refused, and now doth refuse to receive the same, as is now used in this Church of England, because it is not used, 
Auricular confession refused.  according to the institution of christ but both in a strange tongue, and also not ministered in both kinds, and besides that, contrary to God's word it is there taught, that the thing there ministered is to be adored, as the real and true body of christ. And furthermore this Examinate saith, that during the said reign, he hath not been confessed to the Priest, nor received absolution at his hands, because he is not bound by God's word, to make auricular confession.  
Bartlet Greene.  
Many other sundry conferences, and public examinations they brought him unto. But in the end (seeing his steadfastness of faith to be such, as against the which, neither the threatenings, nor yet their flattering promises could prevail, the xv. day of january, the Bishop caused him with the rest above named, 
M. Grene 〈◊〉 the 〈…〉 ●rought 〈◊〉 the Consistory.  to be brought into the Consistory in Paul's: where, being set in his judgement seat, accompanied with Fecknam, then Deane of the same church, and other his Chaplains, after he had condemned the other six he then called for Bartlet Grene began with these or the like words.  
Honourable audience, I think it best to open unto you, the conversation of this man, called Bartlet Greene. And because you shall not charge me, that I go about to seek any man's blood, 
 here you shall hear the Councils letters, which they sent with him unto me. The effect whereof is: that where he had been of long time in the Tower of London for heresy, they have now sent him unto me to be ordered, according to the laws therefore provided. And now to thee Bartlet green I propose these ix. articles. 
● Articles 〈…〉 M. Grene.  Then he read the Articles above mentioned, which were generally objected to all these seven prisoners, to wit Thomas Whittell, john Tudson, john Went, Thomas Browne, Isabella Foster, joane Lashforde, Bartlet Greene.  
But when M. green would have answered them particularly, 

M. Grene 〈…〉.  
Doctor's 〈◊〉 with different ●●●gement, 〈◊〉 more against the Papists, 〈◊〉 with them.   he was put to silence, with promise that he should have time to answer sufficiently, and therefore the bishop proceeding, said that when green came first to his house, he desired to have thee books of the ancient Doctors of the Church to read, which he said he granted him.  
Whereunto green answered and said, that if the Doctors were with indifferent judgement weighed, they made more a great deal with him, than they did with them.  Feck. 
Upon which words Fecknam Deane of Paul's stood up, and marveling why he said so, asked him if he would be content, to stand to the judgement of the Doctors.  Greene. 
green then said, that he was content, to stand to their Doctors judgement.  Feck. 

Chrisost. Ad popul. A●tioch.  I will then propound unto you (quoth Feck.) the Doctors, and interpret them yourself. So he alleged a place of chrysostom, ad popul. Antioch. which was this 
* 
〈…〉 up 〈◊〉 his 〈◊〉 behind him but Christ a●cending 〈◊〉 ●ooke 〈◊〉, and also 〈…〉 him. Chrisost. in 1. Cor. 10. 〈◊〉 not the 〈◊〉 which we 〈◊〉 the 〈◊〉 of the lords body.  
M. Grene 〈◊〉 a rank Papist. 〈◊〉 report of Peter Martyr.   Elias ascendens melotem suum post se reliquit: Christus verò ascendens carnem suam assumpsit, & eandem post se reliquit: and he demanded Green, how he understood the place.  Greene. 
Then green prayed him that he would confer the Doctors saying together, and therefore alleged the same Doctor again, writing upon the 1. Cor. 10. An non est panis, quem nos benedicimus, communicatio corporis Domini? Non ne est Calix etc. Whereby he proved that this Doctor called this sacrament but a sign of the lords body. Many other words of brobation and denial were betwix them.  Feck. 
At last Fecknam demanded of him, how long he had been of his opinion? For M. green (said he) you confessed once to me, that when you were at Oxford at school, you were called the rankest papist in that house, & being compelled to go to the lecture of Peter Martyr, you were converted from your old doctrine.  Greene. 
And green confessed the same.  Feck. 
Then again he said, that green told him that the said Peter Martyr was a Papist in his first coming to Oxford. Whereupon he made an exclamation, and prayed the people to consider, how vain his doctrine that he professed was, which was grounded upon one man and that upon so unconstant a man is Peter Martyr, which perceiving the wicked intent of the Counsel, was content to please them, and forsake the true and Catholic faith.  Greene. 
green said that he grounded not his faith upon Martyr, 
Peter Martyr first 〈◊〉 from Popery to the truth, i● prayer and reading 〈◊〉 Doctors.  nor any other, nor did believe so because martyr believed the same, but because that he had heard the Scriptures, and the Doctors of the Church truly and wholesomely expounded by him: neither had he any regard of the man, but of the word which he spoke. And further he said, that he heard the said. M. Peter say often, that he had not as yet, while he was a papist, read chrysostom upon the x. to the Corinth's, nor many other places of the Doctors: but when he had read them, and well considered them, he was content to yield to the Doctors having first humbled himself in prayer, desiring God to illuminate him, and bring him to the true understanding of the scripture. Which thing (said Green) if you my Lord would do, I do not doubt, but God would open your eyes, and show you his truth, no more than I do doubt his words be true: that saith: Ask, and it shall be given to you, knock, and it shall be opened unto you etc.  Feck. 
Then Fecknam asked him, what he thought of this article: Sanctam ecclesiam catholicam. 
One holy Catholic church.   Greene. 
And green answered that he did believe one holy and universal Church throughout all the world.  Feck. 
Then Fecknam said, that he would sayne have a sure mark and token, whereby he might know this Church, and therefore he prayed Green, to define unto him this church.  Greene. 
green answered, 
True marks of the Church.  that his Church did agree in verity of the true doctrine of Christ, and was known by the true administration of his sacraments.  Feck. 
Whereupon Fecknam said that he would prove the Church whereof he was, 
Disagreement noted amongst piofessors of the Gospel, by Fecknam.  to be never agreeing in doctrine, but always to have been in controversy in their religion. For (said he) Luther and Zwinglius, could never agree in their writings or sayings, nor Oecolampadius with Carolostadius, nor Caralostadius with either Zwinglius or Luther. etc. for Luther writing upon the sacrament of the altar, said: that in hoc pane vel sub hoc pane corpus domini accipimus: Zwinglius controlling him said: sub signo panis corpus domini accipimus: and the other controlled him in like case.  Greene. 
Then M. green proved their opinions of the sacrament to be one in effect, being rightly weighed: 
The Gospelers in words seem to descent, but in effect do agree● with the wor●.  and though their words did not sound all one, yet they meant one thing: and their opinions were all one, as he proved by divers other examples.  Feck. 
Then Fecknam desired him that he would not so wilfully cast himself away, but to be rather conformable to reason, and that my Lord bishop there present, would be good unto him, and would grant him respite (if he would demand it) for a fortnight, or three weeks and that he should choose any learned man whom he would, and should go with him home to his house and that he whom he would choose, would willingly take the pains to read and confer the Doctoures with him, and open the Doctors minds & meanings unto him.  Boner. 
Then Boner said, that he was proud and an obstinate boy, 
Boner forbiddeth M. Grene to be called Master.  and therefore he bade Fecknam to hold his peace, and to call him no more M. green: for (said he) you ought not to call an heretic master.  Pendle. 
After this, Doctor Pendleton alleged to him this text out of the xxii. of Luke: Ex hoc non manducabo illud▪ donec impleatur in regno Dei. 
Note the blind ignorance of Pendleton, as though the kingdom of Christ was not gotten at the death of Christ.  Here (said he) you must confess your opinion to be false, else you must say that Christ was a liar: for Christ said: I will eat no more of this, while it be fulfilled in my father's kingdom. If Christ did eat no more the bread when he spoke these words, then must you say that he was a liar, for he did eat bread after with his Disciples before he ascended. But if you say he did eat his body then, and after but bread, it will not agree with the Scriptures, nor with go●d reason.  Greene. 
Then green answered and said, that this was spoken by anticipation, as one of their own Bishops (which is now dead) did say.  Pendle. 
Then Doctor Pendleton said, that that was no sufficient discharge, 
This Bishop belike was the Bishop of Winchester.  nor no sufficient answer for him in this case: for (said he) it is well known that that bishop was of a contrary opinion to you, and that he died a good christian man.  Greene. 
To which words Green said: I do not call him to witness in this case, as though he were a sufficient man, to prove my saying to be true in this matter: but I do allege him against you, as Paul did the scripture, which he found graven in the altar of the athenians against themselves, ignoto Deo.  
These with many other words, were between them which I do overpass, because it were to long to stand upon recital of every thing. Last of all the Bishop asked him if he would recant. He said nay, he would not. But my Lord (said he) in old time there were no men put to death for their conscience, 
In the old time excommunication was the greatest penalty in matters of faith and conscience.  until such time as bishops found the means to make it death, to believe contrary to them: but excommunication (my Lord) was the greatest penalty, which men had for their conscience: yea, in so much that S. Augustine wrote, and commanded that no man should be put to death for his opinion.  Boner. 
Then Boner said that when saint Augustine saw, what inconveniences followed of that commandment, he wrote again to the Temporal rulers, commanding them to punish their bodies also.  Greene. 
But, said Green, he bade not put them to death.  Boner. 
He bade punish them quoth Boner.  Greene. 
Yea, said Green, but not put them to death.  Bo. 
That they should be punished, quoth Boner again.  
This talk ended, he asked Green if he would recant and return to their romish mother. 
Sentence given against M. Grene.  Which when he denied, the Bishop pronounced the sentence difinitive against him, and so committed him to the Sheriffs of London, who caused him to be carried to Newgate.  
And as he was going thither, there met with him two gentlemen, being both his special friends, minding belike to comfort this their persecuted brother? but at their meeting, their loving and friendly hearts (not able any longer to hide themselves) were manifested by the abundance of their pitiful tears. To whom, when green saw them, he said in these or like words: Ah my friends is this your comfort you are come to give me, in this my occasion of heaviness? 
The words of M. Grene to his friends by the way going to Newgate.  Must I, who needed to have comfort ministered to me, become now a comforter of you? And thus declaring his most quiet and peaceable mind and conscience, he cheerfully spoke to them and others, until he came to the prison door, into the which he joyfully entered, and there remained always either in prayer (whereunto he much gave himself) or else in some other godly meditations and exercises, unto the xxviii. day of january, when he with his other above mentioned brethren went most cheerfully unto the place of their torments often repeating, as well by the way, as also at the stake these Latin verses following.  
Christ Deus, sine te spes est mihi nulla salutis.  
Te duce vera sequor, te duce falsa nego.  
In English thus.  

Verses of M. Grene written in his friends book.  O Christ my God, sure hope of health,  
besides thee have I none:  
The truth I love, and falsehood hate,  
by thee my guide alone.  
During the time of his imprisonment in Newgate, divers of his friends had access unto him, to whom he gave sundry godly exhortations: wherewith they were not only well contented, but for better remembrance, aswell of the same his instructions, as also of his own good and godly person, they desired him to write somewhat in their books, which request he willingly granted, as in manner here ensueth.  
These verses were written in a book of master  
Hussey of the Temple.  
Behold thyself by me, such one was I, as thou:  
And thou in time shalt be, even dust as I am now.  Bartlet Greene. 

¶ These verses were also written in a book of master William Fleetwood, of the same house.  
My resting rood is found, vain hope & hap a dew.  
Love whom you list with change, death shall me rid from you.  Bartlet Greene. 
amongs others divers and singular good virtues of this good man, especially in him was to be noted such a modest nature, so humbly thinking of himself, as in few men is to be found, ever de●ecting himself under that was in him, and ever seeming to be less than he was so that nothing less he could abide▪ then to hear of his praise or commendation: as well declareth not only his letter written to M. Philpot, 
The singular modesty, and humble nature of M. Grene.  wherein he doth earnestly expostulate with him, for slandering him with praise of his wit and learning, and other manifold virtues of great excellency, but also by his own speech and answers in his examination wherein he casteth from him all knowledge of learning and cunning, when notwithstanding he had more in him, then to any men's eyes did appear.  
So great and admirable was this gift of modesty grafted in the nature of him, so far abhorring from a● pride and arrogancy, that as he could not abide any thing that was spoken to his advancement or praise: so neither did there appear in him any show or brag in those things wherein he might justly glory, which were his punishments and sufferings for the cause and quarrel of christ. For when he was beaten and scourged with rods by bishop Boner (which scarce any man would believe, nor I neither, but that I heard it of him, which heard it of his mouth) and he greatly rejoiced in the same, yet his shamefast modesty was such, that never he would express any mention thereof, lest he should seem to glory to much in himself, save that only he opened the same to one M. Cotten of the Temple a friend of his, a little before his death.  
Moreover, 
The 〈◊〉 nature of M. Grene.  to this rare and maidenly modesty in him was also adjoined the like nature of mercy and pitiful compassion: which affection though it seemed to be little regarded of some, yet in my mind is there no other thing wrought in nature, wherein man resembleth more truly the image of the high majesty of almighty GOD then this. And as in this respect of merciful tenderness, man only excelleth all other beasts: so almost no less may this man seem to pass many other men, whose customable property and exercise was to visit the poor prisoners with him in prison, both with bodily relief, and also with spiritual comfort: and finding many of them (I mean such as were there for theft, and other naughty facts) very penitent and sorry for their evil demeanours, in hope of their amendment, did not only by mouth, but also by his letters require, yea, as it were of duty in love, did charge his friends, to travail for their deliverances: such was the pity and charritable mercy of this godly and most true member of Christ's Church: as appeareth by this letter here following.    

To my very loving friends and masters. M Goringe, M. Ferneham, M. Fleetwood, M. Rusewll. M. Bel, M Hussey, M. Calthrop, M. Boyer, and other my masters of the Temple, Bartlet green wisheth health of body and soul.  
VEry friends are they, which are knit together with the knot of Charity. Charity doth not decay, 
A letter of M. Bartlet Grene to certain of his loving friends in the Temple What true friendship is. True friendship is not measured by distance of place or of person●  but increase in them that die faithfully: whereof it followeth, that though we be absent in body, yet are we present in the spirit, coupled together with the unity of faith in the bond of peace, which is love. How he is worthy the name of a friend, that measureth his friendship with the distance of place, or parting of persons? If thy friend be out of sight, is thy friendship ended? If he be gone into the Country, wilt thou cease to love him? If he be passed the seas, will you so for sake him? If he be carried into heaven, is Charity hindered thereby? On the one side we have the use of the fathers from the primative Church, that gave thanks for their friends that died in the faith, to prove that Charity died not with death. On the other side (saith Horace) Coelum non animum mutant, qui trans mare currunt.  
What speak I of Horace? 
Love only coupleth together.  Saith not saint Paul the same thing: For we are members of his body, of his flesh, and of his blood, yea, we are members one of an other. Is the hand or arm foot or leg a member, when it is dissevered from the body? How can we be members, except we be joined together? What is the line that coupleth us, but love? When all things shall fail love faileth never. Hope hath his end, 
All other things fail, love only endureth for ever.  when we get that we hoped for. Faith is finished in heaven, love endureth for ever: Love (I say) that proceedeth of charity, for carnal love, when that which he loved is lost, doth pearish with the flesh. Neither was that ever but fleshly love, which by distance of place, or severing of bodies, is parted asunder. If love be the end or sum of the law, if heaven and yearth shall pearish, it one jot of God's words shall not decay, why shouldee we think that love lasteth not ever.  
I need not to write much to you my friends, neither can I have leisure now that the keepers are risen: but this I say: if we keep Christ'S commandment in loving each other, as he loved us, than should our love be everlasting. This friendship Paul felt when it moved him to say, 
love unfeigned never endeth.  that neither length nor breadth (meaning no distance of place) neither height nor depth should severe him from the love of Christ. weigh well this place, and meat it with Paul's measures: so shall we find that if our love be unfeigned, it can never be ended. Now may you say, why wrytest thou this? Certes to the end that if our friendship be stable, you may accomplish this the last request of your friend, and perform after my death the friendship we began in our life, that amity may increase until GOD make it perfect at our next meeting together. 
The suit of M. Grene for the saving of certain poor● prisoners in Newgate.   
Master Feetewood, I beseech you remember Wittrance and Cook, two singular men amongst common prisoners, M Fernham and master Bell, with M. Hussey (as I hope) will dispatch Palmer and Richardson with his companions. I pray you M. Calthrop think on john Grove, an honest poor man, Traiford, and Rice Aprice his accomplices. My cousin Thomas Witton (a Scrivener in Lombardstreet) hath promised to further their delivery: at the least he can instruct you which way to work. I doubt not but that Master Boyer will labour for the good wife Cooper (for she is worthy to be helped) and Berard the Frenchman. There be also divers other well disposed men, whose deliverance if ye will not labour for: yet I humbly beseech you to seek their relief, as you shall see cause, namely of Henry Aprice, Lancelot, Hobbes, Loather, Homes, C●rre, and Bockyngham, a young man of goodly gifts in wit and learning, and (saving that he is somewhat wild) likely to do well hereafter. There be also two women, Conyngham and Alice Alexander that may prove honest. For these and all other poor prisoners, here I make this my humble suit, and prayer to you all my Masters, and especial good friends, beseeching you of all bonds of amity, for the precious blood of jesus Christ, in the bowels of mercy: to tender the causes of miserable captives: help to cloth Christ, visit the afflicted, comfort the sorrowful, and relieve the needy. The very God of peace guide your hearts to have mercy on the poor, and love faithfully together, Amen. This present Monday, when I look to die, and live for ever.  
Yours as ever Bartlet Greene.   

* An other letter of M. green to Mistress Elizabeth Clarke.  

another letter of 〈…〉 to Mistress Elizabeth Clerk.  WOuld GOD (if it were his pleasure) that with this Letter I might send you may heart and mind, and whatsoever there is in me else, that pertaineth unto GOD: So should I think it the best message, and happiest Letter that ever I could write. But though I obtain not my desire, yet shall I not cease with continual prayer to labour for you, desiring almighty GOD to increase that, which he hath long sith begun in you, of sober life, and earnest zeal towards his Religion. In faith (as saith Saint Paul) she that is a true widow and friendless, 
1. Tim. 5.  putteth her trust in GOD, continuing day and night in Supplication and prayer: but she that liveth in pleasure is dead, even yet alive. And verily a true widow is she that hath married Christ, forsaking the vanities of the world, and lust of the flesh. For as the married woman careth how to love, 
●. Cor. 5.  please, and serve her husband: so ought the widow to give all her hart and soul, thoughts and words, studies and labours: faithfully to love GOD, virtuously to bring up her children and household, and diligently to provide for the poor and oppressed.  

1. Tim. 5.  Therefore Saint Paul first instructeth a widow how to behave herself, that is: Not to live in pleasure, then to watch unto prayer, 
Psalm 3●. 〈◊〉. 2.  as the only means to obtain all our desires, steadfastly laying up all our trust in GOD, as David right well sayeth: First eschew evil, then do good. Of Anna the praise was written, that she never went out of the Temple, but served GOD with fasting and prayer night and day: 
judith. 8.  so well had she espoused Christ. judith ware a smock of hear, continuing in fasting, 
Ephesian. 6.  and had good report of all men.  
The next care that belongeth to a widow, is that she bring up her children and household godly, 
1. Tim. 5.  in the nurture and information of the Lord. Whereof Saint Paul sayeth: If any have Children or Nephews, 
1. Reg. 2.  let them learn first to rule their own house Godly, and to recompense their elders. The incontinency and covetousness of Phinees and Ophny, 
1. Reg. 15.  not corrected by Ely their Father, provoked GOD'S vengeance upon him, and all his kindred. The over tender love of Absalon, expelled David from his kingdom. The unrebuked sins of Ammon encouraged Absalon to slay his brother: 
1. Reg 8.  most manifest examples against the parents, for the offences of their Children.  
Contrariwise, how greatly might Hannah rejoice over Samuel her Son, 
●▪ Reg. 13.  whom she had brought up in the house of the Lord: What thanks might Tobias wife give for her Son Toby? How happy was Solomon to be taught by the prophet Nathan? But above all widows, thrice blessed was the happy mother of the seven. Sons, 
●. Reg. 1.  that so had instructed them by the fear of GOD, that by no torments they would shrink from the love of his truth? 
●. Ma●h. 7.   
Of the last part Saint Paul showeth that a widow should be chosen, 
1. Tim. 5.  If she have nourished her Children, if she have been liberal to strangers, if she have washed the Saints feet, and if she have ministered to them in adversity. Herein it is evident how earnestly Saint Paul would have widows bend towards the poor, 
The office 〈◊〉 exercise of christian widows 〈◊〉 the primitive Church.  for that (as though they only had been therefore meet) he appointed only widows to minister to the Saints, and to gather for the poor. Which use also continued, almost throughout the primitive Church, that widows had the charge, and gathering for the poor men and strangers.  
Of your neighbours I need not to put you in remembrance, seeing you daily feed them with good Hospitality, by which means also many foreigners are of you relieved: but of the poor Alms houses, and miserable prisoners here in London many lacking their liberty without cause, some under the colour of Religion, some only kept for fees, and some on private men's displeasure. Alas that Christ so hungereth, and no man will feed him: is so sore oppressed with thirst, and no man will give him to drink: destitute of all lodging, and not relieved: naked, and not clothed: sick, and not visited: imprisoned, and not seen. In time past men could bestow large sums of money on copes, vestiments, and ornaments of the Church. Why rather follow we not 
* S. Ambrose took from the church, & gave to the poor: we take from the poor their tithes and improperations, & give them to Churches and ministers where is nothing but singing, and idleness.  S. Ambroses example, which sold the same to the relief of the poor, or Chrysostom's commandment, which willeth first to deck and garnish the living temple of God? But alas, such is the wickedness of these our last days, that nothing moveth us: neither the pure doctrine, the godliness of life, nor good examples of the ancient Fathers. If in any thing they erred, if they have written any thing that serveth for sects and dissension, that will their charitable children embrace, publish and maintain with sword, Faggot and fire. But all in vain: they strive against the stream. For though in despite of the truth, by force of the oars of crafty persuasion, they may bring themselves into the haven of hell: yet can they not make all men bebeleve, that the banks move whilst the ship saileth, nor ever shall be able to turn the direct course of the stream of God's truth. Our Lord jesus Christ strengthen you in all pure doctrine and upright living, and give you grace, virtuously to bring up your children and family, and carefully to provide for the poor and oppressed, Amen. At Newgate the 20. of january, Ann. 1556.  
Your assured, Bartlet Greene.   

another certain writing of M. Bartlet Greene.  
BEtter is the day of death (saith Solomon) than the day of birth. Man that is borne of woman, liveth but a short time, 
another certain writing of M. Bartlet Grene.  and is replenished with many miseries: but happy are the dead that die in the Lord. Man of woman is borne in travel, to live in misery: man through Christ doth die in joy, and live in felicity. He is borne to die, and dieth to live. Strait as he cometh into the world, with cries he uttereth his miserable estate: strait as he departeth, with songs he praiseth God for ever. Scarce yet in his cradle 3. deadly enemies assault him: after death no adversary may annoy him. Whilst he is here, he displeaseth God: when he is dead he fulfilleth his will. In this life here he dieth through sin: in the life to come he liveth in righteousness. Through many tribulations in earth he is still purged: with joy unspeakable in heaven is he made pure for ever. Here he dieth every hour: there he liveth continually: Here is sin: there is righteousness Here is time: there is eternity. Here is hatred: there is love. Here is pain: there is pleasure. Here is misery: there is felicity. Here is corruption: there is immortality. Here we see vanity: there shall we behold the majesty of god, with triumphant and unspeakable joy in glory everlasting. Seek therefore the things that are above, where Christ sitteth on the right hand of God the father: unto whom with the son and the holy Ghost, be all honour and glory, world without end. Amen.  
Yours in Christ, Bartlet Grene.  
divers other letters and matters there were beside which this servant of God did write, as namely certain notes & extractes in Latin out of the Doct. & other authors for his memory, whereby is declared how studious he was in the searching and knowledge of the law of God, although his profession was the temporal law. Where I would 〈◊〉 God, he were not among the lawyers such a phoenix that he had very few or no fellows to f●ye with him or to follows his steps. But God is to be praised, that although we read of few or none among that sort that died as he did, 
A commendation of Lawyers.  yet good witness do spring up daily of the same profession, to such towardness and Godly zeal, that some hope already appeareth, shortly to come to pass, that this godly Phoenix shall not fly alone. These foresaid notes and gatherings of his out of the Doctoures, were taken from him by Boner, being found about him, which was to him no little grief. He among the rest was first apprehended, but last of them condemned, which was the xv. day of january, and afterward burned with the other Martyrs, the 27. of the same month.   

3. Thomas Browne, Martyr.  
THomas Browne, borne in the parish of Hyston, within the diocese of Elye, 
Ex Regist. Tho. Browne, Martyr. january. 27.  came afterward to London, where he dwelled in the Parysh of Saint Brides in Fleetstreet, a married man, of the age of 37. years: who because he came not to his parish church was presented by the Constable of the Parish to Boner. As touching whose articles, whereupon he was examined by the said Boner, with his answers also annexed to the same, mention goeth before, as in the general process of him and of the rest, 
Tho. Browne presented by the Constable of S. Brides.  may appear. This Tomas Browne being had to Fulham, with the other thereto be examined, was required upon Thursday, being the xxvi. day of September, to come into the Chapel to hear Mass, which he refusing to do, went into the warren, and there kneeled among the trees. 
Browne kneeleth among the trees at the Mass tyme.  For this he was greatly charged of the Bishop, as for an heinous matter, because he said it was done in despite and contempt of their mass: which seemed to the Bishop and his chaplains no small offence. At length being producted to his last examination before the said Bishop, xv. day of Ianuarye, there to hear the sentence definitive against him, first he was required with many fair words and glozing promises to revoke his doctrine, to whom the foresaid bishop speaking these words, 
B. Boners words to Tho. Browne.  said: Browne, ye have been before me many times and oft, and I have travailed with thee, to win thee from thine errors: yet thou and such like have and do report that I go about to seek thy blood. etc.  

B. Boner charged to be a bloodsucker.  To whom the said Thomas Browne answered again: yea my Lord (said he) in deed ye be a bloodsucker & I would I had as much blood, as is water in the Sea, for you to suck.  
Boner then proceeding to the articles, when he had read them unto him again, as he had done divers times before, asked him whether he was content and willing to relinquish those his heresies and erroneous opinions (as he called them) and return again unto the unity of the catholic faith. 
The answer of Thomas Browne to Bishop Boner.  Whereunto he made answer again saying, if they were heresies, he would forsake them. They be heresies (quoth the bishop.) How will ye prove it, said Browne? for I will not go from mine answers, except you can prove them to be heresies, which ye shall never do. For that which you call heresy, is no heresy. With that Boner not able, or else not disposed to supply the part of a sufficient teacher, in proving that which the other had denied by good authority and doctrine of the scripture went about with words and promise of pardon, to allure him to renounce those his heresies, as he called them and to return unto the unity of his mother the Catholic Church. etc.  
To whom the said Thomas inferred again, as followeth: Prove it (said he) to be heresy, that I do hold and maintain, and I will turn to you. But you condemn me, because I will not confess and believe the bread and in the sacrament of the altar (as you call it to be the body of Christ, and therefore ye spill mine and such like innocents blood, 
Sentence read against Thomas Browne.  being the Queen's true subjects, for which you shall answer, and that shortly.  
After this being spoken, Boner as he had done to the other before, read in writing the sentence definitive against him. The copy and form of which sentence wherewith the Papists were wont to condemn all the innocent saints of Christ's, is above expressed, pag. 1417. And so this done he was committed to the Sheriffs to be had away, and burned the xxvii. day of the said month of january, constantly abiding with the other, the Pope's torments for the true confession of his Christian faith.   

4. john Tudson Martyr.  
THe same day and time, when the foresaid john Browne, with his fellows was condemned (as is above rehearsed) being the xv. day of Ianuarye was also producted john Tudson with the rest of the said company, 
john Tudson, Martyr.  unto the like condemnation. This john Tudson was borne in Ipswich in the county of Suffolk, 
january. 27.  after that apprentice in London, dwelling with one George Goodyeare of the parish of saint Mary botulph, within the diocese of London, who being complained of to Sir Richard Cholmley and Doct. Story, was by them sent unto Boner bishop of London, and was divers times before him in examination.  
The Articles and interrogatories ministered unto him, as unto the rest, before are specified, with his answers also to the same annexed. etc. After this he was brought unto the open Consistory: where the said blessed and true servant of the Lord john Tudson, appearing before the said bishop and his complices, 
Of these articles read before pag. 215. The constant persisting of john Tudson.  was moved with sundry persuasions (as their manner is) to go from his opinion (which they named heresy) and to persist in the unity of the Church which they were of, but he constantly persisting in that which he had received by the preachers in king Edward's time, refused so to do, saying there was no heresy in his answers. For I (said he) defy all heresy. The Bishop yet still used his old accustomed persuasions to remove him, promising moreover all his offences and errors (as he called them) to be forgiven him, if he would return. etc. Then said Tudson: Tell me wherein I have offended, and I will return. Then said the Bishop: In your answers. No, said Tudson again, I have not therein offended: and ye, my Lord pretend Charity, but nothing thereof appeareth in your works. Thus after a few words the bishop did likewise promulgate against him sentence of condemnation, 
Sentence read against john Tudson.  which being red, the godly and constant martyr was committed to the secular power, and so with much patience finished this life with the other above named, the xxvii. day of january.   

5. john Went Martyr.  
IOhn Went borne in Langham in Essex, within the diocese of London, 
john· Went Martyr. january. 27.  of the age of 27. & a Shereman by occupation, first was examined (as partly is touched before) by Doctor Story upon the sacrament of his popish Altar and because the poor man did not accord with him thoroughly in the real presence of the body and blood of christ, the said Story did send him up to Boner Bishop of London. Who likewise after divers examinations upon the articles aforesaid in the Consistory, attempted the like manner of persuasions with him, as he did to the other to recant and return. To whom in few words the said Went answered again, he would not, but that by the leave of God, he would stand firm and constant in that he had said. And when the Bishop yet notwithstanding did still urge and call upon him with words and fair gloss, 
john Went withstandeth the Bishop's persuasions. john Went condemned.  to give over himself to their opinion, he could have no other answer of him but this: No, I say as I have said etc. Wherewpon being condemned by the Bishop's sentence, he was committed unto the Sheriffs (whom that shameless shaveling at the time abused for his servile Butchers) and so brought to his martyrdom, which he with no less constancy suffered to the end with the rest of that blessed society of Martyrs above named.   

6. Isabella Foster Martyr.  
WIth these five persons above recited and condemned, were also two women in the foresaid company condemned the same time, 
Isabel Foster, Martyr. january. 27.  and likewise burned for the same cause, the one a wife called Isabella Foster, the other a maid named joane warn, or otherwise Lashford.  
This foresaid Isabella was borne in Grafestocke in the Diocese of carlil, and afterward married to one john Foster Cutler, of the Parish of S. Brides in Fleetstreet, being of the age of Lv. years. 
Isabella Foster constant in confessing Christ's Gospel.  She likewise for not coming unto the Church, being sent unto Boner, and so imprisoned, was sundry times examined by the said Bishop, but never overcome, nor removed from the constant confession of Christ's Gospel.  
At length coming unto her final examination before the Bishop in the Consistory the xv. day of the said month of january, she was moved again, whether she would yet go from her former answers. Whereunto she gave a resolute answer in few words: I will not (saith she) go from them by God's grace: and thereunto did adhere, neither being cast down by the menacing threats of the Bishop, nor yet yielding through his alluring enticements, 
The words of Isabella Foster of her last examination▪  promising both life and liberty if she would associate herself in the unity of the Catholic Church. Whereunto she said again in this wise, that she trusted she was never out of the Catholic Church. etc. and so persisting in the same, continued constant, till the sentence definitive was pronounced, and then she was committed by commandment of the Bishop to the secular power, and so brought a few days after to the stake, the 27. day of the foresaid month: 
Isabella Foster condemned.  where she like a faithful witness of the lords truth (with the other five aforesaid) ended her troubles here, to find a better rest in the kingdom of Christ our Saviour.   

7. joane Lashford, alias joane warn, Martyr.  
IN a certain place of these Acts and Monuments heretofore, mention was made of one Elizabeth warn, 
joane Lashford alias, joane warn, Martyr. january. 27.  pag. 1608. col. 2. who with her husband john warn (as is aforesaid) in the beginning of Queen Mary's Reign was apprehended in Bow Churchyard for being there at a Communion: and both suffered for the same, first the man in the month of May, than the wife in july after: and now the daughter in the month of january followed her parents in the same martyrdom. Furthermore in the same place and page mention was made also of D. Story: who there (we said) was somewhat near unto the said parties, either in kindred or alliance, albeit as I understand since of some, there was no kindred between them, but only that she was his servant. Yet notwithstanding the said D. Story (as it is above specified) before he was Commissioner, 
 made intercession for the parties to D. Martin then Commissioner: but afterward being placed in Commission himself, so far forgot him sel●e and his old servant, that he became no small procurer of their deaths. I will not here expostulate with the hard heart of that man, nor with his inconstancy: Who ●et notwithstanding, after he had brought them to death, was rested himself for lx. pound, charged with debt in their behalf: which if it be true, it may thereby appear that he was in some piece of kindred joined or allied unto them. But leaving that person unto the good pleasure of the Lord, let us return unto that we have in hand.  

 This joane Lashforde, borne in the parish of little hallows in Thames street, was the daughter of one Robert Lashford Cutler, and of the foresaid Elizabeth, who afterward was married to john Warn upholster, who (as is said) was persecuted for the Gospel of God, to the burning fire: and after him his wife, and after her this joane Lashford their daughter. Who about the age of xx. years, ministering to her father and mother in prison, 
 suspected and known to be of the same doctrine and religion, was sent up to Boner bishop of London by D. Story (as is above in her answers to the articles declared) and so committed to the Counter in the Poultry, where she remained the space of 5. weeks, and from thence had to Newgate, where she continued the space of certain months.  
After that, remaining prisoner in the custody of the said Boner, her confession was, being examined, that the whole xii. month before and more, 
The confession of joane Lashford before the Bishop.  she came unto no popish mass service in the church, neither would do, either to receive the Sacrament of the aultare, or to be confessed, because her conscience would not suffer her so to do, confessing and protesting, that in the sacrament of the altar, there is not the real presence of Christ's body and blood, nor that auricular confession or absolution after the popish sort, was necessary, nor the Mass to be good, or according unto the scripture, but said that both the said sacrament, 
Superfluous and Popish Ceremonies.  confession, absolution, and the Mass, with all other their superfluous sacraments, ceremonies and divine service as then used in this Realm of England, were most vile, and contrary to Christ's words and institution, so that neither they were at the beginning, nor shall be at the latter end. This godly damosel, feeble and tender of age, 
The worthy constancy of a maid.  yet strong by grace in this her Confession and faith, stood so firm, that neither the flattering promises, nor the violent threats of the Bishops could ●ourne her, but being moved and exhorted by the bishop to return to the catholic unity of the church, saith boldly to him again: 
The words of joane Lashford at her last examination.  If ye will leave off your abomination, so I will return, and otherwise I will not.  
Whereupon the Bishop yet again promised her pardon of all her errors (as he called them) if she would be conformed. To this she answered again, saying unto the Bishop: Do as it pleaseth you, and I pray God that you may do that which may please God.  
And thus she constantly persevering in the Lords holy truth, was by the sentence definitive condemned and committed unto the Sheriffs, 
The Sentence and condemnation of joane Lashford. january. 27.  by whom the foresaid 27. day of januarie she with the rest being brought unto the stake, there washed her clothes in the blood of the lamb, dying most constantly for his word and truth, to whom most lovingly she espoused herself.  
And thus much concerning the life, story, & condemnation of these seven. Martyrs afore specified.  
❧ Seven godly and constant Martyrs, suffering at one fire together in Smithfield.    

Five other Martyrs in Caunterburie, four women and one man, at two stakes and one fire, all together burned.  
AFter these seven above rehearsed, Martyred together in Smithfielde, 
〈◊〉 31.  shortly after in the same month, the ●●●●. day of januarie, followed an other like fellowship of godly Martyrs at Caunterburie, four women and one man, whose names be these.  

john Lomas, a young man.  
Anne Albright. 
4. Women and one man Martyr.   
joane Catmer.  
Anne's Snoth, widow,  
joane Sole, wife.   

1 john Lomas Martyr.  
IOhn Lomas of the parish of Tenterden, detected and presented of that religion which the papists call heresy, and cited upon the same to appear at Canterbury, examined there of the first article, 
john Lomas, Martyr.  whether he believed the catholic church or no, answered thus: that he believed so much as is contained in God's book and no more.  
Then being assigned to appear again under the pain of law the next Wednesday seven-night after, 
The answer of john Lomas at his examination.  which was the xvij. day of januarie, the said Lomas examined whether he would be confessed of a priest or no, answered and said, that he found it not written that he should be confessed to any Priest in God's book, neither would be confessed, unless he were accused by some man of sin. Again, examined whether he believed the body of Christ to be in the Sacrament of the Altar really under the forms of bread and wine after the consecration or no, 
The Sacrament of the Altar denied.  he answered that he believed no realty of Christ's body to be in the Sacrament, neither found he written, that he is there under form or tressel, 
Realty of Christ, neither under form nor tressel.  but he believed so much as is written. Being then demanded whether he believed that there is a catholic church or no, and whether he would be content to be a member of the same, he answered thereunto that he believed so much as was written in God's book, 
Sentence against john Lomas.  and other answer than this he refused to give. etc. Whereupon the sentence was given and read against him the xviij. day of januarie, and so committed to the seculare power, he constantly suffered for the conscience of a true Faith, with the other four women here following.   

2 Agnes Snoth, Martyr.  
AGnes Snoth widow, of the Parish of Smarden, likewise accused & cited for the true profession of Christ's religion, 
january. 31.  was divers times examined before the Pharisaical fathers. Who there compelled to answer to such Articles and Interrogatories as should be ministered unto her, 
Confession auricular refused.  first denied to be confessed to a Priest: notwithstanding, she denied not to confess her offences as one to an other, but not auricularlye to any Priest. And as touching the Sacrament of the aultare, she protested that if she or any other, 
The Sacrament how to be received.  did receive the Sacrament so as Christ and as his Apostles after him did deliver it, than she and they did receive it to their comfort: but as it is now used in the church, she said that no man could otherwise receive it than to his damnation, as she thought. Afterward being examined again concerning penance, whether it were a Sacrament or no, 
Penance is denied to be a Sacrament.  she plainly denied the same, and that the Popish manner of their absolution, was not consonant to the word, nor necessary to be taken: with such other like, agreeing with the answers and confession of john Lomas before mentioned. Whereupon the sentence likewise being red, 
Agnes Snoth condemned and committed to the secular power.  she was committed to the sheriffs of Canterbury, and so suffering martyrdom with the rest, declared herself a perfect and constant witness of Christ and of his truth, the xxxj. day of januarie.   

3 Anne Albright, alias Champnes, Martyr.  

Anne Albright Martyr.  AGainst Anne Albright, likewise appearing before the judge and his Colleagues, it was also objected concerning the same matter of Confession. Whereunto she answered in these words, saying: that she would not be confessed of a priest, 

Auricular confession.  
The words of Anne Albright to the Priests. Anne Albright denieth the Sacrament of the Altar.  
Condemnation of Anne Albright. january. 18.   and added moreover, speaking unto the Priests: You Priests (said she) are the children of perdition, and can do no good by your Confession. And likewise speaking unto the judge and his assistants, she told them that they were subverters of Christ's truth.  
And as touching the Sacrament of the altar, she said it was a naughty and abominable idol, and so utterly denied the same sacrament. Thus persisting and persevering in her former sayings & answers, she was condemned the said 18. day of the said month, with the other above mentioned: with whom also she suffered quietly and with great comfort for the right of Christ's religion.   

joane Sole.  
IN like manner joane Sole, of the parish of Horton, was condemned of the same Phariseis and Priests, 
joane Sole Martyr. jonuary. 31.  for not allowing confession ariculare, and for denying the real presence and substance of Christ to be in the sacrament of the aultare. Who after their Pharisaical sentence being promulgate, was brought by the Sheriffs to the stake with the other four, and sustained the like martyrdom with them, 
Condemnation of joane Sole. january. 18.  through the assistance of God's holy grace and spirit mightily working in her, to the glory of his name, and confirmation of his truth.   

joane Catmer.  
THe fift and last of this heavenly company of Martyrs, was joane Catmer of the parish of Hith, wife (as it should seem) of George Catmer burned before. 
Io●●e Catmer, martyr.  Who being asked what she said to Confession made to a Priest, denied to be confessed to any such priest. And moreover, the judge speaking of the sacrament of the altar, 
january. 31.  she said and affirmed that she believed not in that sacrament, as it was then used, for that it was made (said she) a very idol. In this her confession she remaining and persisting, was by the like sentence cruelly of them condemned, and so suffered with the foresaid Thomas Lomas, and the other three fellow Martyrs, ratifying and confessing with their blood the true knowledge and doctrine o● the glorious Gospel of Christ jesus our Saviour.  
The burning of the foresaid man and four women.  
These 5. persons were burnt at 2. stakes and one fire together at Canterbury, as is before said. Who, when the fire was flaming about their ears, did sing Psalms. Whereat the good Knight Sir john Norton being there present, wept bitterly at the sight thereof.  
The judges and the other assistants which sat upon her, and the other four above mentioned, were Richard Faucet, john Warren, john mills, Robert Collins, and john Baker the Notary. 
Persecuto●●     

❧ The life, state, and story of the Reverend Pastor and Prelate, Thomas Cranmer Archbishop of Caunterburie, Martyr, burned at Oxford, for the Confession of Christ's true Doctrine, under Queen Marie. An. 1556. March. 21.  
AS concerning the life and estate of that most reverend father in God, and worthy Prelate of godly memory, 
March, 21. Thomas Cranmer Archb. of Canterbury and Martyr.  Thomas Cranmer late Archbishop of Canterbury, and of the original cause and occasion of his preferment unto his archiepiscopal dignity, who of many hath been thought to have procured the same by friendship only, and of some other esteemed unworthy of so high a vocation: It is first therefore to be noted and considered, that the same Thomas Cranmer coming of an ancient Parentage, from the conquest to be deducted, and continuing sithence in the name and family of a Gentleman, 
Thomas Cranmer a gentleman borne.  was borne in a village called Arselacton in Nottingham shire. Of whose said name and family there remaineth at these days one Manor and mansion house in Lincoln shire, called Cranmer Hall. etc. Some times of heritage of the said stock and family. Who being from his infancy kept at school, and brought up not without much good civility, 
 came in process of time unto the university of Cambridge, & there prospering in right good knowledge amongst the better sort of students, was chosen fellow of jesus College in Cambridge. And so being master of Art, 
 and fellow of the same College, it chanced him to marry a Gentleman's daughter: by means whereof he lost and gave over his fellowship there, and became the reader in Buckingham College: and for that he would with more diligence apply that his office of reading, placed his said w●te in an Inn, called the Dolphin in Cambridge, the wife of the house being of affinity unto her. By reason whereof, and for that his often resort unto his wife, in that Inn he was much marked of some Popish merchants: whereupon rose the slanderous noise and report against him, after he was preferred to the archbishopric of Canterb. raised up by the malicious disdain of certain malignant adversaries to Christ and his truth, bruting abroad every where, that he was but an Ostler, and therefore without all good learning. Of whose malicious reports, one of their practices in that behalf shall hereafter be declared, as place and time shall serve.  
But in the mean time to return to the matter present. Whilst this said M. Cranmer continued as reader in Buckingham College, his wife died in childbed. After whose death, the masters and fellows of jesus College desirous again of their old companion, namely for his towardness in learning, chose him again fellow of the same College. Where he remaining at his study, became in few years after, the reader of Divinity lecture in the same College, and in such special estimation and reputation with the whole university, that being Doctor of divinity, he was commonly appointed one of the heads (which are two or three of the chiefest learned men) to examine such as yearly profess in commencement, either Bachelors, or Doctors of Divinity, by whose approbation the whole university licenseth them to proceed unto their degree: and again by whose disallowance the University also rejecteth them for a time to proceed, until they be better furnished with more knowledge.  

 Now, Doctor Cranmer ever much favouring the knowledge of the Scripture, would never admit any to proceed in Divinity, unless they were substantially seen in the story of the Bible: by means where of certain friars and other religious persons, who were principally brought up in the study of school author's without regard had to the authority of scriptures, were commonly rejected by him, so that he was greatly for that his severe examination of the religious sort, much hated, and had in great indignation: and yet it came to pass in the end, that divers of them being thus compelled to study the Scriptures, became afterwards very well learned and well 〈◊〉, in so much, that when they proceeded Doctors of divinity, could not overmuch extol and commend master Doc. Cranmers' goodness towards them, who had for a time put them back, to aspire unto better knowledge and perfection. Among whom D. Barret a white Friar, who afterwards dwelled at Norwich, was after that sort handled, giving him no less commendation for his happy rejecting of him for a better amendment. Thus much I repeat that our apish and popish sort of ignorant priests may well understand that this his exercise, kind of life, and vocation was not altogether Hostlerlike.  
Well, to go forwards: Like as he was neither in fame unknown, nor in knowledge obscure, so was he greatly solicited by Doct. Capon, to have been one of the fellows in the foundation of Cardinal Wolseis College in Oxford (which he utterly refused, not without danger of indignation. Notwithstanding foreseeing that which after chanced, to the utter confusion of many well affected learned men there without consideration (because man's glory was there more sought for, than Gods) he stood to the danger of the said indignation, which chanced more prosperously unto him within few years after, than he looked for. For whiles he thus continued in Cambridge. The great and weighty cause of king Henry the viii. his divorce with the Lady Katherine Dowager of Spain, came into question, which being many ways by the space of ij. or iij. years amongst the Canonists, civilians, and other learned men diversly disputed and debated, it came to pass that this said Doct. Cranmer, by reason that the plague was in Cambridge, resorted to Waltham Abbey, to one M. Cress' house there, whose wife was of kin to the said M. Cranmer. And for that he had ij. sons of the said Cressey with him at Cambridge as his pupulles, he rested at Waltham cross, at the house of the said master Cressey, with the said ij. children, during that summer time whiles the plague reigned.  
In this summer time Cardinal Campeius and Cardinal Wolsey, being in commission from the Pope, 
Of this Campeius and discourse of his legacy read before pag. 1049.  to here and determine that great cause in controversy between the K. & the Queen his pretended wife, dallied and delayed all the summer time until the month of Aug. came in, hearing the said cause in controversy debated. When August was come, the said Cardinals little minding to proceed to sentence giving, took occasion to finish their commission, and not further to determine therein, pretending not to be permitted by the laws to keep courts of Ecclesiastical matters in harvest time, which sudden stay & giving over of the said commission by both the cardinals, being unknown to the king, it so much moved him that he taking it as a mock at the cardinals hands, commanded the dukes of Norfolk and Suffolk to dispatch forthwith cardinal Campeius home again to Rome, and so in haste removed himself from London to Waltham, for a night or twain while his household removed to Greenwich: by means whereof it chanced that the harbingers lodged D. Stephen's Secretary, and D. Fox Almosiner (who were the chief furtherers, 
Stephen Gardiner & Doct. Fox, chief stirrers of the kings divorce.  preferrers and defenders on the king's behalf of the said cause) in the house of the said M. Cressey, where the said doctor Cranmer was also lodged and resident. When supper time came, they all iij. Doctors met together, Doctor Stephens and Doctor Fox, much marveling of Doctor Cranmers being there. 
D. Stephens, D. Fox, D. Cranmer, conferring together in the kings cause.  Who declared to them the cause of his there being, namely, for that the plague was in Cambridge. And as they were of old acquaintance, so the Secretary and the Almosiner right well entertained Doctor Cranmer, minding to understand part of his opinion touching their great business they had in hand. And so as good occasion served, whiles they were at supper, they conferred with Doctor Cranmer concerning the king's cause, requesting him of his opinion what he thought therein.  
Whereto D. Cranmer answered, that he could say little to the matter, for that he had not studied nor looked for it. notwithstanding he said to them, that in his opinion they made more ado in prosecuting the law Ecclesiastical, then needed. It were better as I suppose (quod D. Cranmer) that the question, 
D. Cranmers' answer in the question of the kings divorce.  whether a man may marry his brother's wife or no, were decided and discussed by the divines, and by the authority of the word of God, whereby the conscience of the Prince might be better satisfied & quieted, then thus from year to year by frustratory delays to prolong the time, leaving the very truth of the matter unboulted out by the word of God. There is but one truth in it, which the Scripture will soon declare, make open & manifest, being by learned men well handled, and that may be aswell done in England in the Universities here, as at Rome or else where in any foreign nation, the authority whereof will compel any judge soon to come to a definitive sentence: and therefore as I take it, you might this way have made an end of this matter long sithence. 
D. Cranmers' devise well liked of.  When D. Cranmer had thus ended his tale, the other two well liked of his devise, and wished that they had so proceeded afore time, and thereupon conceived some matter of that devise to instruct the king withal, who then was minded to send to Rome again for a new Commission.  
Now, the next day when the king removed to Greenwich, like as he took himself not well handled by the cardinals in thus deferring his cause, so his mind being unquieted, 
The king troubled about the divorce.  and desirous of an end of his long & tedious suit he called to him these his two principal doers of his said cause, namely the said D. Stephens and D. Fox, saying unto them: What now my masters (quoth the king) shall we do in this infinite cause of mine? I see by it there must be a new commission procured from Rome, and when we shall have an end, God knoweth and not I When the king had said somewhat his mind herein, the Almosiner D. Fox said unto the king again: We trust that there shall be better ways devised for your Majesty, then to make travail so far as to Rome any more in your highness cause, which by chance was put into our heads this other night being at Waltham. The King being very desirous to understand his meaning, said: Who hath ●aken in hand to instruct you by any better or shorter way to proceed in our said cause? Then said Doctor Fox: It chanced us to be lodged at Waltham in M. Cresseis house this other night, your highness being there, where we met with an old acquaintance of ours, named Doctor Cranmer, with whom having conference concerning your highness cause, he thought that the next way were, first to instruct and quiet your majesties conscience by trying your highness question out by the authority of the word of God, & thereupon to proceed to a final sentence. With this report the Secretary was not content with the Almosiner, 
D. Cranmers devise reported to the king.  for that he did not utter this devise as of their own invention. And when the Secretary would have seemed by colourable words to make it appear to the king, that they of themselves had devised that means: the king then said, where is that Doctor Cranmer? is he still at Waltham? They answered that they left him there. Marry, said the king, I will surely speak with him, 
Note the glorious head of D. Stephens.  and therefore let him be sent for out of hand. I perceive quoth the King, that that man hath the sow by the right ear. And if I had known this devise but two year ago, it had been in my way a great piece of money, and had also rid me out of much disquietness.  

D. Cranmer sent for to the K●ng.  Whereupon Doctor Cranmer was sent for, and being removed from Waltham to Cambridge, and so towards his friends in Nottingham shire, a Post went for him. But when he came to London, he began to quarrel with these two his acquaintaunces, 
D. Cranmer seeketh excuses both to come unto the kings presence.  that he by their means was thus troubled and brought thither to be cumbered in a matter wherein he had nothing at all travailed in study, and therefore most instantly entreated them, that they would make his excuse in such sort, that he might be dispatched away from coming in the king's presence. They promised and took the matter upon them so to do, if by any means they might compass it. But all was in vain, for the more they began to excuse Doctor Cranmers' absence, the more the King chid with them, for that they brought him not out of hand to his presence, so that no excuse serving, he was feign undelaiedly to come to the Court unto the king, 

D. Cranmer brought to the king.  
Talk between the king and D. Cranmer.   whom the gentle Prince benignly accepting, demanded his name, and said unto him: Were you not at Waltham such a time, in the company of my Secretary and my Almosiner? Doctor Cranmer affirming the same, the king said again: had you not conference with them concerning our matter of divorce now in question after this sort, repeating the manner and order thereof? That is right true, if it please your highness quoth Doctor Cranmer. Well said the king, I well perceive that you have the right scope of this matter. You must understand (quoth the King, 
The king troubled in conscience.  that I have been long troubled in conscience, and now I perceive that by this means I might have been long ago relieved one way or other from the same, if we had this way proceeded. And therefore master Doctor I pray you, and nevertheless because you are a subject, I charge and command you (all your other business and affairs set apart) to take some pains to see this my cause to be furthered according to your devise, asmuch as it may lie in you, 
Mark this you Papists, which so rashly judge the kings divorce, and the Pope's overthrow to have sprung of light causes.  so that I may shortly understand whereunto I may trust. For this I protest before God and the world, that I seek not to be divorced from the Queen, if by any means I were justly persuaded that our matrimony were inviolable, and not against the laws of God: for otherwise there was never cause to move me to seek any such extremity. Neither there was ever Prince had a more gentler, a more obedient and loving companion and wife than the Queen is, nor I never fancied woman in all respects better, if this doubt had not risen: assuring you that for the singular virtues wherewith she is endued, besides the consideration of her noble stock, I could be right well contented still to remain with her, if so it would stand with the will and pleasure of almighty God. And thus greatly commending her many and singular qualities, the King said: I therefore pray you with an indifferent eye, and with as much dexterity as lieth in you, that you for your part do handle the matter for the discharging of both our consciences.  
Doctor Cranmer much disabling himself to meddle in so weighty a matter, 
D. Cranmer excusing and disabling himself to the king.  besought the king's highness to commit the trial and examining of this matter by the word of God, unto the best learned men of both his Universities, Cambridge and Oxford. You say well, said the king, and I am content therewith. But yet nevertheless, I will have you specially to write your mind therein. And so calling the Earl of Wiltshiere to him, said: I pray you my Lord, let Doctor Cranmer have entertainment in your house at Durham place for a time, 
D. Cranmer assigned by the king to search the Scriptures in the cause of his divorce.  to the intent he may be there quiet to accomplish my request, and let him lack neither books, ne any thing requisite for his study. And thus after the kings departure, Doctor Cranmer went with my Lord of Wiltshiere unto his house, where he incontinent wrote his mind concerning the kings question: adding to the same besides the authorities of the Scriptures: of general Counsels, and of ancient writers: also his opinion which was this: that the Bishop of Rome had no such authority, 
The king first given to understand that the Pope hath no authority to dispense with the word of God.  as whereby he might dispense with the word of God and the Scripture. When Doctor Cranmer had made this Book, and committed it to the king, the king said to him: will you abide by this, that you have here written before the Bishop of Rome: That will I do, by God's grace, quoth Doctor Cranmer, if your Majesty do send me thither. Marry quoth the king, I will send you even to him in a sure embassage. 
The kings 〈…〉 the Pope● Canō●●● to the 〈◊〉 of the ●●●●●tures.   
And thus by means of doctor Cranmers handling of this matter with the King, not only certain learned men were sent abroad to the most part of the universities in Christendom, to dispute the question, but also the same being by Commission disputed by the divines in both the Universities of Cambridge and Oxford, it was there concluded that no such matrimony was by the word of God lawful. 
The kings marriage found by God's word unlawful.  Whereupon a solemn embassage was then prepared and sent to the Bishop of Rome, then being at Bononie, wherein went the Earl of Wiltshire, D. Cranmer, D. Stokesley, D. Carne, D. Benet, and divers other learned men and Gentlemen. And when the time came that they should come before the bishop of Rome to declare the cause of their embassage, 
Doctor Cranmer with other sent to Rome Ambassador to the Pope.  the Bishop sitting on high in his cloth of estate, and in his rich apparel, with his sandales on his feet, offering as it were, his foot to be kissed of the Ambassadors, the Earl of Wiltshiere disdaining thereat, stood still, and made no countenance thereunto, so that all the rest kept themselves from that Idolatry.  
How be it, one thing is not here to be omitted, 
The English Ambassadors not hasty to kiss the Pope's foot.  as a prognosticate of our separation from the Sea of Rome, which then chanced by a Spaniel of the Earl of Wiltshiere. For he having there a great Spaniel which came out of England with him, stood directly between the Earl and the Bishop of Rome. When the said bishop had advanced forth his foot to be kissed, now whether the Spaniel perceived the Bishop's foot of an other nature than it ought to be, and so taking it to be some kind of repast, or whether it was the will of God to show some token by the dog unto the Bishop of his inordinate pride, that his feet were more meet to be bitten of dogs, 
The unmannerly nature of a Dog presuming to kiss the Pope's foot.  than kissed of Christian men: the Spaniel (I say) when the Bishop extended his foot to be kissed, no man regarding the same, strait way (as though he had been of purpose appointed thereunto) went directly to the pope's feet, & not only kissed the same unmannerly, but as some plainly reported & affirmed, took fast with his mouth the great Toe of the Pope, so that in haste he pulled in his glorious feet from the Spaniel. Whereat our men smiling in their sleeves, what they thought, God knoweth. But in fine, the Pontifical bishop after that sought no more at that present for kissing his feet, but without any further ceremony gave ear to the Ambassadors what they had to say.  
Who entering there before the bishop, offered on the king's behalf to be defended, that no man jure divino, 
Arguing to the Pope's face, that contrary to the word of God he had no power to dispense▪ Doctor Cranmer made the Pope's Penitenciary. Doctor Cranmer Ambassador to the Emperor.  could or ought to marry his brother's wife, and that the Bishop of Rome by no means ought to dispense to the contrary. divers promises were made, and sundry days appointed, wherein the question should have been disputed, and when our part was ready to answer, no man there appeared to dispute in that behalf. So in the end the Bishop making to our Ambassadors good countenance, and gratifying D. Cranmer with the office of the Penitenciarshippe, dismissed them undisputed withal.  
Whereupon the Earl of Wiltshire and other Commissioners, saving Doctor Cranmer, returned home again into England. And forthwith Doctor Cranmer went to the Emperor being in his journey towards Uienna, in expedition against the Turk, there to answer such learned men of the emperors counsel, as would or could say any thing to the contrary part. 
Conference between B. Cranmer & Cornelius Agrippa▪  Where amongst the rest, at the same time was Cornelius Agrippa, an high Officer in the emperors Court, who having private conference with doctor Cranmer in the question, was so fully resolved and satisfied in the matter, that afterwards there was never disputation openly offered to doctor Cranmer in that behalf. For thorough the persuasion of Agrippa, all other learned men there were much discouraged: In so much that after D. Cranmer was returned into England, Agrippa fell into such displeasure with the Emperor, as some men thought, that because of the hindering and discouraging so much the contrary part, he was committed to prison, where he for sorrow ended his life, as it was reported. In the mean space while the Emperor returned home from Uienna through Germany, Doctor Cranmer in that voyage had conference with divers learned men of Germany concerning the said question, who very ambiguously heretofore conceiving the cause, were fully resolved and satisfied by him.  
This matter thus prospering on Doctor Cranmers' behalf, aswell touching the kings question, as concerning the invalidity of the Bishop of Rome's authority, Bishop Warrham then Archbishop of Canterbury, departed this transitory life, whereby that dignity then bring in the king's gift and disposition, was immediately given to D. Cranmer as worthy for his travail, of such a promotion. Thus much touching the preferment of D. Cranmer unto his dignity, 
 and by what means he achieved unto the same: not by flattery, not by bribes, nor by none other unlawful means: which thing I have more at large discoursed, to stop the railing mouths of such, who being themselves obscure & unlearned, shame not so to detract a learned man most ignominiously with the surname of an Hos●ler, whom for his godly zeal unto sincere religion, they ought with much humility to have had in regard and reputation.  
Now, as concerning his behaviour and trade of life towards God and the world, being now entered into his said dignity, and for so much as the Apostle s. Paul writing to two Bishops, 
 Timothy and Titus, setteth out unto us a perfect description of a true Bishop, with all the properties and conditions belonging to the same, unto the which exemplare it shall be hard in these strange days to find the image of any Bishop correspondent: yet for example sake let us take this Archbishop of Canterbury, and try him by the rule thereof, to see either how near he cometh to the description of S. Paul, or else how far off he swerveth from the common course of other in his time, 
 of his calling. The rule of S. Paul is to be found, first, 1. Timothy 3. also in his Epistle to Titus, chap. 1. in these words.  

A Bishop must be faultless, as becometh the Minister of God: Not stubborn, nor angry, no drunkard, no fighter, not given to filthy lucre▪ but harberous, one that loveth goodness, sober minded, righteous, holy, temperate, and such as cleaveth unto the true word and doctrine, that he may be able to exhort. etc.  
Unto this rule and touchstone, to lay now the life and conversation of this Archb. we will first begin with that which is thus written: 
 A Bishop must be faultless, as becometh the Minister of God. Like as no man is without sin, and every man carrieth with him his especial vice & fault: so yet nevertheless, the Apostle meaneth, that the Bishop and minister must be faultless, in comparison of the common conversation of men of the world, which seem more licentiously to live at their own liberties and pleasures, than the bishop or minister aught to do, having small regard unto good example giving: which a bishop and minister most carefully aught to consider, least by his dissolute life, the word of God be slandered & evil spoken of. Which thing to avoid, and the better to accomplish this precept of the Apostle, this worthy man evermore gave himself to continual study, not breaking that order that he in the University commonly used: 
t●e order 〈◊〉 Cran●●● study.  that is, by 5. of the clock in the morning at his book, and so consuming that time in study and prayer, until 9 of the clock, he then applied himself (if the Prince's affairs did not call him away) until dinner time, to hear suitors, and to dispatch such matters as appertained unto his special cure and charge, committing his temporal affairs both of his household and other foreign business, unto his officers. So that such things were never impediments neither to his study, nor to his pastoral charge, which principally consisted in reformation of corrupt religion, & in setting forth of true and sincere doctrine. For the most part always being in Commission, he associated himself with learned men for sifting and bolting out of one matter or other, for the commodity and profit of the Church of England. By means whereof, & what for his private study, he was never idle: besides that, he accounted it no idle point to bestow one hour or twain of the day in over reading such works and books as daily came from beyond the seas.  
After dinner, if any suitors were attendant, he would very diligently hear them, and dispatch them in such sort as every man commended his lenity and gentleness, although the case required that some while divers of them were committed by him to prisone. And having no suitors after dinner, for an hour or thereabout, he would play at the Chests, or behold such as could play. That done, than again to his ordinary study, at the which commonly, he for the most part stood, and seldom sat: and there continuing until 5. of the clock, bestowed that hour in hearing the common prayer, and walking or using some honest pastime until supper time. 
 At supper, if he had appetite (as many times he would not sup) yet would he sit down at the table, having his ordinary provision of his m●sse furnished with expedient company, he wearing on his hands his gloves, because he would (as it were) thereby wean himself from eating of meat, but yet keeping the company with such fruitful talk as did repast, & much delight the hearers: so that by this means hospitality was well furnished, and the alms chest well maintained for relief of the poor. After supper he would consume one hour at the least, in walking, or some other honest pastime: and then again until 9 of the clock, at one kind of study or other. So that no hour of the day was spent in vain, but the same was so bestowed, as tended to the glory of God, the service of the Prince, or to the commodity of the Church. Which his well bestowing of his time, procured to him most happily a good report of all men, to be in respect of other men's conversation faultless, as it became the Minister of God.   

That a Bishop ought not to be stubborn.  
Secondly it is required: That a Bishop ought not to be stubborn. With which kind of vice, 
The gentle nature of Doctor Cranmer.  without great wrong this Archbishop in no wise ought to be charged: whose nature was such, as none more gentle, or sooner won to any honest suit or purpose, specially in such things, wherein by his word, writing, counsel or deed, he might gratify either any gentle or noble man, or do good to any mean person, or else relieve the needy and poor. Only in causes pertaining to God or his Prince, no man more stout, more constant, or more hard to be won: as in that part his earnest defence in the Parliament house above three days together, 
Cranmer stout and constant in God's cause.  in disputing against the six articles of Gardiner's device, can testify. And though the King would needs have them upon some politic consideration to go forward, yet he so handled himself aswell in the Parliament house, as afterwards by writing, so obediently and with such humble behaviour in words towards his Prince, protesting the cause not to be his, but almighty Gods, who was the author of all truth, that the King did not only well like his defence, willing him to depart out of the Parliament house, into the Counsel chamber, whilst the Act should pass and be granted, for safeguard of his conscience, which he with humble protestation refused, hoping that his Majesty in process of time would revoke them again: 
D. Cranmer a stout enemy against the 6. articles.  but also after the Parliament was finished, the King perceiving the zealous affection that the Archbishop bore towards the defence of his cause, which many ways by Scriptures and manifold authorities and reasons he had substantially confirmed and defended, sent the Lord Cromwell, than Vicegerent, with the two dukes of Norfolk and Suffolk, and all the Lords of the Parliament, to dine with him at Lambeth: Where it was declared by the Vicegerent, and the two Dukes, that it was the kings pleasure, that they all should in his highness behalf, 
Of this coming of the L. Cromwell, and the two Dukes to the Archbishop read before.  cherish, comfort and animate him, as one that for his travail in that Parliament, had showed himself both greatly learned, and also discrete and wise, and therefore they willed him not to be discouraged for any thing that was passed contrary to his allegations. He most humbly thanked the King's majesty of his great goodness towards him and them for all their pains, saying: I hope in God, that hereafter my allegations and authorities shall take place to the glory of God and the commodity of the Realm, in the mean time I will satisfy myself with the honourable consent of your honours, and the whole Parliament.  
Hear is to be noted, that this man's stout and godly defence of the truth herein, so bound the Prince's conscience, that he would not permit the truth in that man to be clean overthrown with authority and power, and therefore this way God working in the Prince's mind, a plain token was declared hereby, that all things were not so sincerely handled in the confirmation of the said six Articles, as it ought to have been, for else the Prince might have had a just cause to have borne his great indignation towards the Archbishop. Let us pray that both the like stoutness may be perceived in all Ecclesiastical and learned men where the truth ought to be defended, 
Example for Ecclesiastical pastors.  and also the like relenting and flexibility may take place in Princes and Noble men, when they shall have occasion offered them to maintain the same, so that they utterly overwhelm not the truth by self will, power and authority. Now in the end this Archb. constancy was such towards God's cause, that he confirmed all his doings by bitter death in the fire, without respect of any worldly treasure or pleasure. And as touching his stoutness in his Prince's cause, the contrary resistance of the Duke of Northumberland against him proved right well his good mind that way: 
Archbishop Cranmer in displeasure about the employing of Chauntrey lands.  which chanced by reason that he would not consent to the dissoluinge of Chaunteries, until the King came of age, to the intent that they might then better serve to furnish his royal estate, then to have so great treasure consumed in his nonage. Which his stonenesse joined with such simplicity, surely was thought to divers of the Counsel, a thing incredible, specially in such sort to contend with him, who was so accounted in this realm, as few or none would or durst gainstand him.  
So dear was to him the cause of God, and of his Prince, that for the one he would not keep his conscience clogged, nor for the other lurk or hide his head. Otherwise (as it is said) his very enemies might easily entreat him in any cause reasonable: and such things as he granted, he did without any suspicion of rebroiding or meed therefore: So that he was altogether void of the vice of stubbornness, and rather culpable of over much facility and gentleness.   

Not angry.  

The singular patience of this Archbishop.  Then followeth: Not angry. Surely if overmuch patience may be a vice, this man may seem peradventure to offend rather on this part then on the contrary. Albeit for all his doings I cannot say: for the most part, such was his mortification that way, that few we shall find in whom the saying of our Saviour Christ so much prevailed as with him, who would not only have a man to forgive his enemies, but also to pray for them: that lesson never went out of his memory. For it was known that he had many cruel enemies, not for his own deserts, but only for his religion sake: and yet what soever he was that either sought his hindrance, either in goods, estimation, or life, and upon conference would seem never so slenderly any thing to relent or excuse himself, he would both forget the offence committed, and also evermore afterwards friendly entertain him, & show such pleasure to him, as by any means possible he might perform or declare: In so much that it came into a common proverb: Do unto my Lord of Canterb. displeasure or a shrewd turn, and then you may be sure to have him your friend whiles he liveth. Of which his gentle disposition in abstaining from revengement, amongst many examples thereof, I will repeat here one.  

A story between the Archbishop of Canterbury, & a popish priest his enemy.  It chanced an ignorant Priest and parson in the North parties, the Town is not now in remembrance, but he was a kinsman of one Chersey a grocer, dwelling within London (being one of those priests that use more to study at the alehouse, then in his chamber or in his study) to sit on a time with his honest neighbours at the alehouse within his own Parish, where was communication ministered in commendation of my Lord Cranmer Archbishop of Cant. This said parson envying his name only for Religion sake, said to his neighbours: what make you of him (quoth he) he was but an Ostler, 
The railing of a Popish Priest against Doctor Cranmer.  and hath no more learning than the Goslings that goeth yonder on the green, with such like slanderous and uncomely words. These honest neighbours of his, not well bearing those his unseemly words, articled against him, and sent their complaint unto the Lord Cromwell, than Vicegerent in causes Ecclesiastical, who sent for the priest, and committed him to the Fleet, minding to have had him recant those his slanderous words at Paul's Crosse. Howbeit, the Lord Cromwell having great affairs of the Prince then in hand, forgot his prisoner in the Flete: So that this Chersey the Grocer, understanding that his kinsmanne was in durance in the Fleet, only for speaking words against my Lord of Canterb. consulted with the Priest, and between them devised to make suit rather unto the Archbishop for his deliverance, then to the Lord Cromwell, before whom he was accused: understanding right well that there was great diversity of natures between those two estates, the one gentle and full of clemency, and the other severe and somewhat intractable, namely against a Papist: So that Chersey took upon him first to try my Lord of Caunterburies' benignity, namely, 
Chersey suing for his kinsman to the Archbish.  for that his cousin's accusation touched only the offence against him and none other. Whereupon the said Chersey came to one of the Archbish. Gentlemen (whose father bought yearly all his spices and fruit of the said Chersey, and so thereby of familiar acquaintance with the Gentleman) who opening to him the trouble wherein his kinsman was, requested that he would be a means to my Lord his master, to hear his suit in the behalf of his kinsman.  
The matter was moved. The Archbishop, like as he was of nature gentle, and of much clemency, so would he never show himself strange unto suitors, but incontinently sent for the said Chersey. When he came before him, Chersey declared, that there was a kinsman of his in the Fleet, a Priest of the North country, and as I may tell your grace the truth (quod Chersey) a man of small civility and of less learning. And yet he hath a personage there, which now (by reason that my lord Cromwell hath laid him in prison being in his cure) is unserved, and he hath continued in durance above 2. months, and is called to no answer, and knoweth not when he shall come to any end, so that this his imprisonment consumeth his substance, and will utterly undo him, unless your grace be his good Lord. I know not the man (said the Archbishop) nor what he hath done, why he should be thus in trouble.  
Said Chersey again, he only hath offended against your grace, and against no man else, as may well be perceived by the Articles objected against him, the copy whereof the said Chersey then exhibited unto the said Archb. of Canterbury. Who well perusing the said Articles, said: This is the common talk of all the ignorant Papistical Priests in England against me. Surely, said he, I was never made privy unto this accusation, nor of his endurance I never heard before this time. Notwithstanding, 
The Priest sent for to the Archbishop.  if there be nothing else to charge him withal against the Prince or any of the Counsel, I will at your request take order with him, and send him home again to his cure to do his duty: and so thereupon sent his ring to the Warden of the Fleet, willing him to send the prisoner unto him, with his keeper at after noon.  
When the keeper had brought the prisoner at the hour appointed, and Chersey had well instructed his cousin in any wise to submit himself unto the Archbishop, confessing his fault, where by that way he should most easily have an end and win his favour: thus the person being brought into the garden at Lambeth, and there sitting under the vine, the Archbishop demanded of the parson what was the cause of his endurance, and who committed him to the Fleet? The parson answered and said: that the Lord Cromwell sent him thither, for that certain malicious parishioners of his parish, had wrongfully accused him of words which he never spoke nor meant. Chersey hearing his foolish cousin so far out of the way from his former instruction, said: Thou dasterdly dolt and varlet, is this thy promise that thou madest to me? Is there not a great number of thy honest neighbours hands against thee, to prove thee a liar? Surely my Lord (quod Chersey) it is pity to do him good. I am sorry that I have troubled your grace thus far with him.  
Well, said the Archb. unto the parson, 
The Arch-bishops' words to the Parson.  if you have not offended me, I can do you no good, for I am entreated to help one out of trouble that hath offended against me. If my Lord Cromwell hath committed you ●o prison wrongfully, that lieth in himself to amend, and not in me. If your offence only toucheth me, I will be bold to do some what for your friends sake here. If you have not offended against me, then have I nothing to do with you, but that you may go and remain from whence you came. Lord what ado his kinsman Chersey made with him, calling him all kind of opprobrious names. In the end my Lord of Caunterburie seeming to rise and go his ways, the fond priest fell down on his knees, and said: I beseech your grace to forgive me this offence: assuring your grace that I spoke those words being drunk and not well advised. Ah, said my Lord, this is somewhat, 
The Priest confesseth his fault to the Archbishop.  and yet it is no good excuse, for drunkenness evermore uttereth that which lieth hid in the heart of man when he is sober, alleging a text or twain out of the Scriptures concerning the vice of drunkenness, which cometh not now to remembrance.  
Now therefore (said the Archbishop) that you acknowledge somewhat your fault, I am content to common with you, hoping that you are at this present of an indifferent sobriety. Tell me then, quoth he, did you ever see me, or were you ever acquainted with me before this day? 
The rash tongues of men slanderously speaking evil by men, whom they never knew nor saw before.  The Priest answered and said, that never in his life he saw his grace. Why than (said the Archbishop) what occasion had you to call me an Ostler: and that I had not so much learning as the Goslings which then went on the green before your face? If I have no learning, you may now try it, and be out of doubt thereof: therefore I pray you appose me, either in Grammar or in other liberal sciences, for I have at one time or other tasted partly of them. Or else if you are a Divine, say somewhat that way.  
The priest being amazed at my Lords familiar talk, 
The Priests answer.  made answer and said: I beseech your grace to pardon me. I am altogether unlearned, and understand not the Latin tongue but very simply. My only study hath been to say my service and Mass, fair and deliberate, which I can do aswell as any priest in the country where I dwell, I thank God. Well, said the other, if you will not appose me, I will be so bold to appose you, and yet as easily as I can devise, and that only in the story of the Bible now in English, in which I suppose that you are daily exercised. Tell me therefore who was king David's father, said my Lord? The Priest stood still pausing a while and said: In good faith my Lord, I have forgotten his name. Then said the other again to him: if you cannot tell that, I pray you tell me then who was salomon's father? The fond foolish priest without all consideration what was demanded of him before, 
 made answer. Good my L. bear with me, I am not further seen in the Bible, then is daily read in our service in the Church.  

 The Archb. then answering, said: this my question may be found well answered in your service. But I now well perceive, howsoever ye have judged heretofore of my learning, sure I am that you have none at all. But this is the common practice of all you which are ignorant and superstitious Priests, to slander, backbite, and hate all such as are learned and well affected towards God's word and sincere religion. Common reason might have taught you what an unlikely thing it was, and contrary to all manner of reason, that a Prince having two Universities within his realm of well learned men, & desirous to be resolved of as doubtful a question as in these many years was not moved the like within Christendom, should be driven to that necessity for the defence of his cause, to send out of his Realm an Ostler, being a man of no better knowledge than is a gosling, in an ambassade to answer all learned men, both in the court of Rome, and in the emperors court, in so difficult a question as toucheth the king's matrimony, and the divorce thereof. I say if you were men of any reasonable consideration, 
 you might think it both unseemly and uncomely for a Prince so to do. But look where malice reigneth in man, there reason can take no place: and therefore I see by it, that you all are at a point with me, that no reason or authority can persuade you co favour my name, who never meant evil to you, but your both commodity and profit. How be it, God amend you all, forgive you, and send you better minds.  
With these words the Priest seemed to weep, and desired his grace to pardon his fault and frailty, so that by his means he might return to his cure again, and he would sure recant those his foolish words before his parishioners so soon as he came home, 
 and would become a new man. Well, said the Archbishop, so had you need. And giving him a godly admonition to refuse the haunting of the Alehouse, and to bestow his time better in the continual reading of the scriptures, he dismissed him from the Fleet.  
The L. Cromwell perceiving within a fortnight after, 
The Lord C●omwell offended w●en the Archbishop 〈…〉 Priest.  that his prisoner was sent home without any open punishment, came to Lambheth unto the Archb. & in a great heat said to him: My Lord I understand that you have dispatched the Northern Priest that I of late sent to the Fleet, home again, who unhonestly railed of you, and called you an ostler.  
In deed I have so done (said he again) for that in his absence the people of his cure wanted their divine service. It is very devout divine service that he sayeth, quoth the L. Cromwell: It were more meet for him to be an ostler than a Curate, who sticked not to call you an Ostler. But I thought so much what you would do, and therefore I would not tell you of his knavery when I sent him to prison. Howbeit henceforth they shall cut your throat before that I say any thing more to them on your behalf. 
 Why? what would you have done with him, quoth the Archbishop? there was nothing laid to his charge, other than words spoken against me, and now the man is repentant and well reconciled, and hath been at great charges in prison: it is time therefore that he were rid of his trouble. Well, said my L. Cromwell, I meant that he should have preached at Paul's cross a recantation before he had gone home. That had been well done, quoth the other, for than you would have had all the world as well to wonder at me as at him. Well, well, said the L. Cromwell: we shall so long bear with these popish knaves, that at length they will bring us in deed to be wondered at of the whole world.  
This example among other, serveth to declare that there remained small desire of revenging in the said Archbish. But what should I say more? 
 His quietness and mortification this way, was such, that it is reported of all that knew him, that he never raged so far with any of his household servants, as once to call the meanest of them, varlet, or knave in anger, much less to reprove a stranger with any reproachful words. Much unlike in this part to the property (as it seemeth) to some other inferior Bishops of this realm, which have not spared to fly in the faces, to pluck of the beards, to burn the hands, to beat & scourge with rods the bodies both of Gentlemen, married men and other, having almost nothing else in their mouth, but fools and knaves, etc. and yet after all this, think themselves good perfect bishops, after the rule which followeth and saith.   

No striker, nor fighter.  
No striker, nor fighter: From which kind of vice, the nature of this Archbishop was so far of, as was his doctrine which he professed, and death which he suffered, far of from all condition and example of blind Popery. After the prohibition of these foresaid vices, succeed the mother of all good virtues necessarily required of all true Christians, but chiefly of a spiritual Prelate, which is.   

Not given to filthy lucre, but harberous.  
Not given to filthy lucre, but harberous. etc. 
Not given to filthy lucre, but harberous.  The contrary whereof, was so odious unto S. Paul, that he esteemed the same no less than a kind of Idolatry, in that it maketh men to forget their duty to God so far, and in stead of him to worship their treasure. How little this prelate we speak of, was infected with this vice, and how he was no niggard, all kind of people that know him, 
The liberal doings of this Archbishop.  as well learned beyond the seas, and on this side, to whom yearly he gave in exhibition no small sums of money, as other, both Gentlemen, mean men, and poor men, who had in their necessity that which he could conveniently spare, lend, or make, can well testify. And albeit such was his liberality to all sorts of men, that no man did lack whom he could do for, either in giving or lending: yet nevertheless such was again his circumspection, that when he was apprehended and committed by Queen Mary to the tower, he ought no man living a penny that could or would demand any duty of him, but satisfied every man to the uttermost: where else no small sums of money were owing to him of divers persons, which by breaking their bills and obligations, 
The Archbishop clearing all his debts before his attainder.  he freely forgave and suppressed before his attainder. In so much that when he perceived the fatal end of king Edward should work to him no good success touching his body and goods, he incontinently called for his officers, his Steward and other, commanding them in any wise to pay where any penny was owing, which was out of hand dispatched. And then he said: Now I thank God I am mine own man, and in conscience with Gods help able else to answer all the world and worldly adversities, which some men supposeth he might also have avoided, if he would have been counseled by some of his friends. It followeth moreover.   

Harberous.  
And as touching this word Harberous, whereby is meant the good maintenance of hospitality, so little was this property lacking in him, that some men misliking the same, thought it rather a house of overmuch lavishing and unprofitable expense. But as nothing can be so well done, 
The large expenses of Doct. Cranmer.  which by some or other shall not be maligned & detracted, so neither did this man lack his cavillers, some finding fault with his overmuch prodigality, some on the contrary part repining & complaining of his spare house & strait order much under the state of his revenues and calling. Of which two, the first sort must consider the causes which moved him to that liberal and large kind of expenses. Wherein here cometh to be considered, the time wherein he served: which was when reformation of religion first began to be advanced. In which time the whole weight and care of the same, most chief depended upon his hand. During which season, almost for the space of xvi. years together, his house was never lightly unfurnished of a number both of learned men and Commissioners from time to time appointed for deciding of ecclesiastical affairs.  
And thus as he seemed to some over large and lavishing more than needed in hospitality: so on the other side there wanted not some, of whom he was much noted and accused again, yea & also complained of to K. Henry the 8. for too slender and niggardly housekeping, as not worthy to be accounted the hospitality of a mean gentleman, as here following shall appear.  
After that the ample and great possessions, revenues, jewels, rich ornaments and other treasures of the Abbeys were dissolved and brought into the kings hands, in the dissolving whereof many cormorantes were fed and satisfied, and yet not so fully satisfied, but that within a few years they began to wax hungry again: & for so much as no more could be scraped now out of the Abbeys: they began to seek how by some other pray to satisfy their appetites, which was to tickle the king's ears with the rich revenue of the bishop's lands. And to bring this devise to pass, they procured sir Thomas Seimour knight, of the privy chamber, 
The Bishop's lands sought.  to be a promoter of the matter, who not in all points much favouring the Archbishop, having time and a convenient occasion, declared to the king that my Lord of Caunterbury did nothing else but sell his woods, 
Untruth told to the king of the Archbishop of Canterburyes housekeeping.  and let his Leases by great and many fines, making havoc of all the Royalties of the archbishopric, and that not only to the intent to gather up treasure for his wife and his children, keeping no manner of hospitality, in respect of so great a revenue: advertising the King further, that it was the opinion of many wise men, that it were more meet for the bishops to have a sufficient yearly stipend in money out of the Exchequer, then to be comhered with those temporal affairs of their Royalties, being impediments unto their study, and pastoral charge, and his highness to have their Lands and Royalties converted to his proper use, which besides their honest stipends, would be unto his majesty no small commodity and profit.  
When the king had heard his fair tale, he said little thereunto, 
The kings answer to the complayner of the Archbishop.  other than this: Well (quoth he) we will talk more of this matter an other tyme. Now, within a fortnight after or thereabout whether by chance, or of set purpose, it is not known) it came to pass that one day his highness going to dinner had washed, sir Thomas Seimor then holding the Ewer, he said to the said sir Tho. Go you out of hand to Lambeth unto my L. of Caunterbury, & bid him to be with me at two of the clock at after noon and fail not. Sir Tho. straightways went to Lambeth, and as he came to the gate the Porter being in the lodge, came out and conveyed him to the Hall, which was thoroughly furnished and set, both with the household servants & strangers, with 4. principal head messes of officers, as daily it was accustomed to be. When sir Thomas Seimor saw that stately large Hall so well set and furnished, being therewith abashed, and somewhat guilty of an untruth told to the King before, he retired back, and would needs have gone to the Archbishop of Caunterbury by the Chapel, and not through the Hall. Richard Nevell Gentleman, then Steward of the household, perceiving his retire, came by and by unto him, and after gentle entertainment, demanded of him whether he would speak with my Lord or no. Sir Tho. said, that he must needs do so from the kings highness, saying to him: and this way I am going to my Lord's grace. Sir, said the Steward you cannot go that way, 
The Archbishop of Canterburyes house keeping.  for the door is fast shut, in the dinner time: and so by gentle means brought him up to my lords chamber through the Hall, who then was at dinner: with whom he dined after he had done his message whose ordinary fare might always well beseem a right honourable parsonage. When dinner was scarce done, Sir Thomas took his leave of my Lord, and went again to the Court.  
So soon as the kings highness saw him, he said to him: Have you been with my Lord of Caunterbury? Sir Thomas answered: That I have if it please your Majesty, 
The comylayne● asketh pardon of the king for his untrue report.  and he will be with your Highness straightways. Dined you not with him said the King? Yes sir (said he) that have I done. And with that word, whether he espied by the kings countenance, or by his words any thing tending to displeasure, he straightway without delay, kneeled down upon his knee, and said: I beseech your Majesty to pardon me: I do now well remember and understand, that of late I told your highness a great untruth concerning my Lord of Canterbury's house keeping: but from henceforth I intend never to believe that person which did put that vain tale into my head: For I assure your highness that I never saw so honourable a Halle set in this Realm, (besides your majesties Hall) in all my life, with better order, and so well furnished in each degree, If I had not seen it myself, I could never have believed it, and himself also so honourably served.  
Ah sir, quoth the kings highness? Have you now espied the truth? 
The King speaketh in defence of 〈◊〉 Archbishop of Canterbury.  I thought you would tell me another tale when you had been there. He was a very varlet (quoth the king) that told you that tale: for he spendeth (ah good man said the king) all that he hath in housekeping. But now I perceive which way the wind bloweth. There are a sort of you to whom I have liberally given of the possessions and revenues of the suppressed monasteries, which like as you have lightly gotten, so have you more unthriftily spent, some at dice, other some in gay apparel, & other ways worse I fear me: & now as all is gone you would fain have me make another chevance with the Bishop's lands, to accomplish your greedy appetites. But let no other bishops bestow their revenues worse than my L. of Cant. doth, then shall you have no cause to complain of their keeping of house.  
And thus the tale being shut up, and ended by the king's highness, neither sir Tho. Seimor, nor none else on his behalf ever after durst renew, or revive that suit any more in K. Henry's days: so that it may be evident to all indifferent men, the liberality of the Archb. in housekeping what it was, which being defended, and commended by the prince himself, rather may give a good example to his posterity to follow, than was then to be depraved of any private subject, such as knew him not.  
In which Archb. this moreover is to be noted, 
The alms of the Archbishop towards the poor.  with a memorandum touching the relief of the poor, impotent, sick, and such as then came from the wars at Bullen, & other parts beyond the seas, lame, wounded, & destitute: for whom he provided, besides his mansion house at Beckjsborne in Kent, the parsonage barn well furnished with certain lodgings for the sick and maimed soldiers. To whom were also appointed the Almosiner, a physician, and a surgeon to attend upon them, and to dress & cure such as were not able to resort to their countries, having daily from the bishop's kitchen who●e broth and meat, for otherwise the common alms of the household was bestowed upon the poor neighbours of the shire. And when any of the impotent did recover and were able to travail, they had convenient money delivered to bear their charges, according to the number of miles from that place distant. And this good example of mercy and liberal benignity, I thought here good not in silence to be suppressed, whereby other may be moved according to their vocation, to walk in the steps of no less liberality, then in him in this behalf appeared.   

¶ One that loveth goodness, sober minded, righteous, holy, and temperate.  
Now followeth together these virtues, One that loveth goodness, sober minded, righteous, holy, and temperate. As concerning these qualities, the trade of his life before joined, with his benign and gentle disposition, do testify that he could not be void of these good virtues reigning in him, which was so abundantly adorned with the other, which above we have declared.   

¶ To cleave fast unto the true word of doctrine, that he may be able to exhort with wholesome learning, 
To cleave fast to the word of doctrine: able to exhort in wholesome learning, & to reprove the gayn-sayer. Titus. 1.  and to improve that say against it.  
Then concludeth S. Paul with the most excellent virtue of all other to be wished in a Prelate of the church. For if this constancy be not in him to this end, that is: To cleave fast unto the true word of doctrine, that he may be able to exhort with wholesome learning, and to improve that say against it: If he be void (I say) of these gifts & graces, he is worthy of no commendation, but shall seem an Idol, and a deceiver of the world. Neither shall he deserve the name of a Bishop, if either for dread or meed, affection or favour, he do at any time or in any point serve from the truth. As in this behalf the worthy constancy of this said Archbishop never, for the most part, shrunk for no manner of storm: but was so many ways tried, that neither favour of his Prince, nor fear of the indignation of the same, 
Archbishop Cranmer ever constant in defence of Christ's truth and Gospel.  nor any other worldly respect could alienate or change his purpose, grounded upon that infallible doctrine of the Gospel. notwithstanding his constant defence of God's truth, was ever joined with such meekness toward the king, that he never took occasion of offence against him.  
At the time of setting forth the six Articles, mention was made before in the story of king Henry the viii. how adventurously this Archbishop Tho. Cranmer did oppose himself, standing as it were, post alone, against the whole Parliament, disputing and replying three days together against the said Articles. In so much, that the king, when neither he could mislike his reasons, and yet would needs have these Articles to pass, required him to absent himself for the time out of the chamber, while the Act should pass, & so he did, & how the K. afterward sent all the Lords of the Parliament, unto the Archb. to Lambeth to cheer his mind again, that he might not be discouraged, all which appeareth above expressed. And this was done during yet the state & time of the L. Cromwel's authority. And now that it may appear likewise, that after the decay of the L. Cromwell, yet his constancy in Christ's cause did not decay, you shall hear what followed after.  
For after the apprehension of the L. Cromwell, when the adversaries of the Gospel thought all things sure now on their side, it was so appointed amongst them, that x. or xii. bishops, and other learned men joined together in commission, came to the said Archb. of Cant. for the establishing of certain Articles of our Religion, which the Papists then thought to win to their purpose against the said Archb. For having now the L. Cromwell fast and sure, they thought all had been safe, and sure for ever: as in deed to all men's reasonable consideration, that time appeared so dangerous, that there was no manner hope that religion reform, should any one week longer stand, such account was then made of the kings untowardness thereunto. 
 In so much, that of all those Commissioners, there was not one left to stay on the Archbishop's part, but he alone against them all, stood in defence of the truth, and those that he most trusted to, namely, B. Heath, and B. Skip left him in the plain field, who then so turned against him, that they took upon them to persuade him to their purpose: and having him down from the rest of the Commissioners, into his garden at Lambheth, there by all manner of effectual persuasions, entreated him to leave of his overmuch constancy, and to incline unto the king's intent, who was fully set to have it otherwise then he then had penned, or meant to have set abroad. When those two his familiars, with one or two others his friends, had used all their eloquence, and policy, he little regarding their inconstancy and remissness in God's cause or quarrel, said unto them right notably.  
You make much ado to have me come to your purpose, 
 alleging that it is the kings pleasure to have the Articles in that sort you have devised them to proceed, and now that you do perceive his highness by sinister information, to be bend that way, you think it a convenient thing to apply unto his highness mind. You be my friends both especially the one of you I did put to his Majesty as of trust. Beware I say, what you do. There is but one truth in our Articles to be concluded upon, which if you do hide from his highness by consenting unto a contrary doctrine, and then after in process of time, when the truth cannot be hidden from him, his highness shall perceive how that you have dealt colourably with him, I know his grace's nature so well (quoth the Archbishop) that he will never after trust and credit you, or put any good confidence in you. And as you are both my friends, so therefore I will you to beware thereof in time, and discharge your consciences in maintenance of the truth. But all this would not serve, for they still swerved: and in the end by discharging of his conscience, and declaring the truth unto the king, God so wrought with the king, that his highness joined with him against the rest, so that the book of articles passing on his side, he won the Goal from them all, contrary to all their expectations, when many wagers would have been laid in London, that he should have been laid up with Cromwell at that time in the tower for his stiff standing to his tackle. After that day there could neither Counsellor, bishop, or papist win him out of the kings favour.  

〈◊〉 Papists 〈…〉 the Archbishop out of 〈◊〉 w●th 〈◊〉.  Notwithstanding, not long after that, certain of the Counsel, whose names need not to be repeated, by the enticement and provocation of his ancient enemy the bishop of Winchester, and other of the same sect, attempted the King against him, declaring plainly, that the Realm was so enfected with heresies and heretics, that it was dangerous for his highness, farther to permit it unreformed, lest peradventure by long suffering, such contention should arise, & ensue in the realm among his subjects, that thereby might spring horrible commotions, 
The Archb. again 〈◊〉 to the 〈◊〉.  and uproars, like as in some parts of Germany, it did not long ago: The enormity whereof they could not impute to any so much, as to the Archbishop of Canterbury, who by his own preaching, and his Chapleins had defiled the whole realm full of divers pernicious heresies. The King would needs know his accusers, They answered that forasmuch as he was a Counsellor no man durst take upon him to accuse him: but if it would please his highness, to commit him to the Tower for a time, there would be accusations, and proofs enough against him, for otherwise just testimony, and witness against him would not appear, and therefore your highness (said they) must needs give us the Counsel liberty, and leave to commit him to durance.  

 The King perceiving their importunate suit against the Archbishop (but yet meaning not to have him wronged, and utterly given over unto their hands) granted unto them that they should the next day, commit him to the Tower for his trial. When night came, the King sent Sir Anthony Deny about midnight, to Lambeth to the Archbishop, willing him forthwith to resort unto him at the Court. The message done, the Archbishop speedily addressed himself to the Court, and coming into the gallery where the king walked, and tarried for him, his highness said: Ah my Lord of Caunterburie, I can tell you news. 
The kinge● words and advise for the supportation of the Archbishop.  For divers weighty considerations it is determined by me, and the Counsel, that you to morrow at nine of the clock shallbe committed to the Tower, for that you and your Chaplains (as information is given us) have taught and preached, and thereby sown within the realm such a number of execrable heresies, that it is feared, the whole realm being infected with them no small contention, and commotions will rise thereby amongst my subjects, as of late days the like was in divers parts of Germany, and therefore the Counsel have requested me, for the trial of the matter, to suffer them to commit you to the Tower, or else no man dare come forth, as witness in these matters, you being a Counsellor.  
When the king had said his mind, the Archbishop kneeled down and said: 
The Archbishop's answer to the king.  I am content if it please your grace, with all my heart, to go thither at your highness commandment, and I most humbly thank your Majesty that I may come to my trial, for there be that have many ways slandered me, and now this way I hope to try myself not worthy of such report.  
The king perceiving the man's uprightness, joined with such simplicity, said: Oh Lord, what manner a man be you? What simplicity is in you? I had thought that you would rather have sued to us to have taken the pains to have heard you, and your accusers together for your trial, without any such endurance. Do not you know, what state you be in with the whole world, and how many great enemies you have? Do you not consider what an easy thing it is, to procure three or four false knaves to witness against you? Think you to have better luck that way, than your master Christ had? I see by it, 
The kings favourable care and consideration toward the Archbishop of Canterbury.  you will run headlong to your undoing, if I would suffer you. Your enemies shall not so prevail against you, for I have otherwise devised with myself to keep you out of their hands. Yet notwithstanding to morrow when the Counsel shall sit, and send for you, resort unto them, and if in charging you with this matter, they do commit you to the Tower, require of them, because you are one of them, a Counsellor, that you may have your accusers brought before them without any further endurance, and use for yourself as good persuasions that way as you may devise, and if no entreaty or reasonable request will serve, then deliver unto them this my ring, 
The king sendeth his signet in the behalf of the Archbishop of Canterbury.  (which when the king delivered unto the Archbishop) and say unto them, if there be no remedy my Lords, but that I must needs go to the Tower, than I revoke my cause from you, and appeal to the kings own person by this his token unto you all, for (said the King then unto the Archbishop) so soon as they shall see this my ring, they know it so well that they shall understand that I have resumed the whole cause into mine own hands and determination, and that I have discharged them thereof.  
The Archbishop perceiving the kings benignity so much to him wards, had much ado to forbear tears. Well, said the King, go your ways my Lord, and do as I have bidden you. My Lord humbling himself with thanks, took his leave of the Kings highness for that night.  
On the morrow about 9 of the clock before noon, 
The Archbishop being one of the Counsel, made to stand at the Counsel chamber door waiting.  the Counsel sent a gentleman Usher for the Archbish. who when he came to the Counsel chamber door, could not be let in, but of purpose (as it seemed) was compelled there to wait among the Pages, Lackeys, and serving men all alone. D. Butts the King's physician resorting that way, & espying how my Lord of Cant. was handled, went to the King's highness and said: My Lord of Cant. if it please your grace is well promooted: 
D. Butts the king's Physician, a friend of the Archbishops.  for now he is become a Lackey or a serving man, for yonder he standeth this half hour at the Counsel chamber door amongst them. It is not so (quoth the King) I trow, nor the counsel hath not so little discretion as to use the Metropolitan of the Realm in that sort, specially being one of their own number. But let them alone (said the King) and we shall hear more soon.  
Anon the Arcchbishop was called into the Counsel chamber, to whom was alleged, as before is rehearsed. 
The Archb called before the Counsel.  The Archb. answered in like sort, as the king had advised him: and in the end when he perceived that no manner of persuasion or entreaty could serve, he delivered them the King's ring, revoking his cause into the king's hands. 
The Counsel being set against the Archb, he showeth the kings ring and appealeth from them.  The whole Counsel being thereat somewhat amazed, the Earl of Bedford with a loud voice confirming his words with a solemn oath, said: when you first began the matter my Lords, I told you what would come of it. Do you think that the king will suffer this man's finger to ache? Much more (I warrant you) will he defend his ly●e against brabbling varlets. You do but cumber yourselves to hear tales & fables against him. And so incontinently upon the receipt of the kings token, they all rose, and carried to the king his ring, surrendering that matter as the order and use was, into his own hands.  
When they were all come to the kings presence, his highness with a severe countenance, 
The kings words to the Counsel in defence o● the Archbishop.  said unto them: Ah my Lords, I thought I had had wiser men of my counsel then now I find you. What discretion was this in you, thus to make the Primate of the realm, & one of you in office, to wait at the counsel chamber door amongst serving men? You might have considered that he was a counsellor as well as you, and you had no such commission of me so to handle him. I was content that you should try him as a Counsellor, and not as a mean subject. But now I well perceive that things be done against him maliciously, & if some of you might have had your minds, you would have tried him to the uttermost. But I do you all to wit, and protest, that if a Prince may be beholding unto his subject (and so solemnly laying his hand upon his breast) said: by the faith I own to God. I take this man here my L. of Canterbury, to be of all other a most faithful subject unto us, and one to whom we are much beholding, giving him great commendations otherwise. And with that one or two of the chiefest of the Counsel, making their excuse, declared, that in requesting his endurance, it was rather meant for his trial, and his purgation against the common fame, and slander of the world, then for any malice conceived against him. Well, well my Lords, 
The Lords of the Counsel glad to be friends again with the Arrhbishop.  quoth the king, take him and well use him, as he is worthy to be, and make no more ado. And with that every man caught him by the hand, and made fair weather of altogethers, which might easily be done with that man.  
And it was much to be marveled, that they would go so far with him, thus to seek his undoing, this well understanding before, 
The king a great supporter of Cranmer.  that the king most entirely loved him and always would stand in his defence whosoever spoke against him: as many other times the Kings patience was by sinister informations against him tried. In so much that the Lord Cromwell was evermore wont to say unto him: 
The L Cromwell's words to the Archbishop.  My Lord of Caunterbury, you are most happy of all men: for you may do and speak what you list, and say what all men can against you, the king will never believe one word to your detriment or hindrance. I am sure I take more pains than all the counsel doth, and spend more largely in the King's affairs, as well beyond the seas as on this side: yea I assure you, even very spies in other foreign Realms, and at Rome else where, costeth me above one 1000 marks a year: and do what I can to bring matters to knowledge, for the commodity of the King and the Realm, I am every day chidden, and many false tales now and then believed against me: and therefore you are most happy, for in no point can you be discredited with the king. To this the Archbishop again answering, If the kings Majesty were not good to me that way, I were not able to stand and endure one whole week, but your wisdom and policy is such, that you are able to shift well enough for yourself.  
Now when the kings highness had thus benignly & mercifully dispatched the said Archbishop from this sore accusation by the Counsel laid against him, all wise men would have thought that it had been mere folly afterwards to have attempted any matter against him: but yet look where malice reigneth, there neither reason nor honesty can take place. Such therefore as had conceived deep rancour and displeasure against him, ceased not to persecute him by all possible means. Then brought they against him a new kind of accusation, 
another accusation brought into the Parliament house by Sir john Gostwicke against the Archb.  and caused sir john Gostwike knight, a man of a contrary religion, to accuse the Archb. openly in the Parliament house, laying to his charge his sermons preached at Sandwich, & his Lectures red at Canterbury, wherein should be contained manifest heresies against the Sacrament of the altar, etc. Which accusation came to the kings ear. Why (quoth the king) where dwelleth Gostwike? As I take it, either in Bedfordshire or Buckinghamshire, and hath he so open an ear that he can hear my L. of Cant. preaching out of Kent? This is very like said the king. If he had been a Kentishman, there had been some thing worthy of consideration: but as for Gostwike, I know him well enough, and what good religion he is of. 
Gostwicke's check●e of the king for accusing the Archbishop.  Go to him and tell him, said the king to one of his privy chamber, if he go not to my L. of Cant. and so reconcile himself to him that he may become his good Lord, I will pull the Goslings feathers so, that hereafter he shall have little lust to slander the Metropolitan, or any other learned man. 
Gostw●●●● glad to 〈◊〉 in against with th● 〈…〉  When sir I. Gostwike heard these words, it was no need to bid him hast himself to Lambheth unto the Metropolitan making to him as many friends as possible he might. When he came to the Archb. he was fain to disclose unto him, by what means he was procured to do that he did, requesting his clemency to be his good lord, or else he took himself utterly undone, being so in the kings indignation, as he understood he was by that afore declared, which suit was soon won at his hand: and so the Archb. casting into the satchel behind him all those sir john Gostwikes ingratitudes, went to the king, and wan to sir john his prince's favour again. And thus the king made a short end of this accusation.  
Well, here you may perceive that malicious invention, went not the wisest way to work, to procure a stranger dwelling a far of, 
New 〈…〉 the 〈…〉 Iustice● 〈◊〉 Kent against the Archb.  to accuse the Archbishop of his doctrine preached in his Diocese: and therefore hath blind malice learned some more wisdom now, to accuse the Archbishop in such sort as he shall never be able to avoid it. And therefore it was procured by his ancient enemies, that not only the Prebendaries of his Cathedral Church in Caunterbury, but also the most famous justices of Peace in the Shire should accuse him, and Article against him: which in very deed was most substantially brought to pass, and the Articles both well written and subscribed, were delivered to the kings highness, as a thing of such effect, that there must needs follow to the said Archbishop both indignation of the prince, and condign punishment for his grievous offence committed by him and his chaplains, in preaching such erroneous doctrine, as they did within his Diocese of Cant. whereof they being such witness of credit, no man had cause to doubt of their circumspect doings. This accusation articularly sent out, was delivered to the King by some of the Counsels means. When the king had perused the book, 
Articles put to the King against D. Cranmer.  he wrapped it up, and put it into his sleeve: and finding occasion to solace himself upon the Thames, came with his Barge furnished with his Musicians, a long by Lambeth bridge towards Chelsey. The noise of the Musicians provoked the Archb. to resort to the bridge to do his duty, and to salute his prince. Whom when the king had perceived to stand at the bridge, eftsoons he commanded the Watermen to draw towards the shore, and so came strait to the Bridge.  
Ah my Chaplain, said the king to the Archb. Come into the barge to me. The Archb. declared to his highness, 
The king maketh the Archbishop privy of the articles.  that he would take his own barge and wait upon his majesty. No said the king, you must come into my barge for I have to talk with you. When the king & the Archbishop all alone in the barge were set together, said the king to the Archb. I have news out of Kent for you my Lord. The Archb. answered, Good I hope if it please your highness. Marry said the king they be so good, that I now know the greatest heretic in Kent, and with that pulled out of his sleeve the book of Articles against both the said Archb. and his preachers, and gave the book to him, willing him to peruse the same. When the Archb. had read the Articles, and saw himself so uncourteously handled of his own church, whereof he was head, I mean of the Prebendaries of his Cathedral Church, and of such his neighbours as he had many ways gratified, 
Commission appointed to be sent into Kent, for trial of the articles.  I mean the justices of the Peace, it much grieved him. Notwithstanding he kneeled down to the king, and besought his Majesty to grant out a Commission to whomsoever it pleased his highness, for them to try out the truth of this accusation. In very deed (said the king) I do so mean, and you yourself shall be chief Commissioner, to adjoin to you such two or three more as you shall think good yourself. Then it will be thought (quoth the Archb. to the king) that it is not indifferent if it please your grace) that I should be mine own judge, and my Chaplains also. Well, 
Commissioners appointed to Cranmer, Doct. bellows D. Cox Chime. M. Husley Register.  said the king, I will have none other but yourself, & such as you will appoint. For I am sure that you will not halt with me in any thing, although you be driven to accuse yourself, and I know partly how this gear proceedeth, and if you handle the matter wisely, you shall find a pretty conspiracy devised against you. Whom will you have with you said the king? Whom it shall please your grace to name (quoth the Archb.) I will appoint Doc. Belhouse for one, name you the other, said the king, meet for that purpose. My Chancellor D. Cox, and Hussey my Register said the Archb. are men expert to examine such troublesome matters. Well, said the king, let there be a Commission made forth, and out of hand get you into Kent, & advertise me of your doings.  
They came into Kent, and there they sat above three weeks to bult out who was the first occasion of this accusation, for thereof the king would chief be advertised. Now the Inquisition being begun by the Commissioners, every man shrunk in his horns, and no man would confess any thing to the purpose. For D. Cox and Hussey, 
 being friendly unto the Papists, handled the matter so, that they would permit nothing material to come to sight. This thing being well perceived by one of the Archbishop's servants his Secretary, he wrote incontinently unto Doct. Buttes and Master Deny, declaring that if the Kings Majesty did not send some other to assist my Lord, than those that then were there with him, it were not possible that any thing should come to light: and therefore wished that Doct. Lee or some other stout man that had been exercised in the King's Ecclesiastical affairs in his visitations, might be sent to the Archbishop. 
 Upon these letters Doct. Lee was sent for to york by the King, and having the king's farther mind declared unto him, when he came to the Court, he resorted incontinently into Kent, so that on Alhallow even, he delivered to the Archbishop the king's Ring, with a declaration of his highness farther pleasure: and by and by upon his message done, he appointed the Archbishop aforesaid to name him a dozen or xvi. of his Officers and gentlemen, such as had both discretion, wit, and audacity: to whom he gave in Commission from the King, to search both the purses, Chests, and chambers, of all those that were deemed or suspected to be of this confederacy both within the Cathedral church and without, and such letters or writings as they could find about them, to bring them to the Archbishop and him.  
These men thus appointed, went in one hour and instant, 
 to the persons, houses, and places, that they were appointed unto: and within four hours afterwards the whole conspiracy was disclosed by finding of letters, some from the Bishop of Winchester, some from D. London at Oxford, and from justices of the Shire, with other: so that the first beginning, the proceeding, and what should have been the end of their conspiracy, was now made manifest. Certain chambers and Chests of Gentlemen of the shire were also searched, where also were found letters serving to this purpose. Amongst all other, came to my Lords hands two letters, one of the Suffragan of Dover, and an other of Doct. Barbar a Civilian, whom continually the Archbishop retained with him in household for expedition of matters in suit before him, as a counsellor in the Law when need required. These two men being well promoted by the Archbishop, he used ever in such familiarity, that when the Suffragan being a prebend of Caunterbury, came to him, he always set him at his own mess, 
 and the other never from his table, as men in whom he had much delight and comfort, when time of care and pensiveness chanced. But that which they did, was altogether counterfeit, and the Devil was turned into the Angel of light, for they both were of this confederacy.  
When my Lord had gotten these their letters into his hands, he on a day, when it chanced the Suffragan to come to him to his house at Bekisburne, called to him into his study the said Suffragan of Dover and D. Barbar, saying: come your ways with me, for I must have your advise in a matter. When they were with him in his study all togethers, he said to them, you twain be men in whom I have had much confidence and trust: you must now give me some good counsel, for I am shamefully abused with one or twain to whom I have showed all my secrets from time to time, 
 and did trust them as myself. The matter is so now fallen out that they not only have disclosed my secrets, but also have taken upon them to accuse me of heresy and are become witness against me. I require you therefore of your good advice how I shall behave myself towards them. You are both my friends, and such as I always have used when I needed counsel. What say you to the matter, quoth the Archbishop?  
Marry, quoth Doct. Barbar, such vilens and knaves, (saving your honour) were worthy to be hanged out of hand without any other law. 
 Hanging were to good, quoth the Suffragan, and if there lacked one to do execution. I would be hangman myself.  

 At these words, the Archbishop cast up his hands to heaven, and said: Oh Lord most merciful God, whom may a man trust now adays? It is most true which is said: Maledictus qui confidit in homine, & ponit carnem brachium suum. There was never man handled as I am: but oh Lord thou hast evermore defended me, and lent me one great friend and master (meaning the king) without whose protection I were not able to stand upright one day unoverthrowen, I praise thy holy name therefore: and with that he pulled out of his bosom their two letters, & said: Know ye these letters my masters? With that they fell down upon their knees, and desired forgiveness, 
The false Suffragan, and Barber the Civilian, ask the Archbishop forgiveness. The Archbishop forgiveth his enemies.  declaring how they a year before were attempted to do the same, and so very lamentably weeping and bewailing their doings, besought his grace to pardon and forgive them. Well, said the gentle Archbishop, God make you both good men. I never deserved this at your hands: but ask God forgiveness, against whom you have highly offended. If such men as you are not to be trusted, what should I do alive? I perceive now that there is no fidelity or truth amongst men. I am brought to this point now, that I fear my left hand will accuse my right hand. I need not much marvel hereat, for our Saviour Christ truly prophesied of such a world to come in the latter days. I beseech him of his great mercy to finish that time shortly, and so departing, he dismissed them both with gentle and comfortable words, in such sort that never after appeared in his countenance or words any remembrance thereof.  
Now, when all those letters and accusations were found, they were put into a chest, the king's Majesty minding to have perused some of them, and to have partly punished the principals of it. The chest and writings were brought to Lambeth. At what time began the Parliament, Lord what ado there was to procure the king a subsidy, 
Practise to get pardon for malefactors.  to the intent that thereupon might ensue a pardon, which in deed followed, and so nothing was done, other than their falsshood known. This was the last push of the pike that was inferred against the said Archb. in king Henry the 8. his days: for never after durst any man move matter against him in his tyme.  
And thus have ye both the working and disclosing of this popish conspiracy against this worthy Archbishop & Martyr of Christ Thomas Cranmer. In the which conspiracy, for so much as complaint was also made unto the king of his chaplains and good preachers in Kent, it shall not be out of the story something likewise to touch thereof, 
Richard Turner a faithful preacher in Kent. Papists set against the Archbishop, by occasion of Turner's Preaching.  especially of Richard Turner then preacher the same time in this Archbishop's Diocese, and Curate to master Morice the Archbishop's Secretary, in the town of Chatham, by whose diligent preaching a great part of this hartburning of the Papists took his first kindling against the Archbishop. Touching the description of which story, because by me nothing shallbe said either more or less, then is the truth, ye shall hear the very certainty thereof truly compiled in a letter sent the same time to Doct. Buttes and Sir Anth. Deny, to be showed unto the king, and so it was, written by the foresaid M. Moryce Secretary then to the Archbishop farmer of the same benefice of Chatham, and patron to M. Turner there minister and Preacher aforesaid.   

¶ A Letter or Apology of M. Morice, sent to Sir Will. Buttes, and Sir Anthony Denny, defending the cause of M. Richard Turner preacher, against the Papists.  
THe letter first beginning in these words: I am certain right worshipful, that it is not unknown to your discrete wisdoms, etc. And after a few lines, coming to the matter, thus the said letter proceedeth.  
As your worships well know, 
The trouble● of Richard Turner minister at Cartham.  It was my chance to be brought up under my L. of Caunterbury my master, in writing of the ecclesiastical affairs of this Realm, as well touching reformation of corrupt religion, as concerning the advancement of that pure and sincere religion received by the doctrine of the Gospel which I take to be so substantially handled and builded upon the doctrine of the Prophets and Apostles, that hell gates shall never prevail against it. The consideration whereof compelled me, being a Farmer of the parsonage of Chatham in Kent, to retain with me one named M Richard Turner, a man not only learned in the scriptures of God, but also in conversation of life towards the world, irreprehensible, whom for discharging of my conscience I placed at Chatham aforesaid to be Curate there This man because he was a stranger in the country there, and so thereby void of grudge or displeasure of any old rancour in the country, 
M. Ralph Morice▪ patron of Richard Turner Preacher.  I thought it had been a mean to have gotten him the better credit in his doctrine: but where malice once taketh fire against truth, no policy I see is able to quench it. Well, this man as he knew what appertained unto his office, so he spared not weekly both Sundays and holidays to open the Gospel and Epistle unto his audience after such a sort (when occasion served) that as well by his vehement inveighing against the bishop of Rome's usurped power and authority, 
The great concourse of people to M. Turner● Preaching.  as in the earnest setting forth and advancing of the kings majesties supremacy, innumerable of the people of the country resorting unto his sermons, changed their opinions, and favoured effectually the religion received. The confluence of the people so daily increased, that the church being a fair, ample, and large church, was not now and then able to receive the number. The fame of this new instruction of the people was so blasted abroad, that the popish priests were wonderfully amazed and displeased, to see their Pope so to be defaced, & their prince so highly advanced.  
Now thought they it is high time for us to work, or else all will here be utterly lost by this man's preaching. Some then went with capons, 
Sir john Baker, Sir Christopher Hales, Sir Tho. Moil, justices, with the Prebendaryes of Canterbury, persecutors of God's people.  some with hens, some with chickens, some with one thing, some with another, unto the justices, such as then favoured their cause and faction, and such as are no small fools, as sir john Baker, sir Christofer Hales, sir Tho. moil Knights, with other justices. The Prebendaries of Christ's Church in Canterbury were made privy hereof, giving their succour and aid thereunto: So that in conclusion poor Turner and other preachers were grievously complained of unto the Kings majesty. Whereupon my Lord of Caunterbury and certain other commissioners were appointed at Lambheth to sit upon the examination of these seditious preachers. Howbeit, before Turner went up to his examination, I obtained of sir Thomas moil that he in Easter week was content to hear Turner preach a rehearsal Sermon in his parish Church at Westwell, of all the doctrine of his Sermons preached at his Cure in Charteham, 
Sir Thomas Moil hearing Turner, could find no fault with his doctrine.  which he most gently granting, heard Turner both before noon and after noon on the Wednesday in Easter week last passed, and (as it seemed) took all things in good part, remitting Turner home to his said Cure with gentle and favourable words. I supposed by this means to have stayed Master Turner at home from further examination, hoping that sir Thomas moil would have answered for him at Lambheth before the Commissioners. 
M. Turner appearing before the Commissioners at Lambeth, was discharged, and sent home.  notwithstanding, after Master Moils coming to London, such information was laid in against Turner, that he was sent for to make answer himself before the said Commissioners, and there appearing before them, he made such an honest, perfect, and learned answer unto the Articles objected, that he was with a good exhortation discharged home again, without any manner of recantation or other Injunction.  
Now when the Pope catholic Clergy of Kent understood of his coming home without controllement, so that he preached as freely as he did before, 
New matter made against Richard Turner.  against their blind and dumb ceremonies, straightway by the help of the B. of Winchester Steven Gardiner, they found a new means to put him to an utter confusion, devising that he came home from examination in such glorious pomp by the hyewayes side in the woods adjoining, 
The practice of of Papists to hold up their kingdom with lies.  that 500 persons met him then with banqueting dishes to welcome him home, stirring the people rather to an uproar and a commotion, then to keep them in any quiet obedience: when in very deed contrary to this surmise (as God would) on this side Rochester a mile or two▪ for avoiding all such light & glorious talk with any of his familiars or acquaintance, he of purpose left the high way, and came through the woods all alone above 18. miles together on foot, so wearied and megered for want of sustenance, that when he came into my house at Chatham, he was not well able to stand or speak for faintness and thirst.  

The king deceiu●d by sinister information.  This malicious tale being reported unto the kings highness, his Majesty was so sore aggrieved therewith, that he sent for the Archb. of Caunterbury, willing him to cause Turner to be whipped out of the country. By means whereof, the Archbishop of Caunterbury sent again for Turner. I hearing thereof, made incontinently report by my letters, with such vehemency proving it mere malice, that the Archb. understanding the truth, pacified again the king's majesties wrath. Home cometh Turner once again to his Cure without blot. Which so wrong the Papists, in that they could not prevail, that they thought it all in vain any further to attempt against him concerning any accusation for matters in Kent, the Archb. of Canterbury being his ordinary. 
New matter made against Richard Turner.  Well, yet would they not thus leave him undiscredited. Then was there other new matter devised, how that he had preached erroneous doctrine in other countries before he came into Kent, laying to his charge, that he had both translated the Mass into English, and said, or ministered the same, and that he had preached against Purgatory, Pilgrimages, and praying for the dead, etc. By means whereof, he was now convented before the whole counsel by the B. of Wint. Who scent Siriacke Petite Gentleman for him, which brought him up to London bond (as I heard say) and being examined before the said bishop of Winchester and other, was committed to ward for a season.  
In the which mean time the Archbishop of Caunterbury, being in Kent about the trial of conspiracy purposed against himself by the justices of the Shire, 
conspiracy against the Archbishop Cranmer by the justices of Kent.  and the Prebendaries of Christ's church. Turner is now sent down to the Archbishop, to the intent he should recant that doctrine which long ago he in other places out of Kent had preached, to the utter subversion and defacing of all that he had most godly and earnestly here in Kent taught, both to the glory of God, and the furtherance and setting forth of the kings highness proceedings. If his Majesty will thus permit learned honest men thus daily to be overcrowed and trodden under foot with a sort of tyrannous or rather traitorous Papists (who cannot abide to hear his majesties supremacy advanced, nor the sincere word of God preached) it were better for men to dwell amongst the Infidels and miscreaunts, then in England.  
What reason is this that Turner should recant here in Kent the doctrine which in other Countries he hath taught, to the wounding and overthrowing most desperately of five hundred men's consciences and above, (I dare say) who lately by his sincere preaching have embraced a right good opinion both of the kings supremacy, and also of the reformed religion received. All good subjects may well lament the kings majesties estate in this behalf, that no man may dare to be so bold to advance his highness title, but that every ignorant and malicious Papist shall spurn against him, seeking his utter undoing, and that by the aid of papistical justices set in authority, I beseech your worships to pardon me of my rude & homely terms. They herein deserve worse, if worse may be devised. For what honest man can bear with this, that so noble a Prince's ears, shall be thus impudently abused with manifest lies and fables, as this one is of Turner's coming home in such a triumph as they craftily and falsely had devised? It is easily to be espied what they mean and go about, that the Prince being alive, dare take in hand so uncourteously to abuse both the gentle nature of the Prince, and his godly preacher, the advancer and extoller of his just authority.  
What think your worships they would attempt if his Majesty were at God's mercy (as God forefend that ever any of us should see that day, without better reformation) that can thus dally with his highness, blinding his eyes with mists, whilst he liveth and reigneth amongst us in most prosperity? As for my Lord of Cant. dare nothing do for the poor man's delivery, he hath done so much for him already. And his grace hath told me plainly, that it is put into the kings head, that he is the maintainer and supporter of all the heretics within the realm, nor will not permit me nor my neighbours to resort unto the Counsel for his purgation whilst he was at Chatham, saving only I have obtained this at his hand, that I may become a suitor in writing to my friends and good Masters in the court for his delivery.  
And therefore it is (right worshipful) that I have now taken pen in hand, thus to discourse and open our misery unto you concerning the extreme handling of this honest poor man Master Turner, that if it may possibly be brought to pass by your godly wisdom, that the poor man may be released and discharged of his recantation, you cannot do to God and your prince a more acceptable service in my poor opinion. For otherwise if he should be driven to recant (as I am sure he will sooner die) both God's cause and the kings shall suffer no small detriment amongst his poor loving subjects here. For if there be no better stay for the maintenance of these godly preachers, the kings authority concerning his supremacy, shall lie post alone hidden in the Act of Parliament, and not in the hearts of his subjects.  
If they can bring to pass that Turner may recant to the defacing of his good doctrine preached here, then have they that for which they have thus long travailed. And yet in effect shall not Turner recant, but king Henry the 8. in Turner's person shall most odiously recant, to the wounding of all men's consciences here. If the kings Majesty do not esteem his authority given to his highness by God's word and his Parliament, it were well done, that the preachers had good warning to talk no more to the people thereof, then thus to be tossed and turmoiled for doing their duties by the members of Antichrist.  
And now to the intent that they might effectually for ever slander Turner's doctrine here, they have indicted him for offending against the vj. Articles, this last Sessions, 
Saunder▪ and Browne, 2. persecuting Papists.  by the witness of two Papists of the parish of Chatham his utter enemies, Saunder and Browne by name, for a Sermon preached at Chatham or Passion Sunday, which chanced on S. Gregory's even, they both being absent that day at Wye fair, as it is well proved, namely, for that he preached against the Mass, saying, that our Saviour Christ was the only soul Priest which song Mass on the altar of the Cross, there sacrificing for the sins of the world once for ever, and that all other Masses were but remembrances and thanksgiving for that one sacrifice, or such words in effect.  
Wherefore, to conclude (right worshipful) knowing your godly zeals, as well towards the preferment of sincere Religion, as your no less affection towards the King his majesties person and his godly proceedings, I most humbly beseech you in the bowels of our Saviour Christ, so to ponder the weighty consideration of the premises, as by your travails unto the kings Majesty, or to the honourable Counsel, we here in Kent that have now of late our hearts bend towards the observation of the law of God and the Prince, through Turner's godly persuasions, may receive from your worships some comfortable word of his deliverance, or else certainly many an honest and simple man lately embracing the truth, may perhaps fall away desperately from the same, not without danger of their souls In accomplishing whereof your worships shall not only do unto almighty God and the Prince most true and acceptable service, but also bind the said M. Turner, with all other to whom this cause doth appertain, both daily to pray for your prosperities, and also to be at your commandments during their lives. From Caunterbury the second day of November.  
Your worships evermore at commandment. R. M.  
And thus much containeth the letter sent (as is said) by M. Morice to Doctor Buttes and Sir Anthony Deny. Now, what success and speed this letter had, it followeth to be declared. For Doctor Buttes the kings Physician aforesaid, after the receit of these letters, considering the weighty contents of the same, as he was ever a forward friend in the Gospel's cause, so he thought not to fors●acke this matter to the uttermost of his diligence, and so spying his time, when the king was in trimming and in washing (as his manner was at certain times to call for his Barber) Doctor Buttes (whose manner was at such times ever to be present, 
 and with some pleasant conceits to refresh and solace the kings mind) brought with him in his hand this Letter. The king ask what news, Doctor Buttes pleasantly and merely beginneth to insinuate unto the king the effect of the matter, and so at the kings commandment read out the letter: which when the king had heard, and paused a little with himself upon the same, commanded again the letter to be read unto him. The hearing and consideration whereof so altered the kings mind, that whereas before he commanded the said Turner to be whipped out of the country, he now commanded him to be retained as a faithful Subject. And here of that matter an end. Let us now return to the Archbishop again.  
Who although he was compassed about (as is said) with mighty enemies, and by many crafty trains impugned, yet through Gods more mighty providence, working in the kings hart so to favour him, he rubbed out all King Henry's time without blemish or foil by means of the kings supportation, who not only defended the said archbishop against all his conspired adversaries, 
This Archbishop married his second wife at Noremberge.  but also extended such special favour unto him in such sort, that he being not ignorant of his wife, whom he had married before at Noremberge (being Niece to the wife of Osiander) keeping her also all the six Articles time contrary to the law, notwithstanding he both permitted the same, and kept his counsel.  
Then after the death of King Henry, immediately succeeded his son K. Edward, under whose government and protection the state of this Archbishop, being his Godfather, was nothing appaired, but rather more advanced.  
During all this mean time of king Henry aforesaid, until the entering of king Edward, it seemeth that Cranmer was scarcely yet thoroughly persuaded in the right knowledge of the Sacrament, or at least, was not yet fully rypened in the same: wherein shortly after he being more groundly confirmed by conference with Bishop Ridley, in process of time did so profit in more riper knowledge, that at last he took upon him the defence of that whole doctrine, that is, to refute and throw down first the corporal presence: secondly the fantastical Transubstantiation: 
The true & 〈…〉 of the sacrament 〈◊〉▪ books 〈◊〉 forth by 〈◊〉 Archb. 〈◊〉 Cant.  Thirdly the Idolatrous adoration: fourthly the false error of the Papists, that wicked men do eat the natural body of Christ: and lastly the blasphemous sacrifice of the Mass. Whereupon in conclusion he wrote five books for the public instruction of the Church of England, which instruction yet to this day standeth and is received in this Church of England.  
Against these five books of the Archbishop, Steven Gardiner, the archenemy to Christ and his Gospel, being then in the Tower, slubbereth up a certain answer such as it was, which he in open Court exhibited up at Lambeth being there examined by the Archbishop aforesaid & other the kings Commissioners in king Edward's days, 
 which book was entitled: An Explication and assertion of the true Catholic faith, touching the blessed Sacrament of the altar, with a confutation of a book written against the same.  
Against this Explication, or rather a cavilling Sophistication of Steven Gardiner Doctor of law, the Archbishop of Caunterbury learnedly and copiously replying again, maketh answer, which also he published abroad to the eyes and judgements of all men in print. All which writings and books, 
The answer of D. Cranmer Archb. of C●nterbury against Stephen Gardiner.  as well of the one part as of the other, our present story would require here to be inferred: but because to prosecute the whole matter at length will not be comprehended in a small room, and may make to long tarriance in our story, it shall therefore be best to put of the same unto the place of the Apendix following, wherein (the Lord willing) we intent to close up both these, and other divers treatises of these learned Martyrs, as to this our story shall appertain.  
The unquiet spirit of Stephen Gardiner being not yet contented, after all this thrusteth out an other book in Latin of the like Popish Argument, 
Marcus Antonius written by Stephen Gardiner.  but after an other title, named Marcus Antonius Constantius. Whereunto first the Archbishop again intending a full confutation, had already absolved three parts of his answer lying in prison. Of the which parts, 
Archbshop of Cant. about an answer to Marcus Antonius.  two perished in Oxford: the other yet remaineth in my hands ready to be seen and set forth, as the Lord shall see good. Also Bishop Ridley lying likewise the same time in prison, having there the said book of Marcus Antonius, for lack of pen and paper, with a lead of a window in the margin of the book wrote annotations, 
Notes of D. Ridley against Marcus Antonius.  as straightness of time would serve him, in refutation of the same book. And finally because those worthy Martyrs had neither liberty nor leisure to go through with that travail, that which lacked in them, for accomplishment of that behalf, was supplied shortly after by Peter Martyr, 
Peter Martyrs book of defence against Marcus Antonius.  who abundantly and substantially hath overthrown that book in his learned Desension of the truth, against the false Sophistication of Marcus Antonius aforesaid.  
Besides these books above recited, of this archbishop divers other things there were also of his doing, as the book of the reformation, the Catechism, with the book of Homilies, whereof part was by him contrived, part by his procurement approved and published. Whereunto also may be adjoined an other writing or confutation of his against 88 Articles by the convocation devised and propounded, but yet not ratified nor received, in the reign & time of king Henry the eight.  
And thus much hitherto concerning the doings and traveles of this Archbishop of Caunterbury during the lives both of king henry, and of king Edward his son. Which two kings so long as they continued, this Archbishop lacked no stay of maintenance against all his maligners.  
Afterward this king Edward Prince of most worthy towardness falling sick, when he perceived that his death was at hand, and the force of his painful disease would not suffer him to live longer, and knowing that his sister Mary was wholly wedded to popish Religion, bequeathed the succession of this Realm to the Lady jane (a Lady of great birth, but of greater learning, being Niece to king Henry the eight by his sister) by consent of all the Council and layers of this realm. 
Lady jane.  To this testament of the kings, when all the Nobles of the Realm, states and judges had subscribed: they sent for the Archbishop, and required him that he also would subscribe. But he excusing himself on this manner, said: 
Cranmer refuseth to swear to Lady jane.  that it was other wise in the testament of king Henry his father, and that he had sworn to the succession of Mary as then the next heir, by which oath he was so bound, that without manifest perjury he could not go from it. The Council answered, that they were not ignorant of that, and that they had consciences as well as he, and moreover that they were sworn to that testament, and therefore he should not think there was any danger therein, or that he should be in no more peril of perjury than the rest.  
To this the Archbishop answered, that he was judge of no man's conscience but his own: and therefore as he would not be prejudicial to others, so he would not commit his conscience unto other men's facts, or cast himself to danger, seeing that every man should give account of his own conscience and not of other men's. And as concerning subscription, before he had spoken with the king himself, he utterly refused to do it.  
The king therefore being demanded of the Archbishop concerning this matter, said: that the Nobles and Lawyers of the Realm counseled him unto it, and persuaded him that the bond of the first testament could nothing let, but that this Lady jane might succeed him as heir, 
Cranmer through the persuasion of the Counsel, the king, and lawyers subscribed to K. Edward's Testament.  and the people without danger acknowledge her as their Queen. Who then demanding leave of the king, that he might first talk with certain Lawye●s that were in the Court, when they all agreed that by law of the realm it might be so, returning to the king, with much ado, he subscribed.  
Well, not long after this, king Edward died, being almost sixteen years old, to the great sorrow, but greater calamity of the whole Realm. After whose decease immediately it was commanded that the Lady jane which was unwilling thereunto, should be proclaimed Queen. Which thing much misliked the common people: not that they did so much favour Mary, before whom they saw the Lady jane preferred, as for the hatred conceived against some, whom they could not favour. Besides this, other causes there happened also of discord between the nobles and the commons the same time, for what injuries of commons and enclosures wrongfully holden, with other inordinate polinges & uncharitable dealing between the landlords and tenants, I cannot tell. But in fine, thus the matter fell out, that Mary hearing of the death of her brother, and shifting for herself, was so assisted by the Commons, that eftsoons she prevailed. Who being established in the possession of the realm, not long after came to London, and after she had caused first the two Fathers, the Duke of Northumberland and the Duke of Suffolk to be executed (as is above remembered) likewise she caused the Lady jane being both in age tender and innocent from this crime, after she could by no means be turned from the constancy of her faith, together with her husband to be beheaded.  
The rest of the nobles paying fines, were forgiven, the Archbishop of Cant. only excepted. 
Manet alta mente repostum judicium paridis, ●pretaeque iniuria matris. Virgil. Aeneid. 1.  Who though he desired pardon by means of friends, could obtain none: in so much that the Queen would not once vouchsafe to see him: For as yet the old grudges against the Archbishop for the divorcement of her mother, remained hid in the bottom of her hart. Besides this divorce, she remembered the state of religion changed: all which was reputed to the Archbishop, as the chief cause thereof.  
While these things were in doing, a rumour was in all men's mouths, that the Archbishop, to curry favour with the Queen, had promised to say a Dirige Mass after the old custom, for the funeral of king Edward her brother. Neither wanted there some which reported that he had already said Mass at Caunterbury: which Mass in deed was said by D. Thornton. 
This Doctor Thornton was after the Bishop of Dover, a cruel and wicked persecuter.  This rumour Cranmer thinking speedily to stay, gave forth a writing in his purgation: the tenor whereof being before expressed, I need not here again to recite.  
This bill being thus written, and lying openly in a window in his chamber, cometh in by chance M. Scory, Bishop then of Rochester, who after he had read & perused the same, required of the Archbishop to have a Copy of the bill. The Archbishop when he had granted and permitted the same to M. Scory, by the occasion thereof M. Scory lending it to some friend of his, there were divers copies taken out thereof, and the thing published abroad among the common people: in so much that every scriveners shop almost, was occupied in writing and copying out the same, and so at length some of these copies coming to the Bishop's hands, and so brought to the Counsel, and they sending it to the Commissioners, the matter was known, and so he commanded to appear.  
Whereupon D. Cranmer at his day prefixed, appeared before the said Commissioners, bringing a true Inventory, 
This Bishop was D. Heath, Bishop after of York.  as he was commanded, of all his goods. That done, a Bishop of the Queen's privy counsel, being one of the said Commissioners, after the Inventory was received, bringing in mention of the bill: My Lord (said he) there is a bill put forth in your name, wherein you seem to be aggrieved with setting up the Mass again: we doubt not but you are sorry that it is gone abroad.  
To whom the Archbishop answered again, saying: as I do not deny myself to be the very author of that bill or letter, so much I confess here unto you, concerning the same bill, that I am sorry that the said bill went from me in such sort as it did. For when I had written it, M. Scorye got the copy of me, and is now come abroad, and as I understand, the City is full of it. For which I am sorry, that it so passed my hands: for I had intended otherwise to have made it in a more large and ample manner, and minded to have set it on Paul's Church door, and on the doors of all the Churches in London, which mine own seal joined thereto.  
At which words when they saw the constantness of the man, they dismissed him, affirming they had no more at that present to say unto him, but that shortly he should hear further. The said Bishop declared afterward to one of Doctor Cranmers' friends, that notwithstanding his atteinder of treason, the Queen's determination at that time was, that Cranmer should only have been deprived of his archbishopric, and have had a sufficient living assigned him, upon his exhibiting of a true Inventory, with commandment to keep his house without meddling in matters of Religion. But how that was true, I have not to say. This is certain, that not long after this, 
Cranmer condemns of treason▪  he was sent unto the Tower, and soon after condemned of Treason. Notwithstanding, the Queen when she could not honestly deny him his pardon, seeing all the rest were discharged, and specially seeing he last of all other subscribed to King Edward's request, and that against his own will, 
Cranmer released treason, 〈◊〉 accused 〈◊〉 heresy.  released to him his action of Treason, and accused him only of heresy: which liked the Archbishop right well, and came to pass as he wished, because the cause was not now his own, but Christ's, not the Queens, but the churches. Thus stood the cause of Cranmer, till at length it was determined by the Queen and the Council, that he should be removed from the Tower where he was prisoner, to Oxford, there to dispute with the Doctors and Divines. And privily word was sent before to them of Oxford to prepare themselves, and make them ready to dispute. And although the Queen and the bishops had concluded before what should become of him, yet it pleased them that the matter should be debated with arguments, that under some honest show of disputation, the murder of the man might be covered. Neither could their hasty speed of revengement abide any long delay: 
Cranmer had to Oxford.  and therefore in all hast he was carried to Oxford.  
What this disputation was, and how it was handled, what were the questions, and reasons on both sides, and also touching his condemnation by the university and the Prolocutor, because sufficiently it hath been declared we mind now therefore to proceed to his final judgement and order of condemnation, which was the xii. day of September an. 1556. and seven days before the condemnation of Bishop Ridley and Master Latimer, as is above foretouched. The story whereof here followeth, faithfully collected by the report and narration (coming by chance to our hands) of one who being both present thereat, and also a devout Favourer of the Sea and faction of Rome can lack no credit (I trow) with such, which seek what they can to discredit what so ever maketh not with their phantasied Religion of Rome.  
After the disputations done and finished in Oxford between the Doctors of both universities & the three worthy Bishops D. Cranmer, Ridley, and Latimer, he heard then how sentence condemnatory immediately upon the same was ministered against them by D. Weston & other of the university: whereby they were judged to be heretics, & so committed to the Mayor and Sheriffs of Oxford. But forasmuch as the sentence given them, was void in law (for at that time the authority of the Pope was not yet received into the land) therefore was a new commission sent from Rome, and a new process framed for the conviction of these reverend and godly learned men aforesaid. In which commission first was Doct. james Brookes Bishop of Gloucester the Pope's Subdelegate, 
D. Brooks, D. Martin, D. Story. Commissioners against the Archb. D. Martin not so bitter in this persecution, as other Commissioners were.  with D. Martin and D. Story Commissioners in the king & queen's behalf, for the execution of the same. Of the which 3 Commissioners above named, as touching D. Martin, this by the way is to be understand, that although he was used for an instrument of the Pope's side, to serve a turn (whose book also is extant against the lawful marriage of Priests) yet notwithstanding neither was he so bitter an enemy in this persecution, as other Commissioners were, and also in this time of Queen Elizabeth, were divers other Doctors of the Arches refused to be sworn against the Pope, he denied not the oath: and yet notwithstanding not a together here to be excused. But to the purpose of this story. Whereof first it shall be requisite to declare the circumstance, and the whole state of the matter, as in a general description, before we come to their Orations, according as in a parcel of a certain letter touching the same, it came to our hands.  
In primis, here is to be understand, that the coming down of the foresaid Commissioners, which was upon Thursday, the xii. of September, an. 1555. in the church of S. Mary, 
The order of 〈◊〉 & placing 〈◊〉 Commi●●●●oners.  and in the East end of the said church at the high altar, was erected a solemn Scaffold for bishop Brokes aforesaid, representing the Pope's person, ten foot high. The seat was made that he might sit under the Sacrament of the altar. And on the right hand of the Pope's Delegate beneath him sat Doctor Martin, and on the left hand sat Doctor Story the king and Queen's Commissioners, which were both Doctors of the Civil law, and underneath them other Doctors, Scribes and Phariseis also, with the Pope's collector and a rabblement of such other like.  
And thus these Bishops being placed in their Pontificalibus, the B. of Canterbury was sent for to come before them. He having intelligence of them that were there, thus ordered himself. He came forth of the prison to the church of S. Mary, set forth with bills and glaives for fear lest he should start away, being clothed in a fair black gown, with his hood on both shoulders, such as Doctors of Divinity in the University use to wear. 
The appe●●●ng of the Archb. of Canterbury before the Commissioners.  Who after he was come into the Church, and did see them sit in their Pontificalibus, he did not put of his cap to none of them, but stood still till that he was called. And anon one of the Proctors for the Pope, or else his Doctor, called Thomas Archbishop of Caunterbury, appear here and make answer to that shall be laid to thy charge: that is to say, for blasphemy, incontinency, and heresy: and make answer here to the Bishop of Gloucester representing the Pope's person.  
Upon this he being brought more near unto the scaffold, where the foresaid Bishops sat, he first well viewed the place of judgement, & spying where the king & queen's majesties Proctors were, putting of his cap, he first humbly bowing his knee to the ground, made reverence to the one, and after to the other.  
That done, beholding the bishop in the face, he put on his bonnet again, 
The Archb. goeth reverence to the queens Commissioners. D. Cranmer 〈…〉 reverence to 〈…〉.  making no manner of token of obedience towards him at all. Whereat the Bishop being offended, said unto him, that it might beseem him right well, weighing the authority he did represent, to do his duty unto him. Whereunto Doctor Cranmer answered and said, that he had once taken a solemn oath, never to consent to the admitting of the bishop of Rome's authority into this realm of England again, and that he had done it advisedly, and meant by God's grace to keep it, and therefore would commit nothing either by sign or token, which might argue his consent to the receiving of the same, and so he desired the said Bishop to judge of him, and that he did it not for any contempt to his person, which he could have been content to have honoured as well as any of the other, if his commission had come from as good authority as theirs. This answered he both modestly, wisely, and patiently, with his cap on his head, not once bowing or making any reverence to him that represented the Pope's person, which was wondrously of the people marked, that was there present and saw it, and marked it as nigh as could be possible.   

* The Oration of D. Brokes Bishop of Gloucester unto D. Cranmer Archb. of Caunt. in the church of S. Mary at Oxford. Anno. 1556. March. 12.  
WHen after many means used, they perceived that the Archbishop would not move his bonnet, the Bishop proceeded in these words following.  

The Oration of Bish. brooks.  My Lord, at this present we are come to you as Commissioners, and for you, not intruding ourselves by our own authority, but sent by Commission, partly from the Pope's holiness, partly from the king and Queen's most excellent Majesties, not to your utter discomfort, but to your comfort, if you will yourself. We come not to judge you, but to put you in remembrance of that you have been, & shall be. Neither come we to dispute with you, but to examine you in certain matters: which being done, to make relation thereof, to him that hath power to judge you. The first being well taken, shall make the second to be well taken. For if you of your part, be moved to come to a conformity, then shall not only we of our side take joy of our examination, but also they that have sent us.  
And first, as charity doth move us, I would think good, somewhat to exhort you, and that by the second chapter of S. john in the Apoc. Memor esto unde excideris, 
Apoc. ●.  & age poenitentiam, & prima opera fac. Sin minus. i. Remember from whence thou art fallen, and do the first works. Or if not, and so as ye know what followeth. Remember yourself from whence you have fallen. You have fallen from the Universal and Catholic Church of Christ, from the very true and received faith of all Christendom, and that by open heresy. You have fallen from your promise to God, from your fidelity and allegiance, and that by open preaching, marriage, and adultery. You have fallen from your sovereign prince and Queen by open treason. 
Heres●e, 〈◊〉, treason, 〈◊〉 to Doct. Cranmer.  Remember therefore from whence you are fallen. Your fall is great, the danger can not be seen. Wherefore when I say, remember from whence you have fallen, I put you in mind not only of your fall, but also of the state you were in before your fall. You were sometime as land other poor men, in a mean estate. God I take to witness I speak it to no reproach or abasement of you, but to put you in memory, how god hath called you from a low to an high degree, from one degree to another, 
 from better to better, & never gave you over, till he had appointed you Legatum natum, Metropolitanum Angliae, Pastorem gregis sui. Such great trust did he put you in, in his Church. What could he do more? for even as he ordained Moses to be a ruler over his Church of Israel, and gave him full authority upon the same: so did he make you over his Church of England. And when did he this for you? forsooth when you gave no occasion or cause of mistrust either to him, or to his Magistrates. For although it be conjectured, that in all your time, ye were not upright in the honour and faith of Christ, but rather set up of purpose as a fit instrument, whereby the Church might be spoiled, and brought into ruin, yet may it appear by many your doings otherwise, and I for my part, as it behoveth each one of us shall think the best. For who was thought as then more devout? who was more religious in the face of the world? Who was thought to have more conscience of a vow making, and observing the order of the Church, more earnest in the defence of the real presence of Christ's body and blood in the Sacrament of the altar than ye were? and then all things prospered with you: your Prince favoured you, yea, God himself favoured you: your candlestick was set up in the highest place of the Church, and the light of your candle was over all the Church. I would God it had so continued still.  
But after you began to fall by Schism, and would not acknowledge the Pope's holiness as supreme head: but would stoutly uphold the unlawful requests of king Henry the 8. & would bear with that should not be borne withal, then began you to fancy unlawful liberty, and when you had exiled good conscience, than ensued a great shipwreck in the Sea, which was out of the true and Catholic Church, cast into the sea of desperation, for as he saith, 
That is, without the Church there is no salvation.  Extra Ecclesiam non est salus. When you had forsaken GOD, God forsook you, and gave you over to your own will, and suffered you to fall from Schism to Apostasy, from Apostasy to heresy, from heresy to perjury, from perjury to treason, and so in conclusion, into the full indignation of our sovereign prince which you may think a just punishment of god, for your other abominable opinions.  
After that, ye fell lower and lower, & now to the lowest degree of all, to the end of honour & life. For if the light of your candle be as it hath been hitherto dusky, your candlestick is like to be removed, & have a great fall, so low and so far out of knowledge, that it shallbe quite out of God's favour, and past all hope of recovery: 
That is, for in hell there is no redemption. That is, remember from whence thou hast fallen.  Quia in inferno nulla est redemptio. The danger where of being so great, very pity causeth me to say: 
That is, for in hell there is no redemption. That is, remember from whence thou hast fallen.  Memor esto unde excideris. I add also, and whether you fall.  
But here peradventure you will say to me: what sir, my fall is not so great as you make it. I have not yet fallen from the catholic Church. For that is not the Catholic Church, that the Pope is head of. There is an other Church. But as touching that, I answer: you are sure of that as the Donatists were, for they said that they had the true Church, and that the name of the true Christians remained only in africa, where only their seditious sect was preached, and as you think, so thought Novatus, that all they that did acknowledge their supreme head at the Sea of Rome▪ were out of the Church of Christ. But here saint Cyprian defending Cornelius against Novatus, Libro secundo, 
Cyprian. lib. ● Epist. 6.  Epistola Sexta, saith on this wise? Ecclesia una est, quae cum sit una intus & foris esse non potest. So that if Novatus were in the true Church: then was not Cornelius, who in deed by lawful succession, succeeded Pope Fabian. Here S. Cyprian intendeth by the whole process to prove, and concludeth thereupon, that the true Church was only Rome. Gather you then what will follow of your fall. But you will say peradventure, that ye fell not by heresy, and so said the Arrians, alleging for themselves that they had scripture, and going about to persuade their schism by Scripture, for in deed they had more places by two & forty, which by their torture seemed to depend upon Scripture, them the Catholics had.  
So did the Martians provoke their heresy to Scripture. But those are no Scriptures, for they are not truly alleged, nor truly interpreted, but untruly wrested and wrong, 
Provoking to the Scripture.  according to their own fantasies. And therefore were they all justly condemned, for their wrong taking of the Scriptures: and the Church replieth against them, saying: Qui estis vos? quando? quid agitis in meo non Mei? The Church sayeth, what make you here in my heritage? From whence came you? The Scripture is my inheritage. I am right heir thereof. I hold it by true succession of the Apostles, for as the Apostles required me to hold, so do I hold it. The Apostles have received me, and put me in my right, and have rejected you as bastards, having no title thereunto.  
Also ye will deny that you have fallen by Apostasy, 
Breaking of vows.  by breaking your vow, & so Vigilantius said, in so much that he would admit none to his ministry, but those that had their wives bagged with children. What now? Shall we say that Vigilantius did not fall therefore? Did not Donatus, and Novatus fall because they said so, and brought Scripture for theyt defence? Then let us believe as we list, pretending well, and say so: nay, there is no man so blind that will say so. For except the Church which condemneth them for their say so, do approve us for to do so, then will she condemn you also. So that your denial will not stand. And therefore I tell you, remember from whence you have fallen, and how low ye shall fall, if you hold on as you do begin. But I trust you will not continue, but to revoke yourself in time, and the remedy foloweth·  

That is, repent and do thy first works.  Age poenitentiam & prima opera fac, for by such means as ye have fallen, ye must rise again. First, your hart hath fallen, than your tongue, and your pen, and besides your own damage hath caused many more to fall. Therefore, first your hart must turn, and then shall the tongue and the pen be quickly turned: Sin minus, veniam tibi cito, & movebo Candelabrum tuum de loco suo.  
I need not to teach you a method to turn: you know the ready way yourself. But I would God I could but exhort you to the right and truth, than the way should soon be found out. For if ye remember how many he have brought by abominable heresy, into the way of perdition, I doubt not but very conscience would move you, as much for them, as for yourself to come again. And so would you spare neither tongue nor pen, if hart were once reform: for as touching that point, the holy Ghost toucheth their hearts very near, by the mouth of his holy Prophet Ezechiel, when he requireth the blood of his flock at the priests hands, for lack of good and wholesome food: how much more should this touch your guilty hart, having overmuch diligence to teach them the way of perdition, and feeding them with baggage and corrupt food, which is heresy. Qui convertere fecerit peccatorem ab errore vitae suae, 
Ezech. 33.  saluam faciet animam suam a morte, & operiet multitudinem peccatorum suorum. He that shall convert a sinner from his wicked life, shall save his soul from death, and shall cover the multitude of sins. So that if it be true that he, who converteth a Sinner saveth a soul, than the contrary must needs be true, that he that perverteth a soul, and teacheth him the way of perdition must needs be damned.  

Orig. in Epist. Paul. ad Rom.  Origenes super Paulum ad Romanos: The damnation of those that preacheth heresy, doth increase to the day of judgement. The more that perish by heretical doctrine the more grievous shall their torment be, that minister such doctrine. Berengarius who seemed to fear that danger, 
Berengarius.  provided for it in his life time, but not without a troubled and disquiet conscience. He did not only repent, but recant, and not so much for himself, as for them, whom he had with most pestilent heresies infected. For as he lay in his death bed upon Epiphany day, he demanded of them that were present, is this (quoth he) the day of Epiphany, & appearing of the Lord? They answered him, yea. Then (quoth he) this day shall the Lord appear to me, either to my comfort, either to my discomfort. This remorse argueth, that he feared the danger of them whom he had taught, and led out of the faith of Christ. Origenes upon him saith in this wise: Although his own blood was not upon his head, for that he did repent, and was sorry for his former errors, yet being converted he feared the blood of them, whom he had infected, and who received his doctrine.  
Let this move you even at the last point. In so much as your case is not unlike to Beringarius, let your repentance be like also. And what should stay you (tell me) from this godly return? fear, that ye have gone so far, ye may not return? nay, than I may say as David said? Illic trepidaverunt ubi non erat timor. Ye fear where you have no cause to fear. For if ye repent and be heartily sorry for your former heresy and apostasy, ye need not to fear. For as God of his part is merciful & gracious to the repentant sinner, so is the King, so is the Queen merciful, which ye may well perceive by your own case, since ye might have suffered a great while ago for treason committed against her highness, but that ye have been spared & reserved upon hope of amendment, which she conceived very good of you, but now as it seemeth is but a very desperate hope. And what do you thereby▪ 
* That is according to the hardness of your hart ye treasure up to yourself anger in the day of wrath.  Secundum duritiem cordis thesaurizas tibi iram in die irae.  
Well, what it is them, if fear do not hinder you? shame, to unsay that, that you have said? Nay it is no shame, unless ye think it shame to agree with the true and the catholic church of christ. And if that be shame, then blame S. Paul, who persecuted the Disciples of Christ with sword, then blame S. Peter, who denied his master Christ with an oath that he never knew him. S. Cyprian before his return being a witch. S. Augustine being ix. years out of the Church. They thought it no shame after their return of that they had returned. Shall it then be shame for you to convert and consent with the Church of Christ? no, no.  
What is it then that doth let you? Glory of the world? nay, as for the vanity of the world I for my part judge not in you being a man of learning and knowing your estate.  
And as for the loss of your estimation, it is ten to one that where you were Archhishop of Caunterbury and Metropolitan of England, it is ten to one (I say) that ye shall be as well still, yea and rather better.  
And as for the winning of good men, there is no doubt but all that be here present, and the whole congregation of Christ's Church also will more rejoice of your return, than they were sorry for your fall. And as for the other, ye need not to doubt for they shall all come after: and to say the truth, if you should lose them for ever, it were no force, ye should have no loss thereby. I do not here touch them which should confirm your estimation. For as saint Paul after his conversion was received into the Church of Christ with wonderful joy to the whole congregation, even so shall you be. The fame of your return shall be spread abroad throughout all Christendom where your face was never known.  
But you will say perhaps, your conscience will not suffer you. My Lord, there is a good conscience, and there is a bad conscience. 
A good conscience.  The good conscience have not they as S. Paul declareth to Timothe concerning Hymaeneus and Alexander. This evil & bad conscience is (saith S. Cyprian) well to be known by his mark. What mark? 
Mark of an evil conscience.  This conscience is marked with the print of heresy. This conscience is a naughty, filthy, and a branded conscience, which I trust is not in you. I have conceived a better hope of you then so, or else would I never go about to persuade or exhort you. But what conscience should stay you to return to the Catholic faith and universal Church of Christ? what conscience doth separate you to that devilish and several Church? to a liberty which never had ground in the holy Scriptures? If you judge your liberty to be good, then judge you all Christendom to do evil besides you.  
O what a presumptuous persuasion is this, upon this utterly to forsake the church of Christ? Under what colour or pretence do you this? for the abuses? as though in your Church were no abuses: yes that there were. And if you forsake the universal Church for the abuses, why do you not then forsake your particular church, and so be flitting from one to an other? That is not the next way, to slip from the church for the abuses: for if you had seen abuses, you should rather have endeavoured for a reformation then for a defection He is a good Chirurgeon who for a little pain in the toe will cut of the whole leg. He helpeth well the tooth ache, 
Abuses in the Church require a reformation, and not a defection.  which cutteth away the head by the shoulders. It is mere folly to amend abuses by abuses. Ye are like Diogenes: for Diogenes on a time envying the cleanliness of Plato, said on this wise: Ecce calco fastum Platonis. Plato answered, Sed alio fastu, So that Diogenes seemed more faulty of the two.  
But when we have said all that we can, peradventure you will say. I will not return And to that I say, I will not answer. Nevertheless hear what Christ saith to such obstinate and stiff-necked people in the parable of the Supper. When he had sent out his men to call them in that were appointed, and they would not come, he bade his servants going into the ways and streets, to compel men to come in: Cogite intrare. 
Cogite intrare, clarkly expounded.  If then the Church will not lose any member that may be compelled to come in, ye must think it good to take the compulsion, lest you lose your part of the supper which the Lord hath prepared for you: and this compulsion standeth well with charity.  
But it may be perhaps, that some hath animated you to stick to your tackle, & not to give over, bearing you in hand that your opinion is good, and that ye shall die in a good quarrel, & god shall accept your oblation. But hear what Christ saith of a meaner gift: If thou come to the altar to offer thy oblation, and knowest that thy brother hath somewhat to say against thee, leave there thy gift, and go and be reconciled to thy brother, 
Math. 5·  and then come and offer up thy gift, or else thy brother will make thy offering unsavoury before God. This he said unto all the world, to the end they should know how their offerings should be received, if they were not according.  
Remember you therefore before you offer up your offering, whether your gift be qualified or no. Remember the Church of Rome and also of England, where not one only brother, but a number have matter against you, so just, that they will make your burnt offering to stink before God, except you be reconciled. If you must needs appoint upon a Sacrifice, make yet a mean first to them that have to lay against you. I say no more than the Church hath allowed me to say. For the sacrifice that is offered without the Church, is not profitable. The premises therefore considered, for god's sake, I say, Memor esto unde excideris, & age paenitentiam, & prima opera fac. Sin minus. etc. Cast not yourself away, spare your body, spare your soul, spare them also whom you have seduced, spare the shedding of Christ's blood for you in vain. Harden not your hart, acknowledge the truth, yield to the prescript word of God, to the catholic Church of Rome, to the received verity of all Christendom. Wed not yourself to your own selfewill. Stand not to much in your own conceit, 
Melle lita pernic●es.  think not yourself wiser than all Christendom is besides you. Leave of this unjust cavil. How: leave why: leave reason: leave wonder: and believe as the Catholic Church doth believe and teach you. Persuade with yourself, that extra Ecclesiam non est salus. i. Without the Church there is no salvation. And thus much have I said of charity. If this poor simple exhortation of mine may sink into your head, and take effect with you, then have I said as I would have said, otherwise not as I would, but as I could for this present.  
And thus Bishop Brokes finishing his Oration, sat down. After whom Doctor Martin taking the matter in hand, beginneth thus.   

* The Oration of Doctor Martin.  
ALbeit there be two governments, the one spiritual & the other temporal, the one having the keys, the other the sword, yet in all ages we read that for the honour and glory of GOD both these powers have been adjoined together. 
Ora●ion of D. Martin.  For if we read the old Testament, 
Temporal government 〈◊〉 in Spiritual 〈◊〉.  we shall find that so did josias and Ezechias. So did the king of the Ninivites compel a general fast thorough all the whole City. So did Darius in breaking the great Idol Bell, and delivered Godly Daniel out of the den of Lions. So did Nabuchodonosor make and institute laws against the blasphemers of God. But to let pass these examples with a great number more, and to come to Christ's time, it is not unknown what great travail they took to set forth God's Honour: and although the rule and government of the Church did only appertain to the spiritualty, yet for the suppression of heresies & schisms, Kings were admitted as aiders thereunto. First Constantinus the great, called a council at nice for the suppression of the Arrians sect, where the same time was raised a great contention among them. And after long disputation had, when the Fathers could not agree upon the putting down of the Arrians, they referred their judgement to Constantine. God forbidden, quoth Constantine: 
Temporal Magistrates 〈◊〉 not 〈…〉.  you ought to rule me and not I you. And as Constantine did, so did Theodosius against the Nestorians, so did Martianus against Manichaeus▪ jovinian made a law, that no man should marry with a Nun, that had wedded herself to the Church.  
So had king Henry the 8. the title of Defender of the faith because he wrote against Luther & his complices, So these 900. years the kings of Spain had that title of Catholic, for the expulsion of the Arrians: and to say the truth, the king and the Queen's majesties do nothing degenerate from their ancestry, taking upon them to restore again the title to be Defender of the faith, to the right heir thereof the Pope's holiness.  
Therefore these two princes, perceiving this noble Realm, how it hath been brought from the unity of the true and Catholic Church, the which you and your confederates do, and have renounced: perceiving also that you do persist in your detestable errors, and will by no means, be revoked from the same, have made their humble request and petition to the Pope's holiness Paulus 4. as supreme head of the church of Christ, declaring to him, that where you were Archbishop of Caunterbury, & Metropolitan of England, and at your consecration took two solemn oaths, for your due obedience to be given to the Sea of Rome, to become a true preacher, or Pastor of his flock, yet contrary to your oath, and alleagiaunce for unity, have sowed discord: for chastity, marriage and adultery: for obedience, contention: and for faith, ye have been the author of all mischief. The Pope's holiness considering their request, and petition, hath granted them, that according to the Censure of this Realm, process should be made against you.  
And where as in this late time, you both excluded Charity & justice, yet hath his holiness decreed, that you shall have both Charity, and justice showed unto you. He willeth you should have the laws in most ample manner, to answer in your behalf, and that ye shall here come before my Lord of Gloucester, 
The Pope's charity & 〈◊〉 to 〈◊〉 Archbishop.  as high Commissioner from his holiness, to the examination of such articles, as shallbe proposed against you, & that we should require the examination of you, in the King and Queen's majesties behalf. The King and Queen as touching themselves, because by the law they cannot appear personally, Quia sunt illustris. personae, have appointed as their attorneys Doctor Story and me. Wherefore here I offer to your good Lordship our Proxy, sealed with the broad seal of England, and offer myself to be Proctor in the King's majesties behalf. I exhibit here also certain Articles, containing the manifest adultery & perjury: Also books of heresy made partly by him, partly set forth by his authority. And here I produce him as partly principal, to answer to your good Lordship.  
Thus when Doc. Martin had ended his Oration, the Archbishop beginneth, as here followeth.  Cran. 
Shall I then make mine answer?  Mart. 
As you think good: no man shall let you.  
And here the Archbishop kneeling down on both knees toward the West, said first the lords Prayer. Then rising up he reciteth the Articles of the Creed. Which done, he entereth with his protestation in form as followeth.   

* The faith and Profession of Doctor Cranmer Archbishop of Cant. before the Commissioners.  

 THis I do profess as touching my faith, and make my protestation, which I desire you to note. I will never consent that the Bishop of Rome shall have any jurisdiction within this Realm.  Story. 
Take a note thereof.  Mart. 
Mark M. Cranmer, how you answer for yourself. You refuse and deny him, by whose laws ye yet do remain in life, being otherwise attainted of high treason, & but a dead man by the laws of this Realm.  Cran. 
I protest before God I was no traitor, but in deed I confessed more at my arraignment then was true.  Mart. 
That is not to be reasoned at this present. You know ye were condemned for a Traitor, and Res iudicata pro veritate accipitur. But proceed to your matter.  Cran. 
I will never consent to the Bishop of Rome, for them should I give myself to the Devil: for I have made an oath to the king, & I must obey the king by God's laws. By the Scripture the king is chief, and no foreign person in his own Realm about him. There is no Subject but to a king. I am a Subject, I own my fidelity to the crown. The pope is contrary to the crown. I cannot obey both: for no man can serve two masters at once, as you in the beginning of your Oration declared by the sword & the keys attributing the keys to the Pope, and the sword to the king. But I say the king hath both. Therefore he that is subject to Rome & the laws of Rome, he is perjured, 

Causes alleged why Doct. Cranmer cannot receive the Pope.  
The Laws of this realm and the Pope's contrary.   for the Popes and the judges▪ Laws are contrary they are uncertain and confounded.  
A Priest indebted by the Laws of the Realm shall be sued before a temporal judge: by the Pope's Laws contrary.  
The Pope doth the king injury in that he hath his power from the Pope. The king is head in his own realm: But the Pope claimeth all Bishops, Priests, Curates. etc. So the Pope in every Realm hath a Realm.  
Again, by the laws of Rome the Benefice must be given by the Bishop: by the laws of the Realm, the patron giveth the Benefice. Herein the laws be as contrary as fire and water.  
No man can by the laws of Rome proceed in a praemunire, and so is the law of the Realm expelled, and the king standeth accursed in maintaining his own laws. Therefore in consideration that the king and Queen take their power of him, as though god should give it to them, there is no true subject unless he be abrogate, seeing the crown is holden of him being out of the Realm.  
The Bishop of Rome is contrary to God, and injurious to his laws: 
The Pope's proceedings contrary to God.  for God commanded all men to be diligent in the knowledge of his law, and therefore hath appointed one holiday in the week at the least, for the people to come to the Church and hear the word of God expounded unto them, and that they might the better understand it, to hear it in their mother tongue which they know. The Pope doth contrary: for he willeth the service to be had in the latin tongue, which they do not understand. God would have it to be perceived: the Pope will not. When the Priest giveth thanks God would that the people should do so to, and God will them to confess altogether: the Pope will not.  
Now as concerning the Sacrament, I have taught no false doctrine of the sacrament of the altar: 
The real presence is not to be proved by any Doctor above a 1000 years after Christ.  For if it can be proved by any doctor above 1000 years after Christ, that Christ's body is there really, I will give over. My book was made 7. years ago, and no man hath brought any authors against it. I believe that who so eateth and drinketh that sacrament, Christ is within them, whole Christ, his Nativity, Passion, Resurrection and Ascension, but not that corporally that sitteth in heaven.  
Now, Christ commanded all to drink of the Cup, The Pope taketh it away from the lay men: and yet one saith that if Christ had died for the Devil, that he should drink thereof.  
Christ biddeth us to obey the king, etiam discolo. The Bishop of Rome biddeth us to obey him: therefore unless he be Antichrist, I cannot tell what to make of him. Wherefore if I should obey him I can not obey Christ.  
He is like the Devil in his doings, for the Devil said to Christ: if thou wilt fall down and worship me, 
The Pope likened to the devil, and wherein.  I will give thee all the kingdoms of the world. Thus he took upon him to give that which was not his own. Even so the Bishop of Rome giveth Princes their crowns being none of his own: for where Princes either by election, either by succession, either by inheritage obtain their crown, he saith that they should have it from him.  
Christ saith that Antichrist shall be. And who shall he be? Forsooth he that advanceth himself above all other creatures. 
The Pope proved. Antichrist.  Now if there be none already that hath advanced himself after such sort besides the Pope, then in the mean time let him be Antichrist.  Story. 
Pleaseth it you to make an end.  Cranmer. 
For he willbe the vicar of Christ, he will dispense with the old and new Testament also, 
Anno 1556. january.  yea and with Apostasy.  
Now I have declared why I cannot with my conscience obey the Pope. I speak not this for hatred I bear to him that now supplieth the room, for I know him not. I pray God give him grace not to follow his ancestors. Neither say I this for my defence, but to declare my conscience for the zeal that I bear to God's word, trodden under foot by the Bishop of Rome. I cast fear apart, for Christ said to his Apostles, that in the latter days they should suffer much sorrow, and be put to death for his name's sake: fear them not (saith he) but fear him which when he hath killed the body, hath power to cast the soul into the fire everlasting. 
Math 16.  Also Christ saith: that he that will live shall die, and he that loseth his life for my name's sake, he shall find it again. Moreover he said: confess me before men, 
Mark. 8.  and be not afraid: if you do so I will stand with you: if you shrink from me I will shrink from you. This is a comfortable and a terrible saying, this maketh me to set all fear apart. I say therefore the Bishop of Rome treadeth under foot God's laws and the kings.  
The Pope would give bishoprics: so would the king. 
The Pope's laws against the laws of this Realm.  But at the last the king got the upper hand, and so are all Bishop's perjured, first to the Pope and then to the king.  
The Crown hath nothing to do with the Clergy. For if a Clerk come before a judge, the judge shall make process against him, but not to execute any Laws. For if the judge should put him to execution, then is the king accursed in mayneteyning his own Laws. And therefore say I that he is neither true to GOD, neither to the king that first received the Pope. But I shall heartily pray for such councillors, as may inform her the truth, for the King and Queen if they be well informed, will do well.  Mart. 
As you understand, then if they maintain the Supremacy of Rome, they cannot maintain England too.  Cranmer. 
I require you to declare to the king and queen what I have said, and how their oaths do stand with the Realm and the Pope. S. Gregory saith, he that taketh upon him to be head of the Universal Church, 
To be called universal head, is a mark of Antichrist. Gregor.  is worse than the Antichrist. If any man can show me, that it is not against God's word to hold his stirrup when he taketh his horse, and kiss his feet (as kings do) then will I kiss his feet also.  

The Bishop of Gloucester charged with penury.  And you for your part my Lord, are perjured, for now ye sit judge for the Pope, and yet ye did receive your Bishopric of the king. You have taken an oath to be adversary to this Realm, for the Pope's laws are contrary to the laws of the Realm.  Gloucester. 
You were the cause that I did forsake the Pope, and did swear that he ought not to be supreme head, and gave it to king Henry the eight, that he ought to be it, and this you made me to do.  Cranmer. 
To this I answer, said he: You report me il, and say not the truth, 
Warham Archbishop gave up first the supremacy to the King.  and I will prove it here before you all. The truth is, that my Predecessor Bishop Warrham gave the Supremacy to King Henry the eight, and said that he ought to have it before the Bishop of Rome, and that God's word would bear him. And upon the same was there sent to both the universities Oxford and Cambridge, to know what the word of GOD would do touching the Supremacy, and it was reasoned upon and argued at length. So at the last both the universities agreed, 
Both the universities subscribed to the kings supremacy before Cranmer was Archbishop.  and set to their Seals, and sent it to king Henry the eight to the Court, that he ought to be supreme head, and not the Pope. Whereupon you were then Doctor of divinity at that time, and your consent was thereunto, as your hand doth appear. Therefore you misreport me, that I was the cause of your falling away from the Pope, but it was yourself. All this was in Bishop Warrhams time and whilst he was alive, so that it was three quarters of a year after ere ever I had the Bishopric of Caunterbury in my hands, and before I might do any thing. So that here ye have reported of me that, which ye cannot prove, which is evil done. All this while his cap was on his head.  Gloc. 
We come to examine you, and you, me think examine us.   

❧ Doctor Stories Oration.  
Story. Pleaseth it your good Lordship: because it hath pleased the king and Queen's Majesties to appoint my companion and me, 
D. Stories Oration against the Archb.  to hear the examination of this man before your good Lordship, to give me leave somewhat to talk in that behalf. Although I know that in talk with heretics there cometh hurt to all men, for it wearyeth the steadfast, troubleth the doubtful, and taketh in snare the weak and simple: yet because he saith, he is not bound to answer your Lordship sitting for the Pope's holiness, because of a Praemunire, and the word of God, as he termeth it: I think good somewhat to say, that all men may see how he runneth out of his race of reason into the rage of common talk, such as here I trust hath done much good. And as the King and Queen's Majesties will be glad to hear of your most charitable dealing with him, so will they be weary to hear the blundering of this stubborn Heretic. And where he allegeth Divinity, mingling fas nefasque together, he should not have been heard. For shall it be sufficient for him to allege, the judge is not competent? Do we not see that in the common law it is not lawful for a man in Westminster Hall to refuse his judge? And shall we dispute contra eum qui negat principia? Although there be here a great company of learned men that know it unmeet so to do, yet have I here a plain Canon wherein he declareth himself convicted ipso facto. This Canon is this: Sit ergo ruinae suo dolore prostratus quisquis Apostolicis volverit contrair decretis, 
Words of the Pope's Canon.  nec locum deinceps inter Sacerdotes habeat, sed exors à sancta fiat ministerio, nec de eo eius judicio quisquam posthac curam habeat, quin iam damnatus à sancta & Apostolica Ecclesia sua inobedientia ac presumptione à quoquam esse non dubitetur. Quin maioris excommunicationis deiectione est abijciendus, cui sanctae Ecclesiae comissa fuerit disciplina, qui non solum iussionibus praelatae sanctae Ecclesiae parere debuit, sed etiam alijs ne preterirent insinuare. Sitque alienus à divinis & pontificalibus officijs, qui noluerit praeceptis Apostolicis obtemperare.  
He hath alleged many matters against the Supremacy, but maliciously. Ye say that the king in his Realm is Supreme head of the church. Well Sir, you will grant me that there was a perfect catholic church before any king was christened. Then, if it were a perfect Church, 
Note the worshipful reasons of D. Story wherewith he proveth the Pope's supremacy.  it must needs have a head, which must needs be before any king was member thereof, for you know Constantinus was the first christened king that ever was, And although you are bound (as S. Paul saith) to obey your rulers, and kings have rule of the people, yet doth it not follow that they have cure of souls: for A fortiori, the head may do that the minister can not do: but the Priest may consecrate and the king cannot, therefore the king is not head.  
It was licenced by Christ to every man to bring into the sheepfold, & to augment the flock, 
Doct. Story reasoneth a● though to feed with the word, and to govern with the sword, were all one.  but not to rule for that was only given to Peter.  
And where the Apostles do call upon men to obey their princes, cui tributum, tributum, cui vectigal, vectigal: they perceiving that men were bend to a kind of liberty and disobedience, were enforced to exhort them to obedience & pa●ment of their tribute, which exhortation extendeth only to temporal matters.  
And again, where you say that the Bishop of Rome maketh laws contrary to the Laws of the Realm, that is not true, for this is a maxim in the law: 
A maxim in the law.  Quod in particulari excipitur, non facit universal falsum.  
Now as touching that monstrous talk of your conscience, that is no conscience that ye profess: it is but privata scientia, electio and secta. And as yet for all your glorious babble, you have not proved by God's laws that ye ought not to answer the Pope's holiness.  
The Canons which be received of all Christendom compel you to answer, therefore you are bound so to do. And although this realm of late time, through such schismatics as you were, have exiled and banished the Canons, yet that can not make for you. For you know yourself that Par in pa●em, nec pars in totum aliquid statuere potest. 
A rule of law.  Wherefore this Isle being in deed but a member of the whole, could not determine against the whole. That notwithstanding the same laws being put away by a Parliament, are now received again by a Parliament, and have as full authority now as they had then, and they will now that ye answer the Pope's holiness: therefore by the Laws of this Realm ye are bound to answer him. Wherefore my good Lord, all that this Thomas Cranmer (I can not otherwise term him considering his disobedience) hath brought for his defence, shall nothing prevail with you nor take any effect. Require him therefore to answer directly to your good Lordship: command him to set aside his trifles, and to be obedient to the laws and ordinances of this Realm. 
Doct. Story chargeth the Archb. with stubbornness.  Take witness here of his stubborn contempt against the Kings and Queen's Majesties, and compel him to answer directly to such Articles, as we shall here lay against him, and in refusal, that your good Lordship will excommunicate him.  
As soon as Doctor Story had thus ended his tale beginneth Doctor Martin again to enter speech with the Archbishop, which talk I thought here likewise not to let pass, although the report of the same be such, as the author thereof seemeth in his writing very partial: for as he expresseth the speech of Doctor Martin at full, and to the uttermost of his diligence, leaving out nothing in that part, that either was or could be said more: so again on the other part how raw and weak he leaveth the matter, 
Partiality 〈◊〉 the reporter.  it is easy to perceive, who neither comprehendeth all that Doctor Cranmer again answered for his defence, nor yet in those short speeches which he expresseth, seemeth to discharge the part of a sincere and faithful reporter. Notwithstanding, such as it is, I thought good the reader to understand, who in perusing the same may use therein his own judgement and consideration.   

* Talk between Doctor Martin and the Archbishop.  
Master Cranmer, ye have told here a long glorious tale, 
Take between D. Martin and 〈◊〉 Archbishop.  pretending some matter of conscience in appearance, but in verity you have no conscience at all. You say that you have sworn once to King henry the eight aga●nste the pope's jurisdiction, and therefore ye may never forswear the same, and so ye make a great matter of conscience in the breach of the said oath. Here will I ask you a question or two. What if ye made on oath to an harlot to live with her in continual adultery ought you to keep it?  Cran. 
I think no.  Mart. 

 What if you did swear never to lend a poor man one penny, ought you to keep it?  Cran. 
I think not.  Mart. 
Herode did swear what soever his harlot asked of him, 
jephthes 〈◊〉.  he would give her, and he gave her john Baptistes' head: did he well in keeping his oath?  Cran. 
I think not.  Mart. 
jehpthe one of the judges of Israel did swear unto God: that if he would give him victory over his enemies, he would offer unto GOD the first soul that came forth of his house: it happened that his own daughter came first, and he slew her to save his oath. Did he well?  Cran. 
I think not.  Mart. 
So saith S. Ambrose de officijs. 
* That is, it 〈…〉 with 〈◊〉.  Miserabilis necessitas quae soluitur parricidio. Then master Cranmer, you can no less confess by the premises but that you ought not to have conscience of every oath, but if it be just, lawful and advisedly taken.  Cran. 
So was that oath.  Mart. 
That is not so, for first it was unjust, for it tended to the taking away of an other man's right. It was not lawful, for the laws of God and the Church were against it. Besides, it was not voluntary, for every man and woman were compelled to take it.  Cran. 
It pleaseth you to say so.  Mart. 

The Archb. 〈…〉 to the 〈…〉 not 〈…〉 the pope.  Let all the world be judge. But sir, you that pretend to have such a conscience to break an oath, I pray you did you never swear and break the same?  Cran. 
I remember not.  Mart. 
I will help your memory. Did you never swear obedience to the sea of Rome?  Cran. 
In deed I did once swear unto the same.  Mart. 
Yea that ye did twice, as appeareth by records & writings here ready to be showed.  Cran. 

The Archb. 〈◊〉 first to the pope 〈…〉.  But I remember I saved all by protestation that I made by the counsel of the best learned men I could get at that time.  Mart. 
hearken good people what this man saith. He made a protestation one day, to keep never a whit of that which he would swear the next day, was this the part of a christian man? If a christian man would bargain with a Turk, and before he maketh his bargain solemnly, before witness readeth in his Paper that he holdeth secretly in hand, or peradventure protesteth before one or two, that he mindeth not to perform what soever he shall promise to the Turk: I say if a christian man would serve a Turk in this manner, that the Christian man were worse than the Turk. What would you then say to this man that made a solemn oath and promise unto God and his church, and made a protestation before quite contrary?  Cran. 
That which I did, I did by the best learned men's advise I could get at that tyme.  Mart. 
I protest before all the learned men here, that there is no learning will save your perjury herein, for there be two rules of the Civil law clean contrary against you, and so brought forth his rules: which being done, he proceeded further. But will you have the truth of the matter? King Henry the eight even then meant the lamentable change which after you see came to pass: and to further his pitiful proceed from the divorcement of his most lawful wife, 
Doct. Martin would prove the Archb. perjured in forswearing his oath made to the Pope.  to the detestable departing from the unity of Christ's Church, this man made the foresaid protestation, and on the other side, he letted not to make two solemn oaths quite contrary, & why? for otherwise by the Laws and Cannons of this Realm he could not aspire to the archbishopric of Caunterbury.  Cran. 
I protest before you all, there was never man came more unwilling to a Bishopric, than I did to y●. 
Doct. Cranmer unwilling to be made Ar●hb.  In so much that when king Henry did send for in Post, that I should come over, I prolonged my journey by seven. weeks at the least, thinking that he would be forgetful of me in the mean tyme.  Mart. 
You declare well by the way that the king took you to be a man of good conscience, who could not find within all his realm any man that would set forth his strange attempts, but was enforced to send for you in Post to come out of Germany. What may we conjecture hereby, but that there was a compact between you being then Queen Anne's Chaplain, and the king. give me the archbishopric of Caunterbury, 
False slander of D. Martin▪  and I will give you licence to live in adultery.  Ctan. 
You say not true.  Mart. 
Let your protestation, joined with the rest of your talk, give judgement. Hinc prima mali labes. Of that your execrable perjury, and his coloured and to shamefully suffered adultery, came heresy and all mischief to this Realm.  
And this have I spoken as touching your conscience you make for breaking your heretical oath made to the king. But to break your former oath made at two sundry times both to God and his Church, you have no conscience at all. And now to answer an other part of your Oration, wherein you bring in God's word, that you have it on your side and no man else, and that the Pope hath devised a new scripture contrary to the scriptures of God, ye play herein as the Pharseiss did which cried always 
* Nay the Pharisees cried not Verbum Domini, but Temple Domini, as the Papists do now against the Protestants.  Verbum Domini, Verbum Domini. The word of the Lord, the word of the Lord, when they meant nothing so. This bettereth not your cause, because you say you have God's word for you, for so Basilides and Photinus the heretics said, that they had God's word to maintain their heresy. So Nestorius, so Macedonius, so Pelagius and briefly all the heretics that ever were, pretended that they had GOD'S word for them, yea and so the devil being the Father of Heresies alleged God's word for him, saying: Scriptum est, It is written: So said he to Christ, Mitte te deorsum, Cast thyself backward, which you applied most falsely against the Pope. 
So did King Ezechias, and josies down with Monuments of Idolatry, and 〈◊〉 commended.  But if you mark the devils language well, it agreed with your proceedings most truly. For Mitte te deorsum, Cast thyself downward, said he, and so taught you to cast all things downward. Down with the Sacrament, down with the mass, down with the Altars, down with the Arms of christ, and up with a Lion and a Dog, down with Abbeys, down with Chauntreys, down with Hospitals and Colleges, down with 
* another false slander of D. Martin.  fasting, and Prayer, yea down with all that good and godly is. All your proceedings and preachings tended to no other, but to fulfil the devils request, Mitte te deorsum. And therefore tell not us that you have God's word. For God hath given us by his word, a mark to know that your teaching proceeded not of God, but of the Devil, and that your doctrine came not of Christ, but of Antichrist. For Christ said there should come against his Church, Lupi rapaces, id est Ravening Wolves, and Pseudo apostoli, id est, False Apostles. But how should we know them? Christ teacheth us saying: 
Whether these be the fruits of the Gospelers or of the papists more, let the conversation of them both give judgement.  Ex fructibus eorum cognoscetis eos, id est. By their fruits ye shall know them. Why, what be their fruits? Sayncte Paul declareth: Post carnem in concupiscentia, & in munditia ambulant: potestatem contemnunt. etc. i. After the flesh they walk in concupiscence, and uncleanness: they contemn Potestates. I gain: In diebus novissimis erunt periculosa tempora, erunt se ipsos amantes, cupidi, elati, immorigeri parentibus: proditores. etc. In the latter days there shall be perilous times. Then shall there be men loving themselves, covetous, proud, disobedient to parents, treason-workers. Whether these be not the fruits of your Gospel, I refer me to this worshipful audience: whether the said Gospel began not with perjury, proceeded with adultery, was maintained with heresy, and ended in conspiracy.  

Anno 1556. March.  Now sir, two points more I marked in your raging discourse that you made here: the one against the holy sacrament: the other against the Pope's jurisdiction, and the authority of the Sea Apostolic.  
Touching the first, ye say you have God's word with you, 
Doctrine of the Sacrament.  yea and all the Doctoures. I would here ask but one question of you: whether God's word be contrary to itself, and whether the Doctors teach doctrine contrary to themselves, or no? For you master Cranmer, have taught in this high sacrament of the Altar three contrary doctrines, and yet you pretended in every one, Verbum Domini.  Cran. 
Nay, I taught but two contrary doctrines in the same.  Mart. 
What doctrine taught you when you condemned Lambert the sacramentary in the kings presence in Whitehall?  Cran. 
I maintained then the Papists doctrine.  Mart. 

So was Saint Augustine first a pagan, than a Manichee, & then a Catholic.  That is to say, the Catholic and universal doctrine of Christ's Church. And how when king henry died? did you not translate justas jonas book?  Cran. 
I did so.  Mart. 
Then there you defended an other doctrine touching the Sacrament, by the same token, that you sent to Lynne your Printer, that where as in the first Print there was an affirmative, that is to say, Christ's body really in the sacrament, you sent then to your printer to put in a not, whereby it came miraculously to pass, that Christ'S body was clean conveyed out of the Sacrament.  Cranmer. 
I remember there was two printers of my said book, but where the same not was put in, I cannot tell.  Mart. 
Then from a lutheran ye became a Swinglian, which is the vilest heresy of all in the high mystery of the sacrament, and for the same heresy you did help to burn Lambert the Sacramentary, which you now call the catholic faith and God's word.  Cranmer. 
I grant that then I believed otherwise then I do now, 
Doct. Cranmer first won to the knowledge of the Sacrament by B. Ridley.  and so I did until my Lord of London D. Ridley did confer with me, and by sundry persuasions and authorities of Doctoures drew me quite from my opinion.  Mart. 
Now sir, as touching the last part of your Oration, you denied that the pope's holiness was Supreme head of the church of Christ. 
supremacy of the Pope.   Cran. 
I did so.  Mart. 
Who say you then is supreme head?  Cran. 
Christ.  Mart. 
But whom hath Christ left here in earth his vicar and head of his Church?  Cran. 
No body.  Mart. 
Ah, why told you not king Henry this when you made him supreme head? and now no body is.  
This is treason against his own person, as you then made him.  Cran. 
I mean not but every king in his own realm and dominion is supreme head, and so was he supreme head of the Church of Christ in England. 
King Henry was not Supreme head, but only of his own Realm. The Pope will be universal head over all.   Mart. 
Is this always true? and was it ever so in Christ's Church?  Cran. 
It was so.  Mart. 
Then what say you by Nero: he was the mightiest Prince of the earth after Christ was ascended: was he head of Christ's Church?  Cran. 
Nero was Peter's head.  Mart. 
I ask whether Nero was head of the Church or no? if he were not, it is false that you said before, that all Princes be and ever were heads of the Church within their realms.  Cran. 
Nay it is true, for Nero was head of the church that is, in worldly respect of the Temporal bodies of men, of whom the Church consisteth: for so he beheaded Peter and the Apostles. And the Turk too is head of the church in Turkey.  Mart. 
Then he that beheaded the heads of the Church and crucified the Apostles, was head of Christ'S Church and he that was never member of the Church, is head of the church, by your new found understanding of God's word.  
¶ It is not to be supposed contrary, but much other matter passed in this communication between them, especially on the Archishops' behalf. Whose answers I do not think to be so slender, nor altogether in the same form of words framed, if the truth, as it was, might be known: but so it pleased the notary thereof being too much partially addicted to his mother Sea of Rome in favour of his faction, to diminish and drive down the other side, either in not showing all, or in reporting the thing otherwise than it was: 
The answer of the Archb. not sincerely reported.  as the common guise is of most writers, to what side their affection most weigheth, their Oration commonly inclineth. But let us proceed further in the story of this matter.  
It followed then (saith this reporter) when the Archbishop thus had answered and the standers by began to murmur against him, the judges not contentee with his answers, willed him to answer directly to the Interrogatoryes: which Interrogatories articulated against him in form of law, were these under following.   

¶ Interrogatories objected to the Archbishop, with his answers annexed to the same.  
1. INterrog. First was objected, that he the foresaid Thom. Cranmer, being yet free, and before he entered into holy orders, 
Interrogatories laid against the Archbish.  married one joane surnamed black or brown, dwelling at the sign of the Dolphin in Cambridge.  
Answer. Whereunto he answered, that whether she was called black or brown, he knew not, but that he married there one joane, that he granted.  
2. Interrog. That after the death of the foresaid wife, 
The first marriage of the Archb.  he entered into holy orders, and after that was made Archbishop by the Pope.  
Auns. He received (he said) a certain Bull of the Pope, which he delivered unto the king, and was Archbishop by him.  
3. Inter. Item, that he being in holy orders, married an other woman, as his second wife, named Anne, 
The second marriage of the Archb. The Archb. charged with his doctrine, & books.  and so was twice married.  
Auns. To this he granted.  
4. Inter. Item, in the time of king Henry the 8. he kept the said wife secretly, and had children by her.  
Auns. Hereunto he also granted: affirming that it was better for him to have his own, then to do like other Priests, holding and keeping other men's wives.  
5. Inter, Item, in the time of king Edward he brought out the said his wife openly, affirming and professing publicly the same to be his wife.  
Auns. He denied not but he so did, and lawfully might do the same, for as much as the laws of the realm did so permit him.  
6. Inter Item, that he shamed not openly to glory himself to have had his wife in secret many years.  
Auns. And though he so did (he said) there was no cause why he should be ashamed thereof.  
7. Inter. Item, that the said Thomas Cranmer falling afterward into the deep bottom of errors, did fly and recuse the authority of the Church, did hold and follow the heresy concerning the sacrament of the altar, and also did compile▪ and caused to be set abroad divers books.  
Auns. Whereunto, when the names of the books were recited to him, he denied not such books which he was the true author of. As touching the treatise of Peter Martyr upon the sacrament, he denied that he ever saw it before it was abroad, yet did approve and well like of the same. As for the Catechism, the book of Articles, with the other book against Winchester, he granted the same to be his doings.  
8. Inter. Item, that he compelled many against their wills to subscribe to the same Articles.  
Auns. He exhorted (he said) such as were willing to subscribe: but against their wills, he compelled none.  
9 Inter. Item, for so much he surceased not to perpetrate enorm and inordinate crimes, he was therefore cast into the Tower, and from thence was brought to Oxford, at what time it was commonly thought that the Parliament there should be holden.  
Auns. To this he said, that he knew no such enorm and inordinate crimes, that ever he committed.  
10. Inter. Item that in the said City of Oxford, he did openly maintain his heresy, and there was convicted upon the same.  
Auns. He defended (he said) there the cause of the Sacrament, but to be convicted in the same that he denied.  
11. Inter. Item, when he persevered still in the same, he was by the public censure of the university, pronounced an heretic, and his books to be heretical.  
Auns. That he was so denounced, he denied not: but that he was an heretic, or his books heretical, that he denied.  
12. Inter. Item, that he was and is notoriously infamed with the note of Schism, as who not only himself receded from the Catholic Church and Sea of Rome, but also moved the king, and subjects of this Realm to the same.  
Auns. As touching the receding, that he well granted: but that receding or departing (said he) was only from the sea of Rome, and had in it no matter of any Schism.  
13. Inter. Item, that he had been twice sworn to the Pope: and withal D. Martin brought out the instrument of the Public Notary, 
The Archb. 〈◊〉 to 〈◊〉 Pope by 〈◊〉.  wherein was contained his protestation made when he should be consecrated, ask if he had any thing else protested.  
Auns. Whereunto he answered, that he did nothing but by the laws of the Realm.  
14. Inter. Item, that he the said Archbishop of Caunterbury, did not only offend in the Premises, but also in taking upon him the authority of the sea of Rome, in that without leave or licence from the said Sea, he consecrated bishops and priests.  
Auns. He granted, that he did execute such things as were wont to be referred to the pope, at what time it was permitted to him by the public laws and determination of the Realm.  
15. Inter. Item, that when the whole Realm had subscribed to the authority of the pope, he only still persisted in his error.  
Auns That he did not admit the pope's authority, he confessed to be true. But that he erred in the same, that he denied.  
16 Inter. Item, that all and singular the Premises be true.  
Auns. That likewise he granted, excepting those things whereunto he had now answered.  
After he had thus answered to the objections aforesaid, and the Public Notarye had entered the same, the judges and Commissioners, as having now accomplished that wherefore they came, were about to rise and departed: But the Bishop of Gloucester, thinking it not the best so to dismiss the people▪ being somewhat stirred with the words of the Archbishop, began this Oration in the hearing of the people, to declaim.   

The Oration of Bishop Brooks in closing up this examination against Doctor Cranmer Archbishop of Caunterbury.  
Master Cranmer, I cannot otherwise term you considering your obstinacy, I am right sorry, I am right heartily sorry to hear such words escape your mouth so unadvisedly. 
 I had conceived a right good hope of your amendment: I supposed that this obstinacy of yours came not of a vain glory, but rather of a corrupt conscience, which was the occasion that I hoped so well of your return. But now I perceive by your foolish babble, that it is far otherwise. Ye are so puffed up with vain glory there is such a cauteria of heresy crept into your conscience, that I am clean void of hope, and my hope is turned into perdition? who can save that which will be lost? GOD would have you to be saved, and you refuse it. Perditio tua super te Israel, tantummodo in me saluatio tua, ait Dominus per Prophetam. i. Thy perdition is only upon thyself, O Israel: only in me is thy salvation, saith the Lord by his Prophet. You have uttered so erroneous talk, with such open malice against the pope's holiness, with such open lying against the church of Rome, with such open blasphemy against the sacrament of the Altar, that no mouth could have expressed more maliciously, more lyingly, more blasphemously.  
To reason with you, although I would of myself to satisfy this audience, 
 yet may I not by our Commission, neither can I find how I may do it with the scriptures: For the Apostle doth command that such a one should not only not be talked withal, but also shunned and avoided saying: Hereticum hominem post unum aut alterum conventum, devita, sciens quòd huiusmodi perversus est & delinquit, quum sit proprio judicio condemnatus. i. An heretical person after once or twice conferring, shun, knowing that he is perverse and sinneth, being of his own judgement condemned. Ye have been conferred withal not once or twice, but oftentimes, ye have oft been lovingly admonished, ye have been oft secretly disputed with. And the last year in the open school, in open disputations ye have been openly convict, ye have been openly driven out of the school with hisses, your books which ye brag you made seven years ago, and no man answered it: Marcus Antonius hath sufficiently detected and confuted, and ye persist still in your wont heresy.  
Wherefore being so oft admonished, conferred withal, and convicted) if ye deny you to be the man whom the Apostle noteth, hear then what Origine saith, who wrote above 1300. years ago: and interpreteth the saying of the Apostle in this wise, in Apologia Pamphili. 
Origines in Apologia Pamphili.  Hereticus est omnis ille habendus, qui Christo se credere profitetur & aliter de Christi veritate sentit quàm se habet Ecclesiastica traditio. Even now ye professed a kind of Christianity and holiness unto us, for at your beginning you fell down upon your knees, and said the lords prayer (God wot like an hypocrite) and then standing upon your feet, you rehearsed the articles of your faith, but to what end I pray you else, but to cloak that inward heresy rooted in you that you might blind the poor simple and unlearned people's eyes? For what will they say or think, if they do not thus say? Good Lord, what meaneth these men to say that he is an heretic, they are deceived, this is a good Christian, he believeth as we believe.  
But is this sufficient to escape the name of an heretic? To the simple and unlearned it is sufficient, 
What an heretic is, after th● Popes making.  but for you that have professed a greater knowledge and higher doctrine, it is not enough to recite your belief. For unless (as Origine saith) ye believe all things that the Church hath decreed beside, you are no Christian man. In the which because you do halt and will come to no conformity: from henceforth ye are to be taken for an heretic, with whom we ought neither to dispute, neither to reason, whom we ought rather to eschew and avoid.  
Nevertheless, although I do not intend to reason with you, but to give you up as an abject and outcast from God's favour, yet because ye have uttered to the annoying of the people such pestilent heresies as may do harm among some rude and unlearned, I think meet and not abs re, somewhat to say herein: not because I hope to have any good at your hands, which I would willingly wish but that I may establish the simple people which be here present, lest they being seduced by your diabolical doctrine, may pearish thereby.  
And first (as it behoveth every man to purge himself first before he enter with any other) where you accuse me of an oath made against the Bishop of Rome, I confess it and deny it not, and therefore do say with the rest of this Realm, good and catholic men, the saying of the Prophet: Pec cavimus cum patribus nostris, iniustè egimus, 
B. B●ookes r●canteth his oath made to the king against the Pope.  iniquitatem fecimus. i. We have sinned with our fathers: we have done unjustly, and wickedly. Delicta inventutis meae, & ignorantias meas ne memineris Domine. i. The sins of my youth, and my ignorances, O Lord do not remember. I was then a young man, and as young a scholar here in the university.  
I knew not then what an oath did mean, and yet to say the truth, I did it compulsed, compulsed I say by you Master Cranmer, and here were you the author and cause of my perjury, you are to be blamed herein, and not I Now where you say I made two oaths, the one contrary to the other, it is not so, for the oath I made to the Pope's holiness, appertaineth only to spiritual things. The other oath that I made to the king, pertaineth only to Temporal things: that is to say, that I do acknowledge all my temporal livings to proceed only from the king and from none else. But all men may see, as you agree in this, so ye agree in the rest of your opinions.  
Now sir, as concerning the supremacy which is only dew to the sea of Rome, a word or two. 
supremacy.  Although there be a number of places which do confirm that christ appointed Peter head of the Church, yet this is a most evident place. When Christ demanded of his Apostles whom men called him: they answered: some Elias, some a Prophet. etc. But Christ replied to Peter, and said: Whom sayest thou Peter that I am? Peter answered: Tu es Christus silius Dei, and Christ replied: Tu es Petrus & super hanc Petram aedificabo aecclesiam meam. The Doctors enterpreting this place, super hanc Petram expounded it, id est, non solum super fidem Petri sed super te Petre. And why did Christ change his name from Simon to Peter, 
The Church builded upon Peter.  which in latin is a stone, but only to declare that he was only the foundation and head of the Church.  
Again, where Christ demanded of Peter being amongst the rest of his Apostles 3. times a rew, Petre amas me▪ he gave him charge over his sheep Pasce oves meas pasce agnos meos. Which place chrysostom interpreting saith, Pasce, hoc est, loco mei esto praepositus & caput fratrum tuorum. To conclude, when they came that required Didrachina of Christ, he commanded Peter to cast his net into the sea, 
[Pasce] expounded by chrysostom.  and to take out of the fishes mouth that he took staterem hoc est duplex Didrachma, & da inquit pro te & me Petre Which words do signify, that when he had paid for them two, he had paid for all the rest. For as in the old law there were appointed two heads over the people of Israel, Moses and Aaron, Moses as chief, and Aaron next head under him: so in the new law there were two heads of the church, which were Christ and Peter, Christ is head of all, and Peter next under him. S. Austin in 75. questione Veteris & novi Testamenti, salvator (inquit) qùum pro se & Petro dari iubebat Didrachma, 
Aug. Quest. 75.  pro omnibus ipsum dari censuit, ipsum enim constituit caput eorum. i. Our Saviour Christ (saith S. Austin) commanding the tribute to be given for him and for Peter, meant thereby the same to be given for all other, for he appointed him to be head of them. What can be more plain than this? But I will not tarry upon this matter.  
Now, as touching the Pope's laws, where you say, they be contrary, because the service which should be (as you say) in English, 
Service in latin.  is in Latin: I answer, who soever will take the pains to peruse the chapter, which is the xiiii. of the first to the Corinthians, shall find, that his meaning is concerning preaching, and Obiter only of praying.  
Again, where you say, that the Pope's holiness doth take away one part of the sacrament from the lay men, 
Sacrament in one kind.  & Christ would have it under both, ye can say no more but this: Bibite ex eo omnes. Drink ye all of this: And what followeth: Et biberunt ex eo omnes. i. And all drink thereof. Now if a man would be so proterve with you, he might say that Christ gave it only to his Apostles, in whose places succeeded priests, and not lay men.  
And admit that Christ commanded it to be received under both kinds, 
Authority of the Church in changing rites.  yet the Church hath authority to change that, as well as other. Ye read, that Christ calling his Apostles together, said unto them: Ite praedicate evangelium omni nationi baptizantes in nomine patris, & filii, & spiritus sancti. i. Go & preach the Gospel to every nation, baptising them in the name of the father, of the son, and the holy ghost. But the Apostles being desirous to publish Christ's name every where, did baptise only in Christ's name. Again, Christ before his last Supper washed his Apostles feet, saying: Si ego lavi pedes vestros dominus & magister, & vos debetis alter alterius lavare pedes. i. If I have washed your feet being your Lord and master, also you ought to wash the feet one of an other. Exemplum dedi vobis. i. I have given you example. This was a precept, yet hath the church altered it, lest the simple people should not think a rebaptisation in it. So because said the Apostle: Accepi à Domino quod & tradidi vobis, 
Rites and ceremonies Subject to the disposition of the Church.  Dominus noster qua nocte tradebatur. etc. i. I have received of the Lord the same which I have delivered to you, that our Lord the same night in which he was betrayed. etc. Notwithstanding that this was a precept that the sacrament should be ministered after supper, the church hath altered it, & commanded it to be received fasting. And where Christ did break the bread, we receive the whole host. Christ ministered sitting at the table, we standing at the altar.  
It was also commanded in the xv. of the Acts, that Christian men should abstain à suffocato & sanguine. i. From strangled and blood. But the Church perceiving it to be a precept but for a time, hath altered ix. Christ commanded to keep holy, Diem Sabbati The Sabbath day, and the church hath altered it to Sunday. If then the church may change things that be so expressed in the scriptures, she may also change the form of receiving of lay men under both kinds, for divers occasions.  
First, because in carrying to the sick, the blood may not be shed, 
Reasons why lay men receive not under both kinds.  lost, or misused.  
And next, that no occasion might be given to heretics to think that there is not so much under one kind, as under both.  
But why would you have it under both kinds, I pray you else, but only to pervert and contrary the commandment of the church? For when you had it under both kinds, you believed in neither. And we having but one, believe both kinds. Now sir, as concerning the sacrament of the altar, where you say, you have a number of Doctors of your side, and we none of our side, that is to say, to confirm the real presence of Christ in the sacrament of the altar, in deed one to stop your mouth, I think it not possible to find. Nevertheless, where your request is to have one showed unto you, and then you will recant, I will show you two.  

Real presence proved by B. Brookes.  S. Augustine Super. 33. Psalm, ferebatur manibus suis: I find not how this is true in David (saith he) litterallye, that he was borne in his own hands, but in christ I find it literally, when he gave his body to his Apostles at his last supper.  
Again S. Cyprian De Coena Domini, saith: Panis quem dominus noster discipulis suis porrigebat, 
August. Psal. 33. Cyprian De Coena Domini.  non effigy, sed natura mutatus, omnipotentia verbi factus est caro. What can be more plain than this? yet to your exposition it is not plain enough. But give me your figurative, significative and such other like terms, and I will defend that Christ hath not yet ascended: no nor yet that he was encarnate. etc. Wherefore ● can do no other but put you in the number of them, whom chrysostom spoke of in this wise, saying: Audi homo fidelis qui contra haereticum contendis, si Pharisaei convicti, & non placati & haeretici. etc. Hear, O thou Christian man: wyste thou do more than Christ could do? Christ confuted the Phariseis, yet could he not put them to silence: Et fortior es tu Christo? And art thou stronger than Christ? Wilt thou go about to bring them to silence that will receive no answer? as who should say, thou canst not. Thus much have I said, not for you M. Cranmer, for my hope that I conceived of you, is now gone and passed, but in somewhat to satisfy the rude and unlearned people, that they perceiving your arrogant lying and lying arrogancy, may the better eschew your detestable and abominable schism.  
And thus ended the Prelate his worshipful tale. After whom Doctor Story taketh the matter, and thus inferreth in words, as followeth.  
Master Cranmer, 
D. Story●● talk to th● Archb.  you have made a goodly process concerning your heretical oath made to the king, but you forget your oath made to the Sea Apostolic. As concerning your oath made to the king, if you made it to him only, it took an end by his death, and so it is released: if you made it to his successors, well sir, the true successors have the Empire, and they will you to dissolve the same, and become a member of Christ's Church again, and it standeth well with charity.  
To this the Archbishop answered again, saith the Reporter: but what his answer was, that he suppresseth and returneth to the words of D. Story, who imperiously turning his speech again to the Archbishop, said as followeth.  
Hold your peace sir, and so shall it right well become you, considering that I gave you licence before, 
3. Things required in an oath.  to say your fancy, Your oath was no oath, for it lacked the three points of an oath, that is to say, judicium, justitiam, & Veritatem.  
These with the like words to the same effect being uttered by D. Story, seeking to break up and make an end of that session, 
D. Story calleth for witnesses.  he eftsoons called for witnesses to be producted, who should be sworn upon the book, to utter & declare the next day, what soever they knew, or could remember to be inferred against Doct. Cranmers' heresy. The names of the witnesses were these.  

Doct. Marshal, Commissary, & Deane of Christ's church.  
Doctor Smith, under Commissary.  
Doct. Tresham.  
Doct. Crook.  
M. London.  
M. Curtop. 
Witnesses sworn against the Archb.   
M. Warde.  
M. Serles.   
After the depositions of which witnesses being taken Doct. Story admonished the archbishop, permitting him to make his exceptions, if he thought any of the said witnesses to be refused. Who then would admit none of them all, 
The Archb. refuseth those Iurates perjured▪  being men perjured, and not in Christian religion. For if to swear (said he) against the Pope were unlawful, they should rather have given their lives, than their oath. But if it were lawful, then are they perjured, to defend him whom they forswore before. Nevertheless, this answer of the Archb. being lightly regarded, as little to the purpose appertaining, 
The Archb. sent again to Bocardo.  he was commanded again to the place from whence he came. Who at his departing out, like as at his first coming in, showed low obedience to Doct. Martin, and to Doct. Story, the Queen's Commissioners. Then Doct. Story pointing him to the Bishop of Gloucester, said, that he ought rather to give reverence unto him. 
The Archb. again giveth no reverence to the Pope's Delegate.  So the reverend archb. departing without any obeisance exhibited to the Bishop all the other rose up, & departed every one to his own. And thus broke up the session for this day, about two of the clock at after noon.  
And thus much hitherto concerning the summary effect of this Action or session, with the Orations, discourses, & articles commenced against the Archbishop of Canterb. also with the reasons and answers of the said Archbishop to their objections and interrogatoryes. Touching which his answers, 
The answers 〈◊〉 the Archb. not indifferently reported.  for somuch as they being recited by report of a papist (as is aforesaid) seem to be not indifferently handled, it shall therefore not greatly be out of our matter, as ye have heard the Orations of Bishop Brokes, with the reasons, & talk of the other Commissioners, amplified and set forth at large on the one side, so now in repeating the words & answers of the other part, to declare & set forth somewhat more amply and effectually, what speech the said Archb. used for himself in the same Action, by the faithful relation and testimony of certain other, who were likewise there present and do thus report the effect of the Archbishop's words, answering to the first Oration of Bishop Brookes, in manner as followeth.   

* A more full answer of the Archbishop of Cant. to the first Oration of Bishop Brookes.  
MY Lord, you have very learnedly and eloquently in your Oration put me in remembrance of many things touching myself, 
 wherein I do not mean to spend the time in answering of them. I acknowledge God's goodness to me in all his gifts, and thank him as heartily for this state wherein I find myself now, as ever I did for the time of my prosperity: and it is not the loss of my promotions that grieveth me. The greatest grief I have at this time, is, and one of the greatest that ever I had in all my life, to see the king and Queen's Majesties by their Proctors here to become my accusers, and that in their own Realm and Country, 
 before a foreign power. If I have transgressed the laws of the Land, their majesties have sufficient authority and power both from God, and by the ordinance of this Realm to punish me, whereunto I both have and at all times shallbe content to submit myself.  
Alas? what hath the Pope to do in England? whose jurisdiction is so far different from the jurisdiction of this Realm, 
 that it is impossible to be true to the one, and true to the other. The laws also are so divers, that whosoever sweareth to both, must needs incur perjury to the one. Which as oft as I remember, even for the love that I bear to her grace. I cannot be but heartily sorry to think upon it, how that her highness the day of her coronation at which time she took a solemn oath to observe all the laws & liberties of this realm of England, at the same time also took an oath to the Bishop of Rome, and promised to maintain the See. 
 The state of England being so repugnant to the supremacy of the Pope, it was impossible but she must needs be forsworn in the one. Wherein if her grace had been faithfully advertised by her Counsel then surely she would never have done it.  
The laws of this Realm are, that the king of England is the supreme and sole governor of all his Countries and dominions: 
 & that he holdeth his crown and Sceptre of himself, by the ancient laws, customs, and descents of the kings of the Realm, and of none other. The Pope saith, that all Emperors and kings hold their Crowns and Regalities of him, and that he may depose them when he list: which is high treason for any man to affirm and think, being borne within the kings dominions.  
The Laws of England are, that all Bishops and Priests offending in cases of Felony or Treason, are to be judged and tried by the laws and Customs of the Realm. The Pope's laws are, that the secular power cannot judge the spiritual power, and that they are not under their jurisdiction: which robbeth the king of the one part of his people.  
The laws also of England are, that whosoever hindereth the execution or proceeding of the Laws of England for any other foreign laws, 
 Ecclesiastical or temporal, incurreth the danger of a Praemunire. The Pope's Laws are, that whosoever hindereth the proceedings or executions of his laws, for any other laws of any other king or country, both the Prince himself, his Counsel, all his Officers, Scribes, Clerks, and whosoever give consent or aid to the making or executing of any such laws, standeth accursed. A heavy case (if his curse were any thing worth) that the king and Queen cannot use their own laws, but they and all theirs must stand accursed. These things and many more examples he alleged, 
 which (he said) stirred him that he could not give his consent to the receiving of such an enemy into the realm so subverting the dignity and ancient liberties of the same.  
And as for the matter of heresy and schism, wherewith he was charged, he protested and called God to witness, that he knew none that he maintained. But if that were an heresy to deny the Pope's authority, 
 and the Religion which the See of Rome hath published to the world these latter years, than all the ancient Fathers of the Primitive Church, the Apostles and Christ himself taught heresy: and he desired all them present to bear him witness, that he took the traditions and Religion of that usurping Prelate to be most erroneous, false, and against the doctrine of the whole scripture: which he had oftentimes well proved by writing, and the Author of the same to be very Antichrist, 
 so often preached of by the Apostles and Prophets, in whom did most evidently concur all signs and tokens whereby he was painted to the world to be known.  
For it was most evident that he had advanced himself above all Emperors and kings of the world, 
The Pope's pri●e and tyranny.  whom he affirmeth to hold their states and empires of him, as of their chief, & to be at his commandment to depose & erect at his good will and pleasure, and that the stories make mention of his intolerable & insolent pride, & tyranny, used over them in such sort, as no king would have used to his christian subjects, nor yet a good master to his servants, setting his feet on the Emperors neck, affirming that to be verified in him, which was ●oken only of our saviour jesus Christ, in these words, Super Aspiden & Basiliscum ambulabis, & conculcabis Leonem & Draconem. Other some had he made to hold his styrrops: others he had displaced & removed from their empires and seats royal: and not content herewithal, more insolent than Lucifer, hath occupied not only the highest place in this world, above kings and Princes, but hath further presumed to sit in the seat of almighty God, which only he reserved to himself, which is the conscience of man: 
Marks of Antichrist.  and for to keep the possession thereof, he hath promised forgiveness of sins totiens quotiens.  
He hath brought in Gods of his own framing, & invented a new religion, full of gain and lucre, quite contrary to the doctrine of the holy scripture, only for the maintaining of his kingdom, displacing Christ from his glory, & holding his people in a miserable servitude of blindness, to the loss of a great number of souls, which God at the latter day shall exact at his hand: boasting many times in his Canons and Decrees, that he can dispense Contra Petrum, contra Paulum, 
The Pope dispenseth against the new and old Testament. If any can go before the Pope in pride, let him be called Antichrist.  contra vetus & nowm Testamentum: and that he Plenitudine potestatis, tantum potest quantum Deus: That is, Against Peter, against Paul, against the old and new Testament: and of the fullness of power may do as much as God. O Lord, who ever heard such blasphemy? I● there be any man that can advance himself above him let him be judged Antichrist.  
This enemy of God and of our redemption, is so evidently painted out in the scriptures by such manifest signs and tokens, which all so clearly appear in him, that except a man will shut up his eyes and heart against the light, he cannot but know him: and therefore for my part I will never give my consent to the receiving of him into this Church of England. And you my Lord, and the rest that sit here in Commission, consider well and examine your own consciences: you have sworn against him, you are learned, and can judge of the truth. I pray God you ●e not wilfully blind. As for me, I have herein discharged mine own conscience toward the world, and I will write also my mind to her grace touching this matter. The copy of which letter sent to the Queen, ye shall find after in the end of his story.  
While he in this sort made his answer, ye heard before how Doctor Story and Martin divers times interrupted him with blasphemous talk, and would fayn have had the Bishop of Gloucester to put him to silence: who notwithstanding did not, but suffered him to end his tale at full. After this ye heard also how they proceeded to examine him of divers articles, whereof the chief was: That at the time of his creating Archbishop of Canterbury, he was sworn to the Pope, and had his institution and induction from him, and promised to maintain then the authority of that See: and therefore was perjured: wherefore he should rather stick to his first oath, and return to his old fold again, then to continue obstinately in an oath forced in the time of schism.  
To that he answered, saving his protestation (which term he used before all his answers) that at such time as Archb. Warrham died, 
His answers to their articles. How Cranmer was made Archb. against his will.  he was Ambassador in Germany for the K. who sent for him thereupon home, & having intelligence by some of his friends (who were near about the king) how he meant to bestow the same bishopric upon him, and therefore counseled him in the case to make haste home, he feeling in himself a great inability to such a promotion, and very sorry to leave his study, and especially considering by what means he must have it, which was clean against his conscience, which he could not utter without great peril and danger, devised an excuse to the king of matter of great importance, for the which his longer abode there should be most necessary, thinking by that means in his absence, that the king would have bestowed it upon some other, and so remained there by the devise, one half year after the king had written for him to come home. But after that no such matter fell out, as he seemed to make suspicion of, the king sent for him again. Who after his return, understanding still the archbishopric to be reserved for him, made means by divers of his best friends, to shift it off, desiring rather some smaller living, that he might more quietly follow his book.  
To be brief, when the king himself spoke with him, declaring his full intention for his service sake, and for the good opinion he conceived him, was to bestow that dignity upon him, after long disabling of himself, perceiving he could by no persuasions alter the kings determination, 

D. Cranmer denied that he took the archbishopric at the Pope's hands.  
Cranmers' answer to K. Henry refusing to be Archbishop. First breaking of the matter of the Pope's supremacy to K. Henry.   he broke frankly his conscience with him, most humbly craving first his Grace's pardon, for that he should declare unto his highness. Which obtained, he declared, that if he accepted the Office, than he must receive it at the pope's hand, which he neither would, nor could do, for that his highness was only the supreme Governor of this church of England, as well in causes Ecclesiastical as Temporal, and that the full right and donation of all manner of Bishoprics and Benefices, as well as of any other Temporal dignities, and promotions, appertained to his Grace, & not to any other foreign authority, whatsoever it was: and therefore if he might serve God in that vocation, him, and his country, seeing it was his pleasure so to have it, he would accept it, and receive it of his majesty, and of none other stranger, who had no authority within this realm, neither in any such gift, nor in any other thing. Whereat the king (said he) staying a while and musing, asked me how I was able to prove it. At which time I alleged many texts out of the scriptures, and the Fathers also, approving the supreme and highest authority of kings in their realms and dominions, disclosing therewithal the intolerable usurpation of the Pope of Rome.  
Afterwards it pleased his highness (quoth the Archb.) many and sundry times to talk with me of it, and perceiving that I could not be brought to acknowledge the authority of the B. of Rome, 
Cranmer sworn to the Pope under Protestation. Cranmer in in swearing to the Pope did nothing without advise of the best learned in this Realm.  the king himself called Doct. Oliver, and other Civil Lawyers, & devised with them how he might bestow it upon me, enforcing me nothing against my conscience. Who thereupon informed him, that I might do it by the way of protestation, & so one to be sent to Rome, who might take the oath, and do every thing in my name. Which when I understood, I said, he should do it Super animam suam: and I in deed Bona fide made my protestation, that I did not acknowledge his authority any further, then as it agreed with the express word of God, & that it might be lawful for me at all times to speak against him, and to impugn his errors, when time and occasion should serve me. And this my protestation did I cause to be enroled, and there I think it remaineth.  
They objected to him also that he was married: which he confessed. Whereupon D. Martin said, that his children were bondmen to the See of Caunterbury. 
The Archb. answereth for his wife and children.  At which saying the Archb. smiled, and asked him if a priest at his benefice kept a Concubine, and had by her bastards, whether they were bondmen to the Benefice or no, saying, I trust you will make my children's causes no worse.  
After this Doctor Martin demanded of him who was supreme head of the Church of England? Marry quoth my Lord of Caunterbury, Christ is head of this member, 
Because there was offence taken at this word Supreme head, it was declared in the Queen's style to be Supreme governor.  as he is of the whole body of the universal church. Why (quoth Doctor Martin) you made king henry the eight supreme head of the Church. Yea (said the Archbishop) of all the people of England, as well Ecclesiastical, as Temporal. And not of the church, said Martin? No said he, for Christ is only head of his church, and of the faith and religion of the same. The king is head and governor of his people, which are the visible church. What (quoth Martin) you never durst tell the king so. Yes, that I durst (quoth ye) and did, in the publication of his Style, wherein he was named supreme head of the Church, there was never other thing meant. A number of other fond and foolish objections were made, with repetition whereof I thought not to trouble the reader.  
Thus after they had received his answer to all their objections, 
The Archb. cited to appear at Rome.  they cited him (as is aforesaid) to appear at Rome within four score days, to make there his personal answers: which he said, if the king and Queen would send him, he would be content to do, and so thence was carried to prison again, where he continually remained, notwithstanding that he was commanded to appear at Rome.  
Wherein all men that have eyes to see, may easily perceive the crafty practice of these prelate's, 
A point to be noted in the crafty practice of Romish hypocrites.  & the visured face of their justice, as though the Court of Rome would condemn no man before he answered for himself, as all law and equity required. But the very same instant time, the holiness of that unholy father, contrary to all reason & justice, sent his letter executory unto the king and Queen to degrade and deprive him of his dignity: which thing he did not only before the lxxx. days were ended, but before there were xx. days spent. Furthermore whereas the said archbishop was fast detained in straight prison, so that he could not appear (as was notorious both in England and also in the romish Court) and therefore had a lawful and most just excuse of his absence by all laws, both popish & other: yet in the end of the said lxxx. days was the worthy Martyr decreed Contumax, that is, sturdilye, frowardly, and wilfully absent, and in pain of the same his absence, condemned, and put to death.  
As touching the foresaid executory Letters of the Pope sent to the king and Queen, beginning thus: 
Of this 〈◊〉 of 〈◊〉 Pope, 〈◊〉 in the first book pag. 1490.  Paulus Episcopus servus servorum Dei charissimo in Christo filio Philippo Regi, & charissimae in Christo filiae Mariae Reginae etc. because the full tenor thereof is expressed in our first impression of Acts. Pag. 1490. it shall not be needful to cumber this volume in repeating the same again.   

Doctor Thurlby and Doctor Boner coming with a new Commission to sit upon the archbishop the 14. day of February.  
THis letter or sentence definitive of the Pope was dated about the first day of january, 
A new Commission sent down 〈◊〉 Rome against the Archbish.  and was delivered here in Eng. about the midst of February. Upon the receipt of which letters an other session was appointed for the Archbishop to appear the 14. day of February, before certain Commissions directed down by the Queen, the chief whereof was the Bishop of Ely Doctor Thurlby. 
D. Thurlby, D. Boner, Commissioners.  Concerning which Doctor Thurlby, by the way here is to be noted, that albeit he was not the said Archbishop's household chaplain, yet he was so familiarly acquainted with him, so dearly beloved, so inwardly accepted and advanced of him (not like a chaplain, but rather like a natural brother) that there was never any thing in the Archbishop's house so dear, were it plate, jewel, Horse, 
The old benefits & familiarity between the Archb. and Doct. Thurlby.  Maps, books, or any thing else, but if Thurlby did never so little commend it, (a subtle kind of begging) the Archbishop by and by, either gave it to him, or shortly sent it after him to his house. So greatly was the Archbishop enamoured with him, that whosoever would obtain any thing of him, most commonly would make their way before by D. Thurlby. Which by matter of the said Doctor Thurlby, I thought here to recite, not so much to rebrayd the man with the voice of unthankfulness, as chief and only for this, to admonish him of old benefits received whereby he may the better remember his old benefactor, and so to favour the cause and quarrel of him whom he was so singularly bounden unto.  
With the said Doctor Thurlby bishop of Ely, was also assigned in the same Commission Doctor Boner Bishop of London, 
A new sitting of the Pope's delegates in Christ's Church against the Archb. of Cant.  which two coming to Oxford upon S. Valentine's day, as the Pope's delegates, with a new commission from Rome, by the virtue thereof commanded the Archb. aforesaid to come before them, in the quire of Christ's Church before the high altar, where they sitting (according to their manner) in their pontificalibus, first began as the fashion is, to read their Commission: wherein was contained, how that in the Court of Rome all things being indifferently examined, both the articles laid to his charge, with the answers made unto them and witnesses examined on both parts, and counsel heard as well on the king and Queen's behalf his accusers, as on the behalf of T. Cranmer, the party guilty, so that he wanted nothing appertaining to his necessary defence. etc. Which foresaid Commission, as it was in reading, O lord said the Archbishop what lies be these, that I being continually in prison, 
The Pope's Commission groundeth upon ly●●.  and never could be suffered to have counsel or advocate at home, should product witness and appoint my council at Rome? God must needs punish this open and shameless lying. They read on the Commission which came from the Pope, Plenitudine potestatis, supplying all manner of defects in law or process, committed in dealing with the Archbishop, and giving them full authority to proceed to the deprivation and degradation of him, and so upon excommunication to deliver him up to the secular power, Omni appellatione remota.  
When the commission was read thus, 
The order of Archbishop's degradation.  they proceeding thereupon, to his degradation, first clothed and disguised him: putting on him a surplis, and then an Aulbe: after that the vestiment of a Subdeacon, and every other furniture, as a Priest ready to Mass.  
When they had appareled him so far: What, said he, I think I shall say Mass: Yea, said Cousins one of Boners chaplains, my Lord, I trust to see you say Mass, for all this. Do you so, quoth he? that shall you never see, nor I will never do it.  
Then they invested him in all manner of Robes of a Bishop and Archbishop, as he is at his installing, saving that as every thing than is most rich and costly, so every thing in this was of Canvas and old clouts, with a Mitre and a Pall of the same suit down upon him in mockery, and then the crosier staff was put in his hand.  
This done after the Pope's pontifical form and manner, Boner, who by the space of many years had borne, as it seemed, no great good will towards him, and now rejoiced to see this day wherein he might triumph over him, 
 and take his pleasure at full, began to stretch out his eloquence, making his Oration to the assemble, after this manner of sort.  
This is the man who hath ever despised the Pope's holiness, and now is to be judged by him. This is the man who hath pulled down so many churches, & now is come to be judged in a church. This is the man that contemned the blessed sacrament of the altar, and now is come to be condemned afore that blessed sacrament hanging over the altar. This is the man that like Lucifer sat in the place of Christ upon an altar to judge other, and now is come before an altar to be judged himself.  
Whereunto the Archbishop interrupting him, said: that in that he belied him, 
 as he did in many other things: For that which he would now seem to charge him withal, was his own fault, if it was any, and none of his. For the thing you mean off, was in Paul's church (said he) where I came to sit in Commission: and there was a scaffold prepared for me and others, by you & your Officers, & whether there were any altar under it, or not, I could not perceive it, nor once suspected it: wherefore you do wittingly evil to charge me with it.  
But Boner went on still in his Rhetorical repetition, lying and railing against the Archbishop, beginning every sentence with, This is the man, this is the man, till at length there was never a man but was weary of the unmannerly usage of him in that time and place: 
 In so much that the bishop of Ely aforesaid, divers times pulled him by the sleeve to make an end, and said to him afterward when they went to dinner, that he had broken promise with him: for he had entreated him earnestly to use him with reverence.  
After all this done & finished, they began then to bustle toward his disgrading, and first to take from him his Crosiar staff out of his hands, which he held fast, and refused to deliver, & withal imitating the example of Martin Luther, pulled an Appeal out of his left sleeve under the wrist, which he there and then delivered unto them, saying: 
 I appeal to the next general Council: and herein I have comprehended my cause and form of it, which I desire may be admitted: and prayed divers of the standers by, by name to be witnesses, and especially M. Curtop, to whom he spoke twice. etc.  
The Copy of which his Appellation, because it was not printed before, I thought here to exhibit, ad rei memoriam, as in form here followeth.   

The tenor of the Appeal of the Archb. of Cant. from the Pope, to the next general Council.  
IN the name of the father, and of the son, and of the holy Ghost. 
  
first, my plain protestation made, that I intend to speak nothing against one holy, catholic and Apostolical church, 
 or the authority thereof (the which authority I have in great reverence, and to whom my mind is in all things to obey) and if any thing peradventure, either by slipperness of tongue, or by indignation of abuses, or else by the provocation of mine adversaries be spoken or done otherwise then well, or not with such reverence as becometh me, I am most ready to amend it.  

 Although the bishop of Rome (whom they call Pope) beareth the room of Christ in earth, and hath authority of God, yet by the power or authority he is not become unsmable, neither hath he received that power to destroy, but to edify the congregation: Therefore if he shall command any thing that is not right to be done, 
 he ought to take it patiently and in good part, in case he be not therein obeyed. And he must not be obeyed, if he command any thing against the precepts of God: no, rather he may lawfully be resisted, even as Paul withstood Peter. And if he be aided by help of princes, deceived perchance by a false suggestion, or with evil counsel, can not be resisted, but the remedies of withstanding him be taken away, there is nevertheless one remedy of appealing (which no prince can take away) uttered by the very law of nature: for as much as it is a certain defence, which is meet for every body by the law of God, of nature, and of man.  

 And whereas the laws do permit a man to appeal, not only from the griefs & injuries done, but also from such as shall be done hereafter, or threatened to be done, in so much that the inferior cannot make laws of not appealing to a superior power: and since it is openly enough confessed, that a holy general counsel, 
The inferior cannot forbid to appeal to the superior. General Counsel is superior to the Pope.  lawfully gathered together in the holy Ghost, and representing the holy catholic Church, is above the Pope, especially in matters concerning faith, that he can not make decrees that men shall not appeal from him to a general council: therefore I Tho. Cranmer Archbishop of Caunterbury, or in time past ruler of the Metropolical church of Canterb. doctor in divinity, do say and publish before you the public Notary, and witnesses here present, with mind and intent to challenge and appeal from the persons and griefs underneath written, and to proffer myself in place and time convenient and meet, to prove the Articles that follow. And I openly confess, that I would lawfully have published them before this day, if I might have had either liberty to come abroad myself, or licence of a Notary and witnesses. But further than I am able to do, I know well is not required of the laws.  
1 First I say and publish, that james by the mercy of God Priest, called Cardinal of the Pit, 

The causes why he doth appeal.  
The .1. cause.   and of the title of our Lady in the way of the church of Rome, judge and Commissary specially deputed of our most holy Lord the Pope, (as he affirmed) caused me to be cited to Rome, there to appear lxxx. days after the Citation served on me, 
The Archb. cited to appear at Rome, when he was ●ast in prison that he could not come.  to make answer to certain articles touching the peril of my state and life. And where as I was kept in prison with most straight ward, so that I could in no wise be suffered to go to Rome, nor to come out of prison, and in so grievous causes concerning state and life, no man is bound to send a proctor, and though I would never so feign send my Proctor, yet by reason of poverty I am not able (for all that ever I had, wherewith I should bear my Proctor's costs and charges, is quite taken from me) nevertheless the most reverend Cardinal aforesaid doth sore threaten me, that whether I shall appear, or not, 
Note with what justice and sincerity this Catholic Church doth proceed.  he will nevertheless yet proceed in judgement against me. Wherein I feel myself so grieved, that nothing can be imagined more mischievous or further from reason.  
2 Secondly, the reverend father james Brookes, by the mercy of God bish. of Gloucester, 
The 2. cause.  judge and underdeputy (as he affirmed) of the most reverend cardinal, caused me to be cited at Oxford (where I was then kept in prison) to answer to certain articles, concerning the danger of my state and life. 
The Archb. denied to have counsel of the law.  And when I being unlearned and ignorant in the laws, desired counsel of the learned in the law, that thing was most unrighteously denied me, contrary to the equity of all laws both of God and man. Wherein again I feel me most wrongfully grieved.  
3 And when I refused the said Bishop of Gloucester to be my judge for most just causes, which I then declared, 
The 3. cause.  he nevertheless went on still, and made process against me, contrary to the rule of the laws of appealing, 
The Papists proceed contrary to law.  which say: A judge that is refused, ought not to proceed in the cause, but to leave off. And when he had required of me answers to certain articles, I refused to make him any answer, I said, I would yet gladly make answer to the most renowned Kings and Queen's deputies or attorneys then present, with this condition notwithstanding, that mine answer should be extraiudicial, and that was permitted me. And with this my protestation made and admitted, I made answer, but mine answer was sudden and unprovided for: and therefore I desired to have a Copy of mine answers, that I might put too, take away, change, and amend them: and this was also permitted me. Nevertheless, contrary to his promise made unto me, no respect had to my protestation, 
The Papists contrary to their own promise.  nor licence given to amend mine answer, the said reverend Father Bishop of Gloucester (as I hear) commanded mine answers to be enacted, contrary to the equity of the law. In which thing again I feel me much grieved.  
4 Furthermore, 
The 4. cause.  I could not for many causes admit the bishop of Rome's usurped authority in this Realm, nor consent to it: first, my solemn oath letting me, which I made in the time of most famous memory of king Henry the eight, according to the laws of England: Secondly, 
Causes moving the Archb. why he could not admit the Pope's authority. The Pope's authority cannot be admitted in this Realm without perjury.  because I knew the authority of the Bishop of Rome, which he usurpeth, to be against the crown, customs, and laws of this realm of England, in so much, that neither the king can be crowned in this realm, without the most grievous crime of perjury, nor may Bishops enjoy their bishoprics, nor judgements be used according to the laws and customs of this Realm, except by the bishop of Rome's authority, be accursed both the King and Queen, the judges, writers, and executors of the laws and customs, with all that consent to them. Finally, the whole Realm shallbe accursed.  
5 Moreover, that heinous and usurped authority of the bishop of Rome, through reservations of the bishoprics Provisions, Annuates, Dispensations, Pardons, Appellations, Bulls, and other cursed merchandise of Rome, was wont exceedingly to spoil and consume the richesse and substance of this Realm, which all things should follow again by recognising and receiving of that usurped authority unto the unmeasurable loss of this Realm. 
The 5. cause. Inconvenience to this Realm in receiving the pope's authority. The 6. cause.   
6 Finally, it is most evident by that usurped authority, not only the Crown of England to be under yoke, the laws and customs of this realm to be thrown down and trodden under foot: but also the most holy Decrees of Counsels, together with the precepts both of the gospel, and of God.  
When in times past the son of righteousness being risen in the world, Christian religion, by the preaching of the Apostles began to be spread very far abroad and to flourish, 
The primative state of the church of Rome sincere & pure.  in so much that their sound went out into all the world: innumerable people, which walked in darkness, saw a great light, God's glory every where published did flourish, the only cark and care of the Ministers of the church was purely & sincerely to preach Christ, the people to embrace and follow Christ's doctrine. Then the church of Rome, as it were Lady of the world, both was, & also was counted worthily the mother of other churches, for as much as then she first begat to Christ, nourished with the food of pure doctrine, did help them with their riches, succoured the oppressed, and was a sanctuary for the miserable, she rejoiced with them that rejoiced, and wept with them that wept. Then by the examples of the Bishops of Rome, riches were despised, worldly glory & pomp was trodden under foot, pleasures and riot nothing regarded. Then this frail & uncertain life, being full of all miseries, was laughed to scorn, whiles thorough the example of Romish martyrs, men did every where press forth ward to the life to come. 

The Church of Rome how and where it began to alter.  
Deformities of the Church of Rome, infecting all other Churches.  
The B. of Rome no equal judge in his own cause.   But afterward the ungraciousness of damnable ambition never satisfied, avarice and the horrible enormity of vices had corrupted & taken the see of Rome, there followed every where almost the deformities of all churches, growing out of kind, into the manners of the church their mother, leaving their former innocency and purity, and slipping into foul and heinous usages.  
For the foresaid and many other griefs and abuses, (which I intent to prove, and do proffer myself in time convenient, to prove hereafter) since reformation of the above mentioned abuses, is not to be looked for of the bishop of Rome, neither can I hope by reason of his wicked abuses and usurped authority, to have him an equal judge in his own cause: therefore I do challenge and appeal in these writings from the Pope, having no good counsel, and from the above named pretences, commissions, and judges, from their citations, processes, and from all other things that have or shall follow thereupon, & from every one of them, and from all their sentences, censures, pains and punishments of cursing, suspension, and interdicting, and from all others what soever, their denouncinges and declarations (as they pretend) of schism, of heresy, adultery, deprivation, disgrading, by them or by any of them in any manner wise attempted, done, and set forward, to be attempted, to be done, and to be set forth hereafter (saving always their honours and reverences) as unequal and unrighteous, more tyrannical & violent, and from every grief to come, which shall happen to me, as well for myself as for all and every one that cleaveth to me, or will hereafter be on my side, unto a free general council, that shall hereafter lawfully be, & in a sure place, to the which place I or a Proctor deputed by me, 
Appellation from the Pope to a general Counsel.  may freely and with safety come, and to him or them, to whom a man may by the law, privilege, custom, or otherwise challenge and appeal.  
And I desire, the first, the second, and the third time, instantly, more instantly, and most instantly, that I may have 
* i Letters of protection and defence.  messengers, if there be any man that will & can give me them. And I make open promise of prosecuting this mine appellation, by the way of disannulling, abuse, inequality, and unrighteousness, or otherwise as I shallbe better able: choice and liberty reserved to me, to put too, diminish change, correct, and interpretate my sayings, and to reform all things after a better fashion, saving always to me every other benefit of the law, and to them that either be, or will be on my part.  
And touching my doctrine of the sacrament, and other my doctrine, 
Defence of his doctrine.  of what kind soever it be, I protest that it was never my mind to write, speak, or understand any thing contrary to the most holy word of God, or else against the holy catholic church of Christ, but purely and simply to imitate and teach those things only, which I had learned of the sacred scripture, and of the holy catholic church of Christ from the beginning, and also according to the exposition of the most holy and learned Fathers and Martyrs of the Church.  
And if any thing hath peradventure chanced otherwise then I thought, I may err: 
 but heretic I can not be, for as much as I am ready in all things to follow the judgement of the most sacred word of God, and of the holy catholic church, desiring none other thing, then meekly and gently to be taught, it any where (which God forbidden) I have swerved from the truth.  
And I protest and openly confess, 
He pro●●●steth himself to be Catholic.  that in all my doctrine and preaching, both of the Sacrament, & of other my doctrine what soever it be, not only I mean and judge those things, as the catholic church, and the most holy fathers of old with one accord have meant and judged, but also I would gladly use the same words that they used, and not use any other words, but to set my hand to all and singular their speeches, phrases, ways, & forms of speech, which they do use in their treatises upon the Sacrament, and to keep still their interpretation. But in this thing I only am accused for an heretic, 
New terms of the Sacrament brought in by the pope unknown to the scripture and old Doctors.  because I allow not the doctrine lately brought in of the Sacrament, and because I consent not to words not accustomed in scripture, and unknown to the ancient Fathers, but newly invented and brought in by men, and belonging to the destruction of souls, and overthrowing of the pure and old religion. Yeven. etc.  
This appeal being put up to the B. of Ely, he said: My Lord our Commission is to proceed against you: Omni appellatione remota: and therefore we cannot admit it.  
Why (quoth he) than you do me the more wrong: for my case is not as every private man's case. 
Talk between D. Thurlby & the Archb. about the appeal.  The matter is between the Pope and me immediatè, and none otherwise: and I think no man ought to be a judge in his own cause.  
Well (quoth Ely) if it may be admitted, it shall, and so received it of him. And then began he to persuade earnestly with the Archbishop to consider his state, and to weigh it well, while there was time to do him good, promising to become a suitor to the K. and Queen for him: and so protested his great love & friendship that had been between them, heartily weeping, 
Thurlby weary for the Archb.  so that for a time he could not go on with his tale. After going forward, he earnestly affirmed, that if it had not been the King and Queen's commandment, whom he could not deny, else no worldly commodity should have made him to have done it, concluding that to be one of the sorowfulst things that ever happened unto him. The Archb. gently seeming to comfort him, said, he was very well content withal: and so proceeded they to his degradation: the perfect form whereof, withal the rites & ceremonies thereto appertaining, 
Of this form of degradation, read in the f●rst book of Acts pag. 1493.  taken out of the pope's Pontifical, because it is already described at full in our first book of Monuments, I shall refer the reader to the same, which he shall find. pag. 1493.  
Hear then to be short, when they came to take of his Pall (which is a solemn vesture of an Archb.) then said he: Which of you hath a Pall, to take off my Pall? Which imported as much as they being his inferiors, could not disgrade him. Whereunto one of them said, in that they were but Bishops, they were his inferiors, and not competent judges: but being the pope's Delegates, they might take his Pal, & so they did: and so proceeding, took every thing in order from him, as it was put on. Then a Barber clipped his hear round about, and the bishop scraped the tops of his fingers where he had been anointed, wherein B. Boner behaved himself as roughly and unmannerly, as the other Bishop was to him soft and gentle. Whiles they were thus doing. All this (quoth the Archbishop) needed not: I had myself done with this gear long ago.  
Last of all, they stripped him out of his gown into his jacket, and put upon him a poor yeoman Beadles gown, full bare and nearly worn, and as evil favouredly made, as one might lightly see, and a towns man's cap on his head, and so delivered him to the secular power.  
After this pageant of degradation, & all was finished, then spoke Lord Boner, saying to him: 
Lord Boner unlordeth the Archbishop.  Now are you no Lord any more: and so when soever he spoke to the people of him (as he was continually barking against him) ever he used this term: This Gentleman here. etc.  
And thus with great compassion and pity of every man in this evil favoured gown was he carried to prison. Whom there followed a gentleman of Glocestershire with the archbishops own gown, who standing by, 
It is happy this Bishop had so much manner yet to call him gentleman.  & being thought to be toward one of the Bishops, had it delivered to him: who by the way talking with him, said: the B. of Ely protested his friendship with tears. Yea (said he) he might have used a great deal more friendship toward me. & never have been the worse thought on, for I have well deserved it: and going into the prison up with him, asked him i● he would drink. Who answered him, saying: if he had a piece of saltfish, that he had better will to eat: for he had been that day somewhat troubled with this matter, and had eaten little, 
 but now that it is past, my heart (said he) is well quieted. Whereupon the gentleman said, he would give him money withal his heart, for he was able to do it. But he being one toward the law, and fearing M. Farmer's case, durst therefore give him nothing, but gave money to the bailiffs that stood by, & said, that if they were good men, they would bestow it on him (for my L. of Cant. had not one penny in his purse to help him) and so left him, my Lord bidding him earnestly farewell, commending himself to his prayers and all his friends. That night this gentleman was staid by Boner and Ely, for giving him this money: and but by the help of friends, he had been sent up to the counsel. Such was the cruelty and iniquity of the time, that men could not do good without punishment.   

Here followeth the recantation of the Archbishop, with his repentance of the same.  
IN this mean time, while the Archbishop was thus remaining in durance (whom they had kept now in prison almost the space of 3. years) the doctors and divines of Oxford busied themselves all that ever they could, about M. Cranmer, to have him recant, assaying by all crafty practices and allurements they might devise how to bring their purpose to pass. And to the intent they might win him easily, they had him to the Deans house of Christ's church in the said University, where he lacked no delicate fare, played at the bowls, had his pleasure for walking, & all other things that might bring him from Christ. Over and beside all this, secretly and slightly they suborned certain men, which when they could not expugn him by arguments and disputation, should by entreaty and fair promises, or any other means allure him to recantation: perceiving otherwise what a great wound they should receive, if the Archb. had stood steadfast in his sentence: and again on the other side, how great profit they should get, if he as the principal standard bearer, should be overthrown. By reason whereof the wily papists flocked about him, with threatening, flattering, entreating, & promising, and all other means: especially Henry Sydal, and friar john a spaniard, De Villa Garcina, to the end to drive him to the uttermost of their possibility, from his former sentence, to recantation.  
First, they set forth how acceptable it would be both to the King and Queen, 
 and especially how gainful to him, and for his soul's health the same should be. They added moreover, how the Counsel and the Noble men bore him good wil They put him in hope, that he should not only have his life, but also be restored to his ancient dignity, saying, it was but a small matter, and so easy that they required him to do, only that he would subscribe to a few words with his own hand, which if he did, there should be nothing in the realm, that the Queen would not easily grant him, whether he would have richesses or dignity, or else if he had rather live a private life in quiet rest, in what soever place he listed, without all public ministry, only that he would set his name in two words to a little leaf of paper: but if he refused, there was no hope of health and pardon, for the Queen was so purposed, that she would have Cranmer a Catholic, or else no Cranmer at all: Therefore he should choose whether he thought it better to end his life shortly in the flames and firebrands now ready to be kindled, then with much honour to prolong his life, until the course of nature did call him: for there was no middle way.  
Moreover, they exhorted him that he would look to his wealth, his estimation and quietness, saying, that he was not so old, but that many years yet remained in this his so lusty age: and if he would not do it in respect of the Queen, yet he should do it for respect of his life, and not suffer that other men should be more careful for his health, than he was himself: saying, that this was agreeable to his notable learning & virtues, which being adjoined with his life, would be profitable both to himself, and to many other: but being extinct by death, should be fruitful to no man: that he should take good heed that he went not too far: yet there was time enough to restore all thing safe, and nothing w●nted, if he wanted not to himself. Therefore they would him to lay hold upon the occasion of his health while it was offered, lest if he would now refuse it while it was offered, he might hereafter seek it when he could not have it.  
Finally, if the desire of life did nothing move him, yet he should remember that to die, is grievous in all ages, and especially in these his years and flower of dignity it were more grievous: but to die in the fire & such torments, as is most grievous of all. With these & like provocations these fair flatterers ceased not to solicit and urge him, using all means they could to draw him to their side: whose force his manly constancy did a great while resist: 
The Archb. contented to recant.  But at last when they made no end of calling and crying upon him, the Archb. being overcome, whether thorough their importunity, or by his own imbecility, or of what mind, I can not tell, but at length gave his hand.  
It might be supposed, that it was done for the hope of life, and better days to come. 
Causes moving the Archb. to give with time.  But as we may since perceive by a letter of his scent to a Lawyer, the most cause why he desired his time to be delayed, was that he would make an end of Marcus Antonius, which he had already begun: but how soever it was, plain it was, to be against his conscience. The form of which recantation made by the Friars and Doctors, whereunto he subscribed, was this.   

The copy and words of Cranmers' recantation.  
I Thomas Cranmer late Archbish. of Canterbury, do renounce, abhor, 
The copy of Cranmers' recantation s●ars ed abroad by the Papists.  and detest all manner of heresies and errors of Luther and Zwinglius, and all other teachings which be contrary to sound and true doctrines. And I believe most constantly in my heart, and with my mouth I confess one holy and Catholic Church visible, without the which there is no salvation, and thereof I knowledge the Bishop of Rome to be supreme head in earth, whom I knowledge to be the highest Bishop and Pope, & Christ's vicar, unto whom all Christian people ought to be subject.  
And as concerning the Sacraments, I believe and worship in the Sacrament of the altar, the very body and blood of Christ, being contained most truly under the forms of bread and wine, the bread through the mighty power of God being turned into the body of our saviour jesus Christ, and the wine into his blood.  
And in the other 6. sacraments also (like as in this) I believe and hold as the universal church holdeth, and the church of Rome judgeth and determineth.  
Furthermore, I believe that there is a place of purgatory, where Souls departed be punished for a time, for whom the church doth godly and wholsomely pray, like as it doth honour Saints and make prayers to them.  
Finally in all things I profess, that I do not otherwise believe, than the catholic Church, & the church of Rome holdeth & teacheth. I am sorry that ever I held or thought otherwise. And I beseech almighty God, that of his mercy he will vouchsafe to forgive me, whatsoever I have offended against God or his church, and also I desire & beseech all Christian people to pray for me.  
And all such as have been deceived either by mine example or doctrine, I require them by the blood of jesus Christ, that they will return to the unity of the church, that we may be all of one mind, without schism or division.  
And to conclude, I submit myself to the Catholic church of Christ, and to the supreme head thereof, so I submit myself unto the most excellent majesties of Philip and Mary, King & Queen of this Realm of England. etc. and to all their laws and ordinances, being ready always as a faithful subject ever to obey them. And God is my witness that I have not done this for favour or fear of any person, but willingly and of mine own mind, as well to the discharge of mine own conscience, as to the struction of other.  
This recantation of the Archb. was not so soon conceived, but the Doctors & Prelates without delay caused the same to be imprinted and set abroad in all men's hands. Whereunto for better credit, first was added the name of Thom. Cranmer, with a solemn subscription, than followed the witnesses of this recantation, Henry Sydal, and Friar john De Villa Garcina. All this while Cran. was in no certain assurance of his life, although the same was faithfully promised to him by the doctors: but after that they had their purpose, the rest they committed to all adventure, as became men of that religion to do.  
The Queen having now gotten a time to revenge her old grieef, received his recantation very gladly: 
The Queene● hart set against Cranmer. Cranmer in a miserable case.  but of her purpose to put him to death, she would nothing relent.  
Now was Cranmers cause in a miserable taking, who neither inwardly had any quietness in his own conscience, nor yet outwardly any help in his adversaries.  
Besides this, on the one side was praise, on the other side scorn, on both sides danger, so that neither he could die honestly, nor yet unhonestly live: And where as he sought profit, he fell into double disprofit, that neither with good men he could avoid secret shame, nor yet with evil men the note of dissimulation.  
In the mean time, while these things were a doing (as I said) in the prison among the doctors: the Queen taking secret Counsel, 
The Queen conferreth with D. Cole about Cranmers' burning L. Williams of Tame, L. Shandoys, Sir Tho. Bri●e●, Sir john Browne, appointed to be at Cranmers' execution.  how to dispatch Cranmer out of the way (who as yet knew nothing of her secret hate, and looked for nothing less than death) appointed D. Cole, and secretly gave him in commandment, that against the 21. of March, he should prepare a funeral sermon for Cranmers burning, & so instructing him orderly and diligently of her will & pleasure in that behalf, sendeth him away.  
Soon after, the Lord Williams of Tame, & the Lord Shandoys, sir Thom. Bridges, and sir john Browne were sent for, with other worshipful men and justices, commanded in the Queen's name, to be at Oxford at the same day, with their servants and retinue, lest Cranmers' death should raise there any tumult.  
Cole the Doctor having this lesson given him before, and charged by her commandment, returned to Oxford, ready to play his part, who as the day of execution drew near, even the day before came into the prison to Cranmer, to try whether he abode in the catholic faith wherein before he had left him. To whom, when Cranmer had answered, that by God's grace he would daily be more confirmed in the catholic faith: Cole departing for the time, the next day following repaired to the Archb. again, giving no signification as yet of his death that was prepared: And therefore in the morning, which was the 21. day of March appointed for Cranmers' execution, the said Cole coming to him, asked if he had any money. To whom when he answered that he had none, he delivered him 15. crowns to give the poor to whom he would: and so exhorting him so much as he could to constancy in Faith, departed thence about his business, as to his Sermon appertained.  
By this partly, and other like Arguments, the Archbishop began more and more to surmise what they went about. Then, because the day was not far passed, and the Lords and Knights that were looked for, 
Cranmer writeth and subscribeth the articles with his own hand.  were not yet come, there came to him the Spanish friar, witness of his recantation, bringing a paper with articles, which Cranmer should openly profess in his recantation before the people, earnestly desiring him that he would write the said instrument with the articles with his own hand, and sign it with his name: which when he had done, the said friar desired that he would write an other copy thereof, which should remain with him, and that he did also. But yet the Archbishop being not ignorant whereunto their secret devices tended, and thinking that the time was at hand, in which he could no longer dissemble the profession of his faith with Christ's people, he put secretly in his bosom his Prayer with his exhortation, written in an other paper, which he minded to recite to the people before he should make the last profession of his faith, fearing lest if they had heard the confession of his faith first, they would not afterward have suffered him to exhort the people.  
Soon after, about 9 of the clock, the Lord Williams, Sir Thomas Bridges, sir john Browne, and the other justices with certain other noble men, that were sent of the Queen's counsel, came to Oxford with a great train of waiting men. Also of the other multitude on every side, (as is want in such a matter) was made a great concourse and greater expectation. For first of all, they that were of the Pope's side, were in great hope that day to hear something of Cranmer that should 'stablish the vanity of their opinion: the other part which were endued with a better mind, could not yet doubt, that he which by continual study and labour, for so many years had set forth the doctrine of the gospel, either would or could now in the last Act of his life forsake his part. Briefly, as every man's will inclined, either to this part or to that, so according to the diversity of their desires, every man wished and hoped for. And yet because in an uncertain thing the certainty could be known of none what would be the end: all their minds were hanging between hope and doubt. So that the greater the expectation was in so doubtful a matter, the more was the multitude that were gathered thither to hear and behold.  
In this so great frequency and expectation, Cranmer at length cometh from the prison Bocardo, unto s. Mary's church (because it was a foul and a rainy day) the chief church in the university, in this order. The Mayor went before, 
D. Cranmer brought to D. Coles Sermon.  next him the Aldermen in their place and degree: after them was Cranmer brought between two friars, which mumbling to and fro certain Psalms in the streets, answered one an other until they came to the Church door, and there they began the song of Simeon, Nunc Dimittis, and entering into the Church, 
Cran●●● set 〈◊〉 a stag●.  the Psalm saying Friars brought him to his standing, and there left him. There was a stage set up over against the pulpit, of a mean height from the ground, where Cranmer had his standing, waiting until Cole made him ready to his Sermone.  
The lamentable case and sight of that man gave a sorrowful spectacle to all Christian eyes that beheld him. He that late was Archbishop, Metropolitan, and Primate of England, and the King's privy Councillor, being now in a bare and ragged gown, and ill favouredly clothed, with an old square cap, exposed to the contempt of all men, did admonish men not only of his own calamity, but also of their state and fortune. For who would not pity his case, and bewail his fortune, & might not fear his own chance, to see such a Prelate, so grave a councillor, and of so long continued honour, after so many dignities, in his old years to be deprived of his estate, adjudged to die, and in so painful a death to end his life, and now presently from such fresh ornaments, to descend to such vile and ragged apparel?  
In this habit, when he had stood a good space upon the stage, turning to a pillar near adjoining thereunto, he lifted up his hands to heaven, & prayed unto God once or twice: till at the length D. Cole coming into the pulpit, and beginning his sermon, 
D. Coles Sermon divided into 3. parts.  entered first into mention of Tobias and Zacharie. Whom after that he had praised in the beginning of his sermon for their perseverance in the true worshipping of God, he then divided his whole sermon into 3. parts (according to the solemn custom of the Schools) intending to speak first of the mercy of God, secondly of his justice to be showed: and last of all, how the Prince's secrets are not to be opened. And proceeding a little from the beginning, 
The sum and effect of D. Coles Sermon at Oxford.  he took occasion by and by to turn his tale to Cranmer, and with many hot words reproved him, that once he being endued with the favour and feeling of wholesome and Catholic doctrine, fell into the contrary opinion of pernicious error, which he had not only defended by writings and all his power: but also alured other men to do the like, with great liberality of gifts, as it were, appointing rewards for error: and after he had alured them, by all means did cherish them.  
It were too long to repeat all things, that in long order were there pronounced. The sum of this tripartite declamation was, that he said God's mercy was so tempered with his justice, that he did not altogether require punishment according to the merits of offenders, nor yet sometimes suffered the same altogether to go unpunished, yea though they had repent. As in David, who when he was bidden choose of 3. kinds of punishments which he would, and he had chosen pestilence for 3. days: 

If Cole gave this judgement upon Cranmer when he had repent, what judgement is them to be given of Cole which always pe●●dured in error and never yet repent. If all her●tickes in England, should be burned, where should D. Cole have been ere now.  
Lex non aequalitatis sed iniquitatis.   the Lord forgave him half the time, but did not release all: And that the same thing came to pass in him also, to whom although pardon & reconciliation was due according to the Canons, seeing he repented from his errors, yet there were causes why the Queen and the Council at this time judged him to death: of which, lest he should marvel too much, he should hear some.  
First that being a traitor, he had dissolved the lawful matrimony between the King her father and mother: besides the driving out of the Pope's authority, while he was Metropolitan.  
Secondly, that he had been an heretic, from whom as from an author and only fountain, all heretical doctrine & schismatical opinions that so many years have prevailed in England, did first rise and spring: of which he had not been a secret favourer only, but also a most earnest defender even to the end of his life, sowing them abroad by writings and arguments, privately and openly, notwithout great ruin and decay of the catholic church.  
And further, it seemed meet, according to the law of equality, that as the death of the Duke of Northumb. of late, made even with Thomas More Chancellor that died for the Church, so there should be one that should make even with Fisher of Rochester: and because that Ridley, Hooper, Ferrar, were not able to make even with that man, it seemed meet, that Cranmer should be joined to them to fill up this part of equality.  
Besides these, there were other just and weighty causes, which seemed to the Queen and the Council, which was not meet at that time to be opened to the common people.  
After this, turning his tale to the hearers, he bade all men beware by this man's example, that among men nothing is so high, that can promise itself safety on the earth, and that God's vengeance is equally stretched against all men▪ and spareth none: therefore they should beware & learn to fear their Prince. And seeing the Queen's majesty would not spare so notable a man as this, much less in the like cause she would spare other men, that no man should think to make thereby any defence of his error, either in richesse or any kind of authority. 
 They had now an example to teach them all, by whose calamity every man might consider his own fortune: who from the top of dignity, none being more honourable than he in the whole realm, and next the King, was fallen into so great misery, as they might now see, being a man of so high degree, sometime one of the chiefest Prelates in the Church, and an Archbishop, the chief of the Counsel, the second person in the Realm of long time, a man thought in greatest assurance, having a King on his side: notwithstanding all his authority and defence to be debaced from high estate, to a low degree, of a Counsellor to become a caitiff, and to be set in so wretched a state, that the poorest wretch would not change condition with him: briefly so heaped with misery on all sides, that neither was left in him any hope of better fortune, nor place for worse.  
The latter part of his Sermone, he converted to the Archbishop: whom he comforted and encouraged to take his death well, 
 by many places of Scripture, as with these and such like: bidding him not mistrust, but he should incontinently receive that the the●e did, to whom Christ said: hody mecum eris in Paradiso. That is. This day thou shalt be with me in Paradise. And out of S. Paul he argued him against the terror of the fire, by this: Dominus fidelis est, non sinet vos tentari ultra quàm ferre potestis. That is. 
●. Cor. 10.  The Lord is faithful, which will not suffer you to be tempted above your strength, by the example of the three children, to whom God made the flame to seem like a pleasant dew, adding also the rejoicing of S. Andrew in his cross, the patience of S. Laurence on the fire, assuring him, that God, if he called on him, and to such as die in his faith, either would abate the fury of the flame, or give him strength to abide it.  

 He glorified God much in his conversion, because it appeared to be only his work, declaring what travel and conference had been with him to convert him, and all prevailed not, till that it pleased God of his mercy to reclaim him, and call him home. In discoursing of which place, he much commended Cranmer, and qualified his former doings, thus tempering his judgement and talk of him, that while the time (said he) he slowed in richesses and honour, he was unworthy of his life: and now that he might not live, he was unworthy of death. But lest he should carry with him no comfort, 
 he would diligently labour (he said) and also he did promise in the name of all the Priests that were present, that immediately after his death, there should be Diriges, Masses, and funerals executed for him in all the Churches of Oxford for the succour of his soul.  
Cranmer in all this mean time, with what great grief of mind he stood hearing this Sermon, the outward shows of his body and countenance did better express, than any man can declare: one while lifting up his hands and eyes unto heaven, and then again for shame letting them down to the earth. A man might have seen the very image and shape of perfect sorrow lively in him expressed. More than twenty several times the tears gushed out abundantly, dropped down marvelously from his Fatherly face. 
 They which were present, do testify that they never saw in any child more tears, than braced out from him at that time, all the Sermone while: but specially when he recited his Prayer before the people. It is marvelous what commiseration and pity moved all men's hearts, that beheld so heavy a countenance, and such abundance of tears in an old man of so reverend dignity.  
Cole after he had ended his Sermon, called back the people that were ready to depart, to prayers. Brethren (said he) lest any man should doubt of this man's earnest conversion and repentance, 
 you shall hear him speak before you, and therefore I pray you master Cranmer, that you will now perform that you promised not long ago: namely, that you would openly express the true and undoubted profession of your faith, that you may take away all suspicion from men, and that all men may understand that you are a Catholic in deed. 
 I will do it (said the Archbishop) and with a good will: who by and by rising up, and putting of his cap, began to speak thus unto the people.  
I desire you well beloved brethren in the Lord, that you will pray to God for me, 
 to forgive me my sins, which above all men, both in number and greatness, I have committed: But among all the rest, there is one offence, which of all at this time doth vex and trouble me, whereof in process of my talk you shall hear more in his proper place, and then putting his hand into his bosom, he drew forth his Prayer, which he recited to the people in this sense.   

The Prayer of Doctor Cranmer archbishop.  
GOod Christian people, my dearly beloved brethren and sisters in Christ, I beseech you most heartily to pray for me to almighty God, that he will forgive me all my sins and offences, which be many, without number, and great above measure. But yet one thing grieveth my conscience more than all the rest, whereof God willing, I intend to speak more hereafter. But how great and how many soever my sins be. I beseech you to pray God of his mercy to pardon and forgive them all. And here kneeling down, he said:  
O Father of heaven: O son of God redeemer of the world: 
The prayer of Archb. Crammer.  O holy Ghost, three persons and one God, have mercy upon me most wretched caitiff and miserable sinner. I have offended both against heaven and earth, more than my tongue can express. Whether then may I go, or whether should I fly? To heaven I may be ashamed to lift up mine eyes, and in earth I find no place of refuge or succour. To thee therefore (O Lord) do I run: to thee do I humble myself saying. O Lord my God, my sins be great, but yet have mercy upon me for thy great mercy. The great mystery that God became man, was not wrought for little or few offences. Thou didst not give thy son (O heavenly father) unto death for small sins only, but for all the greatest sins of the world, so that the sinner return to thee with his whole heart, as I do here at this present. Wherefore have mercy on me O God, whose property is always to have mercy, have mercy upon me O Lord, for thy great mercy. I crave nothing for mine own merits, but for thy name's sake, that it may be hallowed thereby, and for thy dear son jesus Christ's sake. And now therefore, Our father of heaven, hallowed be thy name. etc. And then he rising, said:  
Every man (good people) desireth at that time of their death to give some good exhortation, 
The last words of Exhortation of the Archb. to the people.  that other may remember the same before their death, & be the better thereby: so I beseech God grant me grace, that I may speak some thing at this my departing, whereby God may be glorified, and you edified.  
First, it is an heavy case to see that so many folk be so much doted upon the love of this false world, 
Exhortation to contempt of the world.  and so careful for it, that of the love of God, or the world to come, they seem to care very little or nothing. Therefore this shallbe my first exhortation, that you set not your minds over much upon this glozing world, but upon God and upon the world to come: and to learn to know what this lesson meaneth, which s. john teacheth, that the love of this world is hatred against God.  
The second exhortation is, 
Exhortation to obedience.  that next under God you obey your King and Queen willingly and gladly, without murmuring or grudging: not for fear of them only, but much more for the fear of God: knowing that they be God's ministers, appointed by God to rule and govern you: and therefore who soever resisteth them, resisteth the ordinance of God.  
The third exhortation is, 
Exhortation to brotherly love.  that you love altogether like brethren and sisters. For alas, pity it is to see what contention and hatred one Christian man beareth to an other, not taking cache other as brother and sister, but rather as strangers and mortal enemies. But I pray you learn and bear well away this one lesson, to do good unto all men, as much as in you lieth, and to hurt no man, no more than you would hurt your own natural loving brother or sister. For this you may be sure off, that who soever hateth any person, and goeth about maliciously to hinder or hurt him, surely, and without all doubt God is not with that man, although he think himself never so much in God's favour.  
The fourth exhortation shall be to them that have great substance & riches of this world, 
Exhortation to rich men of this world moving them to charitable alms. Luke 18. 1. john 3.  that they will well consider and weigh three sayings of the Scripture. One is of our Saviour Christ himself, who sayeth: It is hard for a rich man to enter into the kingdom of heaven. A sore saying, and yet spoken of him that knoweth the truth.  
The second is of S. john, whose saying is this: He that hath the substance of this world, and seethe his brother in necessity, and shutteth up his mercy from him, how can he say that he loveth God?  
The third is of S, james, who speaketh to the covetous rich man after this manner: Weep you and howl for the misery that shall come upon you: your riches do rot, your clothes be moth eaten, your gold and silver doth canker and rust, and their rust shall bear witness against you, and consume you like fire▪ you gather a hoard or treasure of God's indignation against the last day. Let them that be rich, ponder well these three sentences: for if they had occasion to show their charity, they have it now at this present, the poor people being so many, and victuals so dear.  
And now, for as much as I am come to the last end of my life, whereupon hangeth all my life past, and all my life to come, either to live with my master Christ for ever in joy, or else to be in pain for ever, with wicked devils in hell, & I see before mine eyes presently either heaven ready to receive me, or else hell ready to swallow me up: I shall therefore declare unto you my very faith how I believe, without any colour or dissimulation: for now is no time to dissemble, whatsoever I have said or written in time past.  

The Archb. declareth the true confession of his faith without all colour or dissembling. The Archb. rerevoketh his former recantation and repenteth the same.  First, I believe in God the Father almighty, maker of heaven and earth. etc. And I believe every Article of the Catholic faith, every word and sentence taught by our Saviour jesus Christ, his Apostles and Prophets, in the new and old Testament.  
And now I come to the great thing, that so much troubleth my conscience more than any thing that ever I did or said in my whole life, and that is the setting abroad of a writing contrary to the truth: which now here I renounce and refuse as things written with my hand, contrary to the truth which I thought in my heart, and written for fear of death, and to save my life if it might be, and that is, all such bills and papers which I have written or signed with my hand since my degradation: wherein I have written many things untrue. And for asmuch as my hand offended, writing contrary to my heart, my hand shall first be punished therefore: for may I come to the fire, it shallbe first burned.  


The Archb. refuseth the Pope as Christ's enemy and Antichrist.  
The Archb. stands to his book written against Winchester.   And as for the Pope, I refuse him as Christ's enemy and Antichrist, with all his false doctrine.  
And as for the sacrament, I believe as I have taught in my book against the Bishop of Winchester, the which my book teacheth so true a doctrine of the sacrament, that it shall stand at the last day before the judgement of God, where the Papistical doctrine contrary thereto, shallbe ashamed to show her face.  
Here the standers by were all astonished, marveled, were amazed, did look one upon an other, whose expectation he had so notably deceived. Some began to admonish him of his recantation, and to accuse him of falsehood.  
Briefly, 
〈…〉 Papists ●●ceaued.  it was a world to see the doctors beguiled of so great an hope. I think there was never cruelty more notably or better in time deluded & deceived. For it is not to be doubted but they looked for a glorious victory, and a perpetual triumph by this man's retractation.  
Who assoon as they heard these things, began to let down their ears, to rage, fret, and fume: and so much the more, because they could not revenge their grief: 
The Papists in a great chase against the Archb.  for they could now no longer threaten or hurt him. For the most miserable man in the world can die but once: and where as of necessity he must needs die that day, though the papists had been never so well pleased: now being never so much offended with him, yet could he not be twice killed of them. And so when they could do nothing else unto him, yet lest they should say nothing, they ceased not to object unto him his falsehood and dissimulation.  
Unto which accusation he answered: 
Cranmers' answer to the Papists.  Ah my masters (quoth he) do not you take it so. Always since I lived hitherto, I have been a hater of falsehood, and a lover of simplicity, and never before this time have I dissembled: and in saying this, all the tears that remained in his body, appeared in his eyes. And when he began to speak more of the sacrament and of the papacy, some of them began to cry out, yalpe, and bawl, and specially Cole cried out upon him: stop the heretics month, and take him away.  
And then Cranmer being pulled down from the stage, was led to the fire, 
Cranmer pulled down from the stage.  accompanied with those Friars, vexing, troubling, and threatening him most cruelly. What madness (say they) hath brought thee again into this error, by which thou wilt draw innumerable souls with thee into hell? To whom he answered nothing, 
Cranmer led to the fire.  but directed all his talk to the people, saving that to one troubling him in the way, he spoke and exhorted him to get him home to his study, and apply his book diligently, saying if he did diligently call upon God, by reading more he should get knowledge.  
❧ The description of Doctor Cranmer, how he was plucked down from the stage, by Friars and Papists, for the true Confession of his Faith.  
❧ The burning of the Archbishop of Caunterbury Doctor Thomas Cranmer, in the Towneditch at Oxford, with his hand first thrust into the fire, wherewith he subscribed before.  
Then the Spanish Friars john & Richard, of whom mention was made before, began to exhort him and play their parts with him a fresh, but with vain and lost labour, Cranmer with steadfast purpose abiding in the profession of his doctrine, gave his hand to certain old men, and other that stood by, bidding them farewell.  

● Ely 〈◊〉 to 〈…〉 to the Archbishop.  And when he had thought to have done so likewise to Ely, the said Ely drew back his hand and refused, saying: it was not lawful to salute heretics, and specially such a one as falsely returned unto the opinions that he had forsworn. And if he had known before that he would have done so, he would never have used his company so familiarly, and chid those sergeants and Citizens, which had not refused to give him their hands. This Ely was a priest lately made, and student in Divinity, being them one of the fellows of Brasennose.  

The Archbishop tied 〈…〉 stake.  Then was an iron chain tied about Cranmer, whom when they perceived to be more steadfast than that he could be moved from his sentence, they commanded the fire to be set unto him.  

Cranmer ●●tteth his 〈◊〉 hand w●ich subscribed first 〈◊〉 the 〈◊〉.  And when the wood was kindled, and the fire began to burn near him, stretching out his arm, he put his right hand into the flame: which he held so steadfast & immovable (saving that once with the same hand he wiped his face) that all men might see his hand burned before his body was touched. His body did so abide the burning of the flame with such constancy and steadfastness, that standing always in one place without moving of his body, he seemed to move no more than the stake to which he was bound: 
The last words of Cranme● at 〈◊〉 death.  his eyes were lifted up into heaven, and oftentimes he repeated his unworthy right hand, so long as his voice would suffer him: and using often the words of Steven, Lord jesus receive my spirit, in the greatness of the flame, he gave up the Ghost.  
This fortitude of mind which perchance is rare and not found among the Spaniards, when Friar joh. saw, thinking it came not of fortitude, but of desperation (although such manner of examples which are of the like constancy, 
The Friars lying report of Cranmer.  have been common here in England) ran to the L. William's of Tame, crying that the Archb. was vexed in mind, and died in great desperation. But he which was not ignorant of the archbishops constancy, being unknown to the Spaniards, smiled only, and (as it were) by silence rebuked the friars folly. And this was the end of this learned Archb. whom, lest by evil subscribing he should have perished, by well recanting God preserved: and lest he should have lived longer with shame and reproof, it pleased God rather to take him away, to the glory of his name and profit of his Church. So good was the Lord both to his Church, in fortifying the same with the testimony and blood of such a Martyr: and so good also to the man with this cross of tribulation, to purge his offences in this world, not only of his recantation, but also of his standing against john Lambert and M. Allen, or if there were any other, with whose burning and blood, his hands had been before any thing polluted. But especially he had to rejoice, that dying in such a cause, he was to be numbered amongst Christ's Martyrs, much more worthy the name of S. Thomas of Caunterbury, than he whom the Pope falsely before did Canonize.  
And thus have you the full story concerning the life and death of this reverend Archbish. and Martyr of God, Thomas Cranmer, and also of divers other the learned sort of Christ's Martyrs burned in Queen Mary's time, 
Archb. Cranmer the middle Martyr of all the Martyrs burnt in Q mary's tyme.  of whom this Archb. was the last, being burnt about the very middle time of the reign of that Queen, and almost the very middle man of all the Martyrs which were burned in all her reign beside.  
Now after the life and story of this foresaid Archbishop discoursed, let us adjoin withal his letters, beginning first with his famous letter to Queen Mary, which he wrote unto her incontinent after he was cited up to Rome by bishop Brookes and his fellows, the tenor whereof here followeth.    

❧ Letters of Doctor Tho. Cranmer Archbishop of Canterbury.  

¶ The Archbishop of Canterbury's letter to the Queen's highness.  
IT may please your Majesty to pardon my presumption, 
A writing or letter of the Archb. sent to Queen Mary.  that I dare be so bold to write to your highness. But very necessity constraineth me, that your Majesty may know my mind rather by mine own writing, then by other men's reports. So it is that upon Wednesday being the 12. day of this month. I was cited to appear at Rome, the 80. day after, there to make answer to such matters as should be objected against me upon the behalf of the K. & your most excellent majesty, which matters the thursday following were objected against me by D. Martin, and D. Story, your majesties Proctors, before the B. of Gloucester, sitting in judgement by commission from Rome. But (alas) it cannot but grieve the heart of a natural subject, to be accused of the King and Queen of his own realm: and specially before an outward judge, 
The king and Queen make themselves no better than subjects complaining of their own subject unto the Pope.  or by authority coming from any person out of this realm? where the king and Queen as they were subjects within their own Realm, shall complain, and require justice at a strangers hands against their own subjects, being already condemned to death by their own laws: As though the king and Queen could not do or have justice within their own Realms against their own subjects, but they must seek it at a stranger's hands in a strange land: the like whereof (I think) was never seen. I would have wished to have had some meaner adversaries: and I think that death shall not grieve me much more, then to have my most dread and most gracious sovereign Lord and Lady, to whom under God I do owe all obedience, to be mine accusers in judgement within their own Realm, before any stranger and outward power. But forasmuch, as in the time of the prince of most famous memory king Henry the 8. your grace's father, 

The first cause why the Archb. would not make answer to the Popes delegate, is to avoid perjury.  
The second cause is that the Pope's laws are contrary to the Crown and laws of England.   I was sworn never to consent, that the B. of Rome should have or exercise any authority or jurisdiction in this realm of England, therefore lest I should allow his authority contrary to mine oath, I refused to make answer to the B. of Gloucester sitting here in judgement by the Pope's authority, lest I should run into perjury.  
another cause why I refused the Pope's authority, is this, that his authority as he claimeth it, repugneth to the crown imperial of this Realm, and to the laws of the same: which every true subject is bound to defend. First, so that the Pope sayeth, that all manner of power, as well temporal as spiritual, is given first to him of God, and that the temporal power he giveth unto Emperors and kings, to use it under him, but so as it be always at his commandment and beck.  
But contrary to this claim, the Imperial crown and jurisdiction temporal of this Realm, is taken immediately from God, to be used under him only, and is subject unto none, but to God alone.  

The oath of the King & justices, and the duty of Subjects.  Moreover, to the Imperial laws & customs of this realm, the king in his Coronation, & all justices when they receive their offices, be sworn, & all the whole realm is bound to defend and maintain. But contrary hereunto, the Pope by his authority maketh void, & commandeth to blot out of our books, all laws and customs being repugnant to his laws, and declareth accursed all rulers and governors, all the makers, writers, & executors of such laws or customs: as it appeareth by many of the Pope's laws, whereof one or two I shall rehearse. In the decrees Distinct. 10. is written thus: 
Dist. 10. Constitutiones.  Constitutiones contra Canon's & decreta praesulum Romanorum vel bonos mores, nullius sunt momenti. That is, The constitutions or statutes enacted against the Canons and decrees of the Bishops of Rome or their good customs, are of none effect. Also, Extra, 
Extran. De Sent●●ti et reindit. Noverit.  de sententia excommunicationis, noverit: Excommunicamus omnes haereticos utriusque sexus, quocunque nomine censeantur, & fautores, & receptores, & defensores eorum: nec non & qui de caetero servari fecerint statuta edita & consuetudines, contra Ecclesiae libertatem, nisi ea de capitularibus suis intra duos menses post huiusmodi publicationem sententiae fecerint amoue●i. Item excommunicamus statutarios, & scriptores statutorum ipsorum, nec non potestates, consuls, rectores, & consiliarios locorum, ubi de caetero huiusmodi statuta & consuetudines editae fuerint vel seruatae: nec non & illos qui secundum ea praesumpserint judicare, vel in publicam formam scribere iudicata. That is to say: We excommunicate all heretics of both sexes, what name so ever they be called by, and their fautors and receptors and defenders: and also them that shall hereafter cause to be observed the statutes & customs made against the liberty of the Church, except they cause the same to be put out of their records and chapters with in two months after the publication hereof. Also we excommunicate the statute makers and writers of those statutes, and all the potestates, consuls, governors & counsellors of places, where such statutes and customs shall be made or kept: and also those that shall presume to give judgement according to them, or shall notify in public form the matters so judged.  
Now by these laws, if the bishop of Rome's authority which he claimeth by God, be lawful: all your Grace's laws and customs of your Realm, being contrary to the Pope's laws be nought, and as well your Majesty, as your judges, justices, and all other executors of the same, stand accursed amongst heretics, which God forbidden. And yet this curse can never be avoided (if the Pope have such power as he claimeth) until such time as the laws and customs of this Realm (being contrary to his laws) be taken away & blotted out of the law books. 
The Pope's laws and the laws of England do vary how and wherein▪  And although there be many laws of this Realm contrary to the laws of Rome, yet I named but a few: as to convict a Clerk before any temporal judge of this Realm for debt, felony, murder, or for any other crime: which Clerks by the Pope's laws be so exempt from the kings laws, that they can be no where sued, but before their ordinary.  
Also the Pope by his laws may give all bishoprics and benefices spiritual, which by the laws of this realm, 
Cases wherein the pope's laws repugn against our laws.  can be given but only by the king and other patrons of the same, except they fall into the lapse.  
By the Pope's laws Ius patronatus, shall be sued only before the Ecclesiastical judge: but by the laws of the Realm, it shall be sued before the temporal judge.  
And to be short, 
Provision against the pope's laws by Praemunire.  the laws of this realm do agree with the Pope's laws like fire and water. And yet the Kings of this realm have provided for their laws by the praemunire: so that if any man have let the execution of the laws of this realm by any authority from the Sea of Rome, he falleth into the praemunire.  
But to meet with this, 
The proviso of the Pope against our Praemunire.  the Popes have provided for their laws by cursing. For whosoever letteth the Pope's laws to have full course within this realm, by the Pope's power standeth accursed. So that the Pope's power treadeth all the laws and customs of this Realm under his feet, cursing all that execute them, until such time as they give place unto his laws.  
But it may be said, that notwithstanding all the Pope's decrees, 
Mark this well.  yet we do execute still the laws and customs of this realm. Nay, not all quietly without interruption of the Pope. And where we do execute them, yet we do it unjustly, if the Pope's power be of force, and for the same we stand excommunicate, and shall do, until we leave the execution of our own laws and customs. Thus we be well reconciled to Rome, allowing such authority, whereby the Realm standeth accursed before God, if the Pope have any such authority.  
These things (as I suppose) were not fully opened in the Parliament house, when the Pope's authority was received again within this realm: for if they had, I do not believe that either the king or Queen's Majesty, or the noblest of this Realm, or the Commons of the same would ever have consented to receive again such a foreign authority, so injurious, hurtful, and prejudicial as well to the crown as to the laws and customs and state of this Realm, as whereby they must needs acknowledge themselves to be accursed. 
* The Clergyes duty in the Parliament.  But none could open this matter well but the Clergy, and such of them as had red the Pope's laws, whereby the Pope had made himself as it were a God. These seek to maintain the Pope, whom they desired to have their chief head, to the intent they might have as it were a kingdom and laws within themselves, distinct from the laws of the crown, and wherewith the crown may not meddle: and so being exempted from the laws of the Realm, might live in this Realm like lords and kings, without damage or fear of any man, 
The Clergy of England more addicted to the Pope then to their true allegiance to their Country.  so that they please their high and supreme head at Rome. For this consideration (I ween) some that knew the truth, held their peace in the Parliament, whereas if they had done their duties to the crown & whole realm, they should have opened their mouths, declared the truth, and showed the perils and dangers that might ensue to the crown and realm.  
And if I should agree to allow such authority within this Realm, whereby I must needs confess, that your most gracious highness, and also your realm should ever continue accursed, until ye shall cease from the execution of your own laws and customs of your realm: I could not think myself true, either to your highness, or to this my natural country, knowing that I do know. Ignorance, I know, may excuse other men: but he that knoweth how prejudicial and injurious the power and authority which he challengeth every where, is to the crown, laws, and customs of this realm, and yet will allow the same, I cannot see in any wise how he can keep his due allegiance, fidelity, and truth, to the crown and state of this realm.  
another cause I alleged, why I could not allow the authority of the Pope, 
 which is this: That by his authority he subverteth not only the laws of this realm, but also the laws of God: so that whosoever be under his authority, he suffereth them not to be under Christ's religion purely, as Christ did command. And for one example I brought forth, that whereas by gods laws all christian people be bounden diligently to learn his word, that they may know how to believe and live accordingly, for that purpose he ordained holidays, when they ought, leaving apart all other business to give themselves wholly to know and serve God. 
 Therefore Gods will & commandment is, that when the people be gathered together that Ministers should use such language as the people may understand and take profit thereby, or else hold their peace. For as an harp or lute, if it give no certain sound that men may know what is stricken, who can dance after it? for all the sound is in vain: so is it vain & profiteth nothing, saith almighty God by the mouth of S. Paul, if the priest speak to the people in a language which they know not: For else he may profit himself, but profiteth not the people, saith S. Paul. But herein I was answered thus: that Saint Paul spoke only of preaching, that the preacher should speak in a tongue which the people did know, or else his preaching availeth nothing, but if the preaching availeth nothing, being spoken in a language which the people understand not, how should any other service avail them, being spoken in the same language? And yet that S. Paul meant not only of preaching, it appeareth plainly by his own words. For he speaking by name expressly of praying, singing, and thanking of God, and of all other things which the priests say in the Churches, whereunto the people say, Amen, which they use not in preaching, but in other divine service: that whether the Priests rehearse the wonderful works of God, or the great benefits of God unto mankind above all other creatures, or give thanks unto God, or make open profession of their faith, or humble confession of their sins, with earnest request of mercy and forgiveness, or make suit or request unto God for any thing: then all the people understanding what the priests say, might give their minds and voices with them, and say Amen, that is to say, allow what the priests say, that the rehearsal of God's universal works and benefits, the giving of thanks, the profession of faith, the confession of sins, and the requests and petitions of the Priests & of the people, might ascend up into the ears of God altogether, and be as a sweet savour, odour, and incense in his nose: and thus was it used many C. years after Christ's Ascension. But the aforesaid things cannot be done when the priests speak to the people in a language not known, and so they (or their clerk in their name) say Amen, but they cannot tell whereunto. Where as S. Paul saith: How can the people say Amen to thy well saying, when they understand not what thou sayest? And thus was s. Paul understood of all interpreters, both the Greeks and Latins, old and new, school authors and others that I have red, until above 30. years past. At which time one Eckius with other of his sort, began to devise a new exposition, understanding S. Paul of preaching only. 
  
But when a good number of the best learned men reputed within this realm, some favouring the old, some the new learning, as they term it, where in deed, that which they call the old, is the new, and that which they call the new, is in deed the old, but when a great number of such learned men of both sorts, were gathered together at Windsor, for the reformation of the service of the Church: it was agreed by both without controversy (not one saying contrary) that the service of the church ought to be in the mother tongue, and that S. Paul in the 14. chap. to the Corinth. was so to be understood. And so is S. Paul to be understood in the Civil law, more than a 1000 years past, where justinianus a most godly Emperor, in a Syn●●e writeth on this manner: jubemus ut omnes Episcopi pariter & presbyteri non tacito modo, sed clara voce, quae a fideli populo exaudiatur, sacram oblationem & preces in sacro Baptismate adhibitas celebrent, quo maiori exinde devotione in depromendis Domini Dei laudibus audientium animi afficiantur. Ita enim & divus Paulus docet in Epistola ad Corinth. Si solummodo benedicat spiritus, quomodo is qui privati locum tenet, dicet ad gratiarum actionem tuam, Amen. quandoquidem quid dicas non videt, Tu quidem pulchre gratias agis, alter autem non aedificatur. That is to say: We command that all bishops and priests celebrate the holy oblation and prayers used in holy Baptism, not after a still close manner, but with a clear loud voice, that they may be plainly heard of the faithful people, so as the hearer's minds may be lifted up thereby with the greater devotion, in uttering the praises of the Lord God. For so Paul teacheth also in the Epistle to the Corrinthians: If the spirit do only bless (or say well) how shall he that occupieth the place of a private person, say Amen, to thy thanksgiving? for he perceiveth not what thou sayest. Thou dost give thanks well, but the other is not edified. And not only the Civil law and all other writers a thousand and five hundredth years continually together have expounded S. Paul not of preaching only, but of other service said in the Church: but also reason giveth the same, that if men be commanded to hear any thing, it must be spoken in a language which the hearers understand, or else (as S. Paul saith) what availeth it to hear? So that the Pope giving a contrary Commandment, that the people coming to the Church, shall hear they wot not what, 
The Pope commandeth both against God & natural reason.  and shall answer they know not whereunto, taketh upon him to command, not only against reason, but also directly against God.  
And again I said, where as our saviour Christ ordained the Sacrament of his most precious body and blood, 
The Sacrament ought to be received in both kinds of all Christians. Ex Theophilo Alexandrino.  to be received of all christian people under the forms of bread and wine, and said of the cup: Drink ye all of this: the Pope giveth a clean contrary commandment, that no lay men shall drink of the cup of their salvation: as though the cup of salvation by the blood of Christ, pertained not to lay men. And where as Theophilus Alexandrinus (whose works S. Jerome did translate about 11. hundred years past) sayeth: That if Christ had been crucified for the devils, his cup should not be denied them: yet the Pope denieth the cup of Christ to Christian people, for whom Christ was crucified. So that if I should obey the Pope in these things, I must needs disobey my Saviour Christ.  
But I was answered hereunto (as commonly the Papists do answer) that under the form of bread is whole Christ's flesh and blood: 
The excuse of the Papists why they take away the cup.  so that whosoever receiveth the form of bread, receiveth as well Christ's blood as his flesh. Let it be so, yet in the form of bread only, Christ's blood is not drunken, but eaten: nor is received in the cup in the form of wine, as Christ commanded, but eaten with the flesh under the form of bread. And moreover, the bread is not the Sacrament of his blood, but of his flesh only: nor the cup is not the Sacrament of his flesh, but of his blood only. And so the Pope keepeth from all lay persons, the sacrament of their redemption by Christ's blood, which Christ commandeth to be given unto them.  
And furthermore, Christ ordained the Sacrament in two kinds, the one separated from the other, to be a representation of his death, where his blood was separated from his flesh, which is not represented in one kind alone: So that the lay people receive not the whole Sacrament, whereby Christ's death is represented as he commanded.  
Moreover, as the Pope taketh upon him to give the temporal sword by royal and Imperial power, to kings and princes, so doth he likewise take upon him to depose them from their Imperial states, if they be disobedient to him, 
Misorder in the Pope in assoiling the disobedience of Subjects toward their Princes.  and commandeth the subjects to disobey their princes, assoiling the subjects as well of their obedience, as of their lawful oaths made unto their true kings and princes, directly contrary to god's commandment, who commandeth all subjects to obey their kings, or their rulers under them.  
One john Patriarch of Constantinople, in the time of S. Gregory claimed superiority above all other Bishops. To whom S. Gregory writeth, that therein he did injury to his three brethren, which were equal with him, that is to say, the B. of Rome, the B. of Alexandria, and of Antiochia: which three were patriarchal seas, as well as Constantinople, and were brethren one to an other. But (saith S. Gregory) If any one shall exalt himself above all the rest, to be the universal bishop, 
Note the saying of Gregory.  the same passeth in pride. But now the B. of Rome exalteth himself, not only above all kings and Emperors, and above all the whole world, taking upon him to give and take away, 
The devil and the Pope are like.  to set up and put down, as he shall think good. And as the devil having no such authority, yet took upon him to give unto Christ all the kingdoms of the world, if he would fall down and worship him. In like manner the Pope taketh upon him to give Empires and kingdoms being none of his, t● such as will fall down and worship him, and kiss his feet.  
And moreover, his Lawyers and glosers so flatter him that they fain he may command Emperors and kings to hold his stirrup when he lighteth upon his horse, 
Emperors and kings made the Pope's footmen.  and to be his footmen: and that, if any Emperor and king give him any thing, they give him nothing but that is his own, and that he may dispense against God's word, against both the old and new Testament, against s. Paul's Epistles, and against the gospel. And furthermore, what so ever he doth, although he draw innumerable peoply by heaps with himself into hell, yet may no mortal man reprove him, because he being judge of all men, may be judged of no man. 
The Pope is Antichrist that is, Christ's enemy.  And thus he litteth in the Temple of God, as he were a God, & nameth himself God's vicar, & yet he dispenseth against God. If this be not to play Antichrists part, I cannot tell what is Antichrist, which is no more to say but Christ's enemy and adversary: who shall sit in the temple of God, 
True marks pro●i●g that the Pope is Antichrist.  advancing himself above all other, yet by hypocrisy and feigned religion, shall subvert the true religion of Christ, and under pretence and colour of christian religion, shall work against Christ, and therefore hath the name of Antichrist. Now if any man lift himself higher than the Pope hath done, who lifteth himself above all the world, or can be more adversary to Christ, than to dispense against gods laws, and where Christ hath given any commandment, to command directly the contrary, that man must needs be taken for Antichrist. But until the time that such a person may be found, men may easily conjecture where to find Antichrist.  
Wherefore, seeing the Pope thus, to overthrow both God's laws and man's laws, taketh upon him to make Emperors and kings to be vassals and subjects unto him especially, the crown of this realm, with the laws and customs of the same. I see no mean how I may consent to admit this usurped power within this realm, contrary to mine oath, 
Note this conclusion.  mine obedience to God's law, mine allegiance and duty to your Majesty, and my love and affection to this realm.  

The cause why the Archb. spoke and wrote thus.  This that I have spoken against the power & authority of the Pope, I have not spoken (I take God to record and judge) for any malice I own to the Popes person, whom I know not, but I shall pray to God to give him grace, that he may seek above all things to promote gods honour and glory, and not to follow the trade of his predecessors in these latter days.  
Nor I have not spoken it for fear of punishment, and to avoid the same (thinking it rather an occasion to aggravate them to diminish my trouble): but I have spoken it for my most bounden duty to the crown, liberties, laws & customs of this realm of England, but most specially to discharge my conscience in uttering the truth to god's glory, casting away all fear by the comfort which I have in Christ, who saith: Fear not them that kill the body, and cannot kill the soul, 
Math. 10.  but fear him that can cast both body & soul into hell fire. He that for fear to lose this life, will forsake the truth, shall lose the everlasting life: And he that for the truths sake will spend his life, shall find everlasting life. And Christ promiseth to stand fast with them before his father, which will stand fast with him here. Which comfort is so great, that whosoever hath his eyes fixed upon Christ, cannot greatly pass on this life, knowing that he may be sure to have Christ stand by him in the presence of his father in heaven.  
And as touching the sacrament, I said: For as much as the whole matter standeth in the understanding of these words of Christ: 
The Sacrament.  This is my body, This is my blood. I said that Christ in these words made demonstration of the bread & wine, and spoke figuratively, calling bread his body, and wine his blood, 
A double error of 〈◊〉 Papist●s in the 〈◊〉 of the sacrament, Cranmer 〈◊〉 to the judged by the old Church.  because he ordained them to be Sacraments of his body and blood. And where the papists say in those two points contrary unto me, that Christ called not bread his body, but a substance uncertain, nor spoke figuratively. Herein I said I would be judged by the old church, and which doctrine could be proved the elder, that I would stand unto. And forasmuch as I have alleged in my book many old authors, both Greeks and Latins, which above a thousand years after Christ continually, taught as I do: if they could bring forth but one old author, that saith in these two points as they say, I offered 6. or 7. years ago, 
The Papists not able to bring forth one old author above a thousand years, to make with the Sacrament.  & do offer yet still, that I will give place unto them.  
But when I bring forth any author that saith in most plain terms as I do, yet saith the other part, that the authors meant not so: as who should say, that the Authors spoke one thing & meant clean contrary. And upon the other part when they cannot find any one Author that saith in words as they say: yet say they that the authors mente as they say. Now, whether I or they speak more to the purpose herein, I refer me to the judgement of all indifferent hearers: yea the old church of Rome above a thousand years togethers, neither believed nor used the Sacrament, as the church of Rome hath done of late years.  
For in the beginning, the church of Rome taught a pure & a sound doctrine of the sacrament. 
With the substance the use also changed of the Sacrament.  But after that the church of Rome fell into a new doctrine of transubstantiation: with the doctrine they changed the use of the Sacrament contrary to that Christ commanded, and the old church of Rome used above a thousand years. And yet to deface the old, they say that the new is the old: wherein for my part I am content to stand to the trial. But their doctrine is so fond and uncomfortable, that I marvel that any man would allow it, if he knew what it is. But howsoever they bear the people in hand, that which they writ in their books, hath neither truth nor comfort.  
For by their doctrine, of one body of Christ is made ij. bodies: one natural, having distance of members, 

The Papists make Christ 2. bodies. Neither truth nor comfort in the Pope's doctrine of the Sacrament.  
Mark the errors of the Papists in their doctrine of the Sacrament.   with form and proportion of man's perfit body, and this body is in heaven: but the body of Christ in the Sacrament▪ by their own doctrine, must needs be a monstruous body, having neither distance of members nor form, fashion or proportion of a man's natural body. And such a body is in the Sacrament (teach they) and goeth into the mouth with the form of bread, & entereth no further than the form of bread goeth, nor tarrieth no longer then the form of bread is by natural heat in digesting. So that when the form of bread is digested, that body of Christ is gone. And for as much as evil men be as long in digesting as good men▪ the body of Christ (by their doctrine) entereth as far, and tarrieth as long in wicked men as in godly men. And what comfort can be herein to any christian man, to receive Christ's unshapen body, and it to enter no further than the stomach, and to departed by & by as soon as the bread is consumed?  
It seemeth to me a more sound & comfortable doctrine, 
The Protestants doctrine of the Sacrament more comfortable, than the doctrine of the Papists.  that Christ hath but one body and that hath form and fashion of a man's true body: which body spiritually entereth into the whole man body and soul: & though the Sacrament be consumed, yet whole Christ remaineth, & feedeth the receiver unto eternal life, if he continue in godliness, and never departeth until the receiver forsake him. And as for the wicked they have not Christ within them at all, who cannot be where belial is. And this is my faith, and (as me seemeth) a sound doctrine, according to gods word & sufficient for a christian to believe in that matter. And if it can be showed unto me, that the Pope's authority is not prejudicial to the things before mentioned, or that my doctrine in the sacrament is erroneous (which I think can not be showed) than I was never nor will be so perverse to stand wilfully in mine own opinion, but I shall with all humility submit myself unto the Pope, not only to kiss his feet, but another part also. 
another respect why the Archb. refused B. Brooks to be his judge.   
Another cause why I refused to take the B. of Gloucester for my judge, was the respect of his own person, being more than once perjured. First, for that he being divers times sworn never to consent that the B. of Rome should have any jurisdiction within this Realm, but to take the king and his successors for supreme heads of this realm, as by God's laws they be: contrary to that lawful oath, the said B. sat then in judgement by authority from Rome, wherein he was perjured and not worthy to sit as a judge.  
The 2. perjury was, 
Double perjury in B. Brookes.  that he took his bishopric both of the Queen's majesty & of the Pope, making to each of them a solemn oath: which oaths be so contrary, that the one must needs be perjured. And furthermore in swearing to the Pope, to maintain his laws, decrees, constitutions, ordinances, reservations, and provisions, he declareth himself an enemy to the Imperial crown, and to the laws and state of this realm, whereby he declared himself not worthy to sit as a judge within this realm. And for these considerations I refused to take him for my judge.   

¶ This was written in another Letter to the Queen.  
I Learned by Doctor Martin, 
A piece of an other letter to the Queen. Contradiction in the Queen's oaths, sworn both to the Realm, & to the Pope in one day.  that at the day of your majesties Coronation, you took an oath of obedience to the Pope of Rome, and the same time you took an other oath to this realm, to maintain the laws, liberties, and customs of the same. And if your Majesty did make an oath to the Pope, I think it was according to the other oaths which he useth to minister to Princes: which is to be obedient to him, to defend his person, to maintain his authority, honour, laws, lands and privileges. And if it be so (which I know not but by report) than I beseech your Majesty to look upon your oath made to the crown and Realm, and to expend and weigh the two oaths together, to see how they do agree, and then do as your grace's conscience shall give you: For I am surely persuaded, that willingly your Majesty will not offend, nor do against your conscience for nothing.  
But I fear me that there be contradictions in your oaths, & that those which should have informed your grace thoroughly, did not their duties therein. And if your Majesty ponder the two oaths diligently, I think you shall perceive you were deceived: and then your highness may use the matter as God shall put in your hart. Furthermore, I am kept here from company of learned men, from books, from counsel, from pen and ink, saving at this time to write unto your Majesty, which all were necessary for a man being in my case. Wherefore I beseech your Majesty▪ that I may have such of these as may stand with your majesties pleasure. And as for my appearance at Rome, if your Majesty will give me leave, I will appear there. And I trust that God shall put in my mouth to defend his truth there, as well as here. But I refer it wholly to your majesties pleasure.   

¶ Another Letter of the Archbishop to D. Martin, and D. Story.  
I Have me commended unto you. And as I promised, I have sent my letters unto the Queen's Majesty unsigned, 
 praying you to sign them and deliver them with all speed. I might have sent them by the Carrier sooner, but not surer. But hearing M. Bailiff say, that he would go to the Court on Friday, I thought him a meet Messenger to send my letters by. For better is later and surer, than sooner and never to be delivered. Yet one thing I have written to the Queen's Majesty enclosed & sealed: which I require you may be so delivered without delay, and not be opened until it be delivered unto her Graces own hands. I have written all that I remember I said, except that which I spoke against the Bishop of Gloucesters own person, which I thought not meet to write. And in some places I have written more than I said, which I would have answered to the bishop if you would have suffered me.  
You promised I should see mine answer to the 16. Articles, that I might correct, amend, and change them where I thought good, which your promise you kept not. And mine answer was not made upon my oath, nor repeated nor made in judicio, 
 but Extra judicium, as I protested: nor to the bishop of Gloucester as judge, but to you the Kings and Queen's Proctors, I trust you deal sincerely with me without fraud or craft, and use me as you would wish to be used in like case yourselves. Remember that, Qua mensura mensi fueritis, eadem remetietur vobis. i. What measure you meat, the same shall be measured to you again. Thus far you well, and God send you his spirit to induce you into truth.  
Ye heard before how the Archb. Doct. Cranmer in the month of Febr. was cited up to Rome, and in the month of March next following, was degraded by the B. of Ely, and B. Boner. In time of which his degradation, he put up his Appellation.  
In this his Appellation, because he needed the help of some good and godly Lawyer, he writeth to a certain friend of his, about the same: The copy of which letter in Latin is before expressed in the old book of Acts, there to be red, pag. 1492. The English of the same I thought here to insert, as under ensueth.   

¶ A Letter of Doctor Cranmer Archbishop, to a Lawyer, for the drawing out of his Appeal.  
THe law of nature requireth of all men, that so far forth as it may be done without offence to God, 
 every one should seek to defend and preserve his own life. Which thing, when I about three days ago bethought myself of, and therewithal remembered how that Martin Luther appealed in his time from Pope Leo the x. to a general Council (lest I should seem rashly and unadvisedly to cast away myself) I determined to appeal in like sort to some lawful and free general Council. But seeing the order and form of an Appeal pertaineth to the Lawyers, whereof I myself am ignorant, and seeing that Luther's Appeal cometh not to my hand: I purposed to break my mind in this matter to some faithful friend and skilful in the law, whose help I might use in this behalf, and you only among other came to my remembrance as a man most meet in this University for my purpose. But this is a matter that requireth great silence, so that no man know of it before it be done. It is so that I am summoned to make mine answer at Rome, the xuj. day of this month: before the which day I think it good, after sentence pronounced, to make mine Appeal But whether I should first Appeal from the judge Delegate to the Pope, and so afterward to the general Council, or else leaving the Pope, I should appeal immediately to the Council, herein I stand in need of your counsel.  
Many causes there be for the which I think good to appeal. First, because I am by an oath bound, never to consent to the receiving of the B. of Rome's authority into this realm. Besides this, where as I utterly refused to make answer to the Articles objected unto me by the B. of Gloucester, appointed by the Pope to be my judge, yet I was content to answer Martin and Story, with this Protestation, that mine answer should not be taken as made before a judge, nor yet in place of judgement, but as pertaining nothing to judgement at all: and moreover, after I had made mine answer, I required to have a copy of the same, that I might either by adding thereunto, or by altering or taking from it, correct and amend it as I thought good. The which though both the bishop of Gloucester, and also the King & queens Proctors promised me, yet have they altogether broken promise with me, and have not permitted me to correct my said answers according to my request, and yet notwithstanding have (as I understand) registered the same as Acts formally done in place of judgement.  
Finally, forasmuch as all this my trouble cometh upon my departing from the B.▪ of Rome, and from the Popish religion, so that now the quarrel is betwixt the Pope himself and me, and no man can be a lawful and indifferent judge in his own cause: it seemeth (me think) good reason, that I should be suffered to appeal to some general Council in this matter: specially seeing the law of nature (as they say) denieth no man, the remedy of appeal in such cases.  
Now, since it is very requisite that this matter should be kept as close as may be, if perhaps for lack of perfect skill herein you shall have need of further advise: then I beseech you even for the fidelity and love you bear to me in Christ, that you will open to no creature alive, whose the case is. And forasmuch as the time is now at hand, and the matter requireth great expedition, let me obtain this much of you, I beseech you, that laying aside all other your studies and business for the time, you will apply this my matter only, till you have brought it to pass. The chiefest cause in very deed (to tell you the truth) of this mine Appeal is, 
This Constantinus was Stephen Gardiner, as constant in deed as a Weathercock: who thus named himself, writing against this good Archbish.  that I might gain time (if it shall so please God) to live until I have finished mine answer against Marcus Antonius Constantius, which I have now in hand. But if the adversaries of the truth will not admit mine Appeal (as I fear they will not) Gods will be done: I pass not upon it, so that GOD may therein be glorified, be it by my life, or by my death. For it is much better for me to die in Christ's quarrel and to reign with him, than here to be shut up, and kept in the prison of this body, unless it were to continue yet still a while in this warfare, for the commodity and profit of my brethren, and to the further advancing of God's glory: to whom be all glory for evermore. Amen.  
There is also yet an other cause why I think good to Appeal, that where as I am cited to go to Rome to answer there for myself, I am notwithstanding kept here fast in prison, that I can not there appear at the time appointed. And moreover, forasmuch as the state I stand in is a matter of life and death, so that I have great need of learned counsel for my defence in this behalf: yet when I made my earnest request for the same, all manner of counsel, and help of Proctors, Advocates and Lawyers was utterly denied me.  
Your loving friend, Tho. Cranmer.   

¶ Another Letter of D. Cranmer Archbishop, to Mistress Wilkinson, exhorting her to fly in the time of persecution.  
THe true comforter in all distress, 
another letter of the Archb. to Mistress Wilkinson.  is only God through his son jesus Christ, and whosoever hath him, hath company enough, although he were in a wilderness all alone: and he that hath xx. thousand in his company, if God be absent, is in a miserable wilderness and desolation. In him is all comfort, & without him is none. Wherefore I beseech you seek your dwelling there as you may truly and rightly serve God, and dwell in him, and have him ever dwelling in you. What can be so heavy a burden as an unquiet conscience, to be in such a place as a man can not be suffered to serve God in Christ's religion? If you be loath to departed from your kin and friends, remember that Christ calleth them his mother, 
Math 3.  sisters and brothers that do his fathers will. Where we find therefore God truly honoured according to his will, there we can lack neither friend nor kin.  
If you be loath to departed for slandering of god's word, remember that Christ when his hour was not yet come, 
john. 4.  departed out of his countrty into Samaria, to avoid the malice of the Scribes and pharisees: and commanded his Apostles that if they were pursued in one place, they should fly to another. And was not Paul let down by a basket out at a window, to avoid the persecution of Aretas? 
Math. 5.  And what wisdom and policy he used from time to time to escape the malice of his enemies, the Acts of the Apostles do declare. 
2. Cor. 12.  And after the same sort did the other Apostles, albeit, when it came to such a point, that they could no longer escape danger of the persecutors of gods true religion, than they showed themselves, that their flying before came not of fear, but of godly wisdom to do more good: & that they would not rashly without urgent necessity, offer themselves to death, which had been but a temptation of God. Yea, when they were apprehended & could no longer avoid, than they stood boldly to the profession of Christ: then they showed how little they passed of death: how much they feared God more than men: how much they loved and preferred the eternal life to come, above this short and miserable life.  
Wherefore I exhort you as well by Christ's commandment, as by the example of him and his Apostles, to withdraw yourself from the malice of yours & gods enemies, into some place where God is most purely served: which is no slandering of the truth, but a preserving of yourself to God and the truth, and to the society & comfort of Christ's little flock. And that you will do, do it with speed, lest by your own folly you fall into the persecutors hands. And the Lord send his holy spirit to lead and guide you where so ever you go, and all that be godly, will say, Amen.  
¶ Unto these former letters of D. Cranmer Archbishop, written by him unto others, it seemeth to me not much out of place to annex withal a certain Letter also of Doc. Taylor written to him and his fellow prisoners: the tenor of which letter here followeth.   

¶ To my dear fathers and brethren, Doctor Cranmer, Doctor Ridley, and Doctor Latimer prisoners in Oxford for the faithful testimony of God's holy word.  
RIght reverend fathers in the Lord, I wish you to enjoy continually God's grace and peace through jesus Christ: 
A letter written to D. Cranmer & his fellowe●, by D. tailor.  & God be praised again, for this your most excellent promotion which ye are called unto at this present, that is, that ye are counted worthy to be allowed amongst the number of Christ's records and witnesses. England hath had but a few learned Bishops that would stick to Christ ad ignem inclusiuè. Once again I thank God heartily in Christ for your most happy onset, most valiant proceeding, 
Many profess God ad ignem exclusive, that is, in words & outward profession: but few stick to him ad ignem inclusiuè, that is, in deed, and in suffering for his sake.  most constant suffering of all such infamies, hissings, clappyng, taunts, open rebukes, loss of living and liberty, for the defence of God's cause, truth, and glory. I cannot utter with pen how I rejoice in my hart for you three such captains in the forward under Christ's cross, banner or standard in such a cause and skirmish, when, not only one or two of our dear redeemers strongholds are besieged, but all his chief castles ordained for our safeguard, are traitorously impugned. This your enterprise in the sight of all that be in heaven, and of all God's people in earth, is most pleasant to behold. This is another manner of nobility, then to be in the forefront in worldly warrefares. For God's sake pray for us, for we fail not daily to pray for you. We are stronger and stronger in the Lord, his name be praised, and we doubt not but ye be so in Christ's own sweet school. Heaven is all & wholly of our side: therefore Gaudete in domino semper, & iterum gaudete & exultate. i. Rejoice always in the Lord: and again, rejoice and be glad.  
Your assured in Christ, Rowland tailor.   

¶ De Tho. Cranmeri Archiepiscopi qui carcere detinebatur palinodia.  
Te Cranmere, gravis sontem prope fecerat error,  
Sed revocas lubricos ad meliora pedes.  
Te docuit lapsus magis ut vestigia firmes,  
Atque magis Christo consociere tuo:  
Vtque tuae melius studeas haerescere causae,  
Sic mala non rarò causa fuere boni.  
Et benè successit, nam ficta & adultera turba  
Illudens alijs, luditur arte pari.  
Nempè pia sic est frustatus fraud papismus:  
Et cessit summo gloria tota Deo.   

¶ In mortem D. Cranmeri, Cant. Archiepiscopi.  
Infortunatè est foelix, qui numine laeso,  
Cuiusuis gaudet commoditate boni.  
Infoelix ille est verò feliciter, orbi  
Inuisus quisquis tristia fata subit.  
Hoc Cranmere probas, vitae praesentis amore  
Dum quaeris sanct●m dissimulare fidem.  
Et dum consilijs tandem melioribus usus,  
Praeponis vitae funera saeva tuae.    

¶ Persecution in Suffolk, Agnes Potten, and joane Trunchfield, Martyrs.  
IN the story of Robert Samuel, mention was made before of two godly women in the same Town of Ipswich, which shortly after him suffered likewise, 
Agnes Potten, joane Trunchfield▪ Martyrs.  and obtained the crown of martyrdom: the names of whom was Agnes the wife of Robert Potten, and another wife of Michael Trunchfield, a Shoemaker, both dwelling in one Town: who about the same time that the Archbishop aforesaid was burned at Oxford, suffered likewise in the foresaid Town of Ipswich, either in the same month of March, or (as some say) in the end of February the next month before.  
Their opinion or persuasion was this, 
The opinions of these two Matrons and Martyrs.  that in the sacrament was the memorial only of Christ's death and passion: for said they, jesus Christ is ascended up into heaven, and is on the right hand of God the father, according to the scriptures, and not in the sacrament, as he was borne of the Virgin Mary.  
For this they were burned. In whose suffering, their constancy worthily was to be wondered at, who being so simple women, so manfully stood to the confession and testimony of God's word and verity: In so much, that when they had prepared and undressed themselves ready to the fire, with comfortable words of the Scripture, 
The strength of God in weak vessels.  they earnestly required the people to credit and to lay hold on the word of God, and not upon man's devices and inventions, despising the ordinances and institutions of the Romish Antichrist, with all his superstitions and rotten religion: and so continuing in the torment of fire, they held up their hands and called unto God constantly, so long as life did endure.  
This Pottens wife in a night a little before her death, 
The burning of Agnes Potten revealed to her before in her sleep.  being a sleep in her bed, saw a bright burning fire, right up as a pole, & on the side of the fire she thought there stood a number of Queen Mary's friends looking on. Then being a sleep, she seemed to muse with herself whether her fire should burn so bright or no: and in deed her suffering was not far unlike to her dream.  
¶ The burning of two Women.   

* Persecution in the Diocese of Salisbury.  

 AFter these two women of Ipswich, succeeded iij. men which were burnt the same month at one fire in salisbury, who in the like quarrel with the other that went before them and led the dance, spared not their bodies, to bring their souls to the celestial felicity, whereof they were thoroughly assured in Christ jesus by his promises as soon as the furious flames of fire had put their bodies and souls a fonder.  

* Their names were  
john Spicer, free Mason.  
William Coberly, Taylor.  
john Maundrell, husbandman   

¶ The story of john Maundrell, William Coberley, and john Spicer, Martyrs.  
FIrst, john Maundrell which was the son of Robert Maundrell of Rowed in the County of Wiltshyre Fermer was from his childhood brought up in husbandry, 
●he story 〈◊〉 john Maundrell.  & after he came to man's state, did abide & dwell in a village called Buchamton in the Parish of Kevel within the County of Wiltshyre aforesaid, where he had wife and children, being of good name and fame. Which john Maundrell, after that the scripture was translated into English by the faithful Apostle of England, 

M●●ndrell ●●●rted 〈◊〉 Tin●●●l Testament.  
M●●ndrell 〈…〉 and ●●arer of God's word.   W. tindal, became a diligent hearer and a fervent embracer of God's true Religion, so that he delighted in nothing so much, as to hear and speak of God's word, never being without the new Testament about him, although he could not read himself. But when he came into any company that could read, his book was always ready, having a very good memory: so that he could recite by hart most places of the new testament, his conversation and living being very honest and charitable as his neighbours are able to testify.  
So it was, that in the days of King Henry the eight at what time Doctor Trigonion, and Doctor Lee did visit abbeys, 
Ma●ndrell 〈◊〉 for speaking against holy bread and holy water. Maundrell 〈◊〉 to open 〈◊〉 in 〈◊〉 Henry's ●●yes.  the said john Maundrell, was brought before Doctor Trigonion at an Abbey called Edyngton within in the county of Wiltshyre aforesaid: where he was accused that he had spoken against the holy water & holy bread and such like ceremonies, and for the same did wear a white sheet bearing a candle in his hand about the market in the Town of the devices, which is in the said county. Nevertheless his fervency did not abate, but by God's merciful assistance he took better hold, as the sequel hereof will declare.  
For in the days of Queen Mary, when popery was restored again and Gods true religion put to silence, the said john Maundrell left his own house and departed into the County of Glocestershyre and into the North part of Wiltshyre, wandering from one to an other to such men as he knew feared GOD, with whom as a servant to keep their cattle, he there did remain, with john Bridges or some other at Kingeswoode: but after a time he returned to his country, and there coming to the Ueys to a friend of his named Anthony Clee, had talk & conference with him in a Garden of returning home to his house. 
Maundrell 〈◊〉, and Coberley 〈…〉.   
And when the other exhorted him by the words of Scripture, to fly from one City to an other, he replying again by the words of the apocalypse. 21. of them that be fearful. etc. said that he needs must go home, and so did. Where he with Spicer and Coberley used at times to resort and confer together.  
At length upon the Sunday following they agreed together to go to the parish Church called Kevell, where the said john Maundrell & the other two, seeing the parishioners in the procession to follow & worship the Idol there carried, 
 advertised them to leave the same & to return to the living god, namely speaking to one Rob. Barkesdale head man of the Parish, but he took no regard to these words.  
After this the Vicar came into the Pulpit, who there being about to read his beadroll and to pray for the souls in Purgatory, 
 the said john Maundrell speaking with an audible voice said: that that was the Popes pinfold: the other two affirming the same. After which words, by commandment of the Priest, they were had to the stocks, where they remained till their service was done, and then were brought before a justice of peace, and so the next day carried to Salisbury all three, and presented before Bishop Capon, and W. Geffrey being Chancellor of the Diocese. 
Maundrell, Spicer, Coberly, sent to Salisbury. D. Capon B. of Salisbury.  By whom they were imprisoned and oftentimes examined of their faith in their houses, but seldom openly. And at their last examination these were the Articles, which the Chancellor alleged against them, being accompanied with the Sheriff of the shire, one M. Saint john's, & other Popish Priests in the Parish Church of Fisherton Anger, demanding how they did believe.  
They answered: as christian men should and ought to believe: and first they said they believed in God the Father, 
Confession of their belief.  and in the Son, and in the holy ghost, the xii. articles of the Creed, the holy Scripture from the first of Genesis to the last of the apocalypse.  
But that faith the Chancellor would not allow. Wherefore he opposed them in particular Articles: 
Sacrament of the Altar.  first whether that they did not believe that in the Sacrament of the altar (as he termed it) after the words of consecration spoke by the priest at mass, there remained no substance of bread nor wine, but Christ's body flesh and blood as he was borne of the virgin Mary. Whereunto they answered negatively, saying that the popish mass was abominable Idolatry and injurious to the blood of Christ: but confessing that in a faithful Congregation, receiving the Sacrament of Christ's body and blood, being duly ministered according to Christ's institution, Christ's body and blood is spiritually received of the faithful believer.  
Also, being asked whether the Pope was supreme head of the Church, and Christ's vicar on earth: they answered negatively, 
Against the Pope's supremacy.  saying that the Bishop of Rome doth usurp over Emperors and Kings being Antichrist and God's enemy.  
The Chancellor said: will you have the Church without a head?  
They answered: Christ was head of his Church, 
Christ only Supreme head of his Church: under him every Prince in his own dominion.  and under Christ the Queen's majesty. What, said the Chancellor? a woman head of the church? yea said they, within her grace's dominions.  
Also that the souls in purgatory were delivered by the Pope's pardons and the suffrages of the Church?  
They said they believed faithfully that the blood of Christ had purged their sins and the sins of all them that were saved, unto the end of the world, so that they feared nothing the Pope's Purgatory or esteemed his pardons. 
Purgatory.   
Also, whether Images were necessary to be in the churches, as lay men's books, 
Images.  and Saints to be prayed unto and worshipped.  
They answered negatively: john Maundrell adding that wooden Images were good to roast a shoulder of mutton, but evil in the Church: whereby Idolatry was committed. Those Articles thus answered (for their Articles were one, and their answers in manner like) the Chancellor read their condemnation, 
Sentence read against these 3. Martyrs.  & so delivered them to the Sheriff. Then spoke john Spycer, saying: Oh M. Sheriff, now must you be their butcher, that you may be guilty also with them of innocent blood before the Lord. This was the 23. day of March. 
March: 23.  an. 1556. & the 24. day of the same month they were carried out of the common Jail to a place betwixt Salisbury & Wiltom, 
Maundrell, Spicer, Coberly, brought to the place of martyrdom. The words of Maundrell.  where were ij. posts set for them to be burnt at. Which men coming to the place kneeled down and made their prayers secretly together, & then being disclothed to their shirts, john Maundrell spoke with a loud voice: not for all Salisbury. Which words men judged to be an answer to the Sheriff, which offered him the queen's pardon if he would recant. And after that in like manner spoke john Spicer saying: this is the ioyfullest day that ever I saw. Thus were they 3. burnt at two stakes: where most constantly they gave their bodies to the fire and their souls to the Lord for testimony of his truth.  
As touching William Coberley, this moreourr is to be noted, that his wife also, called Alice, being apprehended, 
Alice Coberley being endurance, how she was brought by the keepers to revoke.  was in the keepers house the same time detained while her husband was in prison. Where the keeper's wife named Agnes Penycote, had secretly heated a key fire hot, and laid it in grass on the backside. So speaking to Alice Coberley to set her the key in all haste, the said Alice went with speed to bring the key, and so taking up the key in haste did piteously burn her hand. Whereupon she crying out at the sudden burning of her hand: Ah thou drab, quoth the other thou that canst not abide the burning of the key, how wi●e thou be able to burn the whole body, and so she afterward revoked. But to return again to the story of Coberley, who being somewhat learned, and being at the stake was somewhat long a burning as the wind stood. After his body was skorched with the fire, and his left Arm drawn and taken from him by the violence of the fire the flesh being burnt to the white boar, at length he stooped over the chain, and with the right hand being somewhat starckned knocked upon his breast softly, the blood and matter issuing out of his mouth. Afterward when all they thought he had been dead, suddenly he rose right up with his body again. And thus much concerning these three Salisbury Martyrs.    

¶ A discourse of the death and martyrdom of six other Martyrs suffering at London whose names here follow.  

April. 14. 6. Martyrs burnt in Smithfield at one stake.  ABout the twenty-three. day of April. Anno Dom. 1556. were burned in Smithfielde at one fire, these six constant Martyrs of Christ, suffering for the profession of the Gospel. viz. 

Robert Drakes Minister.  
William Times Curate.  
Richard Spurge Shereman.  
Thomas Spurge Fuller.  
john Cavil Weaver.  
George Ambrose Fuller.    
They were all of Essex, and so of the diocese of London, and were sent up: 
These Martyrs were sent up by the Lord Rich, by M. Tyrrell, and others.  some by the Lord Rich, and some by others at sundry times, unto Stephen Gardiner B. of Winchester, than Lord Chancellor of England, about the 22. day of March, an. 1555. Who upon small examination, sent them, some unto the kings Bench, and others unto the Marshalsea, where they remained almost all the whole year (until the death of the said Bishop of Winchester, and had during that time nothing said unto them. Whereupon, after that Doctor Heath Archbishop of York was choose to the office of Lord Chauncellorshippe, four of these persecuted brethren, being now weary of this their long imprisonment, made their supplication unto the said D. Heath, requiring his favour and aid for their deliverance: the copy whereof ensueth.  

* To the right reverend father Tho. Archb. of York, Lord Chancellor of England.  

A supplication to the Lord Chancellor.  MAy it please your honourable good Lordship, for the love of God, to tender the humble suit of your lordship's poor Orators, whose names are subscribed, which have lain in great misery in the Marshalsea, by the space of x. months and more, at the commandment of the late Lord Chancellor, to their utter undoing, with their wives & children. In consideration where of, your Lordships said Orators do most humbly pray and beseech your good Lordship to suffer them to be brought before your honour, and there, if any man of good conscience can lay any thing unto our charge, we trust either to declare our innocency against their accusations, or if otherwise their accusations can be proved true and we faulty, we are ready (God helping us) with our condign punishments to satisfy the law according to your wise judgement, as we hope full of fatherly mercy towards us and all men, according to your Godly office, in the which we pray for your Godly success to the good pleasure of GOD. Amen.  
This Supplication was sent (as is said) and subscribed with the names of these 4. under following.  


Names subscribed to the supplication.  Richard Spurge.  
Thomas Spurge.  
George Ambrose.  
john Cavil.    

* Richard Spurge.  
Upon the receipt and sight hereof, it was not long after but Sir Richard Read Knight, 
Richard Spurge examined.  than one of the Officers of the Court of the Chancery. 16. day of january, was sent unto the Marshalsea, to examine the said four prisoners: & therefore beginning first with Richard Spurge upon certain demands, received his answers thereunto: the effect whereof was, that he with others were complained upon by the Parson of Bocking, unto the Lord Rich, 
The Parson of Bocking accuser.  for that they came not unto their Parish Church of Bocking, where they inhabited: and thereupon was by the said Lord Rich, sent unto the late Lord Chancellor, about the xxij. day of March last passed, videl. an. 1555.  
And farther he said, that he came not to the Church sithence the first alteration of the English service into Latin (Christmas day then a twelvemonth only except) & that, 
For not coming to the Popish Church.  because he misliked both the same and the Mass also, as not consonant and agreeing with God's holy word.  
Moreover, he required that he might not be any more examined upon the matter, unless it pleased the Lord Chancellor that then was, to know his faith therein, which to him he would willingly utter.   

* Thomas Spurge.  
THomas Spurge being then next examined, 
Thom●● Spurge ●●●●mined.  made the same answer in effect that the other had done: confessing that he absented himself from the church, because the word of God was not there truly taught, nor the Sacraments of Christ duly ministered in such sort as was prescribed by the same word. 
Not co●ming 〈◊〉 Church why. Sacrament of the 〈◊〉.  And being farther examined of his belief concerning the sacrament of the altar, he said: that if any could accuse him thereof, he would then make answer as God had given him knowledge therein.   

¶ George Ambrose.  
THe like answer made George Ambrose, adding moreover, 
George Ambrose examined.  that after he had read the late Bishop of Winchester's book, entitled De vera obedientia, with Boners' preface thereunto annexed, inveighing (both) against the authority of the Bishop of Rome, he did much less set by their doings then before.   

¶ john Cavil.  
IOhn Cavil agreeing in other matters with them, answered that the cause why he did forbear the coming to the Church, was, 
john Ca●●ll examined. The caus●● why john Cavil came not to Church. The Parson of Bocking false and contrary to his own doctrine.  that the Parson there had preached two contrary doctrines. For first in a Sermon that he made at the Queen's first entry to the crown, he did exhort the people to believe the Gospel: for it was the truth, and if they did not believe it, they should be damned. But in a second Sermon, he preached that the Testament was false in forty places, which contrariety in him was a cause amongst other, of his absenting from the Church.   

¶ Robert Drakes.  
ABout the fourth day of March next after, Robert Drakes also was examined, 
Robert Drakes Parson of Thundersley examined.  who was Parson of Thundersley in Essex, and had there remained the space of three years. He was first made Deacon by Doctor tailor of Hadley, at the commandment of Doctor Cranmer, late Archbishop of Caunterbury. And within one year after (which was the third of the reign of king Edward) he was by the said Archbishop and Doctor Ridley Bishop of London, admitted Minister of God's holy word & Sacraments, not after the order then in force, but after such order as was after established, 
Drakes placed in the benefice of Thundersley by the Lord Rich.  & was presented unto the said benefice of Thundersley by the Lord Rich, at the suit of Master Caust●n and Master Treheron: and now notwithstanding was sent up by the said Lord rich, with the others before mentioned: and at his coming to the Bishop of Winchester, was by him demanded whether he would conform himself like a subject to the laws of this realm then in force. To the which he said he would abide all laws that stood with the laws of GOD: and thereupon was committed to prison, where he and the rest above named did remain ever sithence.   

¶ William Tyms.  
NOW remaineth likewise to declare the examination of William Times, Deacon & Curate of Hocley in Essex. But before I come to his examination, first here is to be opened and set forth the order & manner of his trouble, how and by whom he was first apprehended in Essex, and from thence sent up to London: the story whereof followeth in this manner.   

* The Story of William Times Deacon, and Curate of Hockeley, with the manner of his taking.  
THere was at Hocley in Queen Mary's days two Sermons preached in the Woods, 
The first occasion of taking W. Time.  the which woods wear appertaining to Master Tyrrell, and the name of the one wood was called Plumbrow wood, and the other Becheswood, and there was at the same Sermons an honest man and his wife with him, whose name was john Gye, the which Gye was Master tyrrel's servant, and did dwell under him, being his Herd at a farm of his called Plomborow. 
M. Tyrrell offended with Sermons preached in his woods.  Shortly after it was known to Master Tyrrell, how that his woods were polluted with Sermons, the which he did take very evil, and much matter did rise about it, as an unlawful assembly: the which was laid to john Gyes charge, because he did not disclose that unlawful act to his Master, being then in the commission of the peace, appointed at that time to keep down the Gospel, that which he did to the uttermost, as it may appear in many of his acts. Good God give him repentance, if it be thy will.  
Shortly after it pleased Master Tyrrell to come to Hockley, to sift out this matter, and to know who was at these preachings. Well, there were found many faults: for it is supposed there were a hundred persons at the least. So it pleased Master Tyrrell to begin first with john Gye, and asked him where that naughty fellow was that served their parish one Times: 
〈◊〉 Gye 〈◊〉 Tyrrell● 〈◊〉 an 〈◊〉 man.  for it is told me (said he) that he is the causer to bring these naughty fellows into the country. Therefore I charge thee Gye to fet me this naughty fellow Times for thou knowest where he is. No said Gye, I do not know. So in no wise he could not make him fet him.  
Then stepped forth an other of M. tyrrel's men, willing to show his Master pleasure, whose name was Richard sheriff, & said to his master: Sir I know where he is. Well said master Tyrrell, go to the Constables and charge them to bring him to me.  

 So this sheriff being diligent, made sure work, and had him brought before his Master with the Constables, whose names be these, Edward Hedge, and joh. james.  
So when he came before Master Tyrrell, than Master Tyrrell commanded all men to departed: & it was wisely done, for he was not able to open his mouth against Times without reproach, and there he kept him about three hours. But there were some that listened at the walls, and heard M. Tyrrell say thus to Times.  

 Me thinketh (said he) that when I see the blessed Rood, it maketh me think of God?  
Why Sir, said Times, if an Idol that is made with man's hands doth make you remember God: how much more ought the creatures of God, as man being his workmanship, or the grass, or the trees that bringeth forth fruit, make you remember God.  
So Master Tyrrell ended his talk with Times, it should seem in an heat, for he braced out and called him traytorly knave.  
Why Sir, said Times, in king Edward's days you did affirm the truth that I do now.  
Affirm, quoth Tyrrell? nay by God's body, I never thought it with my hart.  
Well said Times, than I pray you M. Tyrrell bear with me, for I have been a Traitor but a while, but you have been a Traitor 6. years.  

 After this Times was sent to London to the bishop, & from him to the Bishop of Winchester, and so from him to the Kings Bench, & then was Master tyrrel's rage seized with them that were in the woods at the sermons. So M. Tyrrel took away Gyes coat, & gave it to joh. Traiford, and sent him to S. Tosies to see good rule kept there.  

 When Times came before the Bishop of London, there was at that time the Bishop of bath, & there was William Times examined of his faith before them both. So mightily god wrought with this true hearted man, that he had wherewith to answer them both, for the Constables did say that brought him before the bishop, that they never heard the like. Then the bishop (as though he would have had Times to turn from the truth) said to the Constables: I pray you (said he) give him good counsel that he may turn from his error. My Lord, said the Constables, he is at a point, for he will not turn.  
Then both the Bishops waxed weary of him, for he had troubled them about a six or seven hours. Then the Bishops began to pity Times' case, & to flatter him, saying: Ah good fellow (said they) thou art bold, & thou hast a good fresh spirit, we would thou haddest learning to thy spirit. I thank you my Lords said Times, and both you be learned, & I would you had a good spirit to your learning. So thus they broke up, & sent Times to the Bishop of Winchester, and there were Edward Hedge and john james the Constable's aforenamed discharged, & Times was commanded to the kings Bench, whereas he was mightily strengthened with the good men that he found there.  
And thus hitherto ye have heard, first upon what occasion this William Times was apprehended, how he was entreated of M. Tyrrell the justice, & by him sent up to the Ordinary of the Diocese, which was Rishop Boner: who after certain talk & debating he had with the said Times, 
 at length directed him to the Bishop of Winchester, being then Lord Chancellor, and yet living, and so was commanded by him upon the same to the kings Bench.  
Here by the way is to be understanded, that Times as he was but a Deacon, so was he but simply or at least not priestly appareled, forasmuch as he went not in a gown, but in a coat: and his hosen were of two colours, the upper part white, & the neither stocks of sheeps russet. Whereupon the proud prelate sending for him to come before him, and seeing his simple attire, began to mock him saying: 
Talk between the Bishop of Winchester, and W. Times.  Ah sirrah, are you a Deacon? Yea my Lord that I am, quoth Times. So me thinketh said the Bishop, ye are decked like a Deacon. My Lord said Times, my vesture doth not so much vary from a Deacon, but me thinketh your apparel doth as much vary from an Apostle.  
So then there spoke one of the Bishop's Gentlemen: My Lord (said he in mockadge) give him a chair, a toast, and drink, and he willbe lusty. But the Bishop bad, have him away, and commanded him to come before him again the next day at an hour appointed.  
But winchester for lack of leisure, or because of sickness growing upon him, or for what cause else I know not either would not, or could not attend unto him, but returned him again to his Ordinary Bishop from whence he came. 

These 5. Martyrs were R. Drakes, Tho. Spurge, Richard Spurge, Cavil, Ambrose.  
Their examinations before the B. of London▪ Sacrament of the Altar.   So william Times being put of again to Bishop Boner, was placed together and coupled with the other five Martyrs above named, and with them brought together to public examination before the Bishop, the 21. day of March, first in the Bishop's Palace of London: where the said Bishop after his accustomed manner proceeding against them, inquired of them their faith upon the Sacrament of the altar. To whom they answered, that the body of Christ was not in the sacrament of the altar really and corporally after the words of consecration spoken by the Priest, of the which opinion they had been of long time, some later, some sooner, even as God of his mercy did call them unto the knowledge of his Gospel.  
Then the Bishop's Chapleines began to reason with them, but with no great authorities either of the scriptures, or of the ancient fathers (ye may be sure) as other their large conferences with the learned do already declare.   

another examination of Times and Drakes, and the rest, before the Bishop of London.  
THe twenty-three. day of the same month next after, the Bishop sent again for Times and Drakes, and Ex officio did object unto them certain Articles, 
March. 2●.  the sum and manner whereof were the same which before objected to Whittell, green, Tudson, Went, Burn, Eliza●. Foster, Lashford, look pag. 1589. And the 26. day of the same month, he sent for the other four ministering unto than also the same general articles. 
Drakes and W. Times with the rest again exmined.  Unto the which they all in effect answered in matters touching their faith, as did the said Bartl. Grene and the rest. Other appearinges they had, as the Bishop's common manner of proceeding was, more (as I have often said) for order and form of law, them for any zeal of justice.  
But in conclusion, 
March. 2●.  the xxviij. day of this month of March, William Times and Robert Drakes with the other 4. above named, were brought to the open Consistory in Paul's before the said Bishop of London to be condemned for heresy.  
The bishop first began in this or like sort: Times, quoth he, I will begin with thee first, 
B. Boners words to W. Times.  for thou art and hast been the ringleader of these thy companions, thou hast taught them heresies, & confirmed them in their erroneous opinions, and haste endeavoured as much as in thee lieth, to make them like unto thyself. If thy fault had not tended to the hurt of other, I would than have used thee more charitably, and not have brought thee to this open rebuke, I would according to the rule of Christ in the 18. of Matthew, have told thee thy fault between me & thee: 
Math. 18.  if thou wouldst not have heard me, I would not so have left thee, but I with two or three other, would have exhorted thee: if that would not have served, then would I have told the Church. etc. But for that thy fault is open & manifest to the world, and thou thyself remainest stout in thine error, this charitable dealing is not to be extended towards thee, I have therefore thought good to proceed by an other rule, whereof S. Paul speaketh. 1. Tim. 5. Such as sin, rebuke them openly, that other may fear. 
1. Tym. 5.  For this cause art thou brought before me in the face of this people, to receive judgement according to thy deserts. Let me see what thou canst say, why I should not proceed against thee as thine Ordinary.  
My Lord (quoth Tyms) will you now give me leave to speak? yea quoth the Bishop. Then said Times: 
The answer of W. Times to B. Boner.  My Lord, I marvel that you will begin with a lie. You call me the ringleader & teacher of this company, but how untruly you have said, shall shortly appear: for there is none of all these my brethren, which are brought hither as prisoners, but when they were at liberty and out of prison, they dissented from you and your doings, as much as they do at this present: and for that cause they are now prisoners.  
So it is evident that they learned not their Religion in prison. And as for me, I never knew them, until such time as I by your commandment was prisoner with them: how could I then be their ringleader and teacher? So that all the world may see how untruly you have spoken. And as for my fault which you make so grievous, whatsoever you judge of me. I am well assured that I hold none other religion, than Christ preached, the Apostles witnessed, the primative church received, & now of late the Apostolical and evangelical preachers of this realm have faithfully taught: for the which you have cruelly burned them, and now you seek our blood also. Proceed on hardly by what rule you will: I force not, I do not refuse you for my Ordinary.  

B. Boners words.  Then said the Bishop, I perceive thou wilt not be counted their ringleader. How sayest thou, wilt thou submit thyself to the catholic Church as an obedient child: in so doing thou shalt be received and do well enough, otherwise thou shalt have judgement as an heretic.  

One of the prisoners answereth to B. Boner.  Then one of the prisoners (whose name is not certainly known) said: my Lord, you are no upright judge, for you judge after your own lust. But if you will judge us according to the holy Testament of Christ, which is the word of truth, we will accord to your judgement: for unto that word we wholly submit ourselves. But as for your judgement without that truth, God shall condemn. And this prisoner was very earnestly in hand with the bishop, that they might be judged by the word of God.  
With this the Bishop was offended, calling him busy knave, and commanded him to hold his tongue, or else he should be had away to a place of smaller ease.  
Then Times answered and said: My Lord, I doubt not but I am of the Catholic Church, 
W. Times again answereth.  whatsoever you judge of me. But as for your Church, you have before this day renounced it, and by corporal oath promised never to consent to the same. Contrary to the which you have received into this realm the Pope's authority, & therefore you are falsely perjured & forsworn all the sort of you. 
B. Boner charged with perjury, and inconstancy.  Besides this, you have both spoken and written very earnestly against that usurped power, & now you do burn men that will not acknowledge the Pope to be supreme head.  
Have I, quoth the bishop? Where have I written any thing against the church of Rome?  
My Lord, quoth Times, the Bishop of Winchester wrote a very learned Oration entitled De vera obedientia, 
Boners' preface to Winchester's book De obedientia.  which containeth worthy matter against the Romish authority. Unto the which book you made a Preface, inveighing largely against the Bishop of Rome, reproving his tyranny and falsehood, calling his power false and pretenced. The book is extant, and you cannot deny it.  
Then was the Bishop somewhat abashed, and looking upon such as were present, 
B. Boner excuseth himself by fear.  spoke very gently saying: Lo, here is a goodly matter in deed. My Lord of Winchester being a great learned man, did write a book against the supremacy of the Pope's holiness, and I also did write a preface before the same book, tending to the same effect. And thus did we because of the perilous world that then was. For than was it made treason by the Laws of this realm to maintain the Pope's authority, and great danger it was to be suspected a favourer of the See of Rome, and therefore fear compelled us to bear with the time for otherwise there had been no way but one. You know when any uttered his conscience in maintaining the Pope's authority, he suffered death for it.  
And then turning his tale unto Times, he said: But since that time, even sithence the coming in of the queen's majesty, when we might be bold to speak our conscience, we have acknowledged our faults, and my Lord of Winchester himself shamed not to recant the same at Paul's Crosse. And also thou thyself seest that I stand not in it, but willingly have submitted myself. Do thou also as we have done.  
My Lord, quoth Times, that which you have written against the supremacy of the pope, 
Times' again replieth to the Bishop.  may be well approved by the scriptures. But that which you now do, is against the word of God, as I can well prove.  
Then an other, I suppose it was Doctor Cook, said: Times, I pray thee let me talk with thee a little, for I think we two are learned alike. Thou speakest much of the scripture, 
An hunter's parable against W. Times wisely applied.  and yet understandest it not. I will tell thee to whom thou mayest be compared. Thou art like to one which intending to go on hunting, riseth up early in the morning, taketh his hounds, and forth he goeth up to the hills, and down into the valleys: he passeth over the fields over hedge and ditch, he searcheth the woods and thickets: thus laboureth he all the whole day without finding any game. At night home he cometh weighed of his travel, not having caught any thing at all: and thus fareth it by thee. Thou labourest in reading of the Scriptures, thou takest the letter, but the meaning thou knowest not, and thus thy reading is as unprofitable unto thee, as hunting was unto the man I spoke of even now.  
Sir quoth Times, you have not well applied your similitude: for I praise God, 
The answer 〈◊〉 Tym● 〈…〉. B. Boners reason.  I have not read the scriptures unprofitably: but God, I thank him hath revealed unto me so much as I doubt not is sufficient for my salvation.  
Then said the Bishop: You brag much of knowledge, & yet you know nothing: you speak much of scripture, & you know not what scripture is. I pray thee tell me: How knowest thou that thing to be the word of God, which thou callest Scripture.  
To this answered Rob. Drakes, 
Robert Drakes answereth.  that he did know it to be the word of God, for that it doth show unto them their salvation in Christ, and doth revoke & call back all men from wicked life, unto a pure and undefiled conversation.  
The bishop replied, that the heathen writers have taught precepts of good living, as well as the scripture, 
Boner replieth.  & yet their writings are not esteemed to be God's word.  
To this answered Times, saying: the old Testament beareth witness of those things which are written in the new, 
Times' ●●swere●● to Boner.  for (quoth he) there is nothing taught in the new Testament, but it was foreshowed in the law and Prophets.  
I will deny all, quoth the Bishop, I will deny all: 
Boner denying the principle● of divinity. Esay. 59  what sayest thou then? Then Robert Drakes alleged a sentence in Latin out of the Prophet Esay in the 59 chap. of his prophecy: Spiritus meus qui est in te. etc. My spirit which is in thee, and my words which I have put in thy mouth, shall not depart out of the mouth of thy seed, nor out of the mouth of the seed of thy seed, from hence forth even for ever: meaning thereby to prove, that he which had the spirit of God, could thereby discern and judge truly which was God's word: but before he could explicate his mind, he was interrupted by the bishop, who spoke unto Doctor Pendleton, saying:  
Master Doctor, 
B. Boner calleth for more help●. D. Pendleton studieth for talk.  I pray you say somewhat unto these folks that may do them some good. Then D. Pendleton, as he leaned near unto the Bishop, covered his face with both his hands, to the end he might the more quietly devise what to say, but other talk was presently ministered, so that for that time he said nothing.  
And thus much William Alesbury witness hereof being present thereat, so far as he heard, hath faithfully recorded and reported. What more was spoken and there said (for they made not yet an end a good while after) because he departed then out of the house, he doth not know, nor did not hear.  
Then the bishop after this and such like communication thus passed between them, proceeding at length in form of law, caused both his articles and answers to the same, there and then to be openly read: the sum of which his confession recorded and left by his own hand writing, tended to this effect as followeth.   

* The Articles for the which William Times of Hockley in Essex, was condemned in the Consistory in Paul's, the xxviij. day of March, with his answers and confession upon the same.  
FFrst I did truly confess and believe, that I was baptized in the true Catholic Church of Christ: 
Articles answered by William Times. His baptism by his godfathers.  for when I was baptized, there was the Element and the word of God, according to Christ's institution. And my Godfathers and Godmother did promise for me, and that I should forsake the Devil and all his works, and that I should keep God's commandments, and believe all the articles of the Christian faith: the which I do believe at this day, and with Gods help I trust to do, while I live: for it was not the wickedness of the Minister that made the Sacrament of none effect. etc.  
Item, I confessed two Sacraments, 
Only ●. Sacraments.  and but two in Christ's true Church: that is, the Sacrament of Baptism, and the Sacrament of the body and blood of Christ, and that Christ is present with his sacraments, as it pleaseth him.  
Item, I confessed that Christ hath a visible Church, 
The true visible Church.  wherein the word of God is truly preached, and the sacraments truly ministered.  
Item, I confessed the See of Rome to be as the late bishop of Winchester hath written in his books De vera obediencia, to the which I said unto the Bishop of London, 
Winchester's book De obedientia.  that he had made a godly Preface: & also john Bale hath plainly declared in his book called the Image of both churches, even so much as I believe thereof.  
Item, I confessed the Mass to be blasphemy to Christ's death and passion. 
The Mass blasphemous. Sacrament of the Altar an Idol.   
Item, I confessed that in the Sacrament of the altar Christ is not present neither spiritually nor corporally, but as they use it, it is an abominable Idol.  
Last of all, I confessed the bishop of London to be mine Ordinary.  
After this, the Bishop falling to entreating and persuasions, earnestly exhorted him to revoke his heresies, (as he termed them) and to reform himself unto the Church of Rome, and not to stick so much to the literal sense of the Scriptures, but to use the interpretation of the old Fathers.  
To which Times answered: I will not reform myself thereunto. And I thank God of this day: for I trust he will turn your cursings into blessings.  
And furthermore ask this question, he said: And what have you to maintain the real presence of Christ in the sacrament, but only the bare letter.  
We have (quoth the bishop) the catholic church.  
No, said Times, you have the popish church of Rome for you, 
The Pope's Church. The Sea of 〈◊〉, the Sea of 〈◊〉.  for which you he perjured and forsworn. And the See of Rome is the See of Antichrist: and therefore to that church I will not conform myself, nor once consent unto it.  
Then the bishop seeing his constant boldness to be unmovable, proceeding to his condemnation, pronounced the sentence definitive upon him, 
Sentence 〈◊〉 against W. Times.  and gave him over to the secular power.   

* The condemnation of Robert Drakes.  
After, calling for Robert Drakes, he used towards him the like manner of exhortation that he did before. 
The answer of R. Dra●●●.  To whom Drakes said: As for your church of Rome, I utterly defy and deny it, with all the works thereof, even as I deny the devil and all his works.  
The bishop then using his accustomed order of law, with his like exhortations, at last gave him the like blessing that Times had, 
Sentence given against 〈◊〉.  and so charged the Sheriff with him.   

The condemnation of Thomas Spurge, and of the other three martyrs.  
Thomas Spurge being next demanded if he would return to the catholic Church, said as followeth: As for your church of Rome, 
The answer of T. Spurge.  I do utterly deny it: but to the true catholic church I am content to return, and continue in the same, whereof I believe the Church of Rome to be no part or member. Then in fine, calling the rest in their courses, and upon the like demands receiving the like answers, the said bishop gave unto each of them their several judgements, 
Sentence 〈◊〉 against Tho. Spurge▪ R. Spurge, 〈◊〉, Ambrose.  & so ridding his bloody hands, committed them unto the custody of the sheriffs of London, who sent them unto Newgate, whither they went all most joyfully, abiding there the Lords good time, wherein they should seal this their faith with the shedding of their blood: which they most stoutly and willingly performed, the 14. day of April, as before is mentioned.   

❧ Letters of William Times.  
¶ To his faithful sister in the Lord, parishioner in the town of Hockley, named Agnes Glascocke.  
THe grace, mercy, and peace of God our Father thorough jesus Christ our Lord and Saviour, 
A letter of W. Times to Agnes G●ascocke.  with the sweet comfort of his holy and mighty spirit, to the performance of his will, to your everlasting comfort be with you my dear sister Glascocke, both now and evermore. Amen.  
My most dear and entirely beloved sister, yea mother I may right well call you for the motherly care which you have always had for me, I have me most heartily commended unto you, giving God most hearty thanks for you, that he hath given you so loving a hart to Christ's poor Gospel, & his poor afflicted flock for the same: and as you have full godly begun, so I beseech God to give you power, to go forward in the same, and never more to look back fearing neither fire, neither sword: and then I warrant you, you have not far to run.  
And now my dear hart, remember well what I have taught you when I was present with you, and also written being absent, and no doubt we shall shortly meet again with a most joyful meeting. I go upon Friday next to the Bishop of London's Coal-house, which is the .20. day of March, where I think it will be hard for any of my friends to speak with me. Howbeit I trust I shall not long tarry there, but shortly after be carried up after my dear brethren and sistern which are gone before me into heaven in a fiery chariot: therefore now I take my leave of you till we meet in heaven: & high you after. I have tarried a great while for you: and seeing you be so long a making ready, I will tarry no longer for you. You shall find me merely singing, Holy, Holy Holy, Lord God of Sabbath, at my journeys end. Therefore now my dear hart, make good haste and loiter not by the way, ●easte night take you, and so ye be shut out of the gate with the foolish virgins. And now my sister, in witness that I have taught you nothing but the truth, here I writ my name with my blood, for a testimonial unto you, that I will seal the simple doctrine which I have taught you, with the rest. And thus far you well: and God defend you from Antichrist and all his Ministers the false Priests. Amen.  
These words following were written with his own blood.  
Continue in prayer.  
Ask in faith.  
And obtain your desire.  
By me William Times in the Kings Bench for the Gospel of Christ.   

¶ An other letter of the said W. Times, wherein he doth comfort his sister Glascocke, being in great sorrow and repentance, for going to the Mass.  
God be merciful unto you, pardon & forgive all your sins, & send you faith to believe the same, that you may be partaker of his heavenly Kingdom, Amen. 
another letter of Will. Times to Mistress Glascocke.   
My dear sister, I have me most heartily commended unto you & as I have lamented your falling from God, by being partaker with that Idolatrous Priest, so have I since I heard of your earnest repentance, very much rejoiced, and also praised almighty God for his mercy showed unto you, in that he hath not left you to yourself, but since your denial he hath showed his mercy on you by looking back on you as he did on Peter, and so caused you to repent as Peter did, & bitterly to weep for your sins: where as if God had left you to yourself, you had run forward from one evil unto an other, till at the length your heart should either have been hardened, or else you should have despaired of the mercy of God. And seeing that God hath been so merciful unto you as he hath been, be you not unthankful unto him for the same. For I certify you that your sorrowful hart that you have had, doth declare unto me that God hath pardoned and forgiven all your sins for the bloodshedding of that immaculate lamb jesus Christ our Lord and Saviour.  
Therefore as Peter after the time that Christ had forgiven him his sin, did boldly confess Christ before all his enemies: even so my dear hart in the Lord, seeing that God hath so mercifully pardoned and forgiven your sins, now cleave unto him and be at defiance with his enemies the Papists: & as they do bear witness with their Father the Devil by going to the Church and shedding of the innocent blood of all those that will not go with them, even so do you bear witness with Christ, by not coming there, for all those that do go thither shallbe partakers of their brethren's blood that is shed for the testimony of Christ except they repent & amend: which grace that they may so do, I beseech the eternal God for his Christ's sake if it be his good will, to give them in his good tyme. And the same good God that hath been so merciful unto you to call you to repentance, him I beseech to keep you in his fear & love, that you may have always affiance in him, and evermore seek his honour & glory to your everlasting comfort in Christ, Amen. Thus far you well from the kings bench this. 28. of August.  
By me William Times.   

¶ An other letter of W. Times to certain godly women of his parish, followers of the Gospel.  
GRace, mercy and peace from GOD the Father, through our Lord jesus Christ be with you both now and evermore. Amen. 
another letter of W. Times to certain godly women of his Parish.   
Dear sisters, I have me most heartily commended unto you, thanking you for the great kindness showed unto me in this time of my imprisonment, and not only unto me, but also unto my poor wife and children: and also for the great kindness that you show unto all the living saints that be dispersed abroad, and are fain to hide their heads for fear of this cruel persecution.  
Dear sisters, when I do remember your constancy in christ, I call to remembrance the constancy of divers godly women, as Susanna, judith, Hester, and the good wife of Nabal, that thorough her godly conditions saved both her husbands life, and all her household, when David had thought to have slain him for his churlish answer that he sent him. Also I do remember Rahab that lodged the lords Spies, how God preserved her and her whole household for her faithfulness that she bore to God's people. So I do believe, that when the Lord shall send his Angel to destroy these Idolatrous Egyptians here in England, and shall find the blood of the Lamb sprinkled on the door posts of your hearts, he will go by & not hurt you, but spare your whole households for your sakes. Also I do remember Mary Magdalen, how faithful she was: for she was the first that preached the resurrection of Christ. Remember the blessed Martyr Anne Askew in our time, & follow her example of constancy. And for the love of God take heed that in no case you do consent to idolatry, but stand fast to the Lord, as the good woman did that had her seven sons put to death before her face, and she always comforting them, 
Anno 1556. March.  yea and last of all suffered death herself for the testimony of her God, which is the living God. Thus I beseech God to send you grace and strength to stand fast to the Lord, as she did, and then you shall be sure of the same kingdom that she is sure of: to the which kingdom I pray God bring both you and me. Amen.  
By me William Times prisoner in the kings Bench.   

¶ An other Letter of William Times to his friend in Hockley.  

another letter of Will. Times to his friends in Hocley.  THe grace of God the Father, through the merits of his dear son jesus our Lord and only Saviour, with the continual aid of his holy and mighty spirit, to the performance of his will, to our everlasting comfort, be with you my dear brethren, both now and evermore. Amen.  
My dearly beloved, I beseech God to reward the great goodness that you have showed unto me, seven fold into your bosoms: and as you have always had a most godly love unto his word, even so I beseech him to give you grace to love your own soul, and then I trust that you will flee from all those things that should displease our good and merciful God, and hate and abhor all the company of those that would have you to worship God any otherwise then is contained in his holy word. And beware of those masters of idolatry, that is, these papistical Priests. My dear brethren, for the tender mercy of God, remember well what I have said unto you and also written, the which I am now ready to seal with my blood. I praise God that ever I live to see the day, and blessed be my good and merciful God, that ever he gave me a body to glorify his name. And dear hearts, I do now write unto you for none other cause, but to put you in remembrance, that I have not forgotten you, to the end, that I would not have you forget me, but to remember well what I have simply by word of mouth and writing taught you. The which although it were most simply done, yet truly, as your own conscience beareth me record: and therefore in any case take good heed that you do not that thing which your own conscience doth condemn. Therefore come out of Sodom and go to heaven ward with the servants and martyrs of God, lest you be partakers of the vengeance of God that is coming upon this wicked nation, from the which the Lord our God defend you, and send us a joyful meeting in the kingdom of heaven: unto the which God bring you all. Amen. Thus now I take my leave of you for ever in this world, except I be burned amongst, you which thing is uncertain unto me, as yet.  
By me your poorest and most unworthy brother in Christ, W. Times, in Newgate, the 12. day of April, condemned to die for Christ's verity.   

¶ An other Letter of William Times, giving thanks to his parishioners, for their charity showed to his wife being brought to bed of a child in his captivity.  
THe everlasting peace of our dear Lord and only saviour jesus Christ, 
another letter of W. Times to the faithful brethren in his parish.  with the sweet comfort of his holy & mighty spirit, to the increase of your faith, to the performance of his will, and to your eternal comfort in the everlasting kingdom of heaven, be with you, my dear brethren and sistern both now and ever, Amen.  
My most dear brethren & sistern in our Lord and saviour jesus Christ, I have me most heartily commended unto you, with hearty thanks for all the great liberality that you have showed unto me, & specially now in this time of my necessity, when that God hath sent my poor wife a child in my captivity: which is no little care to me, so to provide, that I might keep both the child & my wife from the Antichristian church: the which thing, I thank my good god, through his most gracious providence, I have yet done though it be (as you know) great charge, not to me, but to the congregation of God: & it grieveth me that I have been so chargeable to them as I have been, & specially you my dear brethren, I being so unworthy a member as I have been, & also of so small acquaintance: but such is the merciful goodness of God, so to move your hearts with charity towards me. And as he hath moved your hearts so to do, even so I beseech God to give you power to forsake & refuse all things the which be displeasant in his sight, & to do all things which be requisite to a Christian: & send you grace to go forwards in the same as you have godly begun, neither fearing fire nor sword. And my most dear hearts, remember well the simple plain doctrine the which I have taught you & also written unto you, which was the truth, & for a testimony of the same, I trust that you shall shortly hear, or else see that I will seal the same with my blood. And in the mean time I desire you all to remember me in your prayers, as I know you do, & as with God's help, I will do for you, that God for his dear son Christ's sake, will so finish the days of our pilgrimage, that we may rest together with Abraham, Isaac & jacob, in the everlasting kingdom of heaven: to the which I beseech the eternal God for his Christ's sake to bring both you and all yours. Amen.  
By me William Times.   

¶ An other Letter of William Times to his sister Colfoxe and Agnes Glascocke.  
GRace & peace from God the father of all mercy, 
A letter of W. Times to his sisters in the Lord Colfoxe▪ & Glascocke.  through the merits of our dear saviour jesus Christ be perceived & felt in the hearts of you my dearly beloved sisters in the Lord, by the mighty working of the holy Ghost the comforter, both now and evermore. Amen.  
My most dear and entirely beloved sisters in the Lord after my most hearty commendations, according to my most bound duty, I do as I am accustomed, or at least bound to do: that is, I give you warning of your enemies, which be the Papists, and take good heed to them, for they serve a crafty master, yea, and as S. Peter saith, he sleepeth not, 
1. Pet. 5.  but goeth about like a roaring Lion, seeking whom he may devour. 
1. Pet. 4.  For your old familiar friends or worldly companions, when they see that you will not run to the Idols Temple with them, it will seem a strange thing unto them, that ye run not to the same excess of riot, as S. Peter saith, and therefore they will speak evil of you, rail on you, and persecute you.  
But my dear sisters, let it not trouble you, for it is but to try you, and let it not seem a strange thing unto you. But when they do so, remember wherefore it is, and for whose sake, even because you will not forsake God as they do. For the hatred they bear you, is for the word of God, and then it is God's cause, and I tell you he will revenge it. And therefore if ye be railed on and troubled for his sake, think yourselves most happy. 
Rom. 1●.  For if you suffer with the patriarchs, Prophets, and Apostles, then shall you be sure to be partakers of the same joy that they are in. Yea you have heard by the word of God how cruelly the tyrants always have persecuted the true members of Christ, as he himself hath promised, that they shall do unto the end of the word.  
By the way I will bring to your remembrance the holy Martyr S. Stephen, who for favouring, 
Stephen for the same Gospel put to death.  maintaining, and defending the same doctrine that we now suffer for, was called a blasphemer, and stoned to death at jerusalem. 
Antipas. jason. Act 7. Apoc. 2.3. 1. Thess. 2. Rom. 19 Act. 17. john. 16. Act. 9 Phil. 2. Luke. 21. john. 1.3. 1. Cor. 6. Math. 10.  And Christ's Apostles were diversly afflicted the world over, for the same by this viperous generation. Antipas the faithful witness of Christ was slain at Pergamus. jasan for receiving of Paul and Silas with other disciples & teachers of the Gospel, was brought before the counsel at Thessalonica, and accused for a seditious traitor against Cesar. No marvel therefore though at this day we be vexed on the same sort, maintaining the same cause, & favouring the teachers thereof. Is there any other reward following the true servants of God now, them hath been afore times? No surely, for so hath Christ promised. And if they have persecuted him, needs must they persecute his members, if they have called the master of the house Belzebub, so will they do his household: You shall be hated of all men (saith Christ) for my name's sake.  
It is no new thing my dear hearts, 
Christ may as well be called an heretic as these men.  to see the true members of Christ handled as in our days they be, as it is not unknown to you how they be cruelly entreated, & blasphemed without any reasonable cause. For heretics must they be taken, which follow not their traditions. And then they may as well call christ an heretic, for he never allowed their dirty ceremonies. He never went a procession with a Cope, Cross, or Candlestick. He never censed Image, nor sang Latin service. He never sat in confession. He never preached of Purgatory, nor of the pope's pardons. He never honoured saints, nor prayed for the dead. He never said mass, matins, nor evensong. He never commanded to fast Friday nor Uigil, Lent, nor advent. He never hallowed church nor chalice, ashes, nor palms, candles, nor bells. He never made holy water nor holy bread: with such like. But such dumb ceremonies, 
Math. 16. Luke. 12. Deut. ●. Apoc. 22. Psal. 6●. Gala. 4.  not having the express commandment of God, he calleth the leaven of the Phariseis and damnable hypocrisy: admonishing his disciples to beware of them. He curseth all those that addeth to his word such beggarly shadows, wiping their names clean out of the book of life S. Paul saith, they have no portion with Christ, which. wrap themselves again with such yokes of bondage.  
Therefore my dear hearts, seeing that our good God hath by the light of his holy word delivered us from all such dark, blind, dumb, beggarly traditions of men, stand fast in the liberty wherewith Christ hath made you free, 
Gala. 5.  and wrap not yourselves again in the yoke of bondage. But let us always be ready, looking for the coming of our Lord & saviour jesus Christ, which, as S. Peter saith, will come as a thief in the night. And as our Captain christ saith: If the good man of the house knew what hour the thief would come, 
●. Pet 3. 〈◊〉. ●4.  he would surely watch.  
Therefore my dear hearts, be of good comfort, although the world never rage's so sore against you. And for your comfort make well the great mercy of God, who according to his promise, for the weakness of our nature hath so assuaged the heat of the fire, that our dear brethren which are gone before us, to the sight of all men, have found it rather to be joy then pain. And think you surely that God will be as merciful unto you, as he hath been unto them: and say with S. Paul: Who shall separate us from the love of God? 
 shall tribulation, or anguish, or persecution, either hunger either nakedness, either peril, either sword▪ as it is written: for thy sake are we killed all the day long. etc.  
Therefore my dear sisters, if to save your lives, any dissembling Gospelers would have you to go to the Idols temple with them, say unto them: No for my master christ saith: 
 He that would save his life, shall lose it. And in an other place to comfort us he saith: There shall not one hear fall from your head, without it be your heavenly fathers will. And therefore say you that you will not be of that sort, that be neither hot nor cold, 
 lest God should spew you out of his mouth. But make them this answer, saying. S. Paul saith: Bear no strange yoke with the unbelievers. For what fellowship hath righteousness with unrighteousness, what company hath light with darkness, what concord hath Christ with belial, either what part hath he that believeth, with an Infidel? How agreeth the temple of God with Images? And ye are the temple of God, as God saith, I will dwell among them, walk among them and will be their God, and they shall be my people. Wherefore come out from among them, and separate yourselves (saith the Lord) and touch no unclean thing: so will I receive you, and will be a father unto you, and ye shall be my sons and daughters, saith the Lord.  
Thus mine own bowels in the Lord, as I began, so make I an end, bidding you beware of your enemies, and take up your Cross and follow your captain Christ in at the narrow gate here by persecution, and then you shall be sure to reign and rejoice with him in his everlasting kingdom, which he himself hath purchased with his own most precious blood: to whom with the father and the holy Ghost, be all honour both now and for ever. Amen.  
By me William Times.   

* An other letter of William Times, with an exhortation to all Gods faithful servants to eschew the society of Idolaters, and Gods enemies.  
GRace be with you, and peace from God the father, and from the Lord jesus Christ.  

A● other 〈◊〉 of W. Times to God's faithful servants.  I thank my God with all remembrance of you always in my prayers for you, and pray with gladness, because of the fellowship which y●●aue in the Gospel, from the first day that I knew you, until this day: and I am surely certified of this, that he which hath begun a good work in you, shall go forth with it, until the day of jesus christ, as it becometh me to judge of you: whom I have in my heart, and as companions of grace with me, even in my bonds. And thus I pray that your love may increase more and more in knowledge. Good brethren, I most heartily desire God, that as you have a willing mind to comfort my vile earthly body in this time of persecution, so he will strengthen you with his holy spirit, that my imprisonment do not discomfort, but rather strengthen and comfort you, to see the goodness of God showed unto me, in that being a man without learning, & brought before three such bishops concerning worldly wisdom, he gave me both mouth and wisdom: in somuch that the Bishop of London went away in a great haste from me, 
● Boner 〈◊〉 away from 〈◊〉 Times, 〈◊〉 not 〈◊〉 to 〈◊〉 his 〈◊〉 good.  and after that he sent his man with a Bible, turning to the 9 chapter to the Heb. and the bishop of Bath looking on it, said: What meaneth my Lord? this maketh nothing for his purpose. Then I looked on it, and said: my Lord seethe that I was weak, and therefore he hath helped me: for here he hath condemned the sacrifice of your mass: for you say that you offer a daily sacrifice in your Mass: both for the quick & the dead: 
Heb. 9 〈…〉 mouth 〈◊〉 to his 〈◊〉.  and here S. Paul saith: Without bloodshedding there is no forgiveness of sins: therefore that is here condemned. He answered, Yea, saith he so? So say all such heretics: and so forth with many like arguments: which my neighbours that heard then, can declare, therefore I leave them. Thus have I written, that you should not be afeard, but call upon God, as he hath commanded us to ask, and we shall have: Seek, and you shall find, knock and it shall be opened unto you. Also he hath commanded us to call on him in the day of trouble, and he hath promised to hear us. Therefore if we have not both mouth and wisdom at his hand, the fault is in us, that either we will not repent us of our wickedness, and amend our lives or else we be unfaithful: and believe not the promises of God: and so we ourselves are the cause that this wisdom is lacking in us. Therefore let us repent and amend our lives, and God is merciful. And i● any case, as I have always said unto you, since I first knew you, so say I now: beware of Idolatry, and of your good intents if not, mark what hath followed upon them that hath left God's commandments, and done their own good intentes. Remember when the children of Israel had made them a golden calf, did not God say they had marred all, and would have destroyed them, had not Moses' earnestly prayed for them? I let many other places alone that proveth the wrath of God to come upon the people for Idolatry: therefore as we will avoid the wrath of God, let us keep us unstained from it. You have examples out of the old Testament, how loath the godly fathers were to be partakers with the wicked. And yet to see how little we regarded it, it would make any Christian man's hart to weep. God send us more grace. 
Warning to come away from the wicked.  First look in the 11. and 12. of Genesis, Abraham, because he would not be partaker of their Idolatry, fled from the people of Caldea being his native country. Also in the 19 of Genesis, Lo● at the commandment of the angels departed from Sodom, lest he tarrying with the Sodomites, should have been consumed with them. In the 21. of Genesis, Sara would not suffer Ishmael which was given to mocking, to keep company with her son Isaac, lest he should also become a mocker. Look in Num. the 16. Moses' at God's appointment commanded the people to depart from the dwelling places of Chore, Dathan, and Abiron, lest they also should be all wrapped in their sins and to pearish among them. So do I, even as Moses commanded them that they should not keep company with those wicked people, lest the vengeance of god should light on them so do I give you warning that you should not keep company with the Idolaters in their idolatrous temples, lest the wrath of God came upon you to destroy you.  
Look what S. Paul saith in his second Epistle, and the 6. chap. to the Corinth. Set yourselves (saith he) therefore at large, and bear no strange yoke with the unbelievers, for what fellowship hath righteousness with unrighteousness? what company hath light with darkness? what concord hath christ with belial? either what part hath he that believeth, with an Infidel? How agreeth the temple of God with Images? 
2. Cor. ●.  And ye are the temple of God, as saith God: I will dwell among them, & walk among them, and will be their God and they shall be my people. Wherefore come out from among them, and separate yourselves (saith the Lord) and touch no unclean thing.  
Good brethren, mark what cometh of keeping company with the wicked. sirach saith: He that toucheth pitch, shall be defiled withal: and he that keepeth company with the proud, shall cloth himself with pride. 
Sirach. 13.  Even so he that is familiar with Idolaters, can not be unstamed from idolatry, except he do it to win them to Christ, as there be but a few that do: Yea it may not be where idolatry is openly committed, as for an ensample: Peter, so long as he continued with Christ and Christ's disciples, he continued in the truth, preached the truth, confessed openly Christ to be the son of the living God, and promised that he would not only go to prison, but also to very death with him: 
What it is to 〈◊〉 associate in ill company.  but when he came once into the Court into the bishops house, he strait way was stricken with such a fear, that a poor maiden and simple ruffian (such a one as my L. of London hath, that said: By God's blood, if I meet with any of these vile heretics, 
A vile servant of B. Boners.  I will thrust an arrow in him:) when Peter (I say) was amongst them, he denied his master, and swore that he never knew him, whom he, before he came there, boldly confessed before all men: and again, after that he had repent him of his wicked deed, he boldly preached to the believing jews, commanding them among other his godly exhortations, to save themselves from that untoward generation. 
Acts. 1.  How many of our priests before this storm of persecution when the Gospel was truly preached, were bold, and could say, they would die rather, then deny their Master? But when they come once into the bishops houses, they preach no more Christ, but utterly deny him: therefore I pray GOD keep them from thence, or else send them more grace and strength. It is needful to pray: therefore watch in prayer.  
Paul, all the while he was among the Bishops, was a cruel persecutor, 
Anno 1556. April.  but after he was called of God from the Bishops, he became a true preacher: therefore God keep all Christian men out of the hands of our bishops. S. Paul in the xv. to the Rom. saith: I dare not speak any of those things that Christ hath not wrought by. He saith also: I beseech you brethren, mark them that make division, & give occasions of evil, contrary to the doctrine that ye have learned and them avoid, 
Rom. 15. Rom. 16.  for they that are such, serve not the Lord jesus Christ: but their own bellies, and with such sweet and flattering words deceive the hearts of the simple. Our master christ himself hath given us warning which they be: for he hath set the plain mark on them, in the 24. of Math. If they say here is Christ, or there is Christ, believe them not, saith Chryst. If they say, he is in the desert, go not forth. If they say, he is in the secret place, 
Math. 24.  believe them not. And I pray you, where can he be more secret, then in so small a piece of bread? for my Lord of London, like a liar, said to me, that after the words be spoken, there remaineth neither bread nor wine. Then I asked him what he said to David, where he saith: Thou shalt not suffer thy holy one to see corruption? how say you to that? 
B. Boner not able to answer to this place of David.  Will not the sacrament of the Altar putrify or corrupt? He answered, Yes. I asked him, what it was that did corrupt, if there were neither bread nor wine. He answered, and said, the accidences. I said unto him, it was a mad accidence without substance, for you say, there is neither bread nor wine, and then there is nothing to 
* How can corruption be referred to accidences when by all Philosophy generation and corruption belong only to the predicament of substance.  corrupt: with many such like arguments.  
Therefore beware of them, for they go about to deceive you with such arguments. Say not but ye be warned, & a great deal the more worthy of your damnation, if they deceive you, because you have had so much warning. Repent you betimes of your sinful lives, and amend, & then no doubt but God will either turn their hearts, or else take them away, or else he will give us that, that he promised to his Disciples, if we be contented to take the same reward that they had. And if we disdain the one, let us not look for the other. For he that will be his father's heir must be contented to receive his father's correction. For s. Paul saith in the xii. to the Romans: If we be not under correction, whereof all are partakers, then are we bastards, and not sons.  
And you know what belongeth to a bastard: he shall not be his father's heir. And i● we remember ourselves well how negligent we have been to keep our father's commandment, we shall find ourselves worthy to be corrected at his hand. If we refuse his correction, he will refuse us to be his sons. I pray you look what he promised to his Disciples, and I pray you also look how willingly they received it. And so must we do, if we will be partakers with them. First let us see what Christ promised to his Disciples. Look in the x. of saint matthew, and there shall you see these words: Behold I send you forth as sheep among Wolves. Be wise therefore as serpents, and innocent as doves. 
Math. 10.  Beware of men, for they shall deliver you up to the counsels, and shall scourge you in their Synagogues: ye shall be brought before the head rulers and kings for my name's sake. But when they put you up, take ye no thought: how or what ye shall speak: for it shall be given you in the same hour what ye shall speak. For it is not you that speak, but the spirit of my father which speaketh in you etc. Read the whole Chapt. for it is very comfortable to a Christian man: and mark it well, and you shall find what we ought to do in the time of persecution. Also look in the 2. Epistle of S. Paul to the Corinth. and the 4. chap. he saith: 
●. Cor. 4.  For we which live are always delivered unto death for jesus sake, that the life also of jesus might appear in our mortal flesh. Thus you hear that S. Paul doth boast of persecution: even so should we, for it is the way to bring us to rest.  
Therefore let us strive to enter in at the narrow gate, and let us remember the saying of S. Paul in the 21. chapped. of the Acts of the Apostles, 
Acts. 21.  when he was going to jerusalem. when he was in the house of Philip the Evangelist, there came in a Prophet, and took of his girdle, and bound his hands and his feet, saying: Thus shall they do with the man that oweth this girdle, when he cometh to jerusalem. When the Disciples heard that, they would have persuaded him that he should not go thither. Here you shall see what answer this Pastor made them: he was a faithful shepherd: What do ye weeping and breaking of my hart? I am not ready to be bound only, but also to die at Jerusalem, for the name of the Lord jesus.  
Yet I think there be some that will say, that I needed not to have been taken, if I would have kept me out of the way. But I say unto, that the shrinking away of so many of our shepherds as be gone, maketh so many of the flock to scatter: which will be required at their hands, of the master of the sheep. What shall he say to them at the day of account when they shall come to receive their wages? He shall say to them: Depart from me ye wicked hirelings, 
A note 〈◊〉 them 〈◊〉 shrunk 〈◊〉 way 〈…〉.  for when ye saw the Wolf come ye ran away, and left my sheep in the wilderness. If you had been good shepherds ye would rather have lost your lives, then have lost one sheep committed to your charge through your fault. And I pray you, what case be the sheep in, when their shepherd runneth away from them? I need not to tell you, you know the danger that followeth so well.  
Therefore let us pray to God to send us faithful shepherds, & also obedient sheep, that will not hear a stranger's voice. 
Ro● ●. 8.  I would all men would mark well the saying of s. Paul in the 8. to the Rom. where he saith in these words: Who shall separate us from the love of God? Shall tribulation, or anguish, or persecution, either nakedness, either peril, either sword? As it is written: For thy sake are we killed all day long▪ and are counted as sheep appointed to be slain: nevertheless we overcome strongly through his help that loved us. Yea, I am sure that neither death neither life, neither Angels, neither rule, neither power, neither things present neither things to come, neither height, neither depth, neither any other creature shall be able to separate us from the love of God: and so forth. Also he saith in an other plac: 
2. Tim. 3.  All that will live godly in Christ jesus, must suffer persecution. Thus I prove it to be our heavenly father's rod: therefore let us thankfully receive it like obedient Children, and then our father will love us.  
Yet hear what S. Peter saith in his first Epistle and the fourth Chapter: 
1. Peter. 4.  dearly beloved (saith he) be not troubled in this heat which is now come among you to try you, as though some strange thing had happened unto you: but rejoice in as much as ye are partakers of Christ's passions, that when his glory appeareth, you may be merry and glad. If ye be railed on for the name of Christ, happy are ye, for the spirit of glory, and the spirit of God resteth upon you. On their part he is evil spoken of, but on your part he is glorified. Here S. Peter saith it is no strange thing: and that I have partly proved before, because we have nothing else promised us in this world.  
Therefore let us call on God for grace. 
1. Reg. 19  Be ye sure that they can do nothing to us, till God permittt it. As for ensample: look in the first book of kings, the nineteen. chapter you shall see how Saul persecuted David, purposing to kill him: but his labour was in vain.  
Also in the 3. book of kings, 
3. Reg. 19  the 19 cha. jesabel threatened & swore to slay Elias, but the Lord preferred him. Also in the 2. chap. of job, you see that Satan could do nothing to job, till God suffered him, neither exercise his cruelness any further than God had appointed him. 
job. 21 Dan. ●.  The godly woman Susanna, in the 8. of Daniel, through the false accusation of the wicked judges, was even at a point to die, yet God wonderfully delivered her. These have I written to put you in remembrance, that man can do no more than is the will of God: therefore let us not resist his will but refer all to him: and let us be doing that thing that God hath commanded us in his holy word.  
Dear brethren, for the blood of Christ refuse not the Cross of Christ, 
Exhortation not to refuse Christ's Crosse. Psal. 119.  but remember the saying of the godly man David in his .119. Psalm, where he saith: It is good for me that I have been in trouble, that I may learn thy statutes. In the same place he saith: Before I was in trouble, I went wrong but now I have kept thy word. Even so it is in trouble with us, 
God's word never so sweet a● in trouble. Rom. 5.  for the word of God was never so sweet and comfortable, as it is now that we be in trouble. Also S. Paul saith in the fift chapter to the Rom. We rejoice in tribulation: For we know that tribulation bringeth patience, patience bringeth experience, experience bringeth hope, and hope maketh not ashamed.  
Also I pray you remember the saying of S. Paul in the second to Timothe and the first chapter where he saith Be not ashamed to testify the Lord: neither be ashamed of me. 
2. Tim. 1.  Even so say I unto you, dear brethren: Be not ashamed of my imprisonment, neither sorry, but rejoice with me, that it hath pleased God of his goodness to call me to such a dignity as this shall be unto me, if I may have his grace to lose my life (which I regard as most vile) for his name's sake: for than I shall be sure to find it again with advantage: Therefore I desire you all that you will pray with me unto almighty god: that he of his merciful goodness will send me his grace & strength, that I may continue unto the end: as I will pray for you, that God will preserve you from all the wicked ways of Antichrist, & strengthen & comfort you, if it be his good pleasure that you shall suffer any thing for his name's sake: as he hath faithfully promised to do. And I certify you, that if all men knew the comfort they should receive at the hand of God, being in prison, I think there would come more to prison them there do. For surely we find such comfort at the hand of God since we have been in prison: that we had rather die then to be abroad to see their idolatry that is committed among them that be abroad: beside the seeking one of an others blood, with other wickedness to much. God send me more grace. But I trust amongst you there be none such: & if there be, repent and amend, lest it be verified on you, that is spoken by the Prophet jerem. 2. cha. where he saith, My people hath committed two great evils. 
jerem. ●.  They have forsaken me the fountain of the living waters, and digged them pits: pits (I say) that are broken, and can hold no water, Also in the seven. he saith: Take heed: ye trust in counsels that beguile you, 
jerem. 7.  and do you no good. In the 23. he saith: Hear not the words of the Prophets that preach their own dreams. Good brethren beware of those false Prophets that I have given you warning of. 
jerem. 23.   
dearly beloved, hear I make an end of this time, desiring the same health both of body and soul, unto you all that I would have myself: and I end with the same that S. Pter saith in his first Epistle and the 5. chap. Submit yourselves therefore under the mighty hand of God, that he may exalt you when the time is come. Cast all your care on him for he careth for you. Be sober and watch, for your adversary the Devil like a roaring Lion walketh about, seeking whom he may devour, whom resist steadfast in faith: remembering that ye do but fulfil the same afflictions that are appointed to your brethren that are in the world. The God of all grace that called you unto his eternal glory, by Christ jesus, shall his own self, after you have suffered a little affliction, make you perfect, shall settle, strengthen, and establish you. To him be glory and dominion for ever, and while the world endureth. Amen.  
Greet one an other with an holy kiss of love. Peace be with you all which are in Christ jesus. I pray you all say, Amen. These be in the same prison where I am: the Bishop of S. David's, Doctor Taylor of Hadley, master Philpot, and my singular good father M. Bradford, with five other of Sussex lay men.  
I desire some good brother, to write this new, for I wrote it (as I do many times) with fear. For if the keepers had found me, they would have taken it from me, & my pen and ink also.  
Good brethren, I am kept alone, and yet I thank God he comforteth me past all the comfort of any man: for I thank him, I was never merrier in Christ.  
By me William Times, prisoner in the kings Bench.  
About this time or somewhat before, came down certain Commissioners assigned by the Queen and Counsel, 
Experiment o● God's c●n●ert in 〈…〉 of his 〈◊〉.  to Norfolk and Suffolk (as to other countries else beside) to inquire of matters of Religion: unto the which Commissioners there was a Supplication then exhibited by some good and well disposed men (as by the same may appear) dwelling about those parties. Which Supplication, as I thought it not unworthy to be read, bearing the date of this present year, to be printed, so I thought it was not to be omittted, nor unworthy here to be placed, in consideration of the fruit which thereof might ensue to the reader.   

¶ A certain godly Supplication exhibited by certain inhabitants of the Country of Norfolk, to the Commissioners coming down to Norfolk and Suffolk, fruitful to be read and marked of all men.  
IN most humble and lowly wise, we beseech your honours right honourable Commissioners, to tender and pity the humble suit of us poor men, 
 and true, faithful, and obedient subjects: who as we have ever heretofore, so intent we with God's grace, to continue in Christian obedience unto the end (and according to the word of God) with all reverend fear of God, to do our bound duty to all those superior powers, whom God hath appointed over us, doing as S. Paul saith: Let every soul be subject to the superior powers. For there is no power but of God: but those powers that are, are ordained of God. Wherefore whosoever resisteth the powers, 
〈◊〉. 13.  the same resisteth God, & they that resist, get themselves judgement. These lessons (right honourable Commissioners) we have learned of the holy word of God, in our mother tongue.  
First, that the authority of a king, Queen, Lord, and other their officers under them, is no tyrannical usurpation but a just, 
The authority of 〈◊〉 and 〈…〉 ●●proued.  holy, lawful, and necessary estate for man to be governed by, and that the same is of God, the fountain and author of righteousness.  
Secondly, that to obey the same in all things not against God, is to obey God: and to resist them, as to resist God. Therefore as to obey God in his Ministers & Magistrates bringeth life: so to resist God in them, bringeth punishment and death. The same lesson have we learned of S. Peter saying: Be ye subject to all human ordinances for the lords sake, whether it be to the king, 
1. Pet. 5.  as to the most highest, or to the lieutenants sent from him to the punishment of evil doers, but to the praise of such as do well. For so is the will of GOD, that with well doing, ye should stop the mouths of foolish and ignorant men, as free, 
Christ's men bound to obey God in his Magistrates.  and not as having the liberty to be a cloak to malice, but as the servants of God. Wherefore, considering with ourselves, both that the Magistrates power is of God, and that for the lords sake, we be bound to Christian obedience unto them, having now presently a commandment, as though it were from the Queen's majesty: with all humble obedience due to the regal power and authority ordained of God (which we acknowledge to stand whole & perfectly in her grace) and with due reverence unto you her grace's commissioners, we humbly beseech you with patience and pity to receive this our answer unto this commandment, guen unto us.  
First, right honourable Commissioners, we have considered ourselves to be, not only English men, but also Christians, 
The honour of God to be preferred before all regal honour & power.  and therefore bound by the holy vow made to God in our Baptism, to prefer God's honour in all things, and that all obedience (not only of us mortal men, but even of the very Angels and heavenly spirits) is due unto God's word: in so much that no obedience can be true and perfect, either before God or man, that wholly and fully agreeth not with God's word.  
Then have we weighed the commandment concerning the restitution of the late abolished latin service given unto us to descent and disagree from god's word, & to command manifest impiety, and the overthrow of godliness & true religion, 
Q mary's Injunctions disagreeing from God's word, how & wherein.  & to import a subversion of the regal power of this our native country & realm of England, with the bringing in of the Romish Bishops supremacy, with all errors, superstitions, and idolatry, wasting of our goods & bodies, destroying of our souls, bringing with it nothing, but the severe wrath of God: which we already feel & fear lest the same shall be more fiercely kindled upon us. Wherefore we humbly protest, that we cannot be persuaded, that the same wicked commandment should come from the Queen's majesty, but rather from some other, abusing the Queen's goodness and favour, and studying to work some feat against the Queen, her crown & the Realm, to please with it the Roman Bishop, at whose hands the same thinketh hereafter to be advanced.  
As the Agagite Aman wrought maliciously against the noble king Assuerus: and as the Princes of Babel wrought against the good king Darius: 
Hest. 3.  so think we the queen's most gentle hart to be abused of some, who seeking themselves & their own vain glory, procure such commandments as are against the glory of God. 
1. Esd 4.  For we cannot have so evil an opinion in her majesty, that she should subvert the most godly & holy religion (so accordingly to gods word set forth by the most noble, virtuous, and innocent king, 
Queen Marry evil incensed.  a very saint of God, our late most dear king Edw. her grace's brother) except she were wonderfully abused: who as hating reformation, will rather the destruction of all others, then acknowledge their errors, & to be according to gods word, reform. For truly the religion lately set forth by K. Edw. is such in our consciences, 
Religion set forth in K. Edward's time, commende●.  as every Christian man is bound to confess to be the truth of God, and every member of Christ's church here in England must needs embrace the same in heart, and confess it with mouth, & (if need require) lose and forsake, not only house, land, & possessions, riches, wife, children, and friends: but also (if God will so call them) gladly to suffer all manner of persecution, and to lose their lives in the defence of GOD'S word and truth set out amongst us. For our Saviour Christ requireth the same of us, saying: 
Luke. 9  Who soever shallbe ashamed of me and my word before this adulterous and sinful generation, the son of man will also be ashamed of him, when he shall come in the glory of his father with the holy Angels. 
Math. 10.  And again saith he: Who soever will confess me before men I will confess him before my father that is in heaven. 
Math. 12.  And who soever will deny me before men, I will also deny him before my father that is in heaven. And whosoever shall speak a word against the son of man, it shall be forgiven him: but who soever shall rail against the holy ghost, it shall not be forgiven him.  
We humbly beseech the Queen's Majesty, and you her honourable Commissioners, be not offended with us, 
An honest petition to Que●● Mary.  for confessing this truth of God, so straightly given us in charge of Christ: neither bring upon us that great sin that never shall be forgiven, and shall cause our Saviour jesus Christ in the great day of judgement, before his heavenly Father & all his Angels, to deny us, & to take from us the blessed price and ransom of his bloodshed, wherewith we are redeemed.  
For in that day, neither the Queen's highness, neither you, nor any man shallbe able to excuse us, nor to purchase a pardon of Christ for this horrible sin and blasphemy of casting aside, and condemning his word. We can not agree nor consent unto this so horrible a sin: but we beseech God for his mercy to give us and all men grace, most earnestly to flee from it, and rather (if the will of God be so) to suffer all extremity and punishment in this world, then to incur such damnation before God.  
Manasses, who restored again the wickedness of idolatrous religion (before put down by Ezechias his father) brought the wrath of God upon the people: so that the scriptures saith: Notwithstanding the reformation made by josias, the Lord turned not from the fierceness of his great wrath wherewith he was angry against juda, 
Examples of king Manasses.  because of the provocation with the which Manasses provoked him. And the Lord said: even juda will I take away from my presence, 
4. Reg. 23.  as I cast away Israel: & I will cast away this City of jerusalem, and the house whereof I said: my name shall be there. jeroboam, who at Bethel and Dan erected up a new found service of God, 
Examples of jeroboam.  and not only sinned himself, but also made all Israel to sin with him so that not only he was damned for commanding, but the wrath of God came upon all Israel, for obeying that his ungodly commandment. Yet was it not so heinous offence to bring man Idolatry neither yet heard of, as after reformation made by the godly kings and princes, by the virtuous and holy Bishops, by the Prophets and servants of God, to reject and cast of the word and true Religion of GOD, and to receive again a damned impiety.  
This most heinous offence is now offered unto us: although the same be painted and coloured with the name of reformation, 
Fowl Idolatry set out with fair shows & pretences.  restoring of religion, ancient faith, with the name of the catholic Church, of unity, Catholic truth, & with the cloak of feigned holiness. These are sheep skins, under the which (as Christ saith) ravening Wolves cover themselves. But Christ willeth us to look upon their fruits, whereby we may know them: and truly this is no good fruit, to cast aside God's word, and to banish the English service out of the Churches, and in the place of it, to bring in a latin tongue unknown unto the people. Which as it edifieth no man, so hath it been occasion of all blindness and error among the people. For afore the blessed reformation begun by the most noble Prince of godly memory the queen's good father, and by our late holy and innocent king, her good brother finished: it is not unknown what blindness & error we were all in, when not one man in all this realm unlearned in the latin, 
Ignorance wilfully maintained.  could say in English the lords prayer, or knew any one article of his belief, or rehearse any one of the x. commandements. And that ignorance, mother of mischief, was the very root and well spring of all Idolatry, Sodomitical Monkery, and whorish chastity of unmarried priests of all whoredom, drunkenness, covetousness, swearing, & blasphemy, with all other wicked sinful living. These brought in the severe wrath and vengeance of GOD plaguing sin with famine and pestilence: and at last the sword consumed and avenged all their impiety and wicked living. As it is greatly to be feared, the same or more grievous plagues shall now again follow.  
We cannot therefore consent nor agree that the word of God and prayers in our English tongue which we understand, 
Service in Latin not to be admitted.  should be taken away from us, and for it a latin service, we wot not what (for none of us understand it) to be again brought in amongst us, specially seeing that Christ hath said: My sheep hear my voice and follow me, & I give to them everlasting life.  
The service in English teacheth us, that we are the Lords people, 
john. 11.  and the sheep of his pasture: and commandeth that we harden not our hearts, as when they provoked the lords wrath in the wilderness, lest he swear unto us, as he did swear unto them, that they should not enter into his rest.  
The service in Latin is a confused noise: which if it be good, (as the say it is) yet unto us that lack understanding what goodness can it bring? 
Against Latin Matins.  S. Paul commandeth, that in the Churches all things should be done to edifying, which we are sure is God's commandment. But in the Latin service nothing is done to edifying, but contrarily all to destroy those that are already edified and to drive us from God's word and truth, and from believing of the same and so to bring us to believe lies and fables, that tempting and provoking God, 
In the Pope's service there is no edifying, what fables be in it the Lord knoweth. 2. Thess. 2.  we should be brought into the judgement that blessed Paul speaketh of, saying: Antichrist shall come according to the working of Satan, with all manner of power and signs and lying wonders, in all deceivableness of unrighteousness in those that pearish: because they have not received the love of the truth, that they might be saved. And therefore God will send them strong delusion, that they should believe lies & be damned, as many as have not believed the truth, but have approved untighteousnesse.  
Thus altogether drawn from God, we shall fall into his wrath through unbelief, till he swear unto us, as he did unto the unfaithful jews, that such Infidels shall not enter into his rest.  
In the administration of the lords supper, which we confessed to be the holy Communion, and pertakinge with Christ and his holy Congregation, 
The true use of the Lord● Supper extincted.  we have learned Gods holy commandments, and at the rehearsal of every one of them, to ask God mercy for our most grievous transgressions against them, and to ask grace of God to keep them in time to come, that the same may not only outwardly sound in our ears, but also inwardly by the holy ghost be written in our hearts.  
We have learned also the holy prayer made for the Queen's Majesty: wherein we learn that her power and authority is of God: therefore we pray to God for her, that she and all magistrates under her, may rule according to God's word: and we her subjects obey according to the same.  
Truly (most honourable Commissioners) we cannot think these things evil, 
Causes why the Commissioners commandment ought not to be received.  but think them most worthy to be retained in our Churches, and we would think ourselves not to have true subjects hearts, if we should go about to put away such godly prayers, as put us perpetually in memory of our bounden obedience & duty to God and our Rulers. For, as we think, at this present the unquiet multitude had more need to have these things more often and earnestly beaten and driven into them (specially given in many places to stir and trouble) then to take from them that blessed doctrine, whereby only they may to their salvation, be kept in quiet.  
Furthermore, 
Receiving in both kinds.  we cannot forsake that blessed partaking of the body and blood of our Saviour jesus Christ's institution, ministered with such godly prayers, exhortations, and admonitions, teaching us the knowledge of God, the exceeding love and charity of our loving redeemer Christ, breaking his body upon the cross for our sins, & sh●dding his most precious blood for our redemption, which we in eating of that blessed bread, and drinking of the blessed Cup assuredly believe that we receive, and be perfectly joined with Christ and his holy Catholic Church into one body, and into one unity and brotherly love, whereby each member faithfully embraceth other. We must needs confess this institution of Christ to be most holy & godly, whereof we have the only comfort in conscience against sin & damnation, with the assurance of salvation, & whereof hath ensued reformation of many heinous sins, much lawing, strife, and contention is ended: drunkenness, whoredom, and other vices, in some reformed, goodness and virtue increased and nourished.  
In the Latin Mass we never had no such edifying, but only we saw a great many of ceremonies and strange gestures: as turning of the Priest, crossings, blessings, 
The Mass hath nothing in it but an heap of ceremonies.  breathings, washing of hands, and spreading abroad of his arms, with like ceremonies that we understand not. And concerning the Latin tongue, wherein the Priest prayeth, we wot not whether he blesseth or curseth us. We are not partakers of the Sacrament, as Christ's institution appointeth we should be.  
In the ministering of the Sacrament, the Priests alter the institution of Christ, committing theft and sacrilege, robbing us of the cup of Christ's blood, contrary to Christ's commandment, saying: Drink ye all of this.  
They rob us also of God's word, speaking all things in Latin, 
The people rob of Go●s word.  which nothing edifieth us either in Faith or manners. Christ commanded not that his Supper should be ministered in an unknown tongue: but for as much as faith cometh of hearing, and hearing cometh of God's word, how can we believe Christ's word and promise made unto us in this holy Sacrament, saying: This is my body broken for you, and this is my blood of the new Testament, which is shed for you, for the remission of sins, if the same promises of Christ either be not at all recited, or else so recited in Latin, that the Congregation understandeth not or heareth not what is spoken? S. Paul saith thus, reciting the saying of Esay: As truly as I live, 
Phillip 2.  saith the Lord, all knees shall bow unto me, all tongues shall give praise unto God. Also he sayeth: All tongues must confess, that jesus Christ is the Lord, unto the glory of God the father. The holy Ghost came upon the Apostles in fiery tongues, 
All things do●e in the Church ought to be in a known tongue.  so that they spoke the tongues of all nations under heaven. S. Paul ministered to the Corinthians, and preached to them in their own mother tongue, and rebuked the bringing in of strange tongues into the congregations. We can not think it to be well, that so holy an Apostle rebuked. And what soever virtue the Latin tongue hath to such as understand it, to us English men not understanding it, it is altogether without virtue and edifying, and therefore unmeet for our Churches.  

〈◊〉 Priests be not 〈…〉 it is 〈◊〉 own 〈◊〉.  The Priests complain, that we lay men love them not, nor have them in honour. But it is their own fault. For how should we love them, that only seek to keep us in blindness and ignorance, to damn our souls, to destroy our bodies, to rob and spoil our goods and substance under a colour of pretenced holiness? We know (right honourable Commissioners, what honour is due to such Wolves, & how by the authority of God's word such are to be fled, as pestilences to the lords lambs, whom they miserably daily murder.  
But we have rather chosen by this our meek supplication, humbly to desire the Queen's majesty, and you her honourable Commissioners, 
God's word 〈◊〉 true 〈◊〉 cast 〈◊〉 the 〈◊〉 in Q. mary's 〈◊〉.  to render God's word again unto the Churches, & to permit us freely to enjoy the same. For we certainly know, that the whole Religion lately set out by the holy saint of God, our late most dear king Edward, is Christ's true religion, written in the holy scripture of God, and by Christ and his Apostles taught unto his Church. Wherefore we cannot allow with safe consciences this refusal of it, and casting of it out of our Churches, for as much as to refuse, cast off, & to reject, is to cast off Christ himself, and to refuse our part in his blessed body broken for our sins, and his blood shed for our redemption. Which thing who so doth, the same without repentance can look for no sacrifice for his sins, but most fearfully wait for the judgement and for that vehement fire that shall destroy Christ's adversaries. For if he that despiseth the law of Moses, is without mercy put to death under two or three witnesses: how much more grievous torments shall he suffer that treadeth under foot the son of God, and esteemeth the blood of the Testament (whereby he was sanctified) as a profane thing, & contumeliously useth the spirit of grace?  
Wherefore, we most humbly pray and beseech the Queen's gracious Majesty, to have mercy and pity upon us her poor and faithful subjects, and not to compel us to do the thing that is against our consciences, and shall so incurably wound us in hart, by bringing into the church the Latin Mass and service that nothing edifieth us, and and casting out of Christ's holy Communion and English service, so causing us to sin against our redemption. For such as willingly and wittingly against their consciences shall so do (as it is to be feared many one doth) they are in a miserable state, until the mercy of God turn them which if he do not, we certainly believe, that they shall eternally be damned: and as in this world they deny Christ's holy word and Communion before men, so shall christ deny them before his heavenly father and his Angels.  
And where as it is very earnestly required, that we should go in Procession (as they call it) at which time the Priest say in Latin, 
The Popish 〈…〉 Chri●tes 〈◊〉 in Procession.  such things as we are ignorant of, the same edifieth nothing at all unto godliness. And we have learned, that to follow Christ's Cross, is an other matter, namely, to take up our Cross and to follow christ in patient suffering for his love, tribulations, sickness, poverty, prison, or any other adversity, whensoever Gods holy will & pleasure is to lay the same upon us. The triumphant Passion and death of Christ, 
 whereby in his own person he conquered death, sin, hell, and damnation, hath most lively been preached unto us, and the glory of Christ'S cross declared by our Preachers: whereby we have learned the causes and effects of the same more lively in one Sermon, then in all the Processions that ever we went in, or ever shall go in.  
When we worshipped the divine Trinity kneeling, and in the Litany invocating the Father, the Son, and the holy Ghost, ask mercy for our sins, and desiring such petitions as the need of our frail estate and this mortal life requireth, we were edified, both to know unto whom all Christian prayers should be directed, and also to know that of God's hand we receive all things, as well to the salvation of our souls, as to the relief of our mortal necessities. And we humbly beseech the Queen's majesty, that the same most holy prayers may be continued amongst us: 
 that our Ministers praying in our mother tongue, and we understanding their prayers and petitions, may answer, Amen, unto them. At evening service we understood our Ministers prayers, we were taught & admonished by the scriptures then read: which in the latin Evensong is all gone.  
At the ministration of holy baptism, we learned what league and couenau●t God had made with us, 
●●●tisme in English.  and what vows and promises we upon our part had made namely to believe in him, to forsake Satan and his works, & to walk in the way of God's holy word & commandements.  
The Christian Catechism continually taught & called to remembrance the same, 
Catechism in English.  whereas before no man knew any thing at all. And many good men of lx. years, that had been godfathers to thirty. children, knew no more of the godfathers office, but to wash their hands ere they departed the Church, or else to fast five Fridays, bread and water. 
The effects of God's word described.   
O merciful God, have pity upon us. Shall we be altogether cast from thy presence? We may well lament our miserable estate to receive such a commandment, to reject and cast out of our Churches all these most godly prayers, instructions, admonitions, and doctrines, & thus to be compelled to deny God, and Christ our Saviour, his holy word, & all his doctrine of our salvation, the candle to our feet, and the light to our steps, the bread coming down from heaven, that giveth life, which who so drinketh, it shall be in him a well spring streaming unto eternal life: whereby we have learned all righteousness, all true Religion, all true obedience towards our governors, all charity one towards an other, all good works that god would us to walk in, what punishment abideth the wicked and what heavenly reward God will give to those that reverently walk in his ways and commandments.  
Wherefore right honourable Commissioners, we can not without impiety, refuse and cast from us the holy word of God which we have received, or condemn any thing set forth by our most godly late king Edward & his virtuous proceedings, so agreeable to God's word. And our most humble suit is, that the commandment may be revoked, so that we be not constrained thereunto. For we protest before God, 
Suffolk and Norfolk men moved by God's word do ●et up the Queen.  we think if the holy word of God had not taken some root amongst us, we could not in time past have done that poor duty of ours, which we did in assisting the Queen our most dear sovereign▪ against her Grace's mortal foe that then fought her destruction. It was our bounden duty, and we thank God for the knowledge of his word and grace, that we then did some part of our bounden service.  
And we meekly pray and beseech the Queen's Majesty, for the dear passion of jesus Christ, that the same word be not taken away out of her Churches, nor from us her loving, faithful, and true subjects: lest if the like necessity should hereafter chance (which God for his mercy's sake forbidden, and ever save and defend her grace and us all) the want of knowledge of due remembrance of God's word may be occasion of great ruin to an infinite number of her graces true subjects. 
Inconveniences that follow by taking away God's word.  And truly we judge this to be one subtle part of the devil (enemy to all godly peace and quietness) that by taking God's word from among us, and planting ignorance, he may make a way to all mischief and wickedness: & by banishing the holy Gospel of peace, he may bring upon us the heavy wrath of God, with all manner of plagues: as death, strange sickness, pestilence, morren, most terrible uproars, commotions, & seditions. 
Esay. 6.  These things did the Lord threaten unto the jews for refusing his word, saying: Go, and thou shalt say unto this people: Ye shall hear in deed, but ye shall not understand: ye shall plainly see, and not perceive. Harden the hart of this people, stop their ears, and shut their eyes, that they see not with their eyes, hear not with their ears and understand not with their hearts, and convert and be healed. And I said: how long Lord? And he answered, Until the Cities be destroyed, utterly wasted without habiters, and the houses without men, till the land also be desolate & lie unbuilded▪ And the Prophet Micheas, considering the contempt of God's word among the Israelites, threatened them thus: When the day, that thy preachers warned thee of, cometh, thou shalt be wasted away. And let no man believe his friend, or put confidence in his brother. 
Mich. 6.  Keep the door of thy mouth from her that lieth in thy bosom: for the son shall put his father to dishonour, and the daughter shall rise against her mother, the daughter in law against the mother in the law: and a man's foes shallbe even they of his own household. The same plague threatened Christ unto the jews, for refusing his peace proffered them in the Gospel, and he wept on the City jerusalem, which murdered the Prophets, and stoned such as were sent unto her.  
The same plagues, we are afraid, will also fall upon us. For whereas heretofore with the receiving of Christ's word and peaceable Gospel we had great benedictions of God especially this Christian concord and holy peace, 
Luke. 19  so that all were at a full and perfect stay in Religion, no man offended with an other, but as the sons of peace each of us with Christian charity embraced other: now, alas for pity, the devil (riding upon the red horse, showed unto S. john in the Revelation) is come forth, and power is given him to take peace from the earth. 
Apoc. 6.  For now a man can go to no place but malicious busy bodies curiously search out his deeds, mark his words and if he agree not with them in despising Gods word, then will they spitefully & hatefully rail against him and it, calling it error & heresy, and the professors thereof heretics and schismatics, with other odious and despiteful names: as traitors, and not the Queen's friends, not favourers of the Queen's proceedings: 
Loving of God's word made heresy.  as if to love God's word were heresy, and as though to talk of Christ, were to be schismatics: as though none could be true to the Queen, that were not false to God: as though none were the queen's friends, but such as despitefully rail on her grace's Father and brother, and on God's word that they set forth: as though none favoured the Queen's majesty, but such as hate all godly knowledge.  
And in very deed these things that all this turmoil is made for, 
All that the Papists strive for, are but man's mere inventions beside God's word.  are mere inventions of pope's, brought into the church, of their own imaginations, without commandment or ensample either of Christ or of his Apostles: and there is not one word in the Bible, that being truly alleged, maintaineth them, nor any Doctor of Antiquity before S. Austin's days, as it hath been divers times sufficiently proved before all the whole Parliament and Convocation of this Realm. Yet these being mere traditions of Bishops, 
The Queen her Commissioners and justices abused by ●he Bishops.  are set out for God's commandments: and the Queen's authority (given to her of God to maintain his word) must be abused to put down God's word And your right honourable justices & keepers of laws and righteousness, are also abused and made the Bishop's apparatours, to set forth such romish trash, as is to Christ's dishonour, and against the supreme authority of the regal estate of this realm. And we poor subjects, for speaking of that which is truth, and our bounden allegiance, are daily punished: railed upon, and noted for seditions, and not the Queen's friends.  

True subjects wrongfully slandered.  But God (who is blessed for ever) knoweth that they slander us, and pull the thorn out of their own foot, and put it in ours: for the searcher of hearts knoweth, that we bear a faithful and true hart unto her grace, unto all her proceedings, that are not against God and his holy word. And we daily pray unto the heavenvly father, to lighten her graces royal hart with the glorious light of his Gospel that she may establish and confirm that Religion, that her grace's brother, our most dear king, did set out amongst us: and so governing & ruling this her realm in the fear and true way of God, she may long live, and with prosperity, peace, and honour reign over us.  
But we cannot think that those men do seek either God's honour, or her Grace's prosperity, or wealth of the realm, that take from her Grace's faithful subjects, God's word, which only is the root of all love and faithful obedience under her grace, and of all honesty, good life, and virtuous concord among her Commons. And this we fear, lest the root being taken away, the branches will sooone whither and be fruitless. And when the Philistines have stopped up the wellspring, the fair streams that should flow, shall soon be dried up. All our watchmen, our true preachers have taught us, that as long as we retained God's word, we should have God our gracious merciful father, but if we refused and cast of the lords yoke of his doctrine, then shall we look for the lords wrath and severe visitation to plague us, as he did the jews for the like offences. 
Rom. 1.  And Paul saith: God gave to them the spirit of unquietness and uproar, eyes wherewith they should not see, & ears wherewith they should not hear, 
Psalm. 69.  until this day: And as David said: Let their table be made a snare to take themselves withal, a trap to catch them, and a stumbling block to fall at. Let their eyes be blinded, that they see not, & bow thou down their backs always.  
O merciful God, all this is now come upon us, and daily more & more increased, 
What unquietness followeth the lack of God's word.  and we fear at last it will so bow down our backs, that we shall utterly be destroyed: the troublesome spirit of uproars & unquietnesr daily troubleth men's hearts, & worketh such unquietness in all places, that no man that loveth quietness, can tell where to place himself. Men have eyes, & see not how grievous offence it is, to cast of the yoke of God's doctrine, & to bear the heavy burden that unfaithful hypocrites lay upon us. We have ears and hear not the warning of God's word, calling us to true repentance, nor his threats against our impiety. Our most sweet table of Christ's word and most holy Communion is taken away, and turned to a most perilous snare, through the brawling disputations of men. And as the Idol of abomination, betokeneth final subversion unto the jewish nation: so we fear, this setting aside of the Gospel and holy Communion of Christ, and the placing it. of Romish religion, betokeneth desolation to be at hand, of this noble realm of England.  
For the plagues of hunger, pestilence, and sword, can not long tarry: but except we repent and turn again to the Lord: our backs shall be so bowed, that the like horrible plagues were never seen. And no marvel: for the like offence was never committed, as to reject and cast of Christ and his word, and in plain English to say: We will not have him to reign over us. 
Luke. 13.  O Lord how terrible is it that followeth in the Gospel? Those mine enemies that would not have me to reign over them, bring them hither, and slay them before me. God be merciful unto us, and move the Queens majesties hart, and the hearts of her honourable counsel, and your hearts (right honourable Commissioners) to weigh these dangers in due time: 
Warning to Q. Mary to her Counsel and Commissioners.  & to call God's word into your Counsel, & then you shall see, how it agreeth with this Bishoplike commandment, & to be as aware to avoid the contempt of the eternal God, and dangers of the same, as you are prudent and wise in matters of this world: lest if the almighty be contemned, he stretch forth his arm, which no man can turn, and kindle his wrath, that no man can quench.  
We have humbly opened unto you our consciences, doubtless sore wounded and grieved by this commandment: and we meekly pray and beseech the Queen's majesty, for the precious death & bloodshedding of jesus Christ our Saviour, 
The duty of true subjects declared, first to Christ then to the Queen.  to have mercy and pity upon us her Grace's poor Commons, faithful, and true subjects, members of the same body politic, whereof her Grace is supreme head. All our bodies, goods, lands, and lives are ready to do her Grace faithful obedience, and true service of all commandments that are not against God & his word: but in these things that import a denial of Christ, and refusal of his word and holy Communion, 
How far a Prince ought to require obedience of his subjects.  we cannot consent nor agree unto it. For we have bound ourselves in Baptisne to be Christ's Disciples, and to keep his holy word and ordinances. And if we deny him before men, he will deny us before his heavenly Father and his holy Angels in the day of judgement: which we trust her benign Grace will not require of us.  
And we humbly beseech her Majesty, that we be not enforced unto it: but as we serve her grace with body and goods, & due obedience, according to God's commandment: so we may be permitted freely to serve God and Christ our Saviour, & keep unto him our souls, which he hath with his precious blood redeemed: that so (as Christ teacheth) we may tender to Caesar, that is due to Caesar, and to God, that is due to God.  
For we think it no true obedience unto the Queen's highness, 
True obedience how far it stretcheth.  or to any other Magistrate ordained of God under her, to obey in things contrary to god's word, although the same be never so straightly charged in her Grace's name. The bishop of Winchester hath truly taught in that point, in his book of true obedience, that true obedience is in the Lord, & not against the Lord: as the Apostles answered before the Counsel at jerusalem, commanding them no more to preach in the name of the Lord jesus: judge you (said they) whether it be right in the sight of God, to hear you rather than God. And again they said: We must obey God rather then man. Wherefore we learn, 
Acts. 4.  that true obedience is to obey God, king of all kings, & Lord of all Lords: and for him, in him, and not against him and his word, to obey the Princes and Magistrates of this world, who are not truly obeyed when God is disobeyed, nor yet disobeyed, when God is faithfully obeyed.  
Tobias disobeyed not his king, although contrary to his commandment, & contrary to the usage of all other, when they went to Dan, & Bethel, 
True obedience.  he went unto jerusalem, & worshipped in the temple of the Lord. The three young men in Babylon, refusing king Nabuchodonosors' commandment, 
Example of true obedience.  pleased God more than the whole multitude that obeyed. And Daniel, that prayed to the God of heaven, contrary to king Darius' commandments, bore a more true & faithful hart to the king, them those wicked Counsellors, that procured that wicked law, or those that for fear of flattery obeyed it. Which two pestilences (fear & flattery) have ever destroyed true obedience to God and man: 
Fear and flattery, enemies to true obedience to God and man.  when wicked godless men (that care not if the devil were worshipped, so they may get & obtain riches, promotions, and dignities, and worldly glory) turn to and fro, as every wind bloweth: and weak and frail men fearing loss of goods, punishment, or death, do outwardly in body that thing, that their hearts & consciences inwardly abhorreth: and so outwardly disobey God, and in hart dissemble with man, which dissimulation we think worthy hate of all men, and most uncomely for Christian men. 
False dissemblers worthy to all men▪ be hated 〈◊〉.   
Wherefore we humbly beseech the Queen's Majesty, with pity and mercy to tender the lamentable suit of us her poor subjects, which be by this commandment sore hurt, & wounded in our consciences, and driven to many miseries, & by the malicious attempts of wicked men suffer great wrongs & injuries, slanders, loss of goods, & bodily vexations. We think not good, by any unlawful s●urre or commotion, to seek remedy: 〈◊〉 intent by God's grace, to obey her majesty in all things, not against God & his holy word. But unto such ungodly bishoplike commandments, as are against God, we answer with the apostles: God must be obeyed rather then man. If persecution shall ensue (which some threaten us with) we desire the heavenly Father, according to his promise, to look from heaven, to hear our cry, to judge between us & our adversaries, & to give us faith, strength and patience, to continued faithfully unto the end, & to shorten these evil days, for his chosens sake: and so we faithfully believe he will.  
Notwithstanding, we trust the queens gracious and merciful heart will not suffer such tyranny to be done against her poor, innocent, faithful, and obedient subjects, that daily pray unto God for her: which have no remedy in this world but to sue unto her highness, our most gracious and benign sovereign: whom we pray & beseech, for the dear blood of Christ, 
 to pity our lamentable case and hurt of conscience, and to call back all such commandments as are against God's honour, as the good King Darius, Assuerus, Traianus, Theodosius, & divers other have done: and to permit the holy word of God and true religion (set forth by our most holy and innocent king Edward, a very Saint of God) to be restored again unto our Churches, to be frequented amongst us. So shall we grow and increase in the knowledge of God & of Christ, in true repentance and amendment of life: so shall we exhibit true obedience to our lawful Magistrates and all superiors ordained of God: so shall love & charity (of late thorough this commandment so decayed) be again restored, the honour of her regal estate the more confirmed and established, and godliness and virtuous life among her loving subjects increased and maintained.  
And we most heartily pray you (right honourable commissioners) to be means unto the Queen's highness, and to her honourable Counsel, that this our humble suit may be favourably tendered, and graciously heard and granted. And we shall not cease day and night to pray unto the heavenvly Father, long to preserve her grace, & all other magistrates in his fear and love, and in prosperous peace and wealth, with long life & honour. Amen.  
Your poor suppliants, the lovers of Christ's true Religion in Norfolk and Suffolk.   

The story of john Harpole, of the parish of S. Nicholas in Rochester, joane Beach widow, of Tunbridge, Martyrs.  
TOuching the examination of joane Beach widow, and of john Harpole within the diocese of Rochester, 
 by Maurice B. of the said Diocese, remembrance was made before in the story of Nicholas Hal, pag. 1591. wherein was declared the four articles Consistorial of the bishop, objected and laid, as unto the said Nicholas Hall and his company, so also to this joane Beach widow: whereof the first was this.  

 1 That she was of the parish of Tunbridge, in the Diocese of Rochester.  
2 Item, that all persons which preach, teach believe, or say otherwise or contrary to that their mother holy Catholic church of Christ, are excommunicate persons and heretics.  
3 Item, that the said joane Beach hath, and yet doth affirm, maintain, and believe contrary to the said mother holy Church of Christ, videlicet, that in the blessed sacrament of the altar, under form of bread and wine, there is not the very body and blood of our Saviour in substance, but only a token and memorial thereof: and that the very body and blood of Christ is in heaven, and not in the sacrament.  
4 Item, that she hath been, and yet is, amongst the parishioners of Tunbridge, openly noted, and vehemently suspected to be a sacramentary, and heretic.   

Her personal answers to the said Articles.  
TO the which foresaid articles, her answers were these. First, that she was and is of the said parish of Tunbridge, 
 in the Diocese of Rochester.  
2 That all persons which do preach and hold otherwise and contrary to that, which the holy catholic church of Christ doth, 
 are to be reputed for excommunicate and heretics: adding withal, that nevertheless she believeth not the holy Catholic church to be her mother, but believeth only the father of heaven to be her father.  
3 Thirdly, that she hath, and yet doth verily believe, hold, and affirm, in the Sacrament of the Aultare under forms of bread and wine, not to be the very body and blood of our Saviour in substance, but only a token and remembrance of his death to the faithful receiver, and that his body and substance is only in heaven, and not in the Sacrament.  
4 Lastly, as touching how she hath been or is noted and reputed among the parishners of Tunbridge, she said, she could not tell: howbeit she believed, she was not so taken and reputed.   

Examination and condemnation of john Harpole and joane Beach.  
THe like matter, and the same four Articles were also the same present time and place ministered to john Harpole by the foresaid bishop Maurice: who after the like answers received of him, as of the other before, adjudged and condemned them both together to death, 
The martyrdom of john Harpo●e and joane Be●ch, at Rochester An. 1556. April. 1.  by one form of sentence, according to the tenor & course of their several sentence, which ye may read before in master Roger's story.  
And thus these ij. Christian Martyrs coupled in one confession, being condemned by the bishop, suffered together at one fire, in the town of Rochester, where they together ended their lives about the first day of this present month of April.   

john Hullyer Minister and Martyr.  
next after these ensueth the martyrdom of john Hullyer, Minister, 
john Hullier▪ Martyr.  who first being brought up in the School of Eton, was afterward Scholar, and then Conduct in the King's College at Cambridge, and in the same University of Cambridge, suffered under Doctor Thurlby Bishop of Elye, and his chancellor, for the sincere setting out of the light of God's gracious Gospel revealed in these our days. In whose behalf this is to be lamented, that among so many fresh wits and stirring pens in that University, so little matter is left unto us, touching the process of his judgement, and order of his suffering, which so innocently gave his life in such a cause, among the midst of them. 
The martyrdom of john Hullier minister who suffered at Cambridge. Anno 1556. April. 2.  By certain letters which he himself left behind him, it appeareth, that he was zealous and earnest in that doctrine of truth, which every true Christian man ought to embrace. His martyrdom was about the second day of this present month of April.   

¶ Letters of M. john Hullier Minister.  
A Letter of john Hullier to the Christian congregation, exhorting them faithfully to abide in the doctrine of the Lord.  
IT standeth now most in hand (O dear Christians) all them that look to be accounted of Christ's flock at that great and terrible day, 
A letter exhortatory of john Huller to the flock of the faithful Christians. Mach. 24  when a separation shallbe made of that sort that shallbe received, from the other which shallbe refused, faithfully in this time of great afflictions, to hear our master Christ's voice, the only true shepherd of our souls, which sayeth: Who so ever shall endure to the end, shall be safe. For even now is that great trouble in hand (as here in England we may well see) that our Saviour Christ spoke off so long before, which should follow the true and sincere preaching of his Gospel. Therefore in this time we must needs either show that we be his faithful Soldiers, and continue in his battle unto the end, putting on the armour of God, 
Ephe. 6. 1. Thess ●5.  the buckler of faith, the breast plate of love, the helmet of hope and salvation, and the sword of his holy word (which we have heard plentifully) with all instance of supplication and prayer: or else if we do not work and labour with these, we are Apostates and false soldiers, shrinking most unthankfully from our gracious and sovereign Lord and Captain Christ, and leaning to belial. For as he sayeth plainly: Who so ever beareth not my cross and followeth me, he can not be my disciple: And, no man can serve two masters: for either he must hate the one, and love the other, 
Luke. 14. Math. 6.  or else he shall lean to the one, and despise the other. The which thing the faithful Prophet Helias signified when he came to the people, and said: 
3. Reg. 18.  Why halt ye between two opinions? If the Lord be God, follow him, or if Baal be he, then follow him.  
Now let us not think, but that the same was recorded in writing for our instruction▪ whom the ends of the world are come upon, as the Apostle Saint Paul sayeth: What so ever things are written aforehand, they are written for our learning. 
Rom. 15.  If Christ be that only good and true shepherd that gave his life for us, 
Anno 1556. may.  then let us that bear his mark, and have our consciences sprinkled with his blood, follow altogether for our salvation, his heavenly voice and calling, according to our profession and first promise. But if we shall not so do, certainly (say what we can) although we bear the name of Christ, yet we be none of his sheep in deed. For he sayeth very manifestly: 
john 10.  My sheep hear my voice, and follow me: a stranger they will not follow, but will flee from him, for they know not the voice of a stranger.  
Therefore let every man take good heed in these perilous days (whereof we have had so much warning aforehand) that he be not beguiled by the goodly outward show and appearance, as Eve was of our old subtle enemy, 
The wiliness of the subtle Serpent.  whose craft and wiliness is so manifold and divers, and so full of close windings, that if he can not bring him directly and the plain strait way to consent to his suggestions, than he will allure him and wind him in by some other false ways (as it were by a train) that he shall not perceive it, to deceive him withal, and to steal from him that goodly victory of the incorruptible and eternal crown of glory, 
2. Tim. 2.  which no man else can have, but he that fighteth lawfully: as at this present day, if he can not induce him thoroughly as other do, to favour his devilish religion, and of good will and free heart to help to uphold the same, yet he will enueagle him to resort to his wicked and whorish schoolhouse, and at the least wise to be conversant and keep company with his congregation there, and to hold his peace and say nothing, what soever he think, so that he be not a diligent soldier and a good labourer on Christ's side, to further his kingdom: by that subtle means flattering him that he shall both save his life, & also his goods, and live in quiet. But if we look well on Christ's holy will and Testament, we shall perceive that he came not to make any such peace upon earth, nor yet that he gave any such peace to his Disciples: I leave peace with you (sayeth he) my peace I give you, not as the world giveth it, 
Math. 10. john. 14.15.16. The peace of Christ to them that sustain the troubles of this world. Luke. 14.  give I unto you. Let not your hart be troubled, nor fearful. These things have I spoken unto you, that in me ye should have peace. In the world ye shall have affliction, but be of good cheer, I have overcome the world. The servant is not greater than his Lord and master: If they have persecuted me, they shall also persecute you. If any man come to me, and hateth not his own father and mother, wife, children, sisters, yea, and moreover his own life, it is not possible for him to be my disciple. Blessed be ye that now weep, for ye shall laugh: and woe be unto you that now laugh, for ye shall mourn & weep. He that will find his life, shall lose it.  
Therefore the God of that true peace and comfort, preserve and keep us, that we never obey such a false flattering, which at length will pay us home once for all, bringing for temporal● peace and quietness, everlasting trouble, vexation, and disquietness: for these vain and transitory goods, extreme loss and utter damage of the eternal treasure and inheritance: for this mortal life, deprivation of the most joyful life immortal: finally, the entrance into endless death most miserable, unmeasurable pain and torment both of body and soul.  
Now conferring these 2. schoolmasters together, let us consider the thing well, and determine with ourselves which way we ought to take, 
The straight way of Christ better than the broad way of this world.  & not to take the common broad way which seemeth here most pleasant, and that the most part of people take. Surely I judge it to be better to go to School with our master Christ, and to be under his Ferula and rod (although it seem sharp and grievous for a time) that at the length we may be inheritors with him of everlasting joy, rather than to keep company with the devils scholars, the adulterous generation, in his school that is all full of pleasure for a while, and at the end to be paid with the wages of continual burning in the most horrible lake which burneth evermore with fire and brimstone without any end. What shall then these vain goods and temporal pleasures avail? Who shall then help when we cry incessantly, woe, woe, alas and weal away, for unmeasurable pain, grief, and sorrow? O let us therefore take heed betime, and rather be content to take pains in this world for a time, that we may please God. Our Saviour Christ the true teacher sayeth: 
●ohn. 15.  Every branch that bringeth not forth fruit in me, my Father will take away.  
It is also not written in vain: The children of the ungodly are abominable children, 
Eccle. 41. ungodly comp●ny t● be avoided.  and so are they that keep company with the ungodly. What doth he else, I pray you, that resorteth to the ministration and service that is most repugnant and contrary to Christ's holy Testament, there keeping still silence, and nothing reproving the same, but in the face of the world by his very deed itself, declareth himself to be of a false, fearful, dissembling, feigned, and unfaithful heart, and to have laid away from him the armour of light, discouraging as much as lieth in him, all the residue of Christ's host, and giving a manifest offence to the weak, and also confirming, encouraging and rejoicing the hearts of the adversaries in all their evil doing? By which example he doth show himself, neither to love God, whom he seethe to be dishonoured and blasphemed of an Antichristian minister, nor yet his neighbour, before whom he should rebuke the evil, as it is expressly commanded in God's holy law, where it is said: Thou shalt in any wise rebuke thy neighbour, that thou be are not sin for his sake. 
levit. 18. God's stipend cometh not, but to such as play his soldiers.  Wherefore let such a one never fantasy to deceive himself, that his name is registered in the book of life, to have the stipend of Christ's soldier, except he do the duty and perform the part of a faithful and right true souldioure, as other have done before. For such fearfulness cometh not from God, as testifieth S. Paul, saying: God hath not given us the spirit of fear, but of power and love. Be not ashamed, saith he, to testify our Lord, 
2. Tim. 1.  but suffer adversity also with the Gospel, through the power of God, which saved us, and calling us with an holy calling.  
To be now fearful when most need is that we should be of strong hearts, 
Fearfulness in Christ's cause disproved. Math. 10.  is utterly the rejecting of the fear of God, and plain unfaithfulness and disobedience to the express commandment of our saviour Christ, which saith in his holy gospel: Fear not them that kill the body. etc. For what faithfulness do we express towards him, when he sayeth thus to us, and yet we declare in our doings the very contrary, being ever fearful, even as the unbelieving Israelites, which unfaithfully feared God's enemies the heathen Canaanites, where as he had oftentimes given them commandment by his true Prophet Moses, to do the contrary? For the which cause, 
Num. 13.14.  all the whole number of that sect were destroyed in process of time in the wilderness, 
Example by the fearful Israelites.  and enjoyed not the pleasant land of promise. Which was a bodily figure showed before, and now agreeing to the promise of the heavenly inheritance, which shallbe given to none other, but only to all such as with love unfeigned, be wholly bend, without any fear of man, to fulfil Gods holy will and pleasure. But all they that pertain to the lively faith to the winning of the soul, will faithfully stick to the commandment, trusting most firmly and faithfully, that he that gave the same, will also give strength plentifully to perform it even in the weakest vessels of all, even as we have heard and seen by many and divers examples, he only be praised therefore.  
S. Peter sayeth: Fear not though they seem terrible unto you, neither be troubled, 
1. Pet. 3. Phil. 1.  but sanctify the Lord God in your hearts. Only (sayeth S. Paul) let your conversation be as it becometh the gospel of Christ. Continue in one spirit, and in one soul, labouring as we do, to maintain the faith of the gospel, & in nothing fearing your adversaries which is to them a token of damnation, and to you of salvation, and that of God: for unto you it is given that not only ye should believe in Christ, but also suffer for his sake. Wherefore let us be right well assured that we shall yield a most strait reckoning and account, if we transgress the said most wholesome precepts given us of our master Christ and of his Apostles, and now in this troublesome time wherein the Gospel is persecuted, show ourselves fearful soldiers: as it is manifestly declared in the Revelation of S. john, where it is written: That the fearful shall have their part with the unbelieving and abominable, 
Apoc. 21.  in the lake that burneth with fire and brimstone, which is the second death. Again, it is written in the same Book for our warning: 
Apoc. 3.  Because thou art betwixt both, and neither cold nor hot, I will spew thee out of my mouth.  
Now therefore good christians, these true testimonies of Gods lively word deeply considered and weighed, let us chief stand in awe of his most terrible judgements, and be not as they that presumptuously tempt him. Let him always be our fear and dread. He now chasteneth, he now nurtureth us for our profit, 
Esay. 8. prover. 3.  delighting in us even as a loving Father in his beloved child, to make us perfect, and to have us to be partakers of his holiness. 
Heb. 12. 1. Cor▪ 11. 2. Reg. 7.  He now judgeth us, not utterly taking away his everlasting love and mercy from us, as he doth from the malignant & wicked, that we should not be condemned with the wicked world: but if we now refuse his most loving chastising, and follow the world, we must needs have our portion with the world. Wide is the gate, and broad is the way which leadeth to destruction, 
Math. 7.  and many there be which go in thereat. But strait is the gate and narrow is the way that leadeth unto life, and few there be that find it. O how much better is it to go this narrow way with the people of God, then to enjoy the pleasures of sin for a time?  
In consideration whereof, let us without any more slacking and further delays in this great warning by God's loving visitation, submit ourselves betime under his mighty hand, that he may exalt us when the time is come. And thus I wholly commit you to him, and to the word of his grace, 
 which is able to build further, beseeching you most hearty to pray for me, that I may be strong through the power of his might, and stand perfect in all things, being always prepared and ready, looking for the mercy of our Lord unto eternal rest, and I will pray for you as I am most bound. So I trust he will graciously hear us for his promise sake made unto all Faithful in his dearly beloved son Christ our alone saviour, whose grace be with your spirit, most dear Christians, for ever. So be it.  
By your Christian brother▪ john Hullier, a prisoner of the Lord.   

john Hullyer being of long time prisonner, and now openly judged to die for the testimony of the Lord jesus, wisheth heartily to the whole congregation of God, the strength of his holy spirit, to their everlasting health both of body and soul.  
I Now (most dear Christians) having the sweet comfort of Gods saving health, 
〈…〉. Apoc. 14.  and being confirmed with his free spirit (be he only praised therefore) am constrained in my conscience, thinking it my very duty to admonish you, as ye tender the salvation of your souls, by all manner of means to separate yourselves from the company of the Pope's hirelings, considering what is said in the Revelation of S. john, by the Angel of God, touching all men. The words be these: If any man worship the Beast and his Image, and receive his mark in his forehead, or in his hand, the same shall drink the wine of the wrath of God, which is powered into the cup of his wrath, and he shall be punished with fire and brimstone before the holy Angels and before the Lamb, 
 and the smoke of their torment ascendeth up evermore. Mark well here good Christians, who is this beast, and worshippers, that shallbe partakers of that unspeakable torment. This beast is none other but the carnal & fleshly kingdom of Antichrist, the Pope with his rabble of false Prophets and Ministers, as it is most manifest: which to maintain their high titles, worldly promotions and dignities, do with much cruelty daily more and more setforth and establish their own traditions, decrees, decretals, contrary to God's holy ordinances, statutes, laws, and commandments, and wholly repugnant to his sincere and pure religion and true worshipping.  
Now what do they else but worship this Beast and his Image, who after they had once already escaped from the filthiness of the world, through the knowledge of the Lord and Saviour jesus Christ, 
1 Pet 2.  are yet again tangled therein and overcome, using dissimulation unfaithfully, for fear of their displeasure, doing one thing outwardly, and thinking inwardly an other: so having them in reverence under a cloak and colour, 
〈◊〉. 3.  to whom they ought not so much as to say God speed: and adjoining themselves to the malignant congregation, 
〈…〉 16.  which they ought to abhor as a den of thieves and murderers, and as the Brothel house of most blasphemous fornicators: whose voices being contrary to Christ's voice, if they were of his flock, they would not know, but would flee from them: as he himself being the good shepherd of our souls doth full well in his holy gospel testify. 
〈◊〉. 10. 〈…〉. 16.  Again, what do they else I pray you, but receive the Beasts mark in their foreheads and in their hands, which do bear a fair face and countenance outwardly in supporting them as other do, being ashamed only to confess Christ and his holy Gospel? But this feignedness and dissimulation, Christ and his Gospel will in no wise allow. 
〈◊〉. 9  Of whom it is said: Who soever shall be ashamed of me and of my words in this adulterous and sinful generation, of him also shall the son of man be ashamed, when he shall come in the glory of his father with his holy Angels. Therefore sayeth almighty God by his Prophet Malachi: 
 Cursed be the dissemblers. Ye were once lightened, and tasted of the heavenly gift, and were become partakers of the holy Ghost, and tasted of the word of God, and of the power of the world to come. And our Saviour Christ saith: No man that putteth his hand to the plough, 
 and looketh back, is apt for the kingdom of GOD. therefore S. john the Apostle useth this for a manifest token, that the backsliding from the true preachers of God's word declareth evidently, that they be not of the number of them. For, sayeth he: They went out from us, but they were not of us: 
Ephe 4.  for if they had been of us, no doubt, they would have continued with us. Surely, so long as we use dissimulation, and to play on both hands, we are not in the light. For what soever is manifest, the same is light, as the elect vessel of God S. Paul witnesseth.  
Wherefore (good Christians) for Gods most dear love, deceive not yourselves through your own wisdom, and through the wisdom of the world, which is foolishness before God, 
1. Cor. 3.  but certify and stay your own conscience with the sure truth and faithful word of God, and with the infallible testimonies of holy scripture. 
Psal. 3. Heb. 3.  For although God's mercy is over all his works, yet it doth not extend but only to them that hold fast the confidence and rejoicing of hope unto the end, not being weary in well doing, but rather waxing every day stronger and stronger in the inward man. Therefore in the Revelation of S. john, 
2. Cor. 4. God's mercy to whom it belongeth.  where it is entreated of the Beast and his image, it is also said: Hear is the sufferance of saints, and here are they that keep the commandments, and the faith of jesus Christ. Where by almighty God doth show plainly, that he doth use those wicked men as instruments for a time, to try the patience and faith of his peculiar people, without the performance whereof, we can have no part among the living, but as it is said in the same Revelation: The fearful shall have their part in the lake that burneth with fire and brimstone, which is the second death.  
But peradventure ye will object & say unto me: 
Objection answered.  what shall we do? Shall we cast ourselves headlong to death? I say not so. But this I say, that we are all bound (if ever we look to receive salvation at God's hand) in this case wholly to be obedient to his determinate counsel & foreknowledge, 
1. Cor 1●. Rom. 18.  expressed by the gift of the spirit in holy scripture: and then to cast all our care upon him, who worketh all in all for the best, unto them that love him: and thus he giveth commandment, saying: 
Apoc. 18.  Come away from her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Now, who hearing this terrible voice of God, which must needs be fulfilled, will not with all speed and diligence apply himself to do thereafter, except such as will presumptuously tempt him? And as touching such, the Wise man sayeth: 
Eccle. 3.  He that loveth peril and danger, shall pearish therein. But they that be of the Faith of Abraham, even as he did, so will they in all assays and trials be obedient to the heavenly voice, how soever it seemeth contrary to their own natural will and carnal reason, according to the sure word of faith, which saith: 
Psal. 36.  Hope thou in the Lord and keep his way: hold thee still in the Lord, and abide patiently upon him. Let not thy jealousy move thee also to do evil. Come out from among them, 
2. Cor. 6.  and join not yourselves to your unlawful assemblies: yea, do not once show yourselves with the least part of your body, 
The body must adjoin with the spirit in serving God.  to favour their wicked doings, but glorify God (as most right is) so well in your whole body outwardly, as inwardly in your spirit, or else you can do neither of both well: for your body doth belong to God, so well as your spirit. At the dreadful day of judgement, we shall all receive the works of our bodies, according to that we have done, whether it be good or bad.  
Therefore what soever we do, we may not bring the spirit in bondage to the body, but contrariwise we must subdue the body and the will of the flesh to the spirit, that the spirit may freely accomplish the will of God in all things: for otherwise we shall never be partakers of his promise, with the true children of Abraham. For as s. Paul sayeth: They which are the children of the flesh, are not the children of God. If we shall live according to the flesh, we shall die. For to be carnally mined▪ is death: but to be spiritually mined, is life and peace, because that the fleshly mined is enmity to God: for it is not obedient to the law of God, neither can be. So then they that are in the flesh, can not please God. Now choose you which way you will take, either the narrow way that leadeth unto life, which Christ himself and his faithful followers have gone through before: or else the broad path way that leadeth to destruction, which the wicked worldlings take their pleasure in for a while. 
Fythfull admonitions.  I for my part have now written this short admonition unto you of good will (as God be my witness) to exhort you to that way, which at length you yourselves should prove and find to be best, yea and rejoice thereof. And I do not only write this, but I will also (with the assistance of God's grace) ratify and confirm, and Seal the same with the effusion of my blood, when the full time shall be expired that he hath appointed: which (so far soorth as I may judge) must needs be within these few days. Therefore I now bid you all most heartily farewell in the Lord, whose grace be with your spirit. Amen. Watch and pray, watch and pray, pray, pray. So be it.  
john Hullier.  
Besides these letters, the said john Hullier left also a godly prayer, which if any be disposed to peruse, it is extant in the old book of Acts, to be found, pag. 1515.    

The death and martyrdom of six constant professors of Christ, burned at Colchester, for the testimony of the Gospel, the 28. day of April.  
NOt long after the death of Robert Drakes, William Tymmes, 
April 28. The martyrdom of 6. men at Colchester.  and the other Essex Martyrs, executed in Smithfielde, as is above specified, followed in the same order likewise of martyrdom, at one like fire in the town of Colchester (where the most part of them did inhabit) six other blessed Martyrs, whose names be these: 

Christopher Lyster, of Dagneham, Husbandman.  
john Mace, of Colchester, Apothecary.  
john Spenser of Colchester, Weaver.  
Simon join, Sawyer.  
Richard Nichols, of Colchester, Weaver.  
john Hamond, of Colchester, Tanner.    

Roger Grasbroke.  With these six was also joined an other, whose name was Roger Grasbroke, but he afterward submitted himself. These above named, the bishop, because he (as it seemeth by the short process recorded by his register) waxed now weary, 
john Kingston B. Boners Commissary in Essex.  made a very quick dispatch. For soon after that, they were delivered unto one john Kingston, Bachelor of Civil law, and then commissary to the Bishop, 
These Martyrs were delivered by the Earl of Oxford to the Commissary, & by the Commissary sent to the Bishop.  by the Earl of Oxford & other Commissioners (as appeareth by a bill indented, made between the Commissioners and the said Commissary, for the receipt of the said prisoners, dated the 28. day of March, Anno regni regis & Reginae Philippi & Mariae secundo & tertio: which is the year of our Lord 1556.) and by him sent up unto his Lord and Master, the Bishop caused them to be brought unto his house at Fulham: Where in the open Church, judicially were ministered unto them the same Articles that were propounded unto Bartlet Grene and others, mentioned before. To the which they made their several answers, agreeing altogether in one truth, as by the sum and effect thereof here ensuing, more plainly appeareth.  

Their answers to the Bishop's articles.  1 To the first article they all consented and agreed: john Spenser adding further thereto, that the church malignant, which is the Church of Rome) is no part of Christ's Catholic church: and that he neither hath, nor doth believe the doctrine and religion, taught and set forth in the said Romish and malignant church. 
The Church of Rome no part of Christ's Catholic church.   
2 To the second they answered: that they believed that in the true Catholic church of Christ, there be but two sacraments: that is to say, the sacrament of Baptism, and the sacrament of the body and blood of Christ. 
2. Sacraments.   
3 To the third article they all agreed, confessing that they were baptized in the Faith and belief of the Catholic church, and that their Godfathers and Godmothers had professed and promised for them, as is contained in the same Article.  

Profession of Baptism.  4 To the fourth they answered: that they always were and yet then did continued in the faith and profession, wherein they were baptized: Richard Nicols adding also: that he had more plainly learned the truth of his profession by the doctrine set forth in king Edward the 6. his days, and thereupon he had builded his faith, and would continued in the same to his lives end, God assisting him.  

To deny the beggarly usages of the Pope's Church is not to deny the Catholic faith of Christ.  5 To the fifth they answered, that they neither swar●ed nor went away from the Catholic faith of Christ. Howbeit they confessed, that within the time articulate (and before they had misliked, and earnestly spoken against the sacrifice of the Mass, and against the sacrament of the altar, affirming that they would not come to hear or be partakers thereof, because they had and then did believe, that they were set forth and used contrary to God's word and glory. And moreover they did grant that they had spoken against the usurped authority of the B. of Rome, 
The pope ought to have no authority in England.  as an oppressor of Christ's Church and Gospel, and that he ought not to have any authority in England. For all which sayings they were no whit sorry, but rather rejoiced and were glad.  
6 To the sixth they answered, that they never refused, nor yet then presently did refuse to be reconciled to the unity of Christ's Catholic church, 
The Church of Rome to be abhorred.  but they said they had, and then did, and so ever would hereafter utterly refuse to come to the church of Rome, or to acknowledge the authority of the seat hereof, but did utterly abhor the same, for putting down the book of God the Bible, and setting up the babylonical Mass, with all other of Antichristes merchandise.  
7 To the seventh article, the effect thereof they all granted. And Symonde join declared further, 
Against Pope's trumpery  that the cause of his refusing to be partaker of their trumpery, was for that the commandments of God were there broken, and Christ's ordinances changed and put out, and the B. of Rome's ordinances in stead thereof put in. Moreover, 
Against transubstantiation.  as touching the sacrament of Christ's body, Christopher Lister affirmed that in the said Sacrament there is the substance of bread and wine, as well after the words of consecration as before, and that there is not in the same the very body and blood of Christ really, substantially, and truly, 
Against the Mass.  but only Sacramentally and spiritually by Faith in the faithful receivers, and that the Mass is not propitiatory, for the quick or for the dead, but mere Idolatry and abomination.  
8 To the eight they said, that they were sent to Colchester prison by the king and Queen's Commissioners, because they would not come to their parish Churches, and by them sent unto the bishop of London, to be thereof further examined.  
9 To the ninth they all generally agreed, that that which they had said in the premises was true, & that they were of the Diocese of London.  
These answers thus made, the Bishop did dismiss them for that present until the after noon. At which time having first their articles and answers red unto them again, and they standing most firmly unto their Christian profession, they were by divers ways and means assayed and tried if they would revoke the same their professed faith, and return to the unity of Antichristes church.  
The burning of the foresaid six men at Colchester.  
Which thing when they refused, 
Sentence given against them by B. Bo●er.  the bishop stoutly pronounced the sentence of condemnation against them, committing them unto the temporal power. Who upon the receipt of the king and queens wryt, sent them unto Colchester, where the 28. day of April, most cheerfully they ended their lives to the glory of God's holy name, and the great encouragement of others.   

Hugh Laverocke an old lame man, john Apprice a blind man, Martyrs, burned at Stratford the Bow.  
IN the discourse of this parcel or part of History, 
May. 15. Two burned together at one stake, Hugh Laverrocke an old lame man, and john Apprice a blind man.  I know not, whether more to marvel at the great and unsearchable mercies of God (with whom there is no respect in degrees of parsons, but he chooseth as well the poor, lame, and blind, as the rich, mighty, and healthful, to set forth his glory) or else to note the unreasonable or rather unnatural doings of these unmerciful catholics (I mean B. Boner, and his complices) in whom was so little favour or mercy to all sorts and kinds of men, that also they spared neither impotent age, neither lame, nor blind, as may well appear by these poor creatures, whose names and stories here under follow.  

Hugh Laverocke, of the parish of Barking Painter, of the age of 68 a lame cripple.  
john Apprice▪ a blind man.   
These 2. poor and simple creatures, being belike accused by some promoting neighbour of theirs, unto the bish. and other of the K. and Queen's Commissioners, were sent for by their Officer: and so being brought & delivered into the hands of the said bishop, were the 1. day of May examined before him in his palace at London: Where he first propounded and objected against them those 9 Articles, whereof mention is made before, ministered as well unto Bartlet Grene, as also unto many others. To the which they answered in effect, as Christopher Lister, john Mace, and other before mentioned had done.  
Whereupon they were again sent to prison, and beside other times, 
 the 9 day of the same month, in the consistory of Paul's were again openly producted, and there after the old order, travailed with all to recant their opinions against the Sacrament of the altar.  
Whereunto Hugh Laverocke first said: I will stand to mine answers, 
 and to that that I have confessed: and I can not find in the scriptures, that the Priests should lift up over their head a cake of bread.  
The bishop than turned him unto john Apprice, and asked what he would say.  
To whom he answered: Your doctrine (said he) that ye set forth & teach, is so agreeable with the world, and embraced of the same, that it can not be agreeable with the scripture of God. And ye are not of the catholic church: for ye make laws to kill men, and make the Queen your hangman.  
At which words the bishop, belike, somewhat tickled, and therefore very loath to delay their condemnation any longer (such was now his hot burning charity) commanded that they should be brought after him unto Fulham, 
 whether he before dinner did go, and there in the afternoon, after his solemn manner, in the open church he pronounced the definitive sentence of condemnation against them, and so delivering them into the hands of the temporal officer, thought to dispatch his hands of them, but could not so dispatch his conscience before the judgement of God, from the guiltiness of innocent blood.  
The poor men being now in the temporal officers hands, might not there be suffered long to remain, & therefore the 15. day of May, very early in the morning they were carried from Newgate in a cart to Stratford the Bow, & most quietly in the fire praising God, yielded up their souls into his hands, through a lively Faith in jesus Christ, whom unto the end they did most constantly confess.  
At their death, Hugh Laverock, after he was chained, casting away his crooche, and comforting john Apprice his fellow Martyr, said unto him: be of good comfort my brother: for my Lord of London is our good Physician. He will heal us both shortly, thee of thy blindness, and me of my lameness. And so patiently these two good Saints of God together suffered.  
The martyrdom of a blind man, and a lame man, at Stratford the Bow.   

Three women the same time burned in Smithfielde, Katherine Hut, Elizabeth Thackuell, and joane Homes.  
THe next day after the martyrdom of this lame and blind man above specified, in the said month of May, 
May. 16.  were brought to the fire 3. women, with whom also was adjoined an other, who being in the same constancy with them, was likewise partaker of the said condemnation. The names of these were.  

Katherine Hut of Bocking, Widow.  
joane Horns of Billerica, Maid. 
Katherine Hutte, Eliz●beth Thackuell, joane Horns, Martyrs.   
Elizabeth Thackuel of great Bursted, Maid.  
Margaret elys of Billerica, Maid.   
How these with divers other more were persecuted and sent up, especially by Sir john Mordant, and edmund Tyrrell Esquire, justices of Peace, this their Letter following will declare.  

A Letter sent unto Boner Bishop of London, from Sir john Mordant Knight, and Edmund Tyrrell Esquire, justices of peace for the County of Essex.  
Our humble commendations to your Lordship: these shall be to advertise you, 
A letter of certain persecuting justices to Boner.  that we have sent unto your good Lordship, joane Potter, the wife of Hugh Potter, james harry, servant of William harry of Bromhill, & Margaret elys, for that they be not conformable to the orders of the Church, nor to the real presence of Christ's body and blood in the Sacrament of the aultare, to use your Lordship's pleasure with them, as you think good, not doubting with the punishment of these and the other before sent to your Lordship, but that the parish of great Burstede and Billerica shall be brought to good conformity. Thus committing your good Lordship to the tuition of almighty God, we take our leave. From great Burstede this present second day of March. 1556.  
Your Lordships to command, john Mordant. Edmund Tyrrel.  
After the receipt of these Letters, Bishop Boner entering to examination of these 4. women above named, laid and objected the like Articles to them, as after his usual form he used to minister, and are before expressed. Whereunto the said women likewise agreeing in the same unity of spirit and doctrine, accorded in their answers, much agreeing unto the other before them.  
As first, to the Article in the first place objected they, consented and granted, believing the said Article to be true in every part thereof.  
2. To the second, partly they answered, 
The simple ignorance of these women had more need to be instructed than they to be burned.  they could not tell what a Sacrament is, Elizabeth Thackuell, and Katherine Hut, adding moreover, that matrimony & Baptism, and the Lords supper, were Sacraments ordained in the church: but whether the other specified in this article, be sacraments (as they heard them called) ordained by God or not, they could not tell, Margaret elys being examined severally, as the other were, upon the same, how many sacraments there were, answered (as a young maid unskilled, in her simple ignorance) that she could not tell. Howbeit she had heard (she said) that there was one Sacrament, but what it was she could not tell. etc.  
3 To the third likewise they granted, that they were baptized by their godfathers and godmothers, which godfathers and godmothers (said Margaret elys) did not then know so much, as she now doth know: Katherine Hut adding withal, and saying, that she was baptized: but what her godfather & godmothers did then promise for her in her name, she could not tell. etc.  
4 To the fourth article, Margaret elys, and Elizabeth Thackuel did grant thereunto: Katherine Hut said moreover, that she being of the age of 14. years, was of the faith wherein she was Christened, and yet nevertheless the said faith in that age (she said) was but a dead faith, because she did not then understand what she did believe. joane Horns added that she being 11. years of age, began to learn the faith set forth in K. Edward's days, in the which faith and religion (she said) she hath hitherto, & yet doth, & so will hereafter continue, God so assisting her.  
5 To the fift article, they answered and confessed, according all in this effect, that as touching the Mass, 
Against the Mass and Sacrament of the Altar.  they knew no goodness in it, and as touching the Sacrament of the altar, they believed that Christ's natural body is in heaven, and not in the sacrament of the altar: And as concerning the sea of Rome, they acknowledged no such supremacy in that sea, neither have they any thing to do therewith.  
6 In answering the sixth article, they did all generally refu●e to be reconciled or united to the church of Rome: or any other Church contrary to that wherein they now stood and did profess.  
7 To the seventh article they answered likewise that they had so done & said in all things, as is in this article contained: Katherine Hutte adding moreover the reason why: for that (said she) neither the service in Latin, Mass, Matins, and Evensong, nor the Sacraments were used and ministered according to gods word: And furthermore, that the Mass is an idol, neither is the true body & blood of Christ in the Sacrament of the aultare, as they make men believe.  
8 Their answer to the eight Article, declared that they were all and every one sent up to Boner by sir john Mordant knight, 
Sir john Mordant Promoter.  and justice of peace in Essex (the Lord of his mercy send us better justices I beseech him) for that they could not affirm the presence of Christ's body and blood to be truly and really in the Sacrament, and for that they came not to their popish parish Church.  
9 To the ninth article, they answered and confessed the premises thereof to be true, and denied not the same: save that Katherine Hut said, that she was of Bocking in Essex of the peculiar jurisdiction of Canterbury, and not of the diocese and jurisdiction of London.  
After these their answers received, they were produced again about the 13. of April to further examination, and so at length to their final judgement, where Katherine Hut widow standing before the bishop boldly & constantly stood to that which she had said before, 
Katherine Hutte.  neither yielding to his fair promises, nor overthrown with his terror. Who being required of the Sacrament to say her mind, and to revoke herself unto the fellowship of the Catholic faith, 
The words of Katherine Hutte, of the Sacrament.  openly protested, saying: I deny it to be God, because it is a dumb God and made with man's hands. Wherein the good and faithful Martyr of Christ firmly persisting, so received her sentence, being condemned of Boner to the fire: which she with great constancy sustained by the grace and strength of the Lord, and did abide for the cause and love of Christ.  
joane Horns maid, producted likewise to her judgement and condemnation, with like firmness and Christian fortitude, 
joane Horns maid.  declared herself a true Martyr and follower of Christ's Testament, giving no place to the adversary: but being charged that she did not believe the Sacrament of Christ's body and blood to be Christ himself, of the which Sacrament (contrary to the nature of a Sacrament) the adversaries are wont to make an idol service: to this she protesting openly her mind, said as followeth: If you can make your God to shed blood, or to show any condition of a true lively body, then will I believe you: but it is but bread (as touching the substance thereof) meaning the matter whereof the Sacrament consists: 
The words and profession of joane Horns touching the Sacrament.  and that you call heresy, I trust to serve my Lord God in. etc.  
And as concerning the Romish sea, she said: my Lord (speaking to Boner) I forsake all his abominations, and from them good lord deliver us. From this her stable and constant assertion, when the Bishop was too weak to remove her, and too ignorant to convince her, he knocked her down with the butcherly axe of his sentence. 
The Butcherly axe of Boner.  And so the holy virgin and Martyr committed to the shambles of the secular sword, was offered up with her other fellows a burnt sacrifice to the Lord, In odorem bonae fragrantiae, in the savour of a sweet and pleasant smell.  
As touching Margaret Ellis, she likewise persevering in her foresaid confession, and resisting the false Catholic errors and heresies of the Papists, 
Ma●garet elys dy●● in Newgate  was by the said Boner adjudged and condemned: but before the time of her burning came, prevented by death in Newgate prison, departed and slept in the Lord.  
No less strength in the grace of the Lord appeared in the other maid Elizabeth Thackuell, whose heart and mind the Lord had so confirmed in his truth, 
Elizabeth Thackuell, Maid and Martyr.  so armed with patience, that as her adversaries could by no sufficient knowledge of Scripture convict her affirmation, so by no forcible attempts, they could remove her confession. Whereupon she standing to the death, being in like sort condemned, by the said unbyshoplyke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gave her life willingly and mildly for the confirmation & sealing up of the sincere truth of God's word. 
* i. A persecutor.   
The martyrdom of three women.   

Thomas Drowry a blind boy, and Thomas Croker Bricklayer, Martyrs.  
ye heard a little before, of two men, the one blind, 

May 5. T. Drowry a blind boy, and Tho. Croker, Martyrs. Persecution at Gloucester.  
Of this blind boy, read before, pag. 1509.   the other lame, which suffered about the 15. of may. And here is not to be forgotten an other as Godly a couple, which suffered the like passion and martyrdom for the same cause of Religion at Gloucester, of the which two, the one was the blind boy, named Tho. Drowrie, mentioned before in the history of B. Hooper, whom the said virtuous Bishop confirmed then in the Lord, and in the doctrine of his word.  
With him also was burned an other in the same place, and at the same fire in Gloucester, about the fifth of may, whose name was Thomas Croker Bricklayer.  
Concerning the which blind boy, how long he was in prison, and in what year he suffered, I am not certain. Of this credible intelligence I have received by the testimony of the Register then of Gloucester, named John Tailer, alias Barker, that the said blind boy at his last examination and final condemnation, was brought (by the Officers, under whose custody he had remained) before doctor Williams then Chancellor of Gloucester, sitting judicially with the said Register in the consistory, near unto the south door, in the neither end of the Church of Gloucester. Where the said Chancellor then ministered unto the said Boy such usual articles, as they are accustomed in such cases, and are sundry times mentioned in this book. Amongst which, he chief urged the article of Transubstantiation, saying in effect as followeth.  Chancellor. 
Dost thou not believe, that after the words of consecration spoken by the Priest, there remaineth the very real body of Christ in the Sacrament of the altar?  Tho. 
To whom the blind Boy answered: No, that I do not.  Chancel. 
Then thou art an heretic, and shalt be burned: But who hath taught thee this heresy?  Thom. 
You, M. Chancellor.  Chancel. 
Where I pray thee?  Thom. 
Even in yonder place: Pointing with his hand, and turning towards the Pulpit, standing upon the North side of the Church.  Chancel. 
When did I teach thee so.  Tho. 
When you preached there (naming the day) a Sermon to all men, as well as to me, upon the Sacrament. You said, the Sacrament was to be received spiritually by faith, and not carnally and really, as the papists have heretofore taught.  Chanc. 
Then do as I have done, and thou shalt live as I do, and escape burning.  Tho. 
Though you can so easily dispense with yourself, and mock with God, the world, and your conscience, yet I will not so do.  Chanc. 
Then God have mercy upon thee: for I will read the condemnatory sentence against thee.  Tho. 
God's will be fulfilled.  
The Register being herewith somewhat moved, stood up, and said to the Chancellor.  Register. 
Fie for shame man, will you read the sentence against him, and condemn yourself? away, away, & substitute some other to give sentence and judgement.  Chanc. 
No Register, I will obey the law, and give sentence myself according to mine office.  
And so he read the sentence condemnatory against the boy, (with an unhappy tongue, and a more unhappy conscience) delivering him over unto the secular power. Who the said v. day of May, brought the said blind boy to the place of execution at Gloucester: together with one Thomas Croker a Bricklayer, condemned also for the like testimony of the truth. Where both together in one fire, most constantly and joyfully yielded their souls into the hands of the Lord jesus. Ex testimo. Io. Lond.    

¶ Persecution in Suffolk.  
Three burnt at Beckles. May. 21.  
AFter the death of these above rehearsed, were three men burnt at Beckles in Suffolk, 
 in one fire, about the 21. day of May, anno. 1556. Whose names are here under specified.  

Thomas Spicer of Winston, Labourer.  
john Deny and Edmund Poole.   
This Thomas Spicer was a single man of the age of 19 years, and by vocation a Labourer, dwelling in Winston in the County of Suffolk, & there taken in his masters house in Summer, about or anon after the rising of the Sun (being in his bed) by james Ling and john Keretch of the same town, and Wil Davies of Debnam in the said County. 
I●mes 〈◊〉 john 〈◊〉, W D●uies, persecutors.   
The occasion of his taking was, for that he would not go to their popish church to hear Mass, and receive their Idol at the commandment of sir john Tirrell knight, of Gipping hall in Suffolk, and certain other justices there, who sent both him and them to Eay dungeon in Suffolk, till at length they were all three together brought before Dunnyng then Chancellor of Norwich, and M. Myngs the Register, sitting at the Town of Beckles to be examined. 
Dun●ing, 〈◊〉 persecutors.   
And there the said Chancellor persuading what he could to turn them from the truth, could by no means prevail of his purpose. Whereby minding in the end to give sentence on them, he burst out in tears, entreating them to remember themselves, and to turn again to the holy mother church, for that they were deceived and out of the truth, and that they should not wilfully cast away themselves, with such like words.  
Now, as he was thus labouring them and seemed very loath to read the sentence (for they were the first that he condemned in that diocese) the Register there sitting by, being weary, belike, of tarrying, or else perceiving the constant Martyrs to be at a point, called upon the Chancellor in haste to rid them out of the way, and to make an end. At which words the Chancellor read the condemnation over them with tears, and delivered them to the secular power.  

¶ Their Articles.  
THe Articles objected to these and commonly to all other condemned in that Diocese by Doctor Hopton Bishop of Norwich, 
The articles 〈◊〉 upon they were 〈…〉.  and by Dunnyng his Chancellor, were these.  
1. First, was articulate against them, that they believed not the Pope of Rome to be supreme head immediately under Christ in earth of the universal Catholic Church.  
2. Item, that they believed not holy bread and holy water, ashes, palms, and all other like ceremonies used in the Church, to be good and laudable for stirring up the people to devotion.  

Ceremo●●●.  3. Item, that they believed not after the words of consecration spoken by the Priest, the very natural body of Christ, and no other substance of bread and wine, to be in the sacrament of the Altar.  
4. Item that they believed it to be Idolatry to worship Christ in the Sacrament of the Altar. 
Sacrament of the Altar.   
5. Item, that they took bread and wine in remembrance of Christ's Passion.  
6. Item, that they would not follow the Cross in procession nor be confessed to a Priest.  
7. Item, that they affirmed no mortal man to have in himself free will to do good or evil.  
For this doctrine and articles above prefixed, these three (as is aforesaid) were condemned by Doctor Dunning, & committed to the secular power, Sir john Sylliard being the same time high Sheriff of Norfolk and Suffolk.  
And the next day following upon the same, they were all burnt together in the said town of Beckles. 
Execution of burning in Norfolk done without a writ.  Whereupon it is to be thought, that the writ De comburendo, was not yet come down, nor could not be, the Lord Chaunlour Bish. Heath, being the same time at London. Which if it be true than it is plain, that both they went beyond their Commission, that were the executioners, & also the Clergy which were the instigatours thereof, cannot make good that they now pretend: saying, that they did nothing but by a law. But this let the Lord find out, when he seethe his tyme.  
In the mean time, while these good men were at the stake, & had prayed, they said there belief: and when they came to the reciting of the Catholic Church, Sir john Silliard spoke to them. That is well said Sirs, quoth he. 
Sir john Silliardes words.  I am glad to hear you say, you do believe the Catholic Church. That is the best word I heard of you yet.  
To which his sayings, Edmund Pole answered, 
Edmund Pole refuseth the Pope's Church.  that though they believe the Catholic Church, yet do they not believe in their Popish Church, which is no part of Christ's Catholic Church, and therefore no part of their belief.  
When they rose from prayer, they all went joyfully to the stake, and being bound thereto, and the fire burning about them, they praised God in such an audible voice, that it was wonderful to all those which stood by and heard them.  
Then one Robert Bacon, dwelling in the said Beckles a very enemy to God's truth, 
Robert Bacon an enemy.  and a persecutor of his people, being there present within hearing thereof, willed the tormentors to throw on faggots to stop the knaves breaths, as he termed them: so hot was his burning charity. But these good men not regarding there malice, confessed the truth, and yielded their lives to the death for the testimony of the same, very gloriously & joyfully. The which their constancy in the like cause, the Lord grant we may imitate and follow unto the end. Whether it be death or life to glorify the name of Christ, Amen.  
And forasmuch as we have here entered into the persecution of Norfolk and Suffolk, it cometh therefore to mind by occasion hereof, briefly to touch by the way, some part (for the whole matter cannot be so expressed as it was done (touching the troubles of the towns of Winson and Mendlesam in Suffolk, raised and stirred by the said Sir john Tyrrell & other justices there) of the like affinity. The sum and effect of which briefly is thus signified to me by writing.   

* The persecution in the Towns of Winson and Mendlesam in Suffolk.  
BY the procurement of Sir john Tyrrell Knight and other of his Colleagues, 
Sir john Tyrrell persecutor. Persecution at Winson and Mendlesam in Suffolk. The names of good men persecuted in Suffolk Mendlesam.  there were persecuted out of the Town of Winson in Suffolk these persons hereafter following. Anno. 1556.  

Mistress Alice Twaites Gentlewoman, of the age of three score years and more, and two of her servants.  
Humphrey Smith and his wife.  
William Katchpoole and his wife.  
john Mauling and his wife.  
Nicholas Burlingham and his wife.  
And one Wrought and his wife.   
Such as were persecuted and driven out of the town of Mendlesam, in the County of Suffolk.  

Simon Harlstone, and Katherine his wife, with his five children. William Whitting, and Katherine his wife. Thomas Dobson and his wife. Thomas Hubbard and his wife. 
God's people persecuted.  john Doncon and his wife & his maid. William Doncon. Thomas Woodward the elder. One Konnoldes wife. A poor widow. One mother Semons maid.   
Besides those that were constrained to do against their conscience, by the help of the parish Priest, whose name was sir john Brodish.   

¶ These be the chiefest causes why those above named were persecuted.  

The faith and doctrine of these Confessors.  FIrst, they did hold and believe the holy word of God, to be the sufficient doctrine unto their salvation.  
Secondly, they denied the Pope's usurped authority, and did hold all that church of Antichrist to be Christ's adversaries. And further, refused the abused sacraments, defied the mass and all popish service and ceremonies, saying, they rob God of his honour, & Christ of his death and glory, and would not come at the Church, without it were to the defacing of that they did there.  
Thirdly, they did hold that the ministers of the church by God's word, might lawfully marry.  
Fourthly, they held the Queen to be as chief head, and wicked rulers to be a great plague sent of God for sin, etc.  
Fiftly, they denied man's free will, and that the Pope's Church did err, and many other in that point with them, rebuking their false confidence in works, and their false trust in man's righteousness. Also when any rebuked those persecuted for going so openly, and talking so freely: their answer was, they knowledged, confessed, and believed, and therefore they must speak: and that their tribulation was Gods good will and providence, & that his judgements were right, to punish them with other for their sins, and that of very faithfulness and mercy, God had caused them to be troubled, so that one hair of their heads should not perish before the time, but all things should work unto the best to them that love GOD, and that Christ jesus was their life and only righteousness, 
Witnessed by the faithful report of Suffolk men.  and that only by faith in him, and for his sake, all good things were freely given them, also forgiveness of sins, and life everlasting.  
Many of these persecuted, were of great substance, and had possessions of their own.  
give God the praise.  
¶ For so much as we are now in the month of May, before we overpass the same, and because the story is not long, and not unworthy peradventure of noting, it shall not grieve the studious Reader, a little to give the hearing thereof, whereby to learn to marvel and muse at the great works of the lord They that go down (sayeth the Psalm) into the sea, 
Psalm. 106.  labouring upon the water, have seen the works of the Lord▪ and his mighty wonders upon the deep. Psal. 106. etc. The truth whereof may well appear in this story following: which story as it is signified and written to me by relation of the party himself which was doer thereof called Thomas Morse, so I thought to purport the same as followeth.    

¶ A story of one Gregory crow, marvelously preserved with his new Testament upon the Seas. May. 26.  

A story of Gregory Crow marvelously preserved upon the Sea with his new Testament.  Upon Tuesday after Whitsonday, which was the 26. day of May, in this present year .1556. (or else, as he rather thinketh, in the year next before, which was 1555.) a certain poor man, whose name was Gregory crow dwelling in Maulden, went to the Sea, minding to have gone into Kent for Fulling earth, but by the way being foul weather, was driven upon a Sand, where presently the boat sank, and was full of water, so that the men were forced to hold themselves by the mast of the boat, and all things that would swim did swim out of her. Amongst which Crow saw his Testament in the water, and caught it and put it in his bosom. 
crows boat broken upon the sand.  Now it was ebbing water, so that within one hour, the boat was dry, but broken, so as they could not save her, but they went themselves upon the sand (being x. miles at the lest from the land) & there made their prayers together, that God would send some ship that way to save them (being two men & one boy in all:) for they might not tarry upon the sand but half an hour, but it would be flood. In the which time they found their chest wherein was money to the sum of v. pound vj. shillings viii. pence, the which money the man that was with the said Crow (whose name I know not) took & gave it to Crow who was owner thereof, 
Crow taketh his Testament and casteth his money away. The boy beaten with Sea, and drowned.  & he cast it into the sea, saying: if the Lord will save our lives he will provide us a living, and so they went upon the mast there, hanging by the arms and legs for the space of ten hours, in the which time the boy was so weary, & beaten with the sea, that he fell of and was drowned.  
And when the water was gone again, and the sand dry, crow said to his man, It were best for us to t●ke down our masts, and when the flood cometh we will sit upon them, and so it may please GOD to bring us to some ship that may take us up. Which thing they did, and so at x. of the clock in the night of the same Tuesday, the flood did bear up the mast whereupon they sat.  
And upon the Wednesday in the night, the man died, 
Crows ●an dea● upon the ●aste. Gregory Crow 〈◊〉 upon the Seas sitting 〈◊〉 a Mast.  being overcome with hunger and watching. So there was none left but this Crow, who driving up & down in the sea, calling upon God as he could, and might not sleep for fear that the sea would have beaten him of.  
So at length I myself (saith Thomas Morse) being laden to Antwerp with my Crayer, going from Lee upon Friday, having within my Crayer of Mariners and merchants, to the number of 46. persons, and so coming to the Foreland, the wind was not very good, so that I was constrained to go somewhat out of my way, 
God's providence to be noted.  being in the after noon about 6. of the clock, where at the last we saw a thing a far of, appearing unto us like a small Boy, that fishermen do use to lay with their hooks.  
When we saw it, some said, let us have some fish, And I said to him that was at the helm: keep your course away, for we shall but hinder the fisherman, and have no fish neither, and so at my commandment he did. But at length he at the helm standing higher than all we did, said: Me think Master, it is a man. 
God a marvellous 〈…〉 time of need.  But yet they being in doubt that it was but a Fisher's Boy, returned the ship from him again to keep their course.  
Crow beholding the ship to turn from him, being then in utter despair, & ready now to perish with watchching, famine, and moreover miserabllye beaten with the Seas, at last took his Mariners cap from his head, and holding up the same with his arm, as high as he could, thought by shaking it as well as he might, to give them some token of better sight.  
Whereupon the Styreman more sensibly perceiving a thing to move, advertised us again, declaring how he did see plainly a man's arm: and with that we all beheld him well, and so came to him, and took him up. And as soon as we had had him in our ship, he began to put his hand in his bosom: and one asked him if he had money there. No said he, I have a book here, I think it be wet: & so drew out his Testament which we then dried. But the Sea had so beaten him, that his eyes, nose, & mouth, 
Crow with the Testament preserved on the Sea.  was almost closed with salt, that the heat of his face, and the weather had made. So we made a fire and shifted him with dry clothes, and gave him Aqua composita to drink, and such meat as was in the ship, and then let him sleep.  
The next day when we awaked him about viii. of the clock in the morning, and his blood began somewhat to appear in his flesh (for when we took him up his flesh was even as though it had been sodden, or as a drowned man's is) and then we talked with him of all the matter before rehearsed. And so sailing to Antwerp, the Merchants which saw the thing published the same in Antwerp, & because it was wonderful, the people there both men and women came to the ship to see him many of them▪ Some gave him a petticoat, and some a shirt, some hosen, and some money, (always noting how he cast away his money, and kept his book.  
And many of the women wept when they heard and saw him. And Master Governor of the English nation there, had him before him, and talked with him of all the matter: and pitying his case commanded the Officer of the English house to go with him to the free host houses amongst the English merchants, and I with them, 
The sum of his money cast into the Sea restored him again.  and at three houses there was given him vj. pound x. shillings. And so from thence he went with me to Roan, where the people also came to him to see him, marveling at the great works of God.  
And thus much concerning this poor man with his new Testament preserved in the sea (which testament the Pope's clergy condemneth on the land) ye have heard as I received by the relation of the party above named, who was the doer thereof, and yet alive dwelling in Lee, well known to all merchants of London. In which story this by the way understand good Reader (which rightly may be supposed) that if this poor man thus found & preserved in the sea with a new Testament in his bosom, had had in stead of that a pixe with a consecrated host about him, no doubt it had been rung ere this time, all christendom over for a miracle, so far as the Pope hath any land. But to let the Pope with his false miracles go, let us return again to our matter begun, & adjoin another history of much like condition, testified likewise by the information of the said Tho. Morse above mentioned, to the intent to make known the worthy acts of the almighty, that he may be magnified in all his wondrous works. The story is thus declared, which happened, an. 1565. about Michaelmas.   

¶ Another like story of God's providence, upon three men delivered upon the Sea.  
THere was a ship (saith the said Tho. Morse) whereof I had a part, 
An other 〈…〉 that 〈…〉 Seas. 〈…〉 upon a 〈◊〉 of 〈◊〉 ship 〈◊〉 days 〈◊〉 two 〈◊〉 in the Sea.  going toward the Bay for salt, with two ships of Bricklesey, which were altogether going for salt, as before is said. At what time they were within x. mile of the North Foreland, otherwise called Tennet, the wind did come so contrary to our ship, that they were forced to go clean out of the way, and the other two ships kept their course still, until our ship was almost out of sight of them. And then they saw a thing driving upon the sea, & hoist out their boat and went unto it: and it was three men sitting upon a piece of their ship, which had sitten so two days and two nights.  
There had been in their ship eight men more, which were drowned, being all Frenchmen, dwelling in a place in France called Olloronne. They had been at Danswike and lost their ship about Orford Nas, as might be learned by their words. They were men that feared God, the one of them was owner of the ship. Their exercise, while they were in our ship, was, that after the coming in, they gave thanks for their deliverance: both morning and evening they exercised prayer, and also before & after meat, and when they came into France, our ships went to the same place, where these men dwelled and one of them did sell unto our men their ships lading of salt, and did use them very courteously and friendly, and not at that time only, but always whensoever that ship cometh thither (as she hath been there twice since) he always doth for them, so that they can lack nothing. I should have noted that after our ship had taken up those iij. men out of the Sea, they had the wind fair presently, and came and overtook the other two ships again, and so they proceeded in their voyage together.  
¶ For the more credit of this story above recited, to satisfy either the doubtful, or to prevent the quarreler, I have not only alleged the name of the party which was the doer thereof, but also expressed the matter in his own words as I of him received it: the party & reporter himself being yet alive, & dwelling at Lee, a man so well known amongst the Merchants of London, that who so heareth the name of Thomas Morse, will never doubt thereof. And again, the matter itself being so notoriously known to merchants as well here as at Andwerpe, that though his name were not expressed, the story can lack no witnesses.   

¶ The death of William Slech in the kings Bench.  
THe last day of the said month of May, in the year aforesaid, 
May. 31. 〈…〉 the 〈◊〉 Be●ch 〈…〉 in 〈…〉.  Wil Slech being in prison for the said doctrine of the lords Gospel, and the confession of his truth died in the kings Bench, and was buried on the backside of the said prison, for that the Romish catholic spirituality thought him not worthy to come within their Pope-holy churchyards, neither in any other christian burial, as they call it.   

¶ The story of four men condemned at Lewis the 6. day of june.  
IN june next following, about the sixth day of the same month, 
〈◊〉. 6. ● Martyr's 〈…〉.  4. Martyrs suffered together at Lewis, whose names were these.  

Thomas Harland of Woodmancote, Carpenter.  
john Oswald of Woodmancote, Husbandman.  
Thomas Auington of Ardingly, Turner.  
Thomas Read.   
To Thomas Harland I find in the bishop of London's registers, 
E● Regist. A●●swere 〈◊〉 Thomas ●arland.  to be objected for not coming to church. Whereunto he answered, that after the Mass was restored, he never had will to hear the same, because (said he) it was in Latin which he did not understand: and therefore as good (quoth he) never a whit, as never the better.  
joh. Oswalde denied to answer any thing, until his accusers should be brought face to face before him: and nevertheless said, that fire and faggots could not make him afraid: but as the good Preachers which were in King Edward's time have suffered and gone before: so was he ready to suffer and come after, and would be glad thereof.  
These four after long imprisonment in the Kings Bench, were burned together at Lewis in Sussex, in one fire, the day of the month aforesaid.   

¶ The martyrdom of Thomas Hood, and Thomas Milles.  
IN the same town of Lewis, 
Answer of john Oswald.  and in the same month likewise, were burned Thomas Whoode Minister, and Thomas mills, about the xx. day of the same month, for resisting the erroneous and heretical doctrine of the pretenced catholic church of Rome.   

¶ Two dead in the kings Bench.  
IN the which month likewise, 
june. 23. 2. Martyrs burnt at jews. june. 23. William Adh●rall. june. 25. john Clement.  William Adherall Minister, imprisoned in the kings Bench, there died the xxiv. day of the same month, & was buried on the backside: Also john Clement Wheelewright, who dying in the said prison, in like sort upon the dunghill was buried in the backside two days after, videlicet, the xxv. day of june.   

¶ A merchants servant burnt at Leycester.  
THe next day following of the said month of june, we read of a certain young man a merchant's servant, 
june. 26. A merchants' servant.  who for the like godliness suffered cruel persecution of the Papists, and was burnt at Leicester, the 26. of the month of june above named.   

❧ Thirteen Martyrs burned at Stratford the Bow.  
NOt long after the death of the merchants servant before mentioned, 
june▪ 27.13. Martyrs suffering at Stratford the Bow.  there followed in this happy and blessed order of Martyrs burned in one fire at Stratford the Bow by London, a xj. men and two women, whose dwellings were in sundry places in Essex, & whose names hereafter followeth.  

Henry Adlington.  
Laurence Pernam.  
Henry Wye.  
William Hallywell.  
Thomas Bowyer.  
George Searles.  
Edmund Hurst.  
Lion Cawch.  
Ralph jackson.  
john Deryfall.  
john Routh.  
Elizabeth Pepper.  
Agnes George.   
Unto whom the 6. of june, an. 1556. D. Darbyshiere Boners Chancellor, in form of law ministered the same Articles that were propounded unto Tho. Whittle & his company, mentioned before, to the which they made their several answers, in simplicity, and in a good conscience. The sum and effect whereof ensueth.  
To the first, they all answered affirmatively: but Lion Cawch added further, 
Answer to their articles.  that he believed that the true faith and religion of Christ is, wheresoever the word of God is truly preached.  
To the second Article, they all answered in effect, 
Answer to the 2. article.  denying that there be 7. sacraments: some affirming that in the Church of Christ, there be but two sacraments, that is to say, Baptism, and the lords Supper. Others referring themselves to believe as the scripture teacheth them. And other some refused to make answer because of their simplicity.  
To the third article they all answered affirmatively. 
Answer to the 3 article. Answer to the 4. article.   
To the fourth Article, they all answered affirmatively: saving john Routh, who said he would make no answer thereunto. But Lion Cawch added, that he believed the article to be true: but it was because he had no better knowledge. And Agnes George added, that in king Edward the 6. his time, she went from her old faith and religion, and believed in the faith and religion that was then taught and set forth.  
To the fift they all answered in effect affirmatively: saving john Routh, whose answer was, 
Answer to the .5. article.  that the Mass is such a thing, which cannot nor will not enter into his conscience. And Henry Adlington answered, that for 9 or 10. years before, he misliked the Mass, and also the Sacrament of the altar, because they cannot be proved by the scriptures. And as touching the authority of the Sea of Rome, he being but xiv. years of age, took an oath against the same, which oath (he said) he intended to keep by the grace of God.  
To the vj. they all answered affirmatively: saving john Routh, 
Answer to ●he 6. article.  and Wil Halywel, who both refused to answer, because they knew not what they meant by this article. But the two women added, that they refused to be reconciled to the faith and religion that was then used in the Realm of England. And Laurence Pernam added, that he never refused to be reconciled and brought to the unity of the catholic church of Christ.  

Answer to the 7. Article.  To the seven. Article they all answered affirmatively: but Wil Halywell denied that ever he called the Mass Idolatry and abomination. And Henry Wye affirming the Article to be true: yet he confessed his infirmity, that he went to his parish church and received, before he was put in prison.  

To the 8. article heir answers.  To the viii. Article, Edmund Hurst, Ralph jackson & George Searles answered affirmatively: Henry Wye said he was brought before certain justices of Peace in Essex, concerning one Higbed his late master, and thereupon he was committed to Colchester castle, and from thence sent to London to the Bishop to be further examined. Wil Hallywell affirmed the like confession as Henry Wye did, only Higbed excepted. john Derifall said he was called before the Lord Rich, and Master Mildmay of Chelmesford, and was by them sent to Boner Bish. of London, to be further by him examined, Tho. Bowyer said he was brought before one M. Wiseman of Felsed, & by him was sent to Colchester castle, and from thence was carried to Boner bishop of London, to be by him further examined. Lion Cawch said that he was sent to come before the King and Queen's majesties Commissioners, and there before them appearing three times, was sent to Boner bishop of London, to be by him further examined. Henry Adlington said, that he coming to Newgate to speak with one Gratwike there being prisoner for the testimony of jesus Christ, was apprehended and brought before D. Story, and by him sent to Boner bish. of London, to be by him further examined. john Routh said, that he was convented before the Earl of Oxford, and by him sent to the castle of Colchester: & from thence conveyed to Boner B. of London, to be by him further examined. Laurence Pernam said, that he was committed to Harford prison, because he would not go to church, and from thence sent to Boner B. of London, to be by him further examined. Agnes George said, that she was committed to prison in Colchester, at the commandment of one M. Maynard an Alderman of the town, because she would not go to church, and from thence was sent to Boner B. of London to be by him further examined. Elizabeth Pepper said, she was apprehended by two Constable's and an Alderman, for that she would not come to church, and by them was sent to Boner B. of London, to be by him further examined.  
To the ix. Article, 
To the 9 article their answers.  they all believed the premises to be true, above by them confessed, and that they were of the diocese and jurisdiction of London. But Elizabeth Pepper added that she was of the town of Colchester.  
And Agnes George added that she was of the Parish of Barefold. And Lion Cawche added that he was then of the City of London, by reason that he was at that present a merchant there.  
Henry Wye Brewer, 
Henry 〈◊〉  was of the parish of Stantford le Hox, and of 32. years of age.  
William Hallywell was a Smith of the Parish of Waltham Holle cross, 
W. Hall●●well.  and of the age of 24. years or thereabouts.  
Ralph jackson was a servingman of Shepping Onger, and of the age of 24. years. 
Ralph jackson. Laurence Pernam.   
Laurence Parnam was a Smith of Hods●on, within the parish of Amwell, in the County of Hartford, & of the age of 22. years.  
john Derifall was a Labourer of the parish of Rettington in Essex, and of the age of 50. years. 
john Derisall. Edmund Hurst.   
Edmund Hurst was a Labourer of the parish of S. james in Colchester, and of the age of fifty years and above.  
Thomas Bowyer was a Weaver of Much Dunnemow, and of the age of 36. years. 
Thomas Bowyer.   
George Searles was a Tailor between 20. & 21. years of age, of the parish of White Nottle, 
George Searles.  where he was taken and carried to the Lord Rich, who sent him to Colchester castle, with a commandment that no friend he had should speak with him. There he lay 6. weeks, and was sent up to London, where he was sometime in the Bishop's coalhouse, sometime in Lollards Tower, and last of all in Newgate. He was apprehended in Lent about a fortnight before Easter in the place aforesaid.  
Lion Cawch was a Broker borne in Flaunders, 
Lion Cauch.  and then resident at his taking in the city of London, & of the age of 28. years, or thereabouts.  
Henry Adlington was a Sawyer, 
Henry Adlington.  and of Greenested in the county of Sussex, and of the age of 30. years.  
❧ The burning of xiii. persons at Stratford the Bow near London, whereof the two women went in among them to the stake untied.  

Anno 1556. 〈◊〉  john Routh was a labourer & of the parish of Week in Essex, and of the age of 26. years.  
Elizabeth Pepper was the wife of Thomas Pepper Weaver, of the parish of S. james in the town of Colchester, 
 and of the age of 30. years or thereabouts, who when she was burned at Stratford, was a xj. weeks gone with child, as she then testified to one bosoms wife, who than unloosed her neckerchiefe, saying moreover, when she was asked why she did not tell them, answered, Why quoth she, they know it well enough. Oh such be the bloody hearts of this cruel generation, that no occasion can stay them from their mischievous murdering of the saints of the Lord, which truly profess Christ crucified only and alone, for the satisfaction of their sins.  
Agnes George was the wife of Richard George husbandman of West Barefold in the county of Essex, 
〈…〉. Ex Regist.  and of the age of 26. years. This Richard George had another wife burned beside her in the Postern at Colchester, and himself lay in prison until Queen Elizabeth came to the reign, and then was delivered.  
When these xiii. were condemned, and the day appointed they should suffer, which was the xxvij. day of june, anno. 1556. they were carried from Newgate in London the said day, to Stratford the Bow (which was the place appointed for their martyrdom, & there divided into two parts, in two several chambers. Afterward the Sheriff who there attended upon them, 
 came to the one part and told them that the other had recanted, and their lives therefore should be saved, willing and exhorting them to do the like, and not to cast away themselves.  
Unto whom they answered, that their faith was not builded on man, but on Christ crucified. Then the sheriff perceiving no good to be done with them, went to the other part, and said (like a liar) the like to them, that they whom he had been with before, had recanted, and should therefore not suffer death, counseling them to do the like, and not wilfully to kill themselves, but to play the wise men, etc.  
Unto whom they answered as their brethren had done before, that their faith was not builded on man, but on Christ and his sure word, etc.  
Now when he saw it booted not to persuade (for they were, God be praised, surely grounded on the rock jesus Christ) he then led them to the place where they should suffer, and being all there together, most earnestly they prayed unto God, and joyfully went to the stake and kissed it, and embraced it very heartily.  
The eleven men were tied to three stakes, and the two women lose in the midst without any stake, 
 and so were they all burnt in one fire, with such love to each others, and constancy in our Saviour Christ, that it made all the lookers on to marvel. The Lord grant us the like grace in the like need, according to the good pleasure of his will, Amen:  
In the company of these foresaid xiii. were three more condemned to die, whose names are here under specified.  

Thomas Freeman.  

 William Stan●ard.  
William adam's.   
Which three answered to those Articles that were propounded unto the said xiii. in effect as they did. And being thus in the hands of the secular power, Cardinal Poole sent his dispensation for their lives, by what occasion I cannot safely say, but by means thereof they then escaped. The copy of which dispensation because it is examplified in our first impression, I shall desire the Reader to resort to the place of the pag. 1525.  

 The sunday after these foresaid 16. were condemned, Fecknam Deane of Paul's preached at Paul's Cross, where he declared that they had as many sundry opinions as they were sundry persons. At the hearing whereof, they drew out their faith, and set to their hands as hereafter followeth, and directed the same to their friends, & the faithful congregation, as followeth.  

¶ Unto all our dearly beloved friends, and the holy Congregation of jesus Christ, even so many as love God, Grace be with you, and peace from God our Father, and from our Lord jesus Christ. So be it.  
BE it manifest to all unto whom this our certificate shall be seen, that where upon Saturday, being the 13. day of june, at Fulham before the B. of London, 
A letter or apology of the Martyr, purging themselves of the false slander of M. Fecknam.  16. of us (whose names here under are subscribed) were condemned to die for the most pure & sincere truth of Christ's verity: which most godly truth hath been from the beginning with the wicked adversaries thereof continually defaced, and is by the Devil and his imps even at this present likewise daily slandered. Upon which occasion, dearly beloved brethren, we are moved, yea constrained, in the ears of all men to manifest our belief, and also briefly the Articles wherefore we are condemned, for the avoiding of false reports and slanderous tongues, which might happen by the most ungodly and uncharitable Sermon late preached at Paul's cross the 14. of the said month being Sunday, by M Fecknam now Deane of the same Church: where he in that most worthy audience defamed us to be in 16. sundry opinions, which were a thing prejudicial to all christian verity, and for a true testimonial thereof, this here under written shall answer our cause, and therefore we pray you that are of God to judge.  
The first, we believe we were baptized in the faith of Christ's Church, and incorporate unto him, 
Uniform agreement in their faith.  and made members of his Church, in the which faith we continue. And although we have erred for a certain time, yet the root of faith was preserved in us by the holy Ghost, which hath reduced us into a full certainty of the same, and we do persist, and will by God's assistance to the end. Now mark, that although the minister were of the Church malignant, yet his wickedness did not hurt us, for that he baptized us in the name of the Father, the Son, and the holy Ghost.  
There was both the word and the element, and our Godfathers and Godmothers renouncing for us the Devil and all his works, 
The profession of their Baptism.  and confessing the Articles of the Christian faith for us and also witnesses that we were baptized, not in the faith of the Church of Rome, but in the faith of Christ's Church.  
1. Item, there are but two Sacraments in Christ's Church, that is, the Sacrament of Baptism, and the lords Supper. 
Sacraments of the Church.  For in these are contained the faith of Christ his Church: that is, the two Testaments, the law and the Gospel. The effect of the law is repentance, and the effect of the gospel remission of sins.  
2. Item, we believe that there is a visible church, 
The visible Church.  wherein the word of God is preached, and the holy Sacraments truly ministered, visible to the wicked world, although it be not credited, & by the death of Saints confirmed, as it was in the time of Helias the Prophet as well as now.  
3. Item, the sea of Rome is the sea of Antichrist, 
The Sea of Rome.  the congregation of the wicked, etc. whereof the Pope is head under the Devil.  
4. Item, 
The Mass.  the Mass is not only a profanation of the lords Supper, but also a blasphemous Idol.  
5. Item, God is neither spiritually nor corporally in the Sacrament of the altar, and there remaineth no substance in the same but only the substance of bread and wine.  
For these the Articles of our belief, 
Transubstantiation denied.  we being condemned to die, do willingly offer our corruptible bodies to be dissolved in the fire, all with one voice assenting and consenting thereunto, and in no one point dissenting or disagreeing from any of our former Articles.  
Apparent also let it be and known, that being of the former Articles before the bloody Bishop examined, the said day and time, we affirmed to believe all that he or they would approve by the Scriptures. But he said that he would not stand to prove it with heretics, but said, they themselves were the holy church and that we ought to believe them, or else to be cut of like withered branches.  

¶ Their names subscribed to the same.  
Ralph jackson.  
Henry Adlington.  
Lion Cawch.  
Wil Hallywell.  
George Searles.  
john Routh.  
john Derifall.  
Henry Wye.  
Edmund Hurst.  
Laurence Parnam.  
Tho. Boyer. 
13. of these were Martyrs as is before said.   
Elizabeth Pepper.  
Agnes George.  
Tho. Freeman.  
Wil Stannard.  
Wil adam's.    

* Trouble and business in the Diocese of Lichfield.  
IN the Diocese of Lichfield, about the 14. of june, in the same year, 
june. 14. Ralph Bane B. of coventry and Lichfield, a cruel persecuter.  john Colstocke who was lately come from London before, and now dwelling at Welington, though he suffered no martyrdom, yet sustained some trouble, being attached and examined by the B. named Ralph Bane, for his Religion, especially for two points, in holding against the realty of Christ in the Sacrament, and against Auricular confession to be made to the Priest. For the which cause being compelled to recant, he was enjoined in the church of S. Cedde to bear a faggot before the cross, bareheaded, having in the one hand a Taper, and in the other a pair of beads, etc.  
Amongst divers other which in the same diocese, and the same time were suspected & troubled for the like, was Tho. Flyer of Uttoxater Shoemaker, Nich. Bail of Uttoxater Capper, Tho. Pyot of Chedall.  
Item, Henry Crimes for marrying his wife on Palm sunday even, 
Marrying in Lent punished. june 26. Thomas johnson for swearing by the holy Mass, did pennauce.  etc. Some other also there were which had the like penance enjoined them, as Tho. johnson, about the 26. day of this month of june, because he swore by the holy Mass before the B. sitting in judgement: who for the same was driven to go before the Cross with his Taper and beads, etc.  
Concerning the which Tho. Flyer above named, being a godly and a zealous man, this furthermore is to be noted, and not unworthy of grateful memory, that where as in the Town of Uttoxater commandment was directed unto him amongst others from the Ordinary, for pulling down monuments of superstition, and namely the Rood fit, he being one of the churchwardens or Sidemen, on a time had talk upon the same with certain of his neighbours, where one wished them ill to chieve, that should go about such an act.  
What words passed else amongst them, ministering matter of further provocation, it is not perfectly known. In fine, the said Flier being offended, and afterward meeting with him that had used such words before, began to common with him of the matter: but in the end the man so little repent him of those sayings, that he added yet more fierce words, 
Thomas Flyer slain in God's quarrel.  and at length strokes also, in such wise that at that conflict the said Tho. Flyer was slain: and yet so was the matter handled, & such amends was made with money by the murderer and his friends, to the said Fliers wife, that he suffered little or nothing for the same, save only that he was banished that town, and sworn and bound, never to come in it so long as the said Fliers wife should live.   

¶ Three men dead in the prison of the King's Bench.  
AFter the burning of these in Stratford, the same month died in the prison of the King's Bench in Southwark, 
june. 27. Thomas Parrot. june. 26. Martin Hunt. john Norice Confessors.  one Tho. Parrot, and was buried in the backside, the 27. day of the month abovesaid.  
Also Martin Hunt (as is reported) in the same prison was famished the 29. day. At which time likewise died in the same prison, as I find recorded, one john Norice, and after the same sort as the other was buried on the backside of the said prison, the day above mentioned.    

¶ The story of three Martyrs suffering at S. Edmondesbury.  
AFter the death of the aforesaid Tho. Parrot, Martin Hunt and john Norice, 
june. 30.  were three martyred at S. Edmondsbury in Suffolk, in one fire, whose names are here under specified.  

Roger Bernard.  
Adam Foster.  
Robert Lawson.   

¶ The first examination of Roger Bernard, before D. Hopton B. of Norwich.  

Roger Bernard Martyr.  WHen Roger Bernard came before the bishop first he was asked whether he had been with the Priest at Easter to be shriven, & whether he had received the blessed Sacrament of the altar or no. Unto whom Roger Bernard answered no: 
Roger Bernard refuseth auricular confession.  I have not been with the Priest, nor confessed myself unto him, but I have confessed my sins unto almighty God, & I trust he hath forgiven me: wherefore I shall not need to go to the priest for such matters, who cannot help himself.  Bish. 
Surely Bernard thou must needs go and confess thyself unto him.  Rog. 
That shall I dot do (by God's grace) while I live.  Bish. 
What a stout boyly heretic is this? how malipertly he answereth.  Rog. 
My L. it grieveth me no whit (I thank God) to be called heretic at your hands: for so your forefathers called the Prophets and Confessors of Christ, long before this tyme.  
At these words the B. rose up in a great heat, and bad Bernard follow him. Then the B. went and kneeled before that they call the Sacrament of the altar, and as he was in his prayers kneeling, he looked back, and asked Bernard why he came not and did as he did. Unto whom Bernard answered: I cannot tell▪ why I should so do. Why (quoth the bishop) thou lewd fellow, whom seest thou yonder, pointing to the pixe over the altar?  Rog. 
I see no body there, Do you my Lord?  Bish. 
Why naughty man, dost not thou see thy maker?  Rog. 
My maker? No, I see nothing but a few clouts hanging together on a heap. 
Note the Catholic charity of this prelate.  With that the Bishop rose up sore displeased, and commanded the Gaoler to take him away, and to lay irons enough on him. For (quoth he) I will tame him or he go from me, I trow so: and so he was carried away.   

¶ The second examination of Roger Bernard before the said Bishop.  
THe next day Bernard was brought again before the B. who asked him if he did not remember himself since the day before that he was before him. 
another examination of Roger Bernard.   
Rog. Yes my L. I have remembered myself very well, for the same man I was yesterday, I am this day, & I hope shall be all the days of my life, concerning the matter you talked with me of.  
Then one of the Guard standing by, said: my Lord, I pray you trouble not yourself any more with him, 
One of the Guard taketh Bernard to school. A wholesome company of Caterpillars.  but let me have the examining of him: I shall handle him after another sort, I trow, and make him a fair child or he go, you shall see.  
So was he committed to him, and brought by him to an Inn, where were a great many of Priests assembled together, and there they fell all in flattering him and persuading him with gay enticing words what they could: but when therein they might not prevail, for that the lord assisted the good poor man, than began they to threaten him with whipping, stocking, burning, and such like, that it was wonderful the do they made with him. Unto whom Bernard said: Friends, I am not better than my master Christ and the Prophets, which your fathers served after such sort, and I for his name's sake am content to suffer the like at your hands, if God shall so permit, trusting that he will strengthen me in the same according to his promise, in spite of the devil and all his ministers. So when they could not make him to relent or yield, they said: behold a right scholar of john Fortune, 
Roger Bernard condemned by the Bishop of Norwich, Bernard taken by Tamages men.  whom they had them in prison. Then carried they him to the B. who immediately condemned him as an heretic, and delivered him to the secular power.  
This Roger Bernard was a single man, and by his vocation a Labourer, dwelling in Fransden in Suffolk, who was taken in the night by M. Tamages men because he would not go to church to hear their unsavoury service, and so by them carried to prison.   

¶ Adam Foster.  
ADam Foster of the age of 26. years, husbandman, being married, 
june. 30. Adam Foster Martyr. George Revet, Thomas Mouse, Sir john Tyrrell, persecutors.  dwelling in Mendlesam in the County of Suffolk, was taken at home in his house a little before the sun going down by the Constables of the said town, George Revet & Tho. Mouse, at the commandment of sir joh. Tyrrell of Gipping hall in Suffolk, knight, because he would not go to church and hear Mass, and receive at Easter, except he might have it after Christ's holy ordinance. When they came for him, they told him he must go with them unto the justice. Unto whom Adam Foster said, for Christ's cause, & to save his conscience, he was well contented, & so they led him to sir john Tyrrell and he sent him to Ay dungeon in Suffolk, from whence at length he was sent to Norwich, and there condemned by B. Hopton.  
Now after this taking, the said Tho. Mouse & George Revet were stricken with a great fear and sickness, 
God's stroke upon wilful persecutors.  whereby Mouse pined and consumed away even unto death, although he was a man of a young & lusty age. But George Revet who was the said mouse's fellow, and a great reader of the Scripture, or (as a man may term it) a talkative gospeler, would not be premonished by the works of God, but set his son to help the priest say Mass, and to be clerk of the same town of Mendleshan for lukers' sake: yet was there a fair warning given him of GOD, although he had not the grace so to consider it, the which thing was this.  
A young man of the same parish newly married, called Robert Edgore, being of a ripe wit and sound, was clerk in the said Church before the said Revet set his son in that room, and executed the office a little, yea, 
A young● man 〈…〉 Clarke against his conscience.  alas too long against his own conscience: whereby at length the Lord so took away his wits, that many years after, his poor and woeful wife, 
Anno 1556. july.  good woman, was compelled to keep him chained & bound continually, lest he should unwares do himself or some other, some mischief, as many times (the more piety) he was ready enough to do.  
This (as I said) would not admonish Revet, but needs he must persist in his wicked purpose. Notwithstanding at the length, as many men were offended with him in the Parish, so honest women especially (being mightily grieved at his ungodly doings) came to him & said: neighbour Revet, are ye not afraid to let your son help the naughty Priest to say Mass, and to serve that abominable Idol? and he said no.  
Then said they, we fear not to go to church and hear Mass, seeing you being a man, that so much profess Christianity, will let your son help the Priest say Mass. etc.  
At which words Revet waxed angry, and in his rage immediately made his prayer unto god after this manner or with such like words, 
〈…〉 strange token.  saying: O Lord, if it be not thy will that my son should so do, than I beseech thee send some strange token to let me understand what thy good pleasure is therein. etc. So according to his petition, within short space after, his neighbours Bull came into his pasture, and there he having a very proper gelding which was his felicity above any thing he had, the Bull running upon him, did so wound & gore him, that immediately thereof his gelding died, and he thereby nothing amended. For although he knew and confessed, 
 that it was the lords hand upon him for the sufferance of his son in that wicked vocation: yet would he not take him from it, but permitted him still to use and frequent the same against his own conscience.  
At the last the Lord justly sent upon him a great swelling in his legs, which did so grievously vex and trouble him by reason it swelled upward, that at length having thereby brought upon him a very strange sickness, 
〈◊〉 died 〈◊〉 strange 〈◊〉. The lords 〈◊〉 upon 〈◊〉.  he died most miserably, in so impatient manner, that it terrified all good hearts to hear thereof. The Lord grant for Christ's sake, that we may observe his judgements better, to his glory and our comfort. Amen. Ex testimonio quorundam Suffolcensium.   

¶ Robert Lawson.  
RObert Lawson was a single man of the age of 30. years and by vocation a linen Weaver, 
〈…〉 Martyr. Robert Kereth a persecutor.  who was apprehended in the night by one Robert Kereth, at the commandment of Sir john Tyrrel of Gyppinghall in Suffolk Knight, and so was immediately carried to Ay Dungeon in Suffolk, where he remained a certain time, and after was led to Bery. The cause of his taking was, for that he would not go to Church to hear Mass, and receive their popish Idol.  
When these three foresaid martyrs were carried to their deaths, 
〈…〉 of 〈◊〉 Bernard, Adam Foster, Robert Lawson, at B●ry. Anno 1●●6. june. ●●.  videl. Roger Bernard, Adam Foster, and Robert Lawson at Bery, after they had made their prayer, being at the stake & the tormentors attending the fire, they most triumphantly ended their lives, in such happy and blessed condition, as did notably set forth their constancy, and joyful end, to the great praise of God, and their commendation in him, and also to the encouragement of others in the same quarrel to do the like. The Lord of strength fortify us to stand as his true soldiers in what standing soever he shall think it good to place us. Amen.  
¶ In the examination of Roger Bernard, ye heard a little before, how he was compared by the Priests there, to john Fortune, & called his scholar. This john Fortune, otherwise called Cutler, of Hintlesham in Suffolk, was by his occupation a Black Smith, whom they had before them in examination a little before the 20. day of April. In spirit he was zealous and ardent, in the Scriptures ready, in Christ's cause stout and valiant, in his answers marvelous, & no less patiented in his wrongful suffering then constant in his doctrine. Whether he was burned, or died in prison, I cannot certainly find: but rather I suppose that he was burned. Certain it is, howsoever he was made away he never yielded. What his answers and examinations were before D. Parker and the Bishop, ye shall hear him, although not with his own mouth speaking, yet with his own hand you shall see written, what he did say, as followeth.   

¶ The examination of john Fortune before Doctor Parker and Master Foster.  

〈◊〉 examination of 〈…〉 before ●. Parker, 〈◊〉 M. Fo●●er.  FIrst Doct. Parker asked me how I believed in the Catholic faith.  
And I asked him which faith he meant: whether the saith that Steven had, or the faith of them that put Steven to death.  D. Parker 
being moved, said: what a naughty fellow is this? you shall see anon he will deny the blessed Sacrament of the altar.  M. Foster. 
Then said Master Foster: I know you well enough. You are a busy merchant. How sayest thou by the blessed Mass?  Fort. 
And I stood still and made no answer.  Fost. 
Then said M. Foster: why speakest thou not, and make the gentleman an answer?  Fort. 
And I said: silence is a good answer to a foolish question.  Park. 
Then said the Doctor: I am sure he will deny the blessed Sacrament of the altar also. 
The Sacrament of the Altar.   Fort. 
And I said: I know none such, but only the sacrament of the body and blood of our Lord jesus Christ.  Park. 
Then said he: you deny the order of the seven sacraments. And why dost thou not believe in the Sacrament of the altar?  Fort. 
And I said: because it is not written in God's book.  Park. 
Then said he: you will not believe unwritten vereties.  Fort. 
And I said: I will believe that those unwritten verities that agree with the written verities, be true: but those unwritten verities that be of your own making, & invented of your own brain, I do not believe.  Fost. 
Well, said M. Foster: 
M. Foster threateneth john Fortune to be whipped.  you shall be whipped and burned for this gear, I trow.  Fort. 
Then said I: if you knew how these words do rejoice my hart, you would not have spoken them.  Fost. 
Why thou fool, dost thou rejoice in whipping.  Fort. 
Yea, said I, for it is written in the Scriptures, and Christ saith: thou shalt be whipped for my name's sake: & since the time that the sword of tyranny came into your hands, I heard of none that was whipped. Happy were I, if I had the maidenhead of this persecution.  
Away with him then (said he) for he is ten times worse than Samuel: and so was he carried to prison again.   

¶ The second examination of john Fortune before the Bishop of Norwich.  
WHen I came before the Bishop, he asked me if I did not believe in the Catholic church, I said: I believe that Church whereof Christ is the head.  
Then said the Bishop: dost thou not believe that the Pope is supreme head of the Church? And I said: no, Christ is the head of the true Church.  Bish. 
So do I believe also: but the Pope is God's vicar upon earth, and the head of the Church, and I believe that he hath power to forgive sins also.  Fort. 
Then said I: the Pope is but a man, and the Prophet David saith: That no man can deliver his brother, nor make agreement for him unto God: 
Psal. 49.  For it cost more to redeem their souls, so that he must let that alone for ever.  Bysh. 
And the Bishop again fetching about a great circumstance, said: like as the Bell-wether weareth the bell, 
The Pope likened to a Belwether or a Master Bee.  and is the head of the flock of sheep: so is the Pope our head. And as the hives of Bees have a Master Bee that bringeth the bees to the hive again: so doth our head bring us home again to our true Church.  Fort. 
Then I asked him whether the Pope were a spiritual man: and he said yea. And I said again: they are spiteful men, for in xvij. months there were three Popes, and one poisoned an other for that presumptuous seat of Antichrist. 
Poisoned Popes.   Bysh. 
It is maliciously spoken (said he) for thou must obey the power and not the man. And thus was the pope denied to be supreme head.  
Well, said he, what sayest thou to the Ceremonies of the Church? 
Ceremonies of the Church.   Fort. 
And I answered: All things that are not planted by my heavenvly father, shallbe plucked up by the roots, saith christ. For they are not from the beginning, 
Math. 15.  neither shall they continued to the end.  Bysh. 
They are good and godly and necessary to be used.  Fort. 
S. Paul called them weak and beggarly.  Bysh. 
No, that is a lie.  Fortune. 
I hearing that, said: that Saint Paul writeth thus in the fourth to the Galathians: You foolish Galathians (saith he) who hath bewitched you, 
Gal. 4.  that ye seek to be in bondage to these weak and beggarly Ceremonies? Now which of you do lie? you or Saint Paul? And also it is said, that works instituted and enjoined without the commandment of GOD, pertain not to the worship of God, according to the text: In vain do men worship me with men's traditions and commandments. 
Math. 15.  And saint Paul saith: Wherefore do ye carry us away from the grace of Christ to another kind of doctrine? And Christ openly rebuked the Scribes, Lawyers, Phariseis, Doctors, Priests, Bishops and Hypocrites, for making Gods commandments of none effect, to support their own tradition.  Bishop. 
Thou liest, there is not such a word in all the Scriptures, thou naughty heretic. Thou art worse than all other heretics: for Hooper (said he) and Bradford allow them to be good, and thou dost not. Away with him.  

It is pity that popish prelate's cannot lie.  ¶ Here you may perceive, how that the Catholic church can not err, but whatsoever they say, must needs be true. And so my Lord Bishop can not lie, as it may appear to all men most plainly in the text.   

¶ The third examination of john Fortune before the Bishop of Norwich.  
THe next day I was brought before the said Bishop again, 
another examination of john Fortune.  where he made a Sermon upon the 6. chapter of S. john's Gospel of Christ's words: I am the bread that came down from heaven. etc. and thereupon had a great bibble babble to no purpose. So in the end I was called before him, and he said to me.  Bish. 
How believest thou in the Sacrament of the altar? dost thou not believe that after the consecration, 
Sacrament of the Aultarr  there is the real substance of the body of Christ?  Fort. 
And I answered him, that it is the greatest plague that ever came into England.  Bish. 
Why so?  Fort. 
I said: if I were a Bishop, and you a poor man as I am, I would be ashamed to ask such a question. For a Bishop should be apt to teach and not to learn.  Bish. 
I am appointed by the law to teach, so are not you.  Fort. 
And I said: Your law breaketh out very well: for you have burned up the true Bishops and preachers, 
Catholic prelate's obsequious to higher powers so long as they make for their dignity, but when they do otherwise, than they excommunicate them.  and maintained liars to be in their steed.  Bish. 
Now you may understand that he is a traitor: for he denieth the higher powers.  Fort. 
I am no traitor: for S. Paul saith: All souls must obey the higher powers, and I resist not the higher powers, concerning my body, but I must resist your evil doctrine wherewith you would infect my soul.  A Doct. 
Then said a Doctor: my Lord, you do not well: let him answer shortly to his articles.  Bish. 
How sayest thou? make answer quickly to these articles.  Fort. 
S. Paul saith: Christ did one sacrifice once for all, and set him down on the right hand of his father, 
Heb. 10.  triumphing over hell and death, making intercession for sins.  Bish. 
I ask thee no such question, but make answer to this article.  Fort. 
If it be not GOD before the consecration, it is not God after: for God is without beginning and without ending.  Bish. 
Then said he: lo, what a stiff heretic is this? He hath denied altogether: how sayest thou? Is it idolatry to worship the blessed sacrament or no.  Fort. 
God is a spirit, and will be worshipped in spirit and truth.  Bish. 
I ask thee no such question: answer me directly.  Fort. 

Dan. 11.  I answer that this is the God Mauzzim, that robbeth God of his honour.  Bish. 
It is pity that the ground beareth thee, or that thou hast a tongue to speak. Then said the scribe: here are a great many more articles.  Bish. 
Then said the Bishop: Away with him, for he hath spoken to much.   

¶ An other examination of I. Fortune.  
ANd when I came to mine examination again, the bishop asked me if I would stand unto mine answer that I had made before: 
Other talk between john Fortune and the B. of Norwich, john. 6.  and I said, yea, for I had spoken nothing but the truth. And after that he made a great circumstance upon the Sacrament.  
Then I desired him to stand to the text, & he read the Gospel on Corpus Christi day, which said: I am the bread which came down from heaven: believest thou not this? And I said: yea truly.  
And he said, why dost thou deny the Sacrament?  
Because your doctrine is false, said I  
Then said he: how can that be false which is spoken in the Scripture? And I said: Christ said: I am the bread, and you say the bread is he. Therefore your doctrine is false, said I  
And he said: dost thou not believe that the bread is he? And I said no.  Bish. 
I will bring thee to it by the Scriptures.  Fort. 
Hold that fast my Lord: for that is the best Argument that you have yet.  Bish. 
Thou shalt be burned like an heretic.  Fort. 
Who shall give judgement upon me?  Bish. 
I will judge an hundred such as thou art, and never be shriven upon it.  Fort. 
Is there not a law for the spiritualty as well as for the temporalty? and Sir Clement Higham said yes, what meanest thou by that?  Fort. 
When a man is perjured by the law, 
The B. of Norwich charged with perjury.  he is cast over the bar, and sitteth no more in judgement. And the Bishop is a perjured man and aught to sit in judgement of no man.  Bish. 
How provest thou that?  Fort. 
Because you took an oath by king Henry's days to resist the Pope. So both spiritual and temporal are perjured that here can be no true judgement.  Bish. 
Thinkest thou to escape judgement, by that? no, for my Chancellor shall judge thee. He took no oath, for he was out then of the Realm.  M. Hygham. 
It is time to weed out such fellows as you be, in deed.  Bysh. 
Good fellow, why believest not thou in the Sacrament of the altar?  Fort. 
Because I find it not in God's book, nor yet in the Doctors. If it were there, I would believe it with all my hart.  Bysh. 
How knowest thou it is not there?  Fort. 
Because it is contrary to the second commandment: and seeing it is not written in God's book, why do you then rob me of my life.  
Then the Bishop having no more to say, commanded the Bailiff to take him away.  
And thus much touching the examinations of this man. Now whether he died in fire, 
The death of john Fortune.  or otherwise prevented with death: as I said before, I am uncertain.  
In the Registers of Norwich this I do find, that his sentence of condemnation was drawn and Registered, but whether it was pronounced in the said Register, it is not expressed according as the usual manner of the Notary is so to declare in the end of the sentence. Nevertheless this is most certain, that he never abjured nor recanted, howsoever it pleased the Lord by death to call him out of this world.    

¶ The death of john Careless in the Kings Bench.  
ABout this time, the first day of july, amongst divers other prisoners which died the same year in the kings Bench, 
july. 1. The death of john Careless prisoner in the kings Bench.  was also one john Careless of Coventry a weaver. Who though he were by the secret judgement of almighty God prevented by death, so that he came not to the full martyrdom of his body, yet is he no less worthy to be counted in honour & place of Christ's martyrs, than other that suffered most cruel torments, aswell for that he was for the same truths sake a long time imprisoned, as also for his willing mind & zealous affection he had thereunto, if the Lord had so determined it, as well may appear by his examination had before Doct. Martin. Which examination because it containeth nothing almost but wrangling interrogations, and matters of contention, 
john Careless examined before D. Martin.  wherein Doctor Martin would enter into no communication about the articles of his accusation, but only urged him to detect his fellows, it shall not be greatly material therefore to express the whole, but only to excerpt so much as pertaining to the question of predestination, may bring some fruit to the Reader.  

¶ The effect of john Careless examination. before Doctor Martin briefly declared.  
FIrst, 
The effect of john Careless examination.  Doctor Martin calling john Careless to him in his Chamber, demanded what was his name. To whom when the other had answered, that his name was john Careless, then began Doctor Martin to descant at his pleasure upon that name, saying: that it would appear by his conditions, by that time he had done with him, that he would be a true careless man in deed. And so after other by talk there spent about much needless matter, than he asked him where he was borne.  Careless. 
Forsooth, saith he, at Coventry.  Mart. 
At Coventry? what so far, man? How camest thou hither? Who sent thee to the kings Bench to prison?  Carel. 
I was brought thither by a writ, I trow, what he was I cannot tell. I think M. Martial can tell you. 
How john Careless was brought to the kings Bench.   Martial. 
In good faith I cannot tell what the matter is: but in deed my Lord chief justice sent him from the bar.  Mart. 
Well Careless, I would wish, thou shouldest play the wise man's part. Thou art a handsome man: And it is pity but thou shouldest do well, and save that which God hath bought.  Careless. 
I thank your good Maystershippe most heartily: And I put you out of doubt, that I am most sure and certain of my salvation by jesus Christ: so that my soul is safe already what so ever pains my body suffer here for a little time.  Mart. 
Yea Mary, you say truth. For thou art so predestinate to life, that thou canst not perish, in whatsoever opinion thou dost die.  Careless. 
That GOD hath predestinate me to eternal life in jesus Christ, I am most certain, and even so am I sure that his holy spirit (wherewith I am sealed) will so preserve me from all heresies & evil opinions, 
john Careless examine● upon predestination.  that I shall die in none at all.  Mart. 
Go to, let me hear your faith in predestination. For that shallbe written also.  Careless. 
Your mastership shall pardon me herein. For you said yourself erewhile, that you had no Commission to examine my conscience. I will trouble myself with answering of no more matters than I needs must, until I come before them that shall have more authority farther to examine me.  Mart. 

Doct. Mar●●● declareth his Commission.  I tell thee then I have Commission: yea, and commandment from the Counsel to examine thee: for they delivered me thy articles.  Careless. 
Yea I think in deed that your mastership is appointed to examine me of my articles which you have there in writing and I have told you the truth. I do confess them to be mine own fact and deed: but you do now examine me of predestination, whereof my articles speaketh nothing at all.  Martin. 
I tell thee yet again, that I must also examine thee of such things as be in controversy between thee & thy fellows in the King's Bench, whereof predestination is a part, as thy fellow N. hath confessed and thyself dost not deny it.  Carel. 
I do not deny it. But he that first told you that matter, might have found himself much better occupied.  Martin. 
Why? what if he had not told me? thinkest thou I would not have known it? 
Why Doct. Martin would not 〈…〉 the Sacrament.  yes, or else thou shouldest have withstand my Commission. For I tell thee truth, I may now examine thee of the blessed Sacrament, or any other thing that I list, but that I would show thee favour, and not be to hasty with thee at the first.  Martial. 
Yea in deed Careless, Master Doctor hath Commission to examine you or any other of your fellows.  Mart. 
Yea marry have I, I tell the truth of it.  Carel. 
Then let your Scribe set his pen to the paper, and you shall have it roundly even as the truth is. I believe that almighty God our most dear loving father of his great mercy and infinite goodness, did elect in Christ.  Mart. 
Tush, what need all that long circumstance? write, I believe that God elected and make no more ado.  Carel. 
No, not so M. Doctor. It is an high mystery, and ought reverently to be spoken of. And if my words may not be written as I do utter them, I will not speak at all.  Mart 
Go to, go to, writ what he will. Here is more business than needeth.  Careless. 
I believe that Almighty GOD our most dear loving Father, 
Careless opinion of God's election.  of his great mercy and infinite goodness (through jesus Christ) did elect and appoint in him before the foundation of the earth was laid, a Church or congregation, which he doth continually guide and govern by his grace and holy spirit, so that not one of them shall ever finally perish. When this was written, M. Doctor took it in his hand and read it, saying.  Mart. 
Why? who will deny this?  Carel. 

Doctor Martin 〈◊〉 Careless judgement of God● election▪  I● your Mastership do allow it and other learned men when they shall see it, I have my hearts desire.  Mart. 
And do you hold none otherwise, them is there written?  Carel. 
No verily, nor never did.  Mart. 
Writ that he saith, otherwise he holdeth not. So that was written. It was told me also that thou dost affirm, that Christ did not die effectually for all men.  Carel 
Whatsoever hath been told you it is not much material unto me. Let the tellers of such tales come before my face, and I trust to make them answer. For in deed I do believe that Christ did effectually die for all those that do effectually repent and believe, and for none other: so that was written also.  Mert. 
Now Sir, what is truce faith of predestination? he believeth that all men be predestinate, 
A wrong faith of Predestination belee●●ng to be elected in respect of good 〈◊〉.  & that none shall be damned. Doth he not?  Carel. 
No forsooth that doth he not.  Mart 
How then?  Carel 
Truly I think he doth believe as your Mastership and the rest of the Clergy do believe of predestination, that we be elected in respect of our good works, and so long elected, as we do them, and no longer.  Martin. 
Writ that he saith, his fellow true believeth of predestination as the Papists do believe.  Carel. 
Ah Master Doctor, did I so term you? Seeing that this my confession shall come before the Counsel, I pray you place my terms as reverently as I spoke them.  Mart 
Well, well, writ that true is of the same faith as the Catholics be.  Carel. 
I did not so call you neither, I wonder what you mean.  Marshal. 
You said the Clergy, did you not Careless?  Carel. 
Yes forsooth did I. So then it was written of the Clergy.  Mart. 
Now Sir, what say you more?  Carel. 
Forsooth I have no farther to say in this matter.  Mart. 
Well, Careless I pray thee prove thyself a wise man and do not cast away thy life wilfully.  Carel. 
Now the Lord he knoweth, good Master Doctor, I would full gladly live, so that I might do the same with a safe conscience. And your mastership shall right well perceive that I will be no wilful man, but in all things that I stand upon I will have a sure ground.  Martin. 
Now the Lord knoweth, good Careless, that I would gladly make some means to preserve thy life: but thou speakest so much of the Lord, the lord 
D. Martin pretendeth favour to Careless.  Wilt thou be content to go with my Lord Fitzwater into Ireland? me thinks thou art a goodly tall fellow to do the Queen service there. How sayest thou?  Carel. 
verily Master Doctor, whether I be in Ireland, France, or Spain, or any place else, I am ready to do her grace the best service that I can, with body, goods and life, so long as it doth last.  Mart. 
That is honestly said, I promise thee every man will not say so. How say you Master Martial, this man is meet for all manner of service. In deed thou art worthy Careless, to have the more favour.  Carel. 
In deed Sir, I hope to be meet and ready unto all things that pertaineth unto a true Christian subject to do. And i● her grace or her officers under her do require me to any thing contrary to Christ's Religion, I am ready also to do my service in Smithfield for not observing it, as my bedfellow and other brethren have done, praised be God for them.  Mart. 
By my troth thou art a pleasant fellow as ever I talked with of all the Protestants, except it were Tomson. I am sorry that I must departed with thee so soon: but I have such business now, that I can tarry with thee no longer. Well, yet thou canst not deny, but you are at jar amongst yourselves in the king's Bench, and it is so throughout all your congregation for you will not be a Church.  Careless. 
No Master Doctor, that is not so. There is a thousand times more variety in opinions among your Doctors, which you call of the Catholic Church, 
More variety in the Pope's 〈◊〉 Church, then is amongst the Protestants.  yea and that in the Sacrament for the which there is so much bloodshed now a days. I mean of your latter Doctors and new writers: as for the old they agree wholly with us.  Mart. 
No Careless this is not so: there thou art deceived.  Carel. 
verily it is so, Master Doctor. I am not deceived therein any thing at all, as it hath been, and is evidently proved by such as GOD hath endued with great learning. Then he turned to the Marshal, and whispered with him a while.  Martin. 
Turning unto me again, said: 
Doctor Martin taketh his leave gently of Careless.  Farewell Careless, for I can tarry no longer with thee now, my business is such.  Carel. 
God be with you, good Master Doctor. The Lord give your Mastership health of body and soul.  Mart. 
God have mercy good Careless and God keep thee from all errors, and give thee grace to do as well as I would wish myself.  Carel. 
I thank your good Mastership. I pray GOD I may do always that is acceptable in his sight. Whereunto they all said, Amen. And so I departed with a glad hart: God only have the whole praise, Amen.  
It appeareth by the examination of the foresaid john Careless, that he endured prisoner the space of two whole years having wife and children. In the which his captivity, first being in Coventry jail, he was there in such credit with his keeper, that upon his word he was let out to play in the Pageant about the City with other his companions. And that done, keeping touch with his keeper, he returned again into prison at his hour appointed.  
And after that being brought up to London he was endued with such patience and constant fortitude, that he longed for nothing more earnestly, 
john Careless died in prison, and was buried in the fields.  then to come to that promotion to die in the fire for the pro●ession of his faith: & yet it so pleased the Lord to prevent him with death that he came not to it, but died in the prison, and after was buried in the fields in a dounghill.  
In the mean time while he was in prison in the kings Bench it chanced he was in great heaviness and perturbation of mind and conscience, whereupon he wrote to M. Philpot being then in the coalhouse. Upon the occasion hereof Master Philpot sent an Epistle consolatory unto him, specified before among master Philpots letters, pag. 1762. Unto the which Epistle john Careless maketh answer again as followeth.   

¶ Letters of john Careless  
* A Letter of john Careless answering to the loving Epistle or Letter sent to him before by Master john Philpot.  
A faithful friend is a strong defence, who so findeth such a one, findeth a treasure.  
A faithful friend hath no peer, the weight of gold and silver is not to be compared to the goodness of his faith.  
A faithful friend is a medicine of life, and they that fear the Lord shall find him. Ecclesiast. 6.  
THe father of mercy and God of all consolation, comfort you with his eternal spirit (my most dear and faithful loving friend, 
A letter of john Careless to M. Philpot.  good Master Philpot) as you have comforted me by the mighty operation of the same: the everlasting GOD be praised therefore for ever. Amen.  
Ah my dear hart and most loving brother, if I should do nothing else day and night, so long as the days of heaven do endure, but kneel on my knees and read Psalms, I can never be able to render unto God condign thanks, for his great mercy, fatherly kindness, and most loving compassion extended unto me most vile, sinful, wicked, and unworthy wretch. Oh that the Lord would open my mouth and give me a thankful hart, that from the bottom of the same might flow his continual praise. Oh that my sinful flesh (which is the cause of my sorrow) were clean separated from me, that I might sing Psalms of thanksgiving unto the lords name for ever: that with good samuel's mother I might continually record this noble verse following, the which by good experience I have found most true, praised be my good God therefore.  
The Lord (saith that good woman) killeth and maketh alive: he bringeth down to hell and fetcheth up again. Praised be that Lord for ever, 
1. Reg. 1. john Careless raised up by the Lord, out of great heaviness.  yea, and praised be his name, for that he hath given me true experience and lively feeling of the same. Blessed be the Lord GOD, whose mercy endureth for ever, which hath not dealt with me according to my deep deserts, nor destroyed me in his displeasure when I had justly deserved it, Oh what reward shall I give again unto Lord for all the great benefits that he hath done for my soul? I will gladly receive the cup of salvation at his hand, and will worship his name with prayer & with praise.  
Ah my dear hart, yea most dear unto me in the Lord, think not this sudden change in me, to be some fickle fantasy of my foolish head (as in deed some other would surely suspect it to be.) For doubtless it is the marvelous doing of the Lord, most merciful unto me his unworthy creature. God for his great mercy's sake give me grace to be more thankful unto him than I heretofore have been, and keep me that I never fall forth of his favour again.  
And now my dear brother, and most blessed messenger of the Lord, whose beautiful feet have brought much glad tidings unto my soul, what shall I do or say unto you, in the least part to recompense the fatherly affection and Godly care that you continually keep for me? Oh that God would give me the spirit of fervent prayer, that I might yet that way supply some little part of my duty toward you. Ah my true loving friend, how soon did you lay aside all other business, 
This comfort received of M. Philpot, read in M. Philpots letters, pag. 1726.  to make a sweet plaster for my wounded conscience, yea and that out of a painful pair of stocks, which place must needs be uneasy to write in. But God hath brought you into a strait place, that you might set my soul at liberty. Out of your pinching and painful seat you have plentifully poured upon me your precious narde, the sweet ●auour whereof hath greatly refresteed my tired soul. The Lord likewise refresh you both body & soul, by pouring the oil of his gracious spirit into your sweet hart.  
Ah good jeremy, hath Phasure put thee in the stocks? why, now thou hast the right reward of a prophet. 
jerem. 10.  Thy glory never began to appear until now. I doubt not but shortly, in stead of Ahikam the son of Shaphan, 
jerem. 26.  jesus the son of the living God will come and deliver thee forth of the hands of all thine enemies, and will also make good against them and their Antichristian Synagogue, all the words that thou hast spoken in his name. The Lord hath made thee this day a strong defended Tower, an iron pillar, 
jerem. 1.  and a brazen wall against the whole rabble of Antichrist, & though they fight against thee never so fiercely, yet shall they not overcome thee, 
jerem. 1●  for the Lord himself is with thee to help and deliver thee: and he will rid thee out of the hands of the wicked, and will deliver thee out of the hands of the Tyrants. And in that you are not busy in casting pearls before swine, nor in giving the holy things unto dogs, 
Math. 7.  you are much to be commended, in my simple judgement. And sure I am that your circumspect and modest behaviour hitherto hath been as much to God's glory & to the shame & confusion of your enemies, 

The circumspect behaviour of M. Philpot.  
john Careless advise to M. Philpot.   as any man's doings that are gone before you.  
Wherefore mine advise and most earnest desire is, with all other of your loving friends, that you still keep that order with those bloodthirsty bitesheepes, bishops I should say, that you have begun. For though in conclusion they will surely have your blood, yet shall they come by it with shame enough, and to their perpetual infamy whiles the world doth endure. They would in deed condemn you in hugger mugger, to darken God's glory if it might be. But Satan's thoughts are not unknown to you, & the depth of his subtlety is by you well foreseen. Therefore let them do whatsoever God shall suffer them to do: for I know all things shall turn to your best. Though you lie in the dark, s●orried with the Bishop's black coal dust: yet shall you be shortly restored unto the heavenly light, and made as white as snow in Salmon, 
Psal. 68  and as the wings of a Dove that is covered with silver wings, and her feathers like gold. You know the vessel, before it be made bright, is soiled with oil and other things that it may scour the better.  
Oh happy be you that you be now in the scouring house: for shortly you shallbe set upon the celestial shelf as bright as angels. Therefore my dear hart, I will now according to your loving request, cast away all care, and rejoice with you, 
I. Careless care turned into joy.  and praise God for you, and pray for you day and night: yea, I will now with God's grace sing Psalms of praise and thanksgiving with you. For now my soul is turned to her old rest again, and hath taken a sweet nap in Christ's lap. I have cast my care upon the Lord, which careth for me, and will be Careless, according to my name, in that respect which you would have me. I will leave out my unseemly addition as long as I live: for it can take no place where true faith and hope is resident. So soon as I had read your most godly and comfortable letter, 
God's gracious work through M. Philpots letter.  my sorrows vanished away as smoke in the wind, my spirit revived, and comfort came again, whereby I am sure the spirit of God was author of it.  
Oh, my good M. Philpot, which art a principal pot in deed filled with most precious liquor, as it appeareth by the plenteous pouring forth of the same: Oh pot most happy, of the high Potter ordained to honour, which dost contain such heavenly treasure in the earthen vessel: Oh pot thrice happy, in whom Christ hath wrought a great miracle, altering thy nature, and turning water into wine, and that of the best, whereout the master of the feast hath filled my cup so full, that I am become drunken in the joy of the spirit through the same: 
john Careless drunken with joy of the spirit.  When martyrdom shall break thee (O vessel of honour) I know the fragrant savour of thy precious Narde will much rejoice the heavy hearts of Christ's true members although the judasses' will grudge and murmur at the same. Yea and burst out into words of slander, saying: it is but lost and waste.  
Be not offended dear hart, at my Metaphorical speech. For I am disposed to be merry, 
2. Reg. 6.  and with David to dance before the Ark of the Lord: and though you play upon a pair of Organs not very comely or easy to the flesh, yet the sweet sound that came from the same causeth me thus to do. O that I were with you in body, as presently I am in spirit, that I might sing all care away in Christ: for now the time of comfort is come. I hope to be with you shortly, if all things happen aright: For my old friends of Coventry have put the Counsel in remembrance of me, 
Careless accused to the Council by certain back friends in coventry.  not 6. days ago, saying that I am more worthy to be burned, than any that was burned yet. God's blessing on their hearts for their good report. God make me worthy of that dignity, and hasten the time, that I might set forth his glory.  
Pray for me dear hart. I beseech you, and will all your company to do the same, and I will pray God for you all so long as I live. And now farewell in Christ, thou blessed of Gods own mouth. I will for a time take my leave, but not my last farewell. Blessed be the time that ever I came into the kings bench, 
Note how comfortably the Lord worketh in 〈◊〉 prisoned Saints.  to be joined in love and fellowship with such dear children of the Lord. My good brother Bradford shall not be dead whiles you be alive: for verily the spirit of him doth rest on you in most ample wise. Your letters of comfort unto me in each point do agree, as though the one were a copy of the other. He hath planted in me, and you do water: the Lord give good increase. 
God's providence towad his people.  My dear Brethren and fellow prisoners here, have them humbly and heartily commended unto you, and your company, mourning for your misery, but yet rejoicing for your plenteous consolation and comfort in Christ. We are all cheerful and merry under our cross, and do lack no necessaries, praised be GOD for his providence and great mercy towards us for evermore. Amen   

¶ To his wife.  
AS by the great mercy of God, at the time of his good will and providence appointed (my dearly beloved wife) you and I were joined together in the holy and Christian state of godly Matrimony, 
another 〈◊〉 of john Care●●● to his wife.  as well to our great joy and comfort in Christ, as also to the increase of his blessed church and faithful congregation, by having lawful children by & in the same, with the which God of his mercy hath blessed us, praised be his name therefore: even so now by his merciful will and divine ordinance, the time is come (so far as I can perceive) wherein he will, for his glory & our eternal comfort, dissolve the same, and separate us asunder again for a time. Wherefore I thought it good, yea and my bound duty, by this simple letter to provoke stir, & admonish you, to behave yourself in all your doings, sayings, and thoughts, most thankfully unto our good God for the same. And therefore (my dear wife) as you have heartily rejoiced in the Lord, and oftentimes given God thanks for his goodness, in bringing us together in his holy ordinance: even so now I desire you, when this time of our separation shall come, to rejoice with me in the Lord, and to give him most hearty thanks, that he hath (to his glory and our endless commodity) separated us again for a little time, & hath mercifully taken me unto himself, forth of this miserable world, into his celestial kingdom: believing and hoping also assuredly, 
Here is a 〈◊〉 mark 〈…〉. Chri●●●an, forsaking wife 〈◊〉 children 〈◊〉 Christ's 〈◊〉.  that God of his goodness, for his son Christ's sake, will shortly bring you and your dear children thither to me, that we may most joyfully together sing praises unto his glorious name for ever. And yet once again I desire you for the love of God and as ever you loved me, to rejoice with me, and to give God continual thanks for doing his most merciful will upon me.  
I hear say, that you do oftentimes use to repeat this godly saying: 
 The Lords will be fulfilled. Doubtless it rejoiceth my poor hart to hear that report of you, & for the lords sake, use that godly prayer continually, and teach your children and family to say the same day and night: and not only say it with your tongues, but also with your hart and mind, and joyfully to submit your will to Gods will in very deed, knowing & believing assuredly, that nothing shall come to you or any of yours, otherwise than it shall be his almighty and fatherly good will and pleasure, and for your eternal comfort and commodity. Which thing to be most true and certain, Christ testifieth in his holy gospel saying: 
Math. 10.  Are not two little sparrows sold for a farthing, and yet not one of them shall perish without the will of your heavenly father▪ And he concludeth saying: Fear not ye therefore, for ye are better than many sparrows. As though he should have said, If God have such a respect and care for a poor sparrow, which is not worth one farthing, that it shall not be taken in the lime twig, net, or pitfall, until it be his good will & pleasure: you may be well assured, that not one of you (whom he so dearly loveth, that he hath given his only dear son for you) shall perish, or departed forth of this miserable life without his almighty good will and pleasure.  
Therefore dear wife, put your trust and confidence wholly & only in him, and ever pray that his will be fulfilled, and not yours, except it be agreeing to his will: the which I pray GOD it may ever be, Amen. And as for worldly things, 
Good coun●●●● given 〈…〉 wife.  take you no care, but be you well assured the Lord your dear God and father will not see you nor yours lack, if you continue in his love and childly fear, and keep a clear conscience from all kind of Idolatry, superstition and wickedness, as my trust is that you will do, although it be with the loss and danger of this temporal life. And good Margaret, fear not them that can but kill the body (and yet can they not do that, until God give them lea●e) but fear to displease him that can kill both body and soul, and cast them into hell fire. Let not the remembrance of your children keep you from God. 
〈…〉 to 〈◊〉 upon 〈◊〉 Lord.  The Lord himself will be a father and a mother, better than ever you or I could have been, unto them. He himself will do all things necessary for them: yea, as much as rock the Cradle, if need be. He hath given his holy Angels charge over them, therefore commit them unto him. But if you may live with a clear conscience, (for else I would not have you to live) and see the bringing up of your children yourself, look that you nurture them in the fear of God, and keep them far from Idolatry, superstition, and all other kind of wickedness: 
The 〈◊〉 duty 〈◊〉 ●ringing 〈…〉 children▪  and for God's sake help them to some learning, if it be possible, that they may increase in virtue and godly knowledge, which shall be a better dowry to marry them withal, than any worldly substance: and when they be come to age, provide them such husbands as fear God, and love his holy word. I charge you take heed that you match them with no Papists, and if you live, and marry again yourself (which thing I would wish you to do, if need require, or else not) good wife take heed how you bestow yourself (that you and my poor children be not compelled to wickedness. But if you shall be able well to live Gods true widow, I would counsel you so to live still, for the more quietness of yourself and your poor children. Take heed, Margaret, and play the wise woman's part. You have warning by other, if you will take an example. And thus I commit you and my sweet children unto Gods most merciful defence. The blessing of God be with you, and God sand us a merry meeting together in heaven. Farewell in Christ, farewell mine own dear hearts all. Pray, pray.   

* To my good Brother Master john Bradford.  
THe peace of God in jesus Christ the eternal comfort of his sweet spirit, 
A sweet letter of john Careless to M. Bradford, a little before his martyrdom.  which hath surely sealed you unto eternal salvation, be with you and strengthen you in your joyful journey towards the celestial Jerusalem (my dear friend and most faithful brother Master Bradford) to the setting forth of God's glory, and to your eternal joy in Christ, Amen.  
Ever since that good M. Philpot showed me your last letter (my dear hart in the Lord) I have continued in great heaviness and perplexity: not for any hurt or discommodity that I can perceive coming towards you, unto whom doubtless, death is made life and great felicity: but for the great loss that God's Church here in England shall sustain by the taking away of so godly, worthy, 
He mourneth for the loss and lack of M. Bradford in the Church.  and necessary an instrument, as the Lord hath made you to be. Oh that my life and a thousand such wretched lives more might go for yours. Oh, why doth God suffer me and such other Caterpillars to live, that can do nothing but consume the alms of the church, and take away you so worthy a workman & labourer in the lords vineyard? But woe be to our sins & great unthankfulness, which is the greatest cause of the taking away of such worthy instruments of God, as should set forth his glory, & instruct his people. If we had been thankful unto God for the good ministers of his word, we had not been so soon deprived both of it and them. The Lord forgive our great ingratitude & sins, and give us true repentance and faith, & hold his hand of mercy over us, for his dear son Christ's sake. Take not away all thy true preachers forth of this realm (O Lord) but leave us a seed, lest England be made like unto Sodom and Gomorre, when thy true Loathes be gone.  
But what go I about to mingle your mirth with my mourning, and your just joy with my deserved sorrow? If I loved you in deed, as I have pretended, I should surely rejoice with you most heartily, & praise god on your behalf from the very bottom of my hart: I should praise God day and night for your excellent election in & through his great mercy, 
He rejoiceth for the honour of M. Bradfords' martyrdom.  and should give him most humble thanks for your vocation by his Gospel, & your true knowledge in the same: I should earnestly praise him for your sweet justification, whereof you are most certain by God's grace and spirit, & should instantly pray unto him for your glorification, which shall shortly ensue: I should rejoice and be glad to see you so dignified by the crown of martyrdom, and to be appointed to that honour, to testify his truth, and to seal it with your blood: I should highly extol the Lord, who hath given you a glorious victory ever all your enemies, visible and invisible, and hath given you grace and strength to finish the Tower that you have begun to build. Finally, if I loved you, I should most heartily rejoice and be glad to see you delivered from this body of sin and vile prison of the flesh, and brought into that heavenly tabernacle where you shall be safely kept, and never offend him more.  
This and much more should I do, if I had a good hart towards God, or you his dear child. But (alas) I am an hypocrite, & do seek nothing but mine own commodity. I would have gods everlasting providence give place to my peevish will & purpose, although it were to the hindrance of his glory and your sweet commodity. God forgive me my horrible ingratitude, sins & offences against him, and good brother, do you forgive me my great negligence and unthankfulness towards you, and henceforth I promise you, I will put my will to Gods will, & pray that the same may be fulfilled in you, so long as you be on this earth: and when you are taken hence, I will most heartily praise the Lord for you, so long as I have my being in this world. Ah my dear hart, now I must take my leave of you, and as I think, my Vltimum vale in this life, 
john Careless taketh his lea●e of M. Bradford.  but in the life to come I am right well assured we shall merrily meet together, & that shortly I trust. And in taking of my leave of you (my dear hart in the Lord) I shall desire you faithfully to remember all the sweet messages that the Lord our good God & most dear loving father hath sent you by me his most unworthy servant, which as they are most true, so shall they be most truly accomplished upon you eternally: and for the more assurance and certificate thereof to your godly conscience, he hath commanded me to repeat the same unto you again, in his own name and word.  
Therefore now give ear and faithful credence. hearken O ye heavens, 
Testimony of God's spirit.  and thou earth give ear, and bear me witness at the great day, that I do here faithfully and truly the lords message unto his dear servant, his singularly beloved and elect child john Bradford. john Bradford, thou man so specially beloved of God, 
john Careless doth God's message to Master Bradford.  I pronounce & testify unto thee in the word & name of the Lord jehova, that all thy sins whatsoever they be, be they never so many, so grievous, or so great, be fully & freely pardoned, released & forgiven thee, by the mercy of God in jesus Christ thine only Lord & sweet saviour, 
Power and practice of the keys of the Gospel.  in whom thou dost undoubtedly believe. Christ hath cleansed thee with his blood, and clothed thee with his righteousness, and hath made thee in the sight of God his father, without spot or wrinkle: so that when the fire doth his appointed office, thou shalt be received (as a sweet burnt sacrifice) into heaven, where thou shalt joyfully remain in God's presence for ever, as the true inheritor of his everlasting kingdom, unto that which that wast undoubtedly predestinate & ordained by the Lords unfallible purpose and decree, before the foundation of the world was laid. And that this is most true that I have said, I call the whole Trinity, the almighty and eternal majesty of God the father, the son, and the holy ghost to my record at this present: whom I humbly beseech to confirm and 'stablish in thee the true and lively feeling of the same. Amen. Selah.  
Now with a merry hart and a joyful spirit, something mixed with lawful tears. I take my farewell of you, mine own dear brother in the Lord: who send us shortly a merry meeting in his kingdom, that we may both sing praises together unto him with his holy Angels and blessed spirits for ever & ever. Farewell thou blessed of the Lord, farewell in Christ: depart unto thy rest in the Lord: and pray for me, for God's sake.  
As I had made an end of this simple Letter, I heard some comfort both of good Master Philpots servant and yours: but (alas) I do scarcely believe them. Well I will hope in God, & pray all night that God will send me some comfort to morrow, and if the Lord give you sparing to morrow, let me hear four words of comfort from you, for God's sake. The blessing of God be with you now and for ever. Amen.  
Yours for ever in the Lord jesus, john Careless, living in hope against hope.  
In reading this letter of john Careless to M. Bradford above prefixed, wherein he maketh so much mention of a certain letter of his scent to him, and of the great exceeding consolation, he received of the same, thou wilt wish peradventure (good loving Reader) in thy mind, to have some sight also of the said Letter of M. Bradford. Wherein to satisfy thy desire, or rather to prevent thy petition, I have hereunto annexed the same, to the intent thou mayest not only understand the contents thereof, but also receive fruit thereof to thy consolation likewise. The purport of the letter here followeth.   

¶ Master Bradford to Careless.  

A comfortable letter of M. Bradford to john Careless.  ALmighty God our dear father, through and for the merits of his dearly beloved son jesus Christ, be merciful unto us, pardon us our offences, & under the wings of his mercy he protect us from all evil, from henceforth and for ever. Amen.  
Dear brother Careless, I heartily pray you to pray to GOD for me, for the pardon of my manifold sins and most grievous offences, which need none other demonstration unto you then this, namely that I have behaved myself so negligently in answering your godly triple letters, which are three witnesses against me. God lay not them nor none other thing to my charge to condemnation, though to correction, not my will but his will be done. 
Practise of the keys of the Gospel.  Concerning your request of absolution (my dearest brother) what shall I say, but even as truth is, that the Lord of all mercy, and Father of all comfort, through the merits and mediation of his dear son thy only Lord and Saviour, hath clearly remitted and pardoned all thy offences whatsoever they be, that ever hitherto thou hast committed against his majesty: and therefore he hath given to thee as to his child (dear Brother john Careless) in token that thy sins are pardoned: he (I say) hath given unto thee a penitent and believing hart: that is, a hart which desireth to repent and believe: For such a one is taken of him (he accepting the will for the deed) for a penitent and believing hart in deed.  
Wherefore (my good Brother) be merry, glad, and of good cheer, for the Lord hath taken away thy sins: thou shalt not die. Go thy ways: the Lord hath put away thy sins. The East is not so far from the West, as the Lord now hath put thy sins from thee. Look how the heavens be in comparison of the earth, so far hath his mercy prevailed towards thee his dear child, john Careless, through Christ the beloved. Say therefore with David: praise the Lord oh my soul, and all that is within me praise his holy name? for he hath forgiven thee all thy sins: as truly he hath. And hereof I desire to be a witness. God make me worthy to hear from you the like true message for myself. Mine own dearly beloved, you have great cause to thank God most heartily that he hath given you such repentance and faith: the lord increase the same in you and me a most miserable wretch, whose hart is harder than the Adamant stone, or else I could not thus long have stayed from writing unto you. If I live and may, I purpose and promise you to make amends. Pray for me my most dear brother, I heartily beseech you, and forgive me my long silence. God our father be with us for ever. Amen.  
Yours in the Lord▪ john Bradford.   

¶ To my most dear and faithful brethren in Newgate, condemned to die for the testimony of God's everlasting truth.  
THe everlasting peace of God, in jesus Christ, the continual joy, strength and comfort of his most pure, holy, 
another letter of john Carls to the constant brethren in Newgate condemned▪  & mighty spirit, with the increase of faith & lively feeling of his eternal mercy, be with you, my most dear & faithful loving brother Times, & with all the rest of my dear hearts in the Lord, your faithful fellow soldiers, & most constant companions in bonds, yea of men condemned most cruelly for the sincere testimony of God's everlasting truth, to the full finishing of that good work, which he hath so graciously begun in you all, that the same may be to his glory, the commodity of his poor afflicted church, and to your everlasting comfort in him. Amen.  
Ah my most sweet and loving brethren, and dearest hearts in the Lord, what shall I say, or how shall I write unto you in the least point or part, to utter the great joy that my poor hart hath conceived in God, through the most godly example of your christian constancy and sincere confession of Christ's verity? Truly my tongue can not declare, nor my pen express the abundance of spiritual mirth and gladness, that my mind and inward man hath felt, 
Example of true love & charity among the Martyrs.  ever since I heard of your hearty boldness, and modest behaviour before that bloody butcher, in the time of all your crafty examinations, especially at your cruel condemnation in their cursed Consistory place. Blessed be God the Father of all mercy, & praised be his name, for that he hath so graciously performed upon you his dear darlings, his most sweet and comfortable promises, in not only giving you the continual aid, strength, and comfort of his holy and mighty spirit, to the faithful confession of his Christ, for whose cause (O most happy men) ye are condemned to die: but also in giving you such a mouth & wisdom, 
The enemies not able to withstand the wisdom of God in his Saints, but compelled to bid them hold their peace.  as all your wicked enemies were not able to resist, but were fain to cry: Peace, peace, & not suffer you to speak. As truly as God liveth (my dear brethren) this is not only unto you a most evident probation that God is on our side, and a sure certainty of your everlasting salvation in him, but also to your cruel adversaries (or rather gods cursed enemies) a plain demonstration of their just eternal woe & damnation which they shallbe full sure shortly to feel, when ye shall full sweetly possess the place of felicity & pleasure prepared for you from the beginning.  
Therefore (my dearly beloved) cease not so long as ye be in this life, to praise the Lord with a lusty courage, for that of his great mercy and infinite goodness, he hath vouched you worthy of this great dignity, to suffer for his sake not only the loss of goods, wife, and children, long imprisonment, cruel oppression etc. but also the very deprivation of this mortal life, with the dissolution of your bodies in the fire. The which is the greatest promotion that GOD can bring you or any other unto in this vale of misery, yea so great an honour, as the highest angel in heaven is not permitted to have: & yet hath the Lord (for his dear son Christ's sake reputed you worthy of the same, yea and that before me and many other, 
john Careless longeth to die a Martyr in the gospels caus●.  which have both long looked & longed for the same.  
Ah my most dear brother Times, whose time resteth altogether in the hands of the Lord, in a full happy time camest thou into this troublesome world, but in a much more blessed hour shalt thou departed forth of the same: so that the sweet saying of Solomon, or rather of the holy ghost, shall be full well verified upon thee, yea and all thy faithful fellows: Better is the day of death (saith he) than the day of birth. This saying cannot be verified upon every man, but upon thee my dear brother, and such as thou art, 
 whose death is most precious before God, & full dear shall your blood be in his sight. Blessed be God for thee my dear brother Tymmes, 
Of the Martyr's 〈◊〉 of 〈◊〉 Times read before, pag 1895.  and blessed be God again that ever I knew thee, for in a most happy time I came first into thy company. Pray for me, dear brother, pray for me, that God will once vouch me worthy of that great dignity whereunto he hath now brought you.  
Ah my loving brother Drake, whose soul draweth now nigh unto God, of whom you have received the same, full glad may you be that ever God gave you a life to leave for his sake: Full well will he restore it to you again in a thousand fold more glorious wife. 
 Praise God, good brother, as you have great cause, and pray for me, I beseech you, which am so much unworthy (so great are my sins) of that great dignity whereunto the Lord hath called you and the rest of your godly brethren: whom I beseech you to comfort in the Lord, as you can full well: praised be God for his gifts, which you have heartily applied to the setting forth of his glory, and the commodity of his poor afflicted Church. Which thing shall surely redound to your everlasting joy, and comfort, as you shall most effectually feel or ever it be long, though the wicked of the world judge far otherwise.  
Ah mine own hearts, and most dearly beloved brethren, 
〈…〉 both the Spurges 〈◊〉 in the 〈◊〉. pag. ●●●●.  Cavil, Ambrose, and both the Spurges: blessed be the Lord on your behalf, and praised be his name: which hath given you such a glorious victory: Full valiant have you showed yourselves in the Lords fight, & full faithfully in your painful service. Faint not, but go on forward as ye have most godly begun, for great shall your reward be at the end of this your travel. Ah my good faithful brethren all, what shall I say, or what shall I write unto you but even the same that good Elizabeth did say to her godly kinswoman Mary the blessed mother of Christ: Happy art thou (quoth that good woman) which hast believed: for all things which the Lord hath spoken to thee, 
 shall be fulfilled. So I say to you (my dear hearts in the Lord) happy are ye all, yea twice happy shall ye be for evermore, because ye have steadfastly believed the most sweet promises which god the father hath made unto you with his own mouth, in that he hath promised you (which are the faithful seed of the believing Abraham) that ye shall be blessed ever, world without end. The promises of God your sweet father, as ye do believe, so do ye bear record that God is true. The testimony whereof ye have full worthily borne to the world, & shortly will full surely seal the same with your blood, yea even to morrow, I do understand. Oh constant Christians o valiant soldiers of the high captain jesus christ, who for your sake hath conquered the devil, death, sin, & hell, 
 & hath given you full victory over them for evermore. Oh worthy witnesses, and most glorious martyrs, whose invincible faith hath overcome that proud, sturdy, bragging Prince of the world, & all his wicked army, over whom ye shall shortly triumph for evermore. Ah my sweet hearts the everlasting treasures are full surely laid up for you in heaven. The immercessible and most glorious crown of victory is already made and prepared for you, to be shortly clapped upon all your happy heads. The holy Angels of your heavenly father are already appointed to conduct your sweet souls into Abraham's bosom. All the heavenvly host rejoiceth already, for that they shall shortly receive you with joy & felicity into their blessed fellowship. Selah.  
Rejoice with double joy, and be glad my dear brethren, for doubtless ye have more cause than can be expressed. 
〈◊〉. ●19.  But (alas) I that for my sins am left behind, may lie and lament with the holy Prophet, saying: Woe is me that the days of my joyful rest are prolonged. Ah cursed Satan, which hath caused me so sore to offend my most dear loving father, whereby my exile and banishment is so much prolonged. Oh christ my dear advocate, pacify thy father's wrath, which I have justly deserved, that he may take me home to him in his sweet mercy. Oh that I might now come home unto thee with my blessed brethren. Well, thy will (O Lord) be effectuously fulfilled, for it is only good, and turneth all things to the best, for such as thou in thy mercies hast chosen.  
And now farewell my dear hearts, most happy in the Lord. I trust in my good God, yet shortly to see you in the celestial city, whereof undoubtedly the Lord hath already made you free citizens. Though ye be yet with us for a little time, your very home is in heaven, where your treasure doth remain with your sweet Lord and Redeemer jesus Christ, whose calling you have heard with the ears of your hearts, and therefore ye shall never come into judgement, but pass from death to life. Your sins shall never be remembered, be they never so many, so grievous or so great, 
Psal. 103.  for your saviour hath cast them all into the bottom of the sea: he hath removed them from you as far as the East is from the West, and his mercy hath much more prevailed over you, 
Triumph of Martyrs.  than is distance between heaven and earth: and he hath give you for an everlasting possession of the same, all his holiness, righteousness, and justification, yea and the holy Ghost into your hearts, wherewith ye are surely sealed unto the day of redemption, to certify you of your eternal election, and that ye are his true adopted sons, whereby ye may boldly cry unto God: Abba dear father, for evermore: so that now no creature in heaven, earth, nor hell, 
Gen. 3.  shall be able to accuse you before the throne of the heavenly king. Satan is now cast out from you: he himself is judged, and hath no part in you. He will once more bite you by the heel, and then he hath done, for at that time you shall squise his head through your own good Christ, and so have you final victory for evermore. In joyful triumph whereof, ye shall sweetly ascend into the place of eternal rest, whether your eldest brother christ is gone before you, to take possession for you and to prepare your place under the holy altar, with Cranmer, Latimer, Ridley, Rogers, Hooper, Saunders, Farrar, tailor, Bradford, Philpot, with many other, who will be full glad of your coming, to see six more of their appointed number that their blood may so much the sooner be revenged upon them that dwell on the earth.  
Thus I make an end, committing you all to Gods most merciful defence, whose quarrel ye have defended, whose cause ye have promoted, whose glory ye have set forth, and whose name ye have constantly confessed. Farewell for a while, my dear hearts in the Lord: I will make as much haste after you as I may. All our dear brethren salute you. They pray for you, and praise God for you continually. Blessed be the dead that die in the Lord, 
Apoc. 11.  for they rest from their labours, saith the holy Ghost, and their works follow them.  
Your own, john Careless, a most unprofitable servaunt of the Lord. Pray, pray, pray.  
¶ In the pag. 1742. ye heard before the letter of Thomas Whittel, written to john Careless wherein he yieldeth great thanks unto him, for the singular joy and consolation received by his letters. The copy of which letters sent unto him if any be disposed to peruse, here under followeth to satisfy his desire.   

¶ To M. green, M. Whittel, and certain other prisoners in Newgate, condemned, and ready to be burnt for the testimony of our Lord jesus.  
THe everlasting peace in jesus Christ, the continual comfort of his most pure and holy spirit, 
another letter of john Careless wherein he doth animate Grene, Whittell and the rest of that company unto their martyrdom.  be with you my most dear and faithful brethren and sisters of Newgate, the Lords appointed sheep unto the slaughter, to the good performance of the great and notable work of the Lord, which he hath so graciously begun in you all: that the same may redound to the setting forth of his glory, & to the commodity of his Church, and to your own everlasting comfort in him. So be it.  
Ah my dear hearts, and most faithful brethren and sisters in the Lord, what high laudes and praise, yea what humble & continual thanks am I bound to give to God our father for you & on your most happy behalf, who so mightily hath magnified himself in you thus far forth, in giving you his holy & mighty spirit, to the constant confessing of Christ's verity, even to the cruel condemnation, & I doubt not but he will do the same to the death. Oh happy and blessed are you that ever you were borne, that the Lord will vouch you worthy of this great dignity, to die for his sake. Doubtless it is the greatest honour that God can give you in this life. Yea if they be so blessed of God that die in the Lord, as the holy ghost saith they be: 
Apoc▪ 11.  how much more blessed and happy then are you, that die not only in the Lord, but also for the Lord. Oh that it were the good will of God, that the good hour were now come, 
To die in the Lord: and for the Lord.  that I might go with you. Ah that my sins made me not unworthy of such an excellent dignity.  
Be thankful dear hearts, be thankful & rejoice in the Lord: for mighty is his mercy towards you, and great is your reward in heaven, the which you like faithful people have plucked to you with a godly violence of an invincible faith. Oh worthy warriors of the most high captain, Oh constant confessors of the everlasting verity: how glorious a crown of victory shall you shortly receive, which is prepared for all such as do continue to the end? Oh you sweet saints of the Lord, how precious shall your death be in his sight? Oh how dear are your souls to your redeemer in whose hand they shall most joyfully rest, and the pains of death shall never touch you? Oh how blessed shall you be, when Christ shall appear, at the which time you shall receive your bodies again full of immortality? Oh how joyful shall you be, when Christ, according to his promise shall knowledge you before his father and his holy angels, as you have most constantly confessed him to be your Lord, and only saviour before men?  
Oh blessed green, thou meek and loving lamb of the Lord, how happy art thou to be appointed to die for his sake? 
Of this Barthelet Grene read before pag. 1846.  A full dainty dish art thou for the Lords own tooth. Fresh and Green shalt thou be in the house of the Lord, & thy fruits shall never whither nor decay. Although thou go here forth sowing thy good fruits with tears, the time shall come that thou shalt reap with joy and gladness, the fruits of everlasting life, and that without ceasing. Be merry therefore and fear not, 
Luke. 12.  for it is thy father's will to give thee a kingdom, whereunto he hath chosen thee before the foundations of the world were laid.  
Oh happy Minister, thou man of God, how glad mayest thou be of Gods most gracious favour, which hath prevented thee in the day of thy trial? 
Of this Thomas Whittell, read before pag. 1833.  Oh happy Peter, whose part thou hast well played: therefore thy reward and portion shall be like unto his. Now hast thou good experience of man's infirmity, but much more proof and taste, yea sense & feeling of God's abundant bottomless mercy. Although Satan desired to sift thee, yet Christ thy good Captain prayed that thy faith should not fail. God's strength is made perfect by thy weakness, & his grace is sufficient for thee his dear child. 
Luke 21.  Thine example did so encourage and strength thy poor brethren, that God is every way glorified by thee, and shortly will he glorify thee with himself with that glory which he hath prepared for thee his elect darling before the world was made. Therefore rejoice & be glad, for thou hast good occasion, in finding such favour in his sight.  
This is most true (Oh my other brethren, whom I do not know, neither have I heard much of you) happy are you that ever you were borne, and blessed be our God which hath given you such victory over the bloody beast: shortly shall you be clothed in large white garments, and fine reins of righteousness, and so shall you follow the Lamb on mount Zion with new songs of mirth and melody, 
Apoc. 16.  for your delivery forth of Satan's power & tyranny. God for evermore be blessed for you, and strengthen you to the end, as I doubt not but he will: for he never failed them that put their trust in him.  
O my dear and faithful sister joane Warner, what shall I say to thee? 
Of joane Warner, read before pag. 1850.  Thy trial hath been great: thy victory in Christ hath been notable. Thou hast overcome many a sharp shower and storm. Shortly shalt thou arrive at the haven of quiet rest, and receive a reward due to a constant martyr. Thou shalt go home to thy heavenly father, and possess for ever the inheritance which Christ hath purchased for thee, where thy earthly parents be, still looking for thee, which have triumphed over Antichrist most victoriously. Oh blessed parents of happy Children, which have showed such an example, as the like hath been seldom seen. I salute thee dear sister of like constant mind: whose constant example is worthy of continual memory. 
He meaneth Elizabeth Foster pag. 1750. Math. 25.  Praised be god for you mine own sweet sisters, which hath made you to play such wise virgin's parts. He hath plentifully poured the oil of his spirit into the lamps of your faith, so that the light thereof shall never be extinct. You shall enter with your bridegroom into everlasting joy, whereunto you were chosen in him from the beginning.  
Oh my dear brethren and sisters, you blessed saints of the Lord, how much & how deeply am I bound to praise God for you both day & night Pray, pray for me (my dear hearts) for the tender mercy of God, that I may be made worthy to follow your trace. Oh that I had run the race of my life, as far as you have done yours, and were as nigh my journeys end, 
john. 5.  as you be unto yours. But alas, I lie like the lame man at the pools side by salomon's porch & every man goeth into the place of health before me. But God will appoint me one, 
B. Boner called the slaughter slave of England.  one day to put me in. I trust my Lord of London's coalhouse is empty, & all his officers idle. Therefore they must shortly fetch more sheep to the shambles: for he is the common slaughter slave of all England. But happy are you that are passed through the pikes & delivered out of his hands, and from all the angels of the darkness of this world, which long tempted you in the wilderness of the same: but now shall the angels of God come and minister unto you, 
Psal. 60. 4. Reg. 2.  for they are your servants to hold you up in your hands, & that you shall not hurt your foot no nor one hear of your head shall pearish. They shall carry you up to heaven in a fiery chariot, though you leave your mantel behind you for a time, till God restore the same again in a more ample and glorious sort.  
Thus in haste, as it doth appear, I am constrained to make an end, committing you all to Gods most merciful defence: who ever have you in his blessed keeping, desiring you all to remember me in your godly and faithful prayers, as I will not forget you in mine, by God's grace. The blessing of God be with you all my dear brethren and sisters. All our brethren and fellow prisoners here have them most heartily commended unto you, and pray for you without ceasing. God send us a merry meeting in his kingdom. Amen.  
By your brother and unfeigned lover, john Careless, prisoner, abiding his most merciful will and pleasure. Pray, pray, pray.   

¶ To my dear and faithful brother, William Tymmes, prisoner in Newgate.  
THe everlasting peace of God in jesus Christ, 
another letter of john Careless privately written to his bedfellow W. Times.  with the continual joy, comfort & strength of his sweet spirit be multiplied, and daily more and more increased in your good hart (my most faithful and dear brother Tymmes) to the full quieting of your conscience, and beating back of all the fiery darts of the wicked, that you may shortly receive the glorious crown of victory, and in the same triumph over all your enemies for evermore. Amen.  
I cannot express the exceeding great joy and consolation of my poor hart, considering the marvelous works of God most graciously wrought upon you, not only in proving you and trying your faith by his great and huge crosses both inwardly and outwardly, but also in giving you so great consolation & constancy in the mids of the same. Faithful is God & true of his promises, 
God's children never tempted above their strength.  who hath said: That he will never suffer his chosen children to be tempted above their strength, but in the mids of their temptation will make an outscape for them, by such means as may make to his glory & their everlasting consolation. My dear heart great cause have you to be of good comfort, for I see in you as lively a token of God's everlasting love and favour in jesus Christ, as ever I perceived in any man. In respect whereof I do even with my hart, love, honour, & reverence you, beseeching God for his glorious names sake in the bowels & blood of our Lord & only saviour jesus Christ to finish his good work in you, 
He confirmeth W. Times being condemned to the day of his martyrdom.  as I doubt not but he will do, according to his infallible promises: yea I am well assured thereof, for as much as you have so effectually received his holy spirit into your hart, as a pledge and sure seal of your eternal redemption, & a testimony of your adoption in Christ jesu. For which cause Satan so sore envieth you that he hath now bend all his fierce Ordinance against you, thinking thereby utterly to destroy the invincible fort of you faith founded most firmly upon the unmovable rock Christ, against the which, the devil, sin, nor yet hell gates shall never prevail. Selah.  
Therefore mine own bowels in the Lord, be not discomforted for this your conflict, which doubtless shall greatly increase your crown of glory, triumph, and victory: 
It is the nature of God's children to be tempted. Math. 4.  but take a good hart unto you, and buckle boldly with Satan both in himself and his subtle members. It is the very Divine ordinance of God, that all his regenerate children shall be tempted, proved, and tried, as we see by the example of our saviour Christ, who as soon as he was baptized, was straight ways led of the holy Ghost into the wilderness, there to be tempted of the Devil. But there got he such a glorious victory of Satan, that he could never since finally prevail against any of his poor members, but in every assault that he maketh either inwardly or outwardly he getteth a foil and taketh shame: so that now he rageth with all the spite possible, specially because he knoweth his time is but short. 
Satan's tempting tools. 2. Cor. 2.  S. james testifieth that he is but a very coward, that will soon flee, if he be faithfully resisted. And as for his tempting tools, the Lord hath made them manifest unto us, so that he cannot deceive us though he assault us: for as S. Paul saith: His very thoughts are not unknown to us, as it doth in you largely appear, praised be the lords name therefore.  
You see, dear brother, 
Two principal pellett of Satan whereby he assaulteth God's servants. 1. Fear of sin and death, and infidelity of God's 〈◊〉.  that now to molest you & such as you are, that be even passing from this vale of misery, he hath but two ways, or two pieces of Ordinance to shoot at you, with the which he cannot hurt you, because you have two Bulwarks to defend you. The first of these terrible Guns that Satan hath shot at you, is the very same that he continually shooteth at me, that is to say, fear and infidelity: for the uglesomnes of death, and horror of my sins, which be so many, grievous, and great. But this pellet is easily put away with the surer shield of faith in the most precious death and bloodshedding of our dear Lord and only Saviour jesus Christ, 
Remedy against fear and infide●●tye.  whom the father hath given unto us wholly to be ours for evermore, and with him hath given us all things, as Paul saith: so that though we be never so great sinners, yet Christ is made unto us holiness, 
Anno 1556. july.  righteousness, and justification. He hath clothed us with all his merits, mercies, and most sweet sufferings & hath taken unto him all our misery, wretchedness, sin and infirmity. So that if any should now be condemned for the same, it must needs be jesus Christ, which hath taken them upon him. But in deed he hath made satisfaction for them to the uttermost jot: so that for his sake they shall never be imputed to us, if they were a thousand times so many more as they be. This do you most effectuously feel and know, dear brother, a great deal better than I can tell you, blessed be God therefore.  
And now Satan, seeing that he cannot prevail with his boisterous battery against this Bulwark of faith, which doth so quench all his fiery darts, that they can do you no harm, but rather do you good service to cast you down under the mighty hand of God, 
The second 〈…〉.  that he may take you up by his only grace and power, and so you may render him all the glory by jesus Christ, (which thing the enemy cannot abide in no wise) therefore he shooteth of his other Piece most pestilent, to provoke you to put some part of your trust and confidence in yourself, and in your own holiness and righteousness, that you might that way ●ob God of his glory, Christ of his honour and dignity of his death. But blessed be the Lord God, you have also a full strong Bulwark to beat back this pestiferous peller also, 
Remedy against the ● Peller.  even the pure law of God, which proveth the best of us all damnable sinners in the sight of God, if he would enter into judgement with us, according to the severity of the same, and that even our best works are polluted and defiled in such sort, 
Elay. 64.  as the prophet describeth them. With which manner of speaking, our free will Phariseis are much offended: for it felleth all man's righteousness to the ground, (I had like to have said, to the bottom of hell) & extolleth only the righteousness of jesus Christ, which is allowed before God, and is freely given to all those that firmly believe, as blessed be God you do.  
Ah my good brother Tymmes, Satan hath put his hand in a wrong box when he beginneth to tempt you, either to vain glory or mistrust: for you are an old beaten soldier, and have had good experience of these manner of temptations, 
 both by yourself and other, whom you know well were the beloved of God. Be of good cheer therefore, dear hart, be of good cheer, for now Satan hath wrought all his malice, he hath done all that he can, and hath shot of all his last Pieces, wherewith he had thought to have done most mischief: but now he seethe he cannot prevail (the strong tower of your faith being so invincible) he will pluck up all his tents, and get him to some other place to practise the like assaults: and then will the Angels of God come and minister unto you the most sweet & heavenly consolations of the holy Ghost. To him therefore who is able to do exceeding abundantly above all that ever we can desire or think, I do most heartily commit you, with all the rest of your godly prison fellows, who comfort, strengthen, and defend you with his grace & mighty operation of his holy spirit, as he hath hitherto done, that you having a most glorious victory over the subtle serpent and all his wicked seed, may also receive the crown of glory and immortality prepared for you before the foundations of the world were laid, and is so surely kept for you in the hands of him whose promise is unfallible, that the Devil, sin, death, or hell, shall never be able to deprive you of the same. The blessing of God be with you now & for evermore. Amen. Pray, pray, pray for me.  
Your own for ever john Careless.   

* To my good sister. M.C.  
THe peace of God in jesus Christ, the eternal comforts of his sweet spirit, 
another 〈◊〉 of john Care●●● to M. Co●ton a faithful 〈◊〉 and favourer of the Gospel.  be with you my dear and faithful sister, to the full accomplishment of that good work which he hath most graciously begun in you, that the same may be effectual to the setting forth of his glory, and to your everlasting consolation in him. Amen.  
My loving and faithful Sister in the Lord, I thank you for all your loving kindness showed unto me in your fervent and faithful prayers, and for your most godly and comfortable letter, whereby you do not only much increase my joy and comfort, but also put me in remembrance of my duty towards you.  
Blessed be the Lord our God, which of his great merhath so beautified his Church in these our days, that even unto many godly women he hath given most excellent gifts of knowledge and understanding of his truth, 
God's great 〈◊〉 in 〈◊〉.  so that they are not only well able to inform their own consciences in all things necessary to salvation, but also most sweetly to comfort their sorrowful brethren & sisters that sustain any trouble for the testimony of God's truth, yea & that which is more, even in the midst of their great conflicts of conscience. Of which most happy number of godly and virtuous women, my dear hart, you are one, and that of the chiefest, being plentifully endued with the gifts of Gods most gracious spirit, as it doth full well appear in your daily doings. God only have the praise therefore.  
For as much then as God hath given you the gift to write I shall most heartily desire you to let me hear from you sometimes, be it never so little, 
Note how God sometime giveth comfort by weaker vessels.  for truly I take great comfort and courage thereby, specially in my poor conscience, which is sore assaulted of subtle Satan, and in a manner oppressed of my sins. Pray, dear sister, that GOD may give me true, hearty, and earnest repentance, & increase my faith, for they are both the good gifts of God only, and far pass the reach of my power, to take at my pleasure.  
Therefore dear sister, if you will help me to beg the same of our dear loving father, I am sure that he both can and will give them in his good time. 
john Careless nothing touched with fear of death, or of the fire, but only of his sins.  As for the fear of death or terror of the fire, I most heartily thank my good God, I feel it not: only it is mine own sins and unthankfulness, which holdeth hard battle, & wageth strong war against me, which only goeth about to separate me from my good captain Christ, that I should not enjoy his glorious victory: but God being on my side, (as I am sure he is) that cannot continually prevail against me. Though God for a time permit Satan to take his pleasure on me, as he did upon job, yet I doubt not but in the end all shall turn to my profit, through the merits of our Lord & saviour jesus Christ: to whose most merciful defence, I commit you, dear Sister, with all the rest of the Lords elect. Farewell in Christ.  
Yours unfeignedly, john Careless, Pray, pray, pray, pray.   

* To my dear brother. T. V.  
THe everlasting peace of God in jesus Christ, the continual comforts of his most pure and holy spirit, 
another letter of john Careless wherein he comforteth the afflicted mind of a certain good brother mourning for lack of God's feeling.  be with you my most dear friend and faithful brother U. to the increase of your faith, and comfort of your sorrowful spirit, which is to the father a sweet sacrifice, through christ for whose sake he will never despise your humble and contrite hart, but doth favourably accept the same, and will in most ample wise perform the desire thereof, to his glory your eternal comfort in him.  
In the mids of my manifold crosses & troubles, wherein I am constrained to flee unto God for refuge & succour by earnest & faithful prayer, I cannot forget you my dear hart in the Lord) but esteeming your state for mine own, I do pour forth my complaint for you, as I do for myself & rather more, as I think present need doth require, desiring most heartily to hear the good success of the same in you. The lord God for his great mercy's sake, accomplish my desire, as I doubt not but he will, when he seethe it good and most to his glory, and to your comfort and commodity. Oh that I might once see you so merry in Christ, as you have just cause to be, that you might say with David: Awake my glory, awake Lute and Harp, 
Psalm. 57  bring forth the Psalter with the merry song, that I might sing a new song of praise and thanksgiving unto the Lord, 
Psalm. 45.  for the light of his favourable countenance his help, and deliverance. Oh, that would refresh me as a most precious oil, and gladden my poor heart, which is assaulted with sorrow, more ways than one. 
Comfort for a sick conscience.  I doubt not but the same shall by your means receive much comfort, though for a time it doth mourn with you, that we may be made both glad together, 
Math. 9  yea & that with such gladness as shall continue for ever. But in the mean space (I say) most happy are you, that so heartily mourn the absence of the bridegroom. If you were not a wedding child, you could never do it. Only Christ's true Disciples do mourn for his absence: therefore shall they doubtless rejoice at his presence, which will be so much more joyful, by how much the absence is more sorrowful.  
Therefore, my good brother, take a good hart unto you, & be of good cheer. Say with the Prophet David: O my soul why art thou so heavy, 
Psalm. 42.  and why art thou so disquieted with in me? O put thy trust in God, for I will yet give him thanks for the help of his loving countenance, and because he is my God. Read the Psal, the xli. and the xlij. for your comfort, & consider that the holy kng and Prophet, at the making & first saying of them, was even in the same case that you are now in: but he still comforted himself with the sweet promises of God: and so do you my dear hart, for to you they do as well pertain, as they did to him, and as surely shall they be performed upon you, as they were upon him: for he is one God and dear father unto you both, & for his mercy, truth, and promise sake, he must needs make good unto you all that he hath said.  
If his love towards you, stood in the respect of your own merit or worthiness, 
God's love goeth not by our deservings, but by faith in jesus.  you might well mourn, lament and complain: yea, you had good cause to doubt, fear, & mistrust. But seeing he loveth you only for and in jesus christ, who is your whole holiness, righteousness, and redemption: lay away all mourning, lamenting, and complaining: banish from you all fear, mistrust and infidelity, and know that as long as Christ doth continue God's son, so long must the love of the father continue towards you immutable, and his good will unchangeable, and can not be altered through any of your infirmities. For this is most true, 
Christ only is the cause why his father loveth us.  that as long as the cause of any thing doth last, so long must the effect remain: but Christ is the whole cause, why the father loveth you, and he also continueth for ever: then must I needs conclude, that the love of the father continueth towards you for ever, and (as the Psalmist most joyfully so often singeth) His mercy endureth for ever and ever.  
This is most true, mine own dear hart, although the Lord for a time hide it from your senses, that you might be the more earnest in prayer to him for the feeling of it, & also the more thankful for it when he doth give the lively taste of it, 
Why God sometime hideth himself from us.  as doubtless he will do ere ever it be long: and then shall you be well able to comfort other in the same state that you are now in, with the same comfort wherewith you are and further shallbe comforted of God.  
Therefore lift up your hands that are now a little fallen down, and stretch forth the weak knees of your troubled mind, 
Heb. 12.  which now mourneth with a godly mourning, and therefore shall it be full well comforted with that sweet peace of God which passeth all understanding: and you are sure already to enjoy the blessing that Christ gave unto the Godly mourners of Zion upon the Mount, at the first sermon that he made. 
Eccle. 7. Measure aught to be in mourning.  Oh happy U. in whose mourning company I had rather be, then in the house of mirth and banqueting of such as see not what cause they have to mourn and be sorry. But yet my good brother, use a measure in this your godly mourning, & make not your faithful friends too much sorry for you. Let the persuasions of such godly lovers as you do daily company withal, or rather the persuasions of the holy Ghost by them, move you to some godly mirth and rejoicing. Consider that you are commanded of God by the mouth of Saint Paul, thereto: Rejoice in the Lord (saith he) and I say again rejoice. Mark how he doubleth the sentence, 
Phil. 4.  that we may perceive it is a most earnest and necessary thing he requireth. Obey the commandment of God in this behalf: wherein as you cannot but highly please him, so I assure you, you shall very much rejoice my poor hart, and the hearts of other which pray for you with mourning tears, 
Example of Christian charity and compassion toward 〈◊〉 afflicted brother.  and make that cruel enemy Satan and all your adversaries sorry, which will rejoice and laugh to see you mourn. Oh my good brother, let it manifestly appear, that the Lord of his great mercy hath heard our faithful and hearty requests for you, Oh how would that rejoice me in the midst of my troubles?  
Therefore now to conclude, because the darkness constraineth me to make an end for this time, I say, my dear & faithful brother U. in respect of the great cause you have of your own part through Christ, & for the glory and honour of almighty God: the comfort, joy, and rejoicing of your dear brethren and sisters in Christ: also your own duty by the commandment of God: and last of all to vex, molest, and grieve Satan withal, rejoice in the lord and be most heartily glad in him, who is wholly yours, and you are his and shallbe for evermore. Selah.  
Farewell mine own bowels in the Lord, & praise God with joyful lips & a merry hart, & pray for me his most unprofitable servant, which have more cause concerning myself, to lament, than any one man living: but my good bridegroom is present, & biddeth me cast away my mourning garments, and therefore I must needs be merry with him: and so he biddeth you to be, by my mouth, for he is present with you, although for sorrow you cannot know him, as Magdalen could not in the garden, until he spoke unto her. The Lord God speak these words of comfort in your hart, & open the eyes of your mind, that you may perfectly perceive and feel his blessed presence, & so rejoice in the same for evermore. Amen. Comfort your hart in christ, and cast your care upon him, for he careth for you.  
Your brother in the Lord, abiding his good pleasure, john. Careless.   

* To my dear and faithful brother, 
another letter of john Ca●●les to fayt●●full Augustine Bernhe●● counsel him to be circumspect in these danger days.  Augustine Bernher.  
The peace of God in jesus Christ, the help comfort and assistance of his eternal spirit be with you, my dear and faithful brother Augustine, and with all the rest of my good brethren and sisters of the houses of Baxterley & Manceter (which mourneth for the misery of God's people) to your everlasting consolation in him, Amen.  
Right glad I am to hear (my dear and faithful brother Augustine) that God of his great mercy and infinite goodness, hath yet so graciously delivered & preserved you out of your enemies hands, beseeching almighty God also, from the bottom of my hart, to be your continual defence unto the end, as hitherto he hath most graciously been, that you may live & die both to God's glory, the commodity of his Church and to the increase of your own everlasting joy and comfort in him.  
Know you, dear brother, that I have received your letter, for the which I heartily thank you. In deed I think it very short, although it seemeth something sharply to rebuke me in the beginning, for the breach of my promise, in not writing to you of this long tyme. Well brother, I am content to bear it with patience, considering that you are troubled otherwise (the Lord comfort you and all heavy hearts) neither will I spend ink & paper for my purgation in this point. 
He counseleth Augustine to be circumspect, and not rashly to thrust himself danger.  God he knoweth whether I be so mindeles of my promise as it appeareth in your sight I am. Your request I will truly perform to the uttermost of my power, as gladly as any poor wretch shall do in the world and I thank God I have done no less of long tyme. And as my poor prayer shallbe a handmaid to wait upon you which way soever you ride or go, so I beseech you that my simple counsel may take some place in you, in this time of your pilgrimage, which you pass in no small peril: God keep and preserve you for his name's sake.  
I do not disallow, but much praise and commend your hearty boldness in putting yourself in press, when any one of God's people needeth your help in any point. But yet I would not have you thrust yourself in danger, when you can do them no good, or at least wise when they may well enough spare that good you would do them: For if you should then chance to be taken, you shall not only be no comfort unto them, but also a great discomfort, adding sorrow unto their sorrow.  
I do not persuade you to absent yourself from any place where your presence of necessity is required: for in all such places, I know, God will preserve you as he hath hitherto wonderfully done, praised be his name therefore: or if it shall please him to permit you in any such place to be taken, I know he will most sweetly comfort your conscience with this consideration, that it is the very providence & appointment of God that you should there and then be taken up for a witness of his truth unto the world: but I cannot allow, nor be contented that you should rashly or negligently thrust yourself into that place where your wicked enemies do continually haunt, yea and lay wait for you, when no necessity of yourself nor of any other of God's people doth require your company. If they need any of your godly counsel, you may write unto them that thing that you think good: which (I dare say) will be sufficient unto them. For (continual thanks and praises be given unto the everlasting God) there is none of those that be cruelly condemned for God's truth, that now be weaklings: for they have manfully passed through the pikes, and they have boldly abidden the brunt of the battle, and therefore I reckon the worst is paste with them already, So that now and then a godly letter from you to them, shall do as much good as your company shall do, and perchance more too▪ for writing sticketh longer in the memory than words do yea though your letters were as short to them, as your last was to me, so that the same be something sweeter and not allthing so sharp.  
This (dear brother) is the simple counsel which I would gladly have you observe, partly for that I heartily pray for your preservation to the commodity of Christ's Church, and partly for that I unfeignedly wish the peace, comfort, and tranquillity of your own conscience, which I know will be quickly ready to accuse you, 
A good conscience 〈◊〉 soon troubled.  if you do any thing wherein you have not the word of God for your warrant. For in a glass that is clear, a small mote will soon appear: even so the good conscience of Gods chosen children being more clear than Crystal, will quickly accuse them at the least fault they do commit, whereas the wicked worldlings have their conscience so clogged & corrupted through the custom of sin, that they cannot once see or perceive their own shameful deeds & wicked works, until God set the same before them for their utter destruction, & then despair they immediately. But seeing that God hath given you a clear conscience and a pure, sharp, quick, and lively sight in your soul, I would wish you to beware that you do nothing unadvisedly, but upon a good ground. For an accusing conscience is a sore thing when death doth approach, and then Satan will not stick to tell you that you have to much tempted God, when peradventure you have done nothing so at all. For this cause (I say) partly I have thought it good to admonish you (as I have done often) to be cirumspecte, 
Conscience 〈…〉 ●here none 〈◊〉 committed. M●●h. 10.  according to the counsel of Christ, which biddeth you to beware of men. Other things I have not to write, for I know this bearer can certify you of all things at large, better than I can declare it by writing.  
I beseech you good Augustine, help me forwards with your hearty prayers, for I trust I have but a small time to tarry in this troublesome world. Doctor Story told our Marshal that we should all be dispatched so soon as he came from Oxford, whether he and other bloody butchers be gone to make slaughter of Christ's sheep that lie there appointed to be slain. God for Christ's sake put them and such like, 
 besides their cruel purpose, if it be his good will and pleasure: Amen good Lord. I pray you do my most hearty commendations to my dear sister and faithful friend, good Mistress Mary glover, I beseech God be her comfort, as I doubt not but he is, I am very glad to hear that she doth so joyfully and so patiently bear this great cross that God hath laid upon her. I pray God strengthen her, and all other his dear Saints unto the end, Amen. Commend me unto my dear and faithful sister Elizabeth B. I thank her most heartily for my napkin and so I do your dear brother, for my shirt. Truly that day that we were appointed to come to our answer before the Commissioners (which had sent word the same morning, that they would come to the kings Bench by viii. of the clock, and the house and all things were trimmed and made ready for them) I got that shirt on my back and that napkin in my hand, and me thought that they did help to harness me and weapon me well, 
 to go fight against that bloody beast of Babylon. And trust me truly, if they had come, I would have stricken three strokes the more for your two sakes, as well as God would have abled me to have set them on, as by God's grace I will not fail to do at the next skirmish that I come to: Wherefore I pray you pray for me, that I may be strong and hardy to lay on good load. Oh that I might so strike him down, that he should never be able for to rise again. But that stroke belongeth only unto the Lord, to strike at his coming, the which I trust will be shortly. O hasten it good Lord, and shorten these sorrowful and sinful days, for thy great mercy's sake.  
Farewell my dear and faithful loving brother. The Lord defend, keep, and preserve you from the power of your enemies visible and invisible, and send us a most joyful and merry meeting here or elsewhere, as it shall please his goodness to appoint us.  
In the mean space I shall most earnestly desire you to pray for me, for I never had more need in my life: and doubtless you shall never want my poor prayer, if it shall please God to accept the prayer of so sinful a wretch as I am. The Lord impute not my sins to me, for jesus Christ's sake: unto whose most merciful defence, I do most heartily commit you The blessing of God be with you now and ever, Amen. I pray you do my most hearty commendations unto M. john Glover. I do not forget him in my daily prayers, and I trust he doth remember me.  
Your poor brother, always mindful of you in my prayer, john Careless prisoner, abiding God's pleasure.   

¶ To my dear brother Harry Adlington prisoner in the Lollards Tower.  

A●●ther 〈…〉 Care●●● to Hen●● Adlington 〈◊〉 a Mar●●● partly 〈…〉 partly ●●●●selling 〈◊〉 ●ow to 〈…〉.  THe everlasting peace of God in jesus Christ, the continual aid, strength, joy, and comfort of his most pure, holy, and mighty spirit, with the increase of faith and lively feeling of his mercies: be most effectuously wrought in your hart, my dear and faithful loving brother Adlington, and in the hearts of all your other godly prison fellows, to the full finishing of that good work, which the Lord hath most graciously begun in you: that the same may be to the setting forth of his glory, the commodity of his poor afflicted Church, and to your own eternal joy and comfort in in him, Amen.  
My most dear and faithful loving brother in our Lord, I withal the rest of my loving brethren here with me, do most humbly and heartily commend us unto you, with all faithful remembrance of you in our daily prayers, giving GOD earnest thanks on your most happy behalf, for that he hath given you such hearty boldness and Christian constancy in the faithful confession of his everlasting verity. Blessed be GOD for thee my dearly beloved brother, which hath vouched thee worthy of so great dignity, as to suffer for his sake and setting forth of his glory. Oh glad in hart mayest thou be, to whom it is given, not only to believe in thy Lord and Christ most lively: but also to suffer for his sake, as one of his silly sheep appointed to the slaughter. Be of good comfort therefore my good brother, for your calling unto the Cross of Christ, was after a marvelous sort. Surely, it was only the lords appointment, and therefore he will well perform his own work in and upon you, to the great magnifying of his glory, and comfort of your brethren: whose hearts are mightily refreshed, to hear how heartily you have behaved yourself hitherto.  
This present day I received a Letter from you, at the reading whereof my brethren and I were not a little comforted, to see your conscience so quieted in Christ, and your continuance so steadfast in him: which things be the special gifts of GOD, not given unto every man, but to you his dear darling, elect, and chosen in Christ, and such as you be. And where as you do require to know my simple mind concerning your answer unto Doctor Story and the chancellor: truly I say you did answer them very well: for there are but two Sacraments in deed: that is to say, the Sacrament of Baptism, and the Sacrament of the body and blood of Christ, as you have full well answered them: praised be GOD for his good gifts: who chooseth the weak to confound the strong, and the foolish to confound the worldly wise. If, 
What a Sacrament is.  when you come before them again, they do ask you what a Sacrament is, say you that a Sacrament, being ministered according to Christ's institution, is a visible sign of an invisible grace, and hath the promise of GOD'S mercy annexed unto it, available to all such as do worthily receive it, and not unworthily worship it: as they would have us to do, contrary to GOD'S commandment. And these properties belonging to Christ's true Sacraments, can not be applied unto any one of those five Sacraments which they have invented of their own brain, since Antechrist began to reign, to blind the people withal.  
I perceive dear hart, that upon Friday they do intend to condemn you and to give you your judgement. Therefore I think they will have no great reasoning with you, but bid you answer them directly, either yea or nay, to all such things as they have to charge you withal, which they have gathered of you since you came into their cruel hands. But if they will needs make many words with you, because you are but a simple man, and therefore perchance they will be the busier with you to trouble you with many questions, to cumber your knowledge, and then seem to triumph over you and that truth that you do hold: if (I say) they do this (as perhaps for some evil purpose they will) then be you so plain and as short as you can, saying roundly unto them these or such like words, as nigh as you can.  
Be it known unto you, that I in all points do believe as it becometh a true Christian, 
He instructeth him how and what to answer to the adversaries.  and as I have been truly taught in the days of that good King Edward, of such godly Preachers and Prophets sent of GOD, as have sealed their doctrine with their blood: from whom I will dissent in no point: for I am a poor man without learning, but am commanded of GOD to follow the counsel of his constant Preachers, and so do I intend to do, GOD giving me grace and assistance thereto.  
As for you, I know you to be none of Christ's shepherds, but ravening Wolves which come to kill and scatter the flock of Christ, as the Lord said you should: and doth will us to beware of you and your poisoned doctrine, 
We are bound to follow our true preachers.  bidding us to judge you according to your fruits, whereby all men may see and know what you be, that will not be wilfully blind. But the good shepherds have given their lives for the defence of Christ's flock: and I am commanded to follow their faithful and Godly example, and to confess with them one truth, even to the fire, if GOD shall see it good: and this as a true Christian, I have hitherto done, and hence forth by GOD'S grace intend for to do.  
And if for the same, GOD shall suffer you to take away my life, as you have done theirs, I am contented therewith: 
God will require a count of blood.  his will be done, for that only is good. But of this be you sure, the Lord will shortly call you to account for all the innocent blood that is shed within this Realm: which you have brought into a most woeful case, and made many a heavy hart in the same, and more I perceive you will make, so long as the Lord for our sins will suffer you to prosper, and until the time that your own iniquity be full ripe. But then be you sure the Lord will sit in judgement upon you, as well as you do now upon his Saints, and will reward you according to your deservings: to whom with my whole hart I commit my cause, and he will make answer for me, when the full time of my refreshing cometh. 
The Catholic Church in King Edward's days in England.  In the mean space I will keep silence with this that I have said, trusting that I have sufficiently discharged my conscience in confessing my faith and Religion to you, declaring of what Church I am, even of the Catholic Church of jesus Christ, which was well known to be here in England in our late good kings days, by two special tokens which cannot deceive me, nor suffer me to be deceived: that is to say, the pure preaching of his holy word, and the due administration of the holy sacraments: 
Two special marks to know the true church in England in K. Edward's days.  which is not to be seen in your Romish Church, and therefore it cannot justly be called the Church and spouse of Christ. I believe in the holy Trinity, and all the other Articles of the Christian faith contained in the three Creeds, and finally all the Canonical scripture to be true in every sentence. And I detest all sects both of the Arrians and anabaptists, or any other that divide themselves from the true Church of Christ, which is his mystical body, the ground and pillar of truth, and the very house of the living God. And if for these things you take away my life, & make yourselves guilty of my blood, you may for I am in your hands as the sheep brought to the shambles, abiding the grace of the Butcher. And be you sure, your judgement sleepeth not, but when you cry peace, peace, and all is safe: then shall your plagues begin like the sorrow of a woman traveling with child, according to Christ's infallible promise.  
This kind of answer my dear heart, it shall be best for you to make, and by God's grace, I do intend to take the same order myself in time to come, when the Lord shall vouch me worthy of that great dignity, whereunto he hath called you. And if they shall laugh you to scorn, as I know they will, saying thou art a fool and an unlearned asshead, and art able to make answer to nothing etc. care you not for it, but still commit your cause unto God, who will make answer for you, and tell them that they have been answered again and again of divers godly and learned men: but all will not help, for you have one solution of all manner of questions, 
1. Thess 5. The Papists have one solution for all manner of questions.  even a fair fire & faggots, this will be the end of your disputations. Therefore I pray you to trouble me no more, but do that which you are appointed, when God shall permit the time. I am no better than Christ, his Apostles, and other of my good brethren that are gone before me.  
This kind of answer will cut their combs most, and edify the people that stand by, so that the same be done coldly with sobriety, meekness, and patience: as I heard say our sweet brethren Thomas Harland and john oswald did at jews in Sussex, 
Of Thomas Harland and john Oswald read in the 2. impression pag. 195.  to the great rejoicing of the children of God that were in those parties: and I hear say, that they were dissolved from this earthly Tabernacle at jews on saturday last, and were condemned but the Wednesday before: so that we may perceive the papists have quick work in hand, that they make such haste to have us home to our heavenly father. Therefore let us make ourselves ready to ride in the fiery chariot, leaving these sorry mantles and old cloaks behind us for a little time which God shall restore unto us again in a more glorious wise. 
4. Reg. 2.   
My good brother Harry, you shall understand that bragging john T. hath beguiled his keepers (who trusted him to well) and is run away from them, and hath brought the poor men into gaeat danger by the same. The one of them is cast by the Counsels commandment, into the gatehouse at Westminster, the other is fled forth of the Country for fear.  
Thus you may see the fruits of our free will men, that made so much boast of their own strength. 
free-will.  But that house which is not builded surely upon the unmovable rock, will not long stand against the boisterous winds and storms, that blow so strongly in these days of trouble.  
But my dearly beloved brother, blessed be God for you & such as you be, which have played the parts of wise builders. You have digged down past the sand of your own natural strength, and beneath the earth of your own worldly wisdom, & are now come to the hard stone and unmovable Rock Christ, who is your only keeper: and upon him alone have you builded your faith most firmly, without doubting, mistrust, or wavering. Therefore neither the storms nor tempests, winds nor weathers that Satan and all his wily workmen can bring against you, with the very gates of hell to help them, shall ever be able once to move your house, much less to overthrow it: for the Lord God himself, and no man, is the builder thereof, and hath promised to preserve and keep the same safe for ever. Unto his most merciful defence therefore, I do heartily commit you and all your good company, desiring him for his sweet son jesus Christ's sake, to confirm and strengthen you all, that you may be constant unto the very end: that after the final victory is once gotten, you may receive the imme●cessible crown of glory, of God's free gift, through his great mercy in jesus Christ our only Saviour. To whom with the Father and the holy Ghost, be all honour, glory, praise, thanks, power, rule and dominion for ever and evermore, Amen. The blessing of God be with you all.  
john Careless.   

¶ To my most dear and faithful brother. T. V.  
THe everlasting peace of GOD in jesus christ, the continual joy and comfort of his most pure, holy, 
A letter of john Ca●●●les writt●●● with heavenly po●●er to co●●fort an afflicted breather oppressed with pensiveness and mourning for his sins.  and mighty spirit, with the increase of faith and lively feeling of his mercy, be with you my dear hart in the Lord, and faithful loving brother T. V to the full accomplishing of that good work which he hath so graciously begun in you, that the same by all means, may be to the setting forth of his glory, to the commodity of his poor afflicted congregation, and to the sweet comfort and quietness of your conscience in him now and evermore. Amen.  
With such due honour, love, and reverence, as it becometh me to bear unto the sweet saints and dearly beloved children of God, I have me most heartily commended unto you, my dear brother V with all earnest and faithful remembrance of you in my daily prayers, thanking God right heartily that you do likewise remember me in yours: assuring you that my poor hart doth daily feel great consolation thereby, GOD only have the praise for the same and all other his benefits. Ah my dear heart in the Lord, well is me that ever I was borne, that God of his great mercy and infinite goodness hath used me most miserable wretch at any time, as his instrument, to minister any thing unto you either by words or writing, that might be an occasion of your joy and comfort in the Lord, and a provoking of you to praise and thanksgiving unto GOD for the same, as your most loving and godly letter seemeth to import. Oh happy am I that the Lord hath appointed me unto so good a ground to sow his seed upon: but much more happy are you whose heart the Lord hath prepared & made so meet to receive the same so effectuously, giving thereto the sweet showers and heavenly dews of his grace and holy spirit that it may bring forth fruit in due season accordingly: the increase whereof we shall shortly reap together with perfect joy and gladness, and that continually.  
Therefore (my dear brother) I say unto you as good Elizabeth did to her dear cousin Mary: Happy are you, 
Luke. 1.  and happy shall you be for evermore, because you have believed. The most sweet and faithful promises of your redeemer jesus Christ you have surely laid up in the treasury of your hart. His comfortable callings you have faithfully heard: 
Remission of sins.  his faithful admonitions you have humbly obeyed, and therefore you shall never come into judgement: your sins shall never be remembered: 
Mich. 7.  for your saviour hath cast them all into the bottom of the sea: he hath removed them from you as far as is the East from the West, 
Psal. 1●3.  and hath given you for an everlasting possession his justification & holiness, so that now no creature neither in heaven nor in earth shallbe able to accuse you before the throne of the heavenly king.  
Satan is now judged: he is now cast out from you: he hath no part in you: you are wholly given unto Christ, which will not lose you, your steadfast faith in him hath overcome that sturdy and bragging Prince of the world: Christ hath given you the final victory over him and all his army, that they shall never hurt you.  
What would you have more? Oh my dear heart, how great treasures are laid up in store for you, and how glorious a Crown is already made and prepared for you?  
And albeit the holy Ghost doth bear witness of all these things in your heart, 
Testimony of God's spirit.  and maketh you more sure and certain thereof, then if you had all the outward oracles in the world: yet I being certainly persuaded and fully assured by the testimony of God's spirit in my conscience, of your eternal and sure salvation in our sweet saviour jesus Christ, have thought it good, yea and my bounden duty, not only at this time to write unto you, and to show my joyful hart in that behalf: but also by the word and commandment of Christ, to pronounce and affirm in the name and word of the heavenly king jehovah, 
Practise of the true keys of the Gospel.  and in the behalf of his sweet son jesus christ our Lord, to whom all knees shall bow, whom all creatures shall worship: and also by the impulsion of the holy Ghost, by whose power and strength all the faithful be regenerate: I do (I say) pronounce to thee my dear brother T. V that thou art already a Citizen of heaven.  
The Lord thy God in whom thou dost put all thy trust, for his dear sons sake, in whom thou dost also undoubtedly believe, hath freely forgiven thee all thy sins, clearly released all thine iniquities, and full pardoned all thine offences, be they never so many, so grievous, or so great, and will never remember them any more to condemnation. As truly as he liveth, he will not have thee die the death, but hath utterly determined, purposed, and eternally decreed, that thou shalt live with him for ever. Thy sore shall be healed, and thy wounds bound up even of himself for his own names sake. He doth not nor will not look upon thy sins in thee: but he respecteth and beholdeth thee in Christ, in whom thou art lively graffed by faith in his blood, and in whom thou art most assuredly elected and chosen to be a sweet vessel of his mercy and salvation, and waste thereto predestinate in him before the foundation of the world was laid. In testimony and earnest whereof, he hath given thee his good and holy spirit which worketh in thee, faith, love, and unfeigned repentance, with other godly virtues, contrary to the corruption of thy nature.  
Also he hath commanded me this day (although a most unworthy wretch) to be a witness hereof by the ministry of his holy word, 
Experience of Christ working in his Church.  grounded upon the truth of his most faithful promises: the which thou believing, shalt live for ever. Believest thou this my dear heart? I know well thou dost believe. The Lord increase thy faith, and give thee a lively feeling of all his mercies: whereof thou art warranted and assured by the testimony of the holy Ghost, who confirm in thy conscience (to the utter overthrowing of Satan, and those his most hurtful dubitations whereby he is accustomed to molest and vex the true children of God) all that I have said: and by God's grace I will, as a witness thereof, confirm and seal the same with my blood, for a most certain truth.  
Wherefore (my good brother) praise the Lord with a joyful heart, and give him thanks for this his exceeding great mercy, casting away all dubitation and wavering, yea all sorrow of heart and pensiveness of mind: for this the Lord your God and most dear and loving father, commandeth you to do by me, nay rather by his own mouth & word pronounced by me. But now my dear brother, after that I have done my message: or rather the lords message in deed, I could find in my heart to write 2. or 3. sheets of paper, declaring the joy I bear in my heart for you, mine own bowels in the Lord: yet the time being so short (as you do well know) I am here constrained to make an end, desiring you to pardon my slackness, and to forgive my great negligence towards you, promising you still that so long as my poor life doth last, my prayer shall supply that my pen doth want▪ as knoweth the almighty God, to whose most merciful defence I do heartily commit you and all other his dear children, as well as though I had rehearsed them by name, desiring them most heartily to remember me in their hearty and daily prayers, as I know right well they do: for I feel the daily comfort and commodity thereof, & therefore I neither will nor can forget them, nor you, or any such like. The blessing of God be with you al. Amen.  
Yours for ever unfeignedly, john Careless.   

A letter of thanks to a faithful friend of his, by whom he had received much comfort in his inward troubles.  
BLessed be God the father of all mercy, for the great comfort and Christian consolation which he hath so mercifully ministered unto my poor afflicted heart by your means, 
another letter of john Careless to a faithful friend of his, of thanksgiving.  my most dear and faithful brother. Truly me thinketh your words, or rather Gods words by you uttered, have a wonderful power and efficacy working in my heart at the hearing or reading of them. Rejoice therefore my dear brother, and be thankful unto God: for verily he both is & will be mightily magnified in you, and that divers and many ways, both to the strengthening of them that stand in his truth, and also to the raising up of such as are fallen from the same. God make me thankful for you & on your behalf, for verily great is the goodness of God towards me in giving me acquaintance in faithful love and amity with you: God's name for ever be praised therefore, and he perform all his merciful promises upon you, as I doubt not but he will, for his sake in whom you trust.  
I thank my God most heartily, & also you my good brother, for that you are careful for me in your faithful prayers, remembering my just deserved sorrows, 
He giveth him thanks.  as though they were your own and labouring so much to solace the same. Ah my gracious good God, what am I, for whom thou & thy dear children should be so careful? Oh sweet Lord, forgive me my great ingratitude & sin, and grant that I never abuse thy great benefits. Oh let the love of thine elect, which love me for thy sake, be a sure sign & token, yea a most firm testimony & a seal to my sinful conscience of thine everlasting love and mercy towards me in Christ: as verily it would and ought to be, if mine infidelity did not let it. Oh circumcise therefore the foreskin of my heart, that I may with lively faith behold thy great love towards me in all thine elect, that I may always be thankful for the same, and love thee and them again most heartily and unfeignedly.  
Ah my dear heart, how sweetly and how truly, yea how godly & how comfortably have you rehearsed the sweet saying of Solomon concerning prosperity with true & godly friends? 
What a treasure a trusty friend is. Eccle. 6.  I will join with it the sentence which goeth a little before, for doubtless it may be well verified on you. A sure friend (sayeth the wise man) will be unto thee even as thine own soul, and deal faithfully with thy household folk. If thou suffer trouble and adversity, he is with thee, and hideth not his face from thee. A faithful friend is a strong defence: who so findeth such a one, findeth a treasure. A faithful friend hath no peer: the weight of gold is not to be compared to the goodness of his faith. A faithful friend is a medicine of life, and they that fear the Lord, shall find him. etc. Lo (my dear heart in the Lord) here is a lively image or description of you: for verily such a one have I always found you unto me, not only sorrowing for my great sorrow: but also oftentimes making me merry and joyful, 
There is no true friendship but amongst godle persons.  with such joys as the world can not feel. Now let the world brag of his feigned friendship: but I will boast of this true friendship in God, and esteem it a more treasure than all transitory things. And as for my mourning, dear brother, God hath made you to turn it unto mirth: for God hath put you in the stead of them to be my comfort, whom he hath in his great mercy taken away. I trust henceforth to leave the mourning for my great loss, and to praise God for gaining unto himself so great glory by his chosen children. God make me a true mourner of Zion, 
Such mourners should we be continually with thi● and others Gods dear children: and blessed be they that so mourn.  both for mine own sin and wickedness, and also to see his honour defaced, that I may be made meet and apt to bear the joyful and comfortable message that your beautiful feet shall bring me. God bless thee my dear heart and faithful loving brother and increase his good gifts of grace in thee, as he hath most happily begun, that you may daily more effectually feel and lively perceive the certainty of God's grace wherein you stand, and firmly to testify the same, to the conversion or confounding of all gainsayers, and to the comfort & confirmation of all Gods dear children, Amen. Farewell mine own sweet brother, far well as mine own heart.  
Your own in Christ, john Careles·s   

An other letter of john Careless, to a certain godly faithful sister, by the name of E.K.  
THe grace and free mercy of God in jesus Christ the sweet consolations of the holy Ghost, 
another letter of john Careless to a godly christian woman.  the guide of all Gods dear children, he with you, strengthen and comfort you my dearly beloved sweet sister E.K. now and ever. Amen.  
Albeit, my dearly beloved sister in Christ, that as yet we did never see one an other personally to any knowledge, yet by the virtuous report that I have heard of you, and also by the large loving token that I have received from you, me think that I do even presently see you, and behold your person, faithfully walking in the fear and love of God, joying and rejoicing with you in the spirit, as though we were sweetly talking together of Christ's verity. The Lord God do I humbly beseech in the bowels and blood of our Lord and Saviour jesus Christ, that he will strengthen us both with his holy and mighty spirit, that we may constantly continue in the confession of his truth unto the end: that like as we now see one an other presently in spirit, we may also see one an other personally in the glorious presence of God and his holy Angels, where undoubtedly, we shall know one an others parsonage, to our great joy, felicity, and endless comfort.  
And now therefore dear sister K be strong in the Lord our God, for doubtless the time of trial is at hand: 
Preparation to the Crosse.  a great persecution with cruel murdering of God's dear saints is like to be very shortly in this woeful wicked Realm of England. Therefore dear sister, for the love of God, prepare you to the Cross with all diligence, and make yourself ready to die with Christ, that you may also live with him for ever. There is no remedy, if you will be Christ's Disciple, you must needs take up your cross and follow him, for the Disciple must not look to be above his master, nor the servant to be better entreated then his Lord. If we were of the world (good sister) no doubt, the world would love us. But for as much as Christ hath chosen us out of the world, to serve God in spirit and verity, let us be well assured the world will hate us and persecute us, as it hath done our Lord and master Christ. But yet let us be of good cheer, for Christ hath overcome the world. The pain is but short that we can feel here, but the pleasure is perpetual that we shall feel elsewhere.  
Let us set before us the example of Christ, which abode the Cross and despised the shame in respect of the joy that was set before him: 
Consolation under the Crosse.  Even so let us consider for whose sake we suffer, whose cause we defend, and what glorious reward we shall have at the day of our victory, & then doubtless the consolation of these things will make sweet all our sufferings, & soon swallow up all the sorrows that we are sow●ed in for God's sake. I could recite divers texts of the Scriptures to confirm this point. But I need not, for I am well assured that you do know them most perfectly already The Lord give you strength and assist you with his holy spirit, that you may continually walk in all points according to your godly knowledge: And then shall you not do as the most part of our Gospelers do now adays, the more is the pity.  
There are a great many in England, 
Against Massing Gospelers.  that do perfectly know, that the Idolatrous Mass is abominable, devilish, and detestable in the sight of God. And yet alas, they be not afraid to pollute and defile their bodies, which ought to be the temples of the holy Ghost, with being present at it, so sinning against God and their own conscience.  
But dear sister K. do you fly from it, both in body & soul, as you would fly from the very Devil himself. Drink not of the whore of Babylon's cup by no means, 
Exhortation to fly from the Mass.  for it will infect the body, and poison the soul. Be not partakers of her sins (saith the Angel) lest you be partakers of the plagues that shortly shall be powered upon her. O what an array is this? that so many that know God's truth, will now turn again and defile themselves in the filthy puddle of antichristes stinking religion? They go about to save their lives with their double dissimulation: but doubtless, they shall lose everlasting life by it, if they do not repent in time, and turn unto the Lord. But dear sister, my trust is, that you do utterly abhor the coming to any such thing. I hope that you will not by any means turn back into Egypt now, but that you will boldly venture through the wilderness of trouble and persecution, that you may come into the land that floweth with all kind of heavenly pleasures and joyful delectations, and possess the same for ever.  
Let us consider, how that every one of us doth owe unto God a death by nature, and how soon the Lord will require it of us, we know not. O how happy are we then, if God of his goodness appoint us to pay nature's debt with suffering for his truth and Gospel's sake, and so making us his faithful witnesses with the Prophets, Apostles, Martyrs, and Confessors, yea with his dearly beloved son jesus Christ, to whom he doth here begin to fashion us like in suffering, that we might be like him also in glory. Thus my dearly beloved sister, I have been bold to trouble you a little with my rude & simple letter, being made in haste as it doth appear. Yet I desire you to take it in good worth, as a token of my poor zeal unto you, and to accept my good will. And if it please God to spa●e me life and liberty, I trust hereafter to write unto you more largely. Far ye well dear sister E.K. the Lord bless you and all yours, and power upon you the heavenly dew of his grace. The Lord endue you with plentiful knowledge of his verity, and fill you with his holy and mighty spirit, that you may continually rejoice in the comforts of the same now and ever, Amen. Pray, pray, pray, with steadfast faith.  
Your daily Orator john Careless, prisoner of the Lord.  
¶ In the letters of William Tymmes, ye heard before, page 1897. much mention made of Agnes Glascock. This Agnes Glascocke, through infirmity, and her husbands persuasion, was alured to go to Mass. For which cause she falling in great sorrow and repentance was raised up again by the comfortable Letters of William Tymmes and john Careless, as before you may read, and after that was constant in the sincere profession of the verity, and in danger for the same of persecution: unto whom john Careless writeth therefore this letter as followeth.   

A letter of Careless to Agnes Glascocke.  
THe everlasting peace of God in jesus Christ: the continual aid, 
A letter of john Careless to Mistress Agnes Glascocke.  strength, and comforts of his most pure, holy, and mighty spirit be with you my dear & faithful sister Glascock, to the good performance of that good work which God hath so graciously begun in you, to his glory, the commodity of his poor affl●cted Church, and to your own eternal comfort in him, Amen.  
In our Lord I have my most humble and hearty commendations unto you my dear sister, & most faithful mother Glascocke, with all remembrance of you in my daily prayers, giving God most hearty laud, praise, and thanks, for you and on your behalf, in that he of his great mercy hath hitherto so mightily strengthened you, constantly to cleave unto your Captain Christ, notwithstanding the great assaults and manifold temptations, that you have had to the contrary. Doubtless dear heart it can not be expressed, what joy and comfort it is unto my very soul, to see how mightily the Lord hath magnified himself in you, and other his dear elect darlings, whom he will shortly glorify with himself, as he hath done other of his sweet Saints that are gone before you. Rejoice therefore & be glad: for verily you have good cause if you diligently consider the great dignity that God hath called you unto even now in your old age, to be one of his worthy witnesses unto the world, and I think you shall with me and other your brethren in bonds, seal the Lords verity with the testimony of your blood. Surely sweet sister, 
What an high ho●our it is to suffer for Christ.  this is the greatest promotion that God can bring you or any other unto in this life: and an honour that the highest angel in heaven is not permitted to have.  
Therefore happy are you, Oh faithful daughter of Abraham, that the Lord will now prefer you before many other, yea or any other of your age, that I do know in England. Oh faithful and virtuous matron, which wilt not be moved from the sure rock Christ, upon whom you have so firmly built your house, that neither storms nor tempests, neither yet bell gates, or any other temptations shall ever be able once to prevail against it. Full well doth it appear by your constant continuance, that you have played the part of a wise builder, in counting the cost afore hand, belonging to the finishing of your tower. And I doubt not but (through God's gift) you have sufficient to the performance thereof, that the hypocrites of their part shall have no just cause to triumph against you, or to mock you, saying, lo this woman began to build, but is not able to make an end. Therefore go on boldly and fear not: for God is faithful (as S. Paul sayeth) which will not suffer you to be tempted above your strength, but either will he give you grace and strength to stand unto the death (which is the gate and entrance into life) or else he will make such an outscape for you, as shall be to the setting forth of his glory: the which above all other things, we that are his chosen children ought for to seek, yea even with the loss of our own lives, being yet well assured that the same shall not be shortened one minute of an hour before the time that God hath appointed.  
Cast therefore (dear sister) all your care upon the Lord, which (as S. Peter sayeth) careth for you. Great is his providence for you, and mighty is his love and mercy towards you. With his grace he will defend you, and with his holy spirit he will evermore guide you: wherewith he hath surely sealed you unto the day of redemption: he hath also given you the same in earnest for the recovery of the purchased possession, which he hath prepared for you before the foundation of the world was laid. Be strong therefore and take a good heart, 
He exhorteth her to be strong.  as I hear say you be. God for ever be blessed for you, which hath grafted his love in your good heart that nothing is able to separate you from the same, but will rather choose to suffer adversity with the people of God, then to enjoy the pleasure of sin for a little season. Oh happy woman that canst find in thine heart to esteem the rebukes of Christ to be greater richesses than all the treasures of the world, as good Moses did. Doubtless great is your reward in heaven: which you shall shortly receive of his free gift, and not of any deserving.  
Thus dear mother Glascocke, I have been bold to trouble you with my rude and simple letters, desiring you to take them in good worth, being done in great haste, as it doth appear: but yet proceeding from a poor heart which floweth over in love towards you: as my daily prayers for you can testify: which I trust shall supply that part of my duty towards you, that my pen now wanteth. I thank you dear heart, for all your loving tokens, and for the great kindness you have hitherto showed unto my poor brother Tymmes and his wife and children, with all other of God's people, to whom you daily do good: the Lord recompense the same sevenfold into your bosom, as I doubt not but he will, according to his unfallible promises. 
The charity of Mistress Gla●c●cke to the prisoned Saints.  I pray you have my hearty commendations unto your husband. I beseech the Lord strength him in the confession of his truth (as my t●ust is that he will) that we may all joyfully rest with Abraham, Isaac, & jacob in the kingdom of God: unto the which he bring us, that with his most precious blood hath bought us. The blessing of God be with you now and ever. Amen.  
Your daily Orator and unfeigned lover john Careless, prisoner of the Lord. Pray, pray, pray.   

A brief admonition written to Mistress Agnes Glascocke, in a book of hers, when she came to the prison to visit him.  
THere is nothing that the holy Scripture throughout, doth so much commend unto us, 
A note or poesy written in Mistress Glascocks' 〈◊〉 by john Careless.  as true Faith and steadfast trust in the promises of Gods eternal mercies towards us in jesus Christ. For from the same, as forth of the chief fountain and well spring of life, do flow all kinds of virtues and godly fruits, specially true love towards God, in the which we ought purely to serve him all the days of our life: and also Christian charity towards our neighbours, as well to help them at all needs, as also not to hurt them by any means. Therefore pray earnestly for the increase of Faith and lively feeling of God's mercy: 
The effects of faith.  for all things are possible unto him that can undoubtedly believe. Faith is that thing which assureth us of God's mercy, and whereby we vanquish all the fiery darts of the devil: our victory that overcometh the world: the knife that killeth and mortifieth the flesh: and finally that which setteth us at peace with God, and quieteth our consciences always before him, and maketh us merry and joyful under the cross, with many more things than I can now express. Pray therefore for faith, in faith. And for the lords sake, beware of Popery and Popish idolatry, the Idol of the wicked Mass, and other idolatrous service. Make not your body▪ which is a member of Christ▪ a member of Antichrist. Remember that we shall receive of god according to that we do in the body, be it good or evil. Therefore glorify god, in your body which is dearly bought. Betray not the truth, lest the Lord deny you. If God be God, follow him. You can not serve two masters. I write not this as doubting you, but by the way of admonition. God keep you from all evil.  
My sister dear, God give you grace  
With steadfast faith in Christ's name:  
His Gospel still for to embrace,  
And live according to the same.  
To die therefore, think it no shame,  
But hope in God with faithful trust:  
And he will give you praise with fame,  
When you shall rise out of the dust.  
For which most sweet and joyful day,  
To God with faith your prayer make:  
And think on me I do you pray,  
The which did write this for your sake.  
And thus to God I you betake,  
Who is your castle and strong rock:  
He keep you whether you sleep or wake.  
Farewell dear Mistress A▪ Glascocke.   

¶ An other Letter of john Careless to Mistress A.G. to comfort her in her repentance, after she had been at Mass, fruitful for all them to be read, which have fallen, and are to be raised up again.  

An other 〈…〉 letter of 〈◊〉 Care●●● 〈…〉 A. G· 〈◊〉 in 〈…〉 going to 〈◊〉 Mass.  THe peace of God in jesus Christ: the eternal comforts of his sweet spirit be with you, and strength and comfort you my dear and faithful sister. Amen.  
Although the pearillous days be come, whereof Christ prophesied▪ that if it were possible the very elect should be deceived: yet let the true faithful Christians rejoice and be glad, knowing that the Lord himself is their keeper, who will not suffer one hair of their heads to pearish without his almighty good will and pleasure, neither will suffer them to be further tempted than he will give them strength to bear: but will in the midst of their temptation make away for them to escape out: So good and gracious a God is he to all his chosen children. And though sometimes he do let his elect stumble and fall, yet (no doubt) he will raise them up again to the further increase of their comfort, and to the setting forth of his glory and praise. Which thing (my dear and faithful loving sister) I trust shall be well verified on you. For I do hear say that by the manifold allurements, enticements, procurementes, yea, and enforcements that you dear hart have had, your foot hath chanced to slip forth of the way, to the great discomfort of your soul, and the heaviness of your heart: but my good sister, be of good cheer, for the Lord will not so leave you, but he will raise you up again, and make you stronger than ever you were: so that your fall shall turn to his glory and your profit. For if you had not by this proved the experience of your own strength, or rather your own weakness, you would have stand too much in your own conceit, or perchance have glorified in yourself, and have despised and condemned other weak persons that have committed the like offence. Therefore now you may see what the best of us all can do, if God leave us to ourselves. Which thing ought to move you to be diligent to call earnestly upon God for his grace and the strength of his holy spirit (without the which we are not able to stand one hour) & to be most thankful for the same when you have it, and then to be more circumspect in time to come.  
Therefore dear sister, seeing that you have done otherwise, than the word of God and your own conscience would allow, yet dear hart, do you not think that God therefore will cast you clean away, but know that he hath mercy enough in store for all them that truly repent and believe in him, although the sins of them were as many in number as the sands in the sea, and as great as the sins of the whole world. It is a greater sin to mistrust the mercy and promises of God, then to commit the greatest offence in the world. Therefore (good sister) beware in any wise, 
 that you do not once mistrust the promises of God's mercy towards you: but know for a very surety that all your sins be utterly forgiven you for Christ's sake, be they never so many, so grievous, or so great.  
But now (dear heart) take heed and beware that you do not cloak that sin and increase the same daily, in communicating with the wicked in their Idolatry, 
 and devilish doings at their den of thieves. Do not (I say) dear sister, come at any of their Antichristian service, lest by little and little you utterly lose a good conscience, and at length esteem it for none offence: as (alas) a great number doth at this day, to the great peril of their souls. The Lord be merciful unto them, and give them grace to repent in time and turn to the Lord, and then they shallbe sure to find mercy at the lords hand, as doubtless you have done, praised be his name therefore.  
Ah my dear sister, you may now see the words of Christ verified upon yourself: 
A, G. enticed by her husband to go to the Mass.  that a man's greatest foes shall be they of his own household: for your husband hath gotten you to do that, which all the tyrants in the world could never have made you to do. Doubtless he may be sorry for it. God give him grace to repent, or else, without doubt, it will be laid to his charge one day, when he would not by his will hear it for all the goods in the world. Well, I think my brother Tymmes will write him a letter shortly that shall touch his conscience, if he have any conscience at all.  
But now again to you dear sister. The thing that is done can not be undone, and you are not the first that hath offended, neither are you so good and so holy, as hath at a time slipped forth of the way. Therefore I would not have you to be so much discomforted as I hear say you be, as though God were not able to forgive you your offence, 
The raising up of a troubled conscience after his fall.  as he was to forgive his dear Saints that offended him in times past: or as though God were not as merciful now, as ever he was. Where as in very deed, There is with the Lord (as the Prophet saith) mercy and plentiful redemption: and his mercy far surmounteth all his works: and he never faileth any that put their whole trust and confidence in him, how great an offender or how wicked a trespasser so ever he be: No, 
God turneth all things to the best, to them that be his.  he maketh their falls and backslidings many times to turn to their profit and commodity, and to the setting forth of his glory: As doubtless dear sister, yours shall do, if you put your whole faith, hope, and trust only in his infinite and eternal sweet mercies.  
Oh what a subtle, crafty, lying serpent is that Satan our old enemy, 
Satan when he cannot bring a-man to his service, he presseth him with distrust of God's mercy.  that when he seethe that he can not make us to continue in our wickedness to do him service, would then bring us into a doubting and mistrusting of the mercy of God: which is the greatest offence that can be: yea infidelity is the root and original of all other sins. Therefore (my sweet sister) give no place to that cruel adversary of mankind, who hath been a liar and a murderer from the beginning, but steadfastly believe the Lord, who hath sent you word by me his most unworthy servant, that all your sins be pardoned, forgiven, and clean released for jesus Christ's sake our only Lord and Saviour. To whom with the father, and the holy Ghost, be all honour, glory, praise, thanks, power, rule, and dominion for ever & for ever, Amen. Farewell my dear sister, and be of good cheer. Believe in the Lord and you shall live for ever. The Lord increase your faith. Amen. Amen.  
Your poor brother and daily faithful Orator john Careless, prisoner of the Lord. Pray for me.   

another letter of john Careless to A.B. a faithful Minister of the Lord, containing certain fruitful precepts of Matrimony.  
I Beseech the same everlasting Lord (my dear and faithful brother) that blessed young Tobias with his wife Sara, 
A letter of john Careless to A. B. a faithful servant of Christ.  & brought them together in due time with reverence and fear, preserve and bless you both, and your seed after you, that they may increase the number of the faithful by thousands and thousands. And as the Lord of his great mercy and fatherly providence hath been always careful for you, and now hath for your comfort accomplished his good work in coupling you with a faithful mate: so see that you be thankful for his providence towards you, that it may every way in you be an increase of love & godliness, yea of Christian joy and gladness in these sorrowful days: but yet so, that you mourn with the true mourners of Zion, and be sorry (yet in measure) for the hurt of the same. Pray also in faith for her prosperity, that the Lord may build up the walls of Jerusalem again.  
Oh that the Lord would turn Zion's captivity as the river, 
Psal. 146.  into the South: Then should our hearts be made glad, and our mouths filled with laughter. Then would the heathen hypocrites say: the Lord hath done much for them. Oh, the Lord hath done great things for us already: whereof let us heartily rejoice and praise his name therefore. For though we now sow with tears, yet shall we be sure to reap with gladness: and as we now go forth weeping, bearing forth good seed, so shall we come again with joy, and bring our sheaves full of corn. Yea, 
The death of the Martyrs is the life of the Gospel.  the death of the Martyrs (which is most precious in his sight) shallbe the life of the Gospel, spite of the Papists hearts.  
Pray for me (dear heart) that I may be counted worthy to so we some seed amongst the sweet Saints of the Lord, that I may reap the same again without ceasing, at the harvest. It is now sowing time of the year, men say in the country, 
A sowing time in Christ's Church.  and I think that I shall make an end of sowing before all March be past; for I hear say that I shall prove how my plough will enter into the stony ground of the hard hearted Papists, within these 4 days. I hope to hold fast, and not to look back, neither for fear nor flattery, until I have made an end of sowing, and then will I set me down and rest me, and ask them all no leave, and look for the lively fruit and increase thereof with joy and gladness.  
My dear brother, the time approacheth near (I praise God therefore) that I must put off this sinful tabernacle, and go home to my heavenly father, 
This counsel was that he should marry, notwithstanding certain lets whereby Satan sought to hinder his marriage.  where divers of my dear brethren are all ready, looking and wishing for me. I beseech you therefore that you will help me forward with your faithful prayers, as I know you do, for I do feel the comfort and commodity thereof.  
That you have observed my simple counsel, I am right glad, and I trust in the Lord God, you shall find comfort in the same. And that you may so do in deed, I have been so bold to write these few words unto you, because I shall see you no more in this corruptible life, therefore mark them well. First and above all things, you must be very circumspect to keep the band of love, 
The root of bitterness to be wedded out with the spade of patience.  and beware that there never spring up the root of bitterness between you. If at any time there hap to rise any cause of unkindness between you (as it is unpossible always to be free from it) see that you weed up the same with all lenity, gentleness and patience, and never suffer yourself, nor your wife to sleep in displeasure.  

How & when the husband ought to reprove.  If you have cause to speak sharply, and sometimes to reprove, beware that you do not the same in the presence of other: but keep your words until a convenient time (which is the point of a wise man, saith Solomon) and then utter them in the spirit of meekness and the groaning spirit of perfect love: which you must also let sometimes to cover faults, and wink at them if they be not intolerable. What so ever loss and mischance shall happen unto you, 
Faults sometime must be covered with love.  take it patiently, and bear it merely· and though the same should come partly through your wives negligence, yet let it rather be a loving warning to take heed in time to come, than a cause of sorrow for that which is past & cannot be helped. I know by mine own experience, that we are in this life subject to many inconveniences, 
Not to take unkindness for every trifle.  and that of nature we are prone to displeasure, and ready to think unkindness for every little trifle, and specially with our best friends, yea soon with our loving wives, which be most loathest to displease us.  
But let us beware of this cankered corruption, and consider that we ought most of all, in love to bear with them, according to Christ's example towards his congregation, for whom he gave himself to cleanse it. etc. I had thought to have treated this matter at large, but even now I am interrupted and otherwise letted. I doubt not but you know your duty therein a great deal better than I can declare it unto you, and as you know it, so will do it: but I love to be bold with you. I intend to write also to your wife very shortly, and so take my last farewell of you for ever in this world. And thus in great haste I am now constrained to make an end. The blessing of god be always with you.  
Your own for ever john Careless. Pray, pray, pray with faith.   

another letter of john Careless to Elizabeth, wife of the said A.B. containing likewise certain Godly precepts of Matrimony pertaining to her duty.  
THe everlasting peace of God in jesus Christ, the continual aid, 
another letter of john Careless to the wife of the party above specified.  strength, and comfort of his most holy and mighty spirit, with increase of knowledge, faith, and perfect feeling of God's eternal mercy, be with you my dear and faithful loving sister. E.B. and with your godly loving husband my dear and faithful brother, to the full performance of that good which he hath so graciously begun in you, that in all things you may be made rich and blessed in him, and your seed after you, now and ever Amen.  
As I have been long desirous to write unto you (my dear heart in the Lord) not only being thereto bound of duty, but also often provoked of him, to whom I own myself and all that I am able to do (I mean even that blessed of the Lords own mouth, whom God hath joined with you in that holy and Christian state of Matrimony) even so at the last I have obtained time and occasion, in some part to perform that which I have long purposed. And for as much as the Lord of his great mercy and fatherly care and providence over you his dear child, hath now graciously accomplished that good work amongs many others, which I (as a friend of the bridegroom) have full heartily wished and often prayed for: I think it good, yea and my bounden duty, to treat of such things as may be profitable to preserve mutual love and faithful amity between you: which I know Satan will chief labour to diminish, if he can not altogether destroy the same, 
Satan an ene●emy to all godly affairs.  lest by many joyful occasions you should be provoked continually to praise God for his good gift, which that enemy hath by all means sought to hinder from you.  
As for all other things, I know you are sufficiently instructed & also have a most learned companion, who is well able further to teach you if need do require. But in this thing I know my experience is more than his. Therefore my good sister, first and before all things, see that you do diligently consider, that as every good and perfect gift pertaining to soul and body, is given from above, and cometh from the father of light: even so to whom ●o ever the Lord dealeth any of his benefits, of them he doth chief require always a thankful heart for the same: For else he will either take away his good gifts again, 
The sign of ●ngratitu●●.  or turn the same to their great discommodity, and in the end to the increase of their damnation: So detestable in his sight is the sin of ingratitude. But to such as be thankful for his benefits he doth not only to the old ever add new, but also maketh the commodity of his former gifts ever more and more to increase until by them they are fully persuaded and throughly certified of his everlasting love in Christ jesus, which is eternal life itself: So much doth he of his great mercy delight in a thankful heart.  
Therefore I do yet once again earnestly require you, 
God loveth a thankful heart.  that above all things you be thankful to God for his benefits: not only for your election, creation, redemption, and preservation, but also for his other temporal gifts wherewith he hath endued you: amongst the which the chief and most excellent is (as testifieth the holy Ghost) your good, godly, and faithful loving husband. 
A good wife is the gi●t● of God.  For (as the wise man sayeth) Goods and possessions may come to a man by the death of his friends, but a good wife is the gift of God, which the Lord will give for a good portion, to such as fear him.  
And the like is of a good husband, as the Lord hath now given you, praised be his name therefore. He hath not given you an ignorant, froward, churlish, brawling, wasteful, rioting drunken husband, wherewith he hath plagued many other (as he might also have done you) but he hath given you a most godly, learned, gentle, loving, quiet, patiented, thri●tye, diligent & sober husband: by whom he will nourish, cherish, keep and defend you, instruct and teach you, yea care and provide for you and your children (the which he will also by him give you) such things, 
God delighteth in the agreement between man and wife.  as be necessary for you. He hath not dealt so with every body: and yet he hath done this and much more for you my dear sister, & will thereto increase joy and love between you. For as he delighteth in the love & godly agreement of man and wife together, so is it he only that maketh them and all the whole household to be of one mind. Unto the which his gracious work he requireth your diligence, and will use you as his instrument and mean, the more effectuously to accomplish the same. And therefore I now require you to observe this my simple counsel, the which I have here written as a testimonial of my good will towards you, because I think in this life I shall never more see you.  
Now, as I have showed you how you should be thankful unto God for his good gifts: so I exhort you, and as much as in me lieth) charge you to be evermore thankful unto your dear loving husband: who hath given himself unto you: 
The duty of wives toward their husbands.  which is a more precious jewel in the Church of God, then perchance you are yet aware of. Think yourself unworthy to be matched with such an instrument of God: and also reverence evermore the gifts of God in him, and seek with true obedience and love to serve him, in recompense of his true & painful hart towards you. Be loath in any wise to offend him: yea rather be careful & diligent to please him, that his soul may bless you. If at any time you shall chance to anger him, or to do or speak any thing that shall grieve him, see that you never rest until you have pacified him and made him merry again.  
If at any time he shall chance to blame you without a cause, or for that you can not do therewith (which thing happeneth sometimes of the best men living) see that you bear it patiently, and give him no uncomely or unkind word for it: but ever more look upon him with a loving and cheerful countenance, and rather take the fault upon you, then seem to be displeased.  
Be always merry and cheerful in his company, 
A cheerful countenance.  but not with too much lightness. Beware in any wise of swelling, pouting, or lowering, for that is a token of a cruel and unloving heart: except it be in respect of sin, or in the time of sickness.  
Be not sorrowful for any adversity that God sendeth: but beware that nothing be spilled or go to waste through your negligence. 
temporance in apparel.  In any wise see that you be quick and cleanly about his meat and drink, and prepare him the same according to his diet in due season. Go cleanly and well favouredly in your apparel, but beware of pride in any wise.  
Finally in word and deed show yourself wise, humble, merry, and loving towards him, and also towards such as he doth love, and then shall you lead a blessed life. I could speak of many things, the which I have learned and proved true by experience: but I know that you will do in all things, much better than I can teach you, because you have that anointing that teacheth you all things: who hath also given you an heart to obey, and serve him. Yet I trust you will not be offended for this, which I have written: but rather accept my good will towards you, whom I love in the Lord, as well as I do my daughter judith.  
Thus as mine own soul, I commend you both to God, desiring him to bless you with all manner of spiritual blessings, in heavenly things, and also with the dew of heaven, and fatness of the earth, that in all things you may be made rich in jesus Christ our Lord and only Saviour. The Lord increase and bless the fruit of your bodies, that your children may stand round about your table, thick, fresh and lusty, like the Olive branches God give you both a long life, that you may see and bless your children's children, unto the third and fourth generation, and teach them the true fear and love of God, and that faith for the which they shallbe accepted in his sight.  
God let you see the prosperity of Zion, for whose lying in the dust, let your hearts mourn. The Lord make perfect your love together in him, 
Note that 〈◊〉 th●se departed in 〈◊〉 peace, the one 1565. the other 1568.  and always increase the same, and bring you both in peace to your graves, at a good age. And now I bid you both most heartily farewell: and I think I shall now take my leave of you for ever in this life. I beseech you both to aid me with your continual prayers (as I will not forget you in mine) that I may have a joyful victory through jesus Christ: To whose most merciful defence, I do most heartily for ever commend you to be kept unblamable, until his coming: The which I beseech him to hasten for his mercy's sake.  
Your own unfeignedly, john Careless, prisoner of the Lord.   
Hear endeth the Letters of john Careless.   

The history and martyrdom of a learned and virtuous young man, called julins Palmer, sometime fellow of Magdalene College in Oxford, with two other Martyrs, to wit, I. Gwin, and Thomas Askine, burned together in Newberie, at a place there called the Sand pits.  

3▪ Martyrs 〈◊〉 at Newberry, 〈◊〉 Palmer, john Gwin, Thomas 〈◊〉 Martyrs. joh. 16. The story of Palmer.  THe same month of july, in which Careless, as before is declared, was released out of prison by death, in short time after, about the 16. day of the said month of july, suffered these 3. godly and constant Martyrs above mentioned, at Newberry, in which number was julins Palmer, sometime student and fellow of Magdalene College in Oxford, and afterwards Schoolmaster in the town of Reading. Concerning whose story and martyrdom here followeth, although not so much as he deserveth to be said: yet so much as sufficiently may set forth the great working of God in this young man.  

julins Palmer.  
AS all Gods works are wondrous, in calling of all sorts of men to confirm his truth, and to bear witness unto his assured and infallible word, which the adversaries have depraved, and corrupted with their false gloss, to establish the fleshly kingdom of Antichrist, and to purchase security in the world, which they seek to keep in their possession by all means possible, rather cursing with the thunderbolt of excommunication, burning, hanging, drowning, racking, scourging, and persecuting by secret practice, and open violence, the simple sheep of our Saviour Christ: then that their false forged packing, should be detected, their estimation appaired, their kitchen cooled, their rents, revenues, goods, lands and possessions abated: 
The story of the godly Martyr I●●ius Palmer fellow sometime of Magdalen College in Oxford.  I say as God's works be wonderful, which chooseth some of all sorts to confess his Gospel: so there is no one example, in the whole godly fellowship of martyrs, more to be marked, yea, more to be wondered at, than this: that one, which in all King Edward's days, was a Papist within the University of Oxford, and so obstinate, as that he did utterly abhor all godly Prayer, and sincere Preaching, and almost of all them, with whom he lived, was therefore likewise abhorred, & (as I may say) pointed at with the finger, did yet after in Queen Mary's time suffer most cruel death, at the Papists hands, at Newberie in Berkshire, for the most ready, and zealous profession of the blessed truth.  

julins Palmer borne in coventry.  His name was julins Palmer, borne in Coventry, where also his parents dwelled. His father had some time been Mayor of that City, and occupied Merchandise, all be it he was an Upholster by his mystery. How he was brought up in his young and tender years, from his first entering, we know not, but as we have learned, he was sometime scholar to master Harley, which taught the free school of Magdalene College in Oxford, 
julins Palmer scholar ●. M. Har●●●, ●choole●●●er of Magdalen College.  by whose diligence, and the goodness of his own capacity, he became a toward young scholar in prose and verse. For he had a very prompt and ready memory, a wit sharp and pregnant. He spoke Latin with great facility of utterance, and wanted not competent knowledge in the Greek tongue: in so much that divers times he supplied the room of the Greek reader in his house. He was a subtle disputer, both in the public schools, and also at home. He used to say, that he was never so pleasantly occupied, as when he came to the hard debating, of profound questions in Philosophy? 
julins Palmer addicted to philosophy.  so that he hath oftentimes watched and spent the whole night in the discussing, and searching out the truth of deep and diffuse questions, as De principijs, de infinito, de vacuo, te tempore, de casu, & fortuna. etc. And this used he to do sundry times, with divers of his equals.  
In familiar talk he greatly delighted, for the exercise of his learning, to defend the contrary to that, which was affirmed, yet with modesty, and without all ostentation. For he greatly abhorred all overthwart cavilling, all frivolous talk, and unsavoury brabbling. He was not captious, but would reason so soberly, & with such probability, that even his adversaries would no less marvel at the dexterity of his invention: then at his comely and decent behaviour in prosecuting the same.  
And although he applied Divinity very lately, it appeareth, that he recompensed the small time of his study, 
julins Palmer beginneth to apply Divinity.  with the greatness of his diligence bestowed in the same, & his late coming to the truth, with his earnest & zealous proceeding therein. For by the secret inspiration of God's holy spirit, inwardly working in his hart, he gave an apparent signification in his young years, that if God had spared his life to age, he would have grown to such maturity & ripeness of judgement, as whereby he should have been an ornament to Christ's Church, and an honour to his country.  
And somewhat to speak of his civil behaviour, 
The civil behaviour of julins Palmer.  he was of manners courteous without curiosity, of countenance cheerful, without high looks, of speech pleasant, without affectation, he was affable and lowly as any child, and yet quick spirited, and vehement in reasoning. He practised no deceit toward any man, for he was of such simplicity, that he was apt to be deceived, then to deceive, 
Palmer's proverb.  and he was so great a contemner of all reproaches and injuries, that he would say: none were to be counted valiant, but such as could despise injury.  
In private study he was so infatigable, that he arose ordinarily every morning at 4. of the clock, and went not lightly to bed, before 10. at night. 
Palmer fellow of Magdalen College.  In so much that as he grew in years & understanding: so he came to be a Bachelor of Art, & at length for the hope appearing in him, to the preferment of a fellowship in Mag. college, where also he was admitted to the office of a reader in logic. An. 1550. 
Palmer reader of Logic in his College.  Now if he had at the first, favoured sincere religion, so much as he followed his book, than had we had the les matter to note in him. But in deed he was so much (as is aforesaid) addicted to the Romish faith, that his company & conversation in the same house, was altogether with such, 
Palmer an utter enemy to sound religion.  as were utter enemies to the gospel of Christ. If he came to common prayer at any time, it was vy violence, & compulsion, for otherwise he came not. Sermons would he hear none himself, nor yet suffer his scholars to resort unto them, by his good will, for he was full persuaded, that they might be better occupied at home. The Preachers themselves, 
Palmer impugner of true Preachers in K. Edward's time.  he did both disdain and despise, and all such as were setters forth of sound doctrine beside. For the which contumacy, & stubbornness, he was so oft called before the Officers of the College, and punished sometime by the purse, sometime by the lack of his commons, and otherwhile by certain tasks, and exercises of learning, enjoined unto him: that divers supposed him to have endeavoured of set purpose, continually to seek occasion, whereby he might be counted a sufferer for that fantasied religion of the romish Church.  
In the end, not long before the death of King Edward that godly Prince, certain slanderous libels, 
Libels set up in Oxford against D. Haddon Precedent.  and railing Verses, were privily fixed to the walls and doors in sundry places of the College against the Precedent, which was then Doctor Haddon, whereby was ministered further matter of trouble to Palmer. For whereas it was well known that he, and some of his companions, had very little before, spoken contumelious words against the Precedent: it could not be now avoided, but that thereby arose a vehement surmise and suspicion, that he conspiring with others, had contrived, made, and scattered abroad the said slanderous writings. Great inquisition was made in the College, to search out the author of so malicious and despiteful a deed, but nothing could be found and proved against Palmer, or any of his companions. Now Palmer being hereupon examined by the Officers, did not only with stout courage deny the fact to have been his: 
julins Palmer expelled the College for Popery.  but also spoke further many reproachful words touching the said Officers, and sent the same to them in writing, whereby he was by them adjudged to be an unworthy member of that society. And so for this, and other Popish pranks (continuing obstinate still) he was expelled the house.  
After he was thus dispatched of his room, he was feign for his own maintenance, to apply himself to be a teacher of children, 
julins Palmer driven to teach children.  in the house of sir Frances Knolles, in the which trade he continued until the coming of Queen Mary. And when her visitors were sent to Magdalene College, under a title of reformation (whereas all things were better afore) I mean to displace divers of the fellows that were learned, and to put right Catholics (as they called them) in their rooms: then came this julins Palmer, 
Palmer restored again to his College.  waiting to be restored to his living again, of which he had been deprived before, thinking by good right, to be restored of them, whose Faith and religion (as he said) he did to the uttermost of his power defend and maintain. And in deed, at length he obtained the same. Then after he was restored again, to his house in Queen Mary's reign, God dealt so merciful with him, that in the end he became of an obstinate Papist, an earnest and a zealous gospeler.  
Concerning whose conversion to the truth, for the more credit to be given to the same, we have here put down a letter written by one M. Bullingham, fellow in some part of K. Edward's time, with the said Palmer, than also of the same faction of religion with him, and toward the latter end of the said King's reign, a voluntary exile in France, for papistry. In Queen Mary's days, likewise a chaplain unto Steven Gardiner, B. of Wint. And after coming in of Queen Elizabeth such a one, as for his obstinacy was quite and clean dispatched from all his livings by her majesties commissioners. And yet now (God be praised therefore) a most constant professor, and earnest teacher of the word of God. This man at the request of a certain friend of his in London, being desirous to know the certain truth thereof, wrote unto him concerning this julins. The copy of which letter we thought good here to insert, for that the parties being alive, can testify the same to be true and certain, if any shall doubt thereof.   

The letter of M. Bullingham is this.  
M. B. I wish you and all yours continual health in the Lord. Hitherto have I not written any thing unto you concerning julines Palmer, that constant witness of God's truth, for that his doings and sayings known unto me, were worn out of my remembrance: and to write an untruth it were rather to deface & blemish, then to adorn and beutify him. After his conversion to the most holy gospel I never saw his face. Wherefore the less have I to certify you off. But so much as seemeth to me to serve most unto the purpose, here I commend unto you: and in witness that my sayings are true, I subscribe my name, willing, praying, and beseeching you to publish the same to the whole world. etc. At what time I Bullingham intended to forsake England, and to fly into France for the wicked Pope's sake (which came to pass in deed: for in Roan I was for a time) this julines Palmer, and Rich. Duck, brought me outwards in my journey till we came to London: where, on a day julines Palmer & I walked to S. james the queens place: and as we leaned at the great gate of that place, Palmer spoke thus unto me. Bullingham, you know into what misery and calamities we are fallen for the Pope & his religion We are young men, abhorred of all men now presently, and like to be abhorred more and more. Let us consider what hangeth over our heads. You are departing into a strange country, both frendless and moneyless, where I fear me you shall taste of sourer sauces than hitherto you have done. And as for me I am at my wit's end. The face of hell itself, is as amiable unto me as the sight of Magdalene college. For there I am hated as a venomous Toad. Would God I were raked under the earth. And as touching our religion, even our consciences bear witness that we taste not such an inward sweetness in the profession thereof, as we understand the gospelers to taste in their religion. Yea, to say the truth, we maintain we wot not what, rather of will then of knowledge. But what then? Rather than I will yield unto them, I will beg my bread. So Palmer bequeathed himself to the wide world and I passed over into Normandy. At my return into England again, 
Behold the obstinacy of Papists which knowing the truth will not yield.  my chance was to meet Palmer in Paul's, where a Rood was set up. (This our meeting was in the beginning of Queen Mary's reign, and our miserable departing not long before the end of K. Edward's days.) Then after our greeting, thus said Palmer. Bullingham, is this our God, for whom we have smarted? No Palmer (quoth I): it is an image of him. An Image quoth he? I tell thee plainly Bullinghan, John Calvin (whose institutions I have perused sith our departure) telleth me plainly by God's word that it is an idol, and that the Pope is Antichrist, and his clergy the filthy sink hole of hell: and now I believe it. For I feel it sensibly. O that God had revealed these matters unto me in times past. I would have bequeathed this Romish religion or rather irreligion to the Devil of hell from whence it came. Believe them not Bullingham I will rather have these knees pared of, than I will kneel to yonder jacknapes, 
Behold his 〈◊〉 now he is turn to the truth.  (meaning the road) God help me. I am borne to trouble and adversity, in this world. Well Palmer (said I) is the wind in that corner with you? I warrant you it will blow you to l●tle ease at the end. I will never have to do with you again. So I left Palmer walking in Paul's, who thorough the element of fire is exalted above the elements, where eternal rest is prepared for persecuted Martyrs. Thus much is true: and let it be known that I Bullingham affirm it to be true. More I have not to say. In these words and deeds it appeareth that God had elected him. From Bridgewater. April. 26. Anno. 1562.  
By me john Bullingham.  
When he was by the visitors restored to his College, although he began some thing to savour and taste of God's truth, 
 by conference and company of certain godly and zealous men abroad, in time of his expulsion, specially at the house of sir Frances Knowls: yet was he not thoroughly persuaded, but in most points continued for a while, either blind, or else doubtful. Neither could he choose, but utter himself in private reasoning from time to time, both in what points he was fully resolved, and also of what points he doubted. For such was his nature always, both in Papistry, and in the Gospel: utterly to detest all dissimulation, in so much that by the means of his plainness, and for that he could not flatter, he suffered much woe, both in K. Edward's, and also in Queen Mary's time. 
Plain Palmer could never dissemble with his conscience.  Whereas he might at the first have lived in great quietness, if he could have dissembled, and both done, and spoken against his conscience, as many stirring Papists then did. And likewise he might have escaped burning in Queen Mary's time, if he would either have spoke● or kept silence against his conscience, as many weak Gospelers did. But Palmer could in no wise dissemble.  
Now within short space, God so wrought in his hart that he became very inquisitive, 
The first occasion of julins Palmers conversion was by the constant death of the Martyrs.  and careful to hear and understand, how the Martyrs were apprehended, what articles they died for, how they were used, and after what sort they took their death. In so much that he spared not at his own charges, to send over one of his scholars, in the company of a Bachelor of that house, to Gloucester, to see & understand the whole order of B. Hoopers' death, and to bring him true report thereof. Which thing some think, he the rather did, because he was wont in king Edward's time to say: that none of them all, would stand to death for their religion. Thus he learned with what extreme & horrible cruelty the martyrs of God were tried, and how valiantly they overcame all kind of torments to the end. Whereof he himself also did see more experience afterward, at the examination and death of those holy confessors and martyrs which were burned at Oxford before his eyes, in so much that the first hope, which the godly conceived of him, was at the return from the burning of B. Ridley, and B. Latimer. 
Note how the blood of Martyrs worketh.  At what time in the hearing of divers of his friends, he braced out into these words, and such like: O raging cruelty, O tyranny tragical, and more than barbarous.  
From that day forward, he studiously sought to understand the truth, and therefore with all speed he borrowed Peter Martyrs Commentaries upon the first to the Corinth's▪ of one of Magdalen's yet alive, and other good books of other men. And so through hearty prayer and diligent search, and conference of the scriptures, at length he believed and embraced the truth with great joy: and so profited in the same, that daily more and more, he declared it both in word and deed: In such sort, 
Palmer fervent in the gospels cause.  as he never hated the truth more stubbornly before, then afterward he willingly embraced the same, when it pleased God to open his eyes and to reveal unto him the light of his word. And now again when he should come to Church, in those days of Popery, there to be occupied among the rest, in singing of Respondes, reading of Legends, and such like stuff allotted unto him, 
Superstitious toys.  he had as much pleasure (he said) to be at them, as a Bear to be baited, and wearied with dogs. When he came, it was (as it appeared) more to avoid displeasure, and danger: then for any good will, and ready affection.  
At length through God's grace, he grew up to such maturity and ripeness in the truth, that he spared not to declare certain sparks thereof in his outward behaviour and doings. For when he should keep his bowing measures at 
* By these means he meaneth a certain ceremony of that College, 〈◊〉 was 〈◊〉▪ That in  Confiteor, (as the custom there was) in turning himself to and fro, sometime Eastward, sometime Westward, and afterward knock his breast at the elevation time, against which Idolatrous adoration, his hart did so vehemently rise, that sometime he would absent himself from them, and sometime being there, he would even at the sucring time (as they termed it) get him out of the church, to avoid those ungodly gestures, and Idolatrous adoration. To be short, perceiving after a while, that he was greatly suspected and abhorred of the Precedent then being, which was M. Cole, and of divers other, which before were his friends, and therewithal feeling great conflict and torment of conscience daily to grow, with his conversation with idolaters: seeing also that his new life and old living might not well nor quietly stand together, he addressed himself to departed the house. For he thought it not best, to abide the danger of expulsion, as he did at the first: seeing the weather was now waxed warmer. And being demanded at that time, of a special friend (who would gladly have persuaded him to stay there longer) whether he would go, or how he would live, he made this answer: Domini est terra, & plenitudo eius. i. The earth is the Lords, and the fullness thereof. Let the Lord work, I will commit myself to God, and the wide world.  
Here I think it expedient, before I write of the painful surges that he suffered, after he came abroad into the perilous gulfs, and deep Sea of this wretched wide world: first, to rehearse one or two examples of his outward behaviour, at such times as he had recourse to the College, after his last departure, whereby the Reader may yet better understand of his simplicity & plainness and how far wide he was, from all cloaked dissimulation in God's cause, 
Anno ●●56. 〈◊〉.  which certain godless persons have sought maliciously to charge him with all. Being at Oxford on a certain time in Magdalene College, and having knowledge that the Spanish Friar john (who succeeded D. Peter Martyr, 
 in the office of the Divinity Lecture) would preach there that present Sunday, he would not at the first, grant to be present at it. At length a friend of his, a fellow of that house, persuaded so much with him that he was content to accompany his said friend to the church. But suddenly as the Friar vehemently inveighed against God's truth, in defending certain popish heresies Palmer having many eyes bent and directed towards him, departed from amongst the midst of the auditory, and was found in his friend's chamber weeping bitterly. Afterward being demanded why he slipped away upon such a sudden, 
 Oh said he, if I had not openly departed, I should have openly stopped mine ears. For the friars blasphemous talk in disproouyng, or rather depraving the verity, made mine ears not to glow, but my hart worse to smart, then if mine ears had been cut from mine head.  
It chanced another time, that the same friend of his called M. Shipper, being then Bursar of the house, bade him to dinner in his chamber, Palmer not knowing what guests were also thither invited, and bidden, happened there (contrary to his expectation) to meet with the foresaid Friar, with whom were present D. Smith, Doc. Tresham, and divers other papists, whose company Palmer could not well bear: and therefore whispering a friend in the ear, he said he would be gone, for that was no place for him. I will (saith he) to the Bursars' Table in the great hall. The Bursar understanding his mind, desired him of all friendship not so to departed, alleging that it were the next way to be wray himself, & as it were of purpose, to cast himself into the briars, with many other persuasions, as the shortness of time would permit. In the end he condescended to his request, and tarried. Now as he came to the fire side, 
Palmer 〈◊〉 to 〈◊〉 Friar 〈◊〉 by the 〈◊〉.  the Friar saluted him cheerfully in Latin, for he could not speak English. Palmer with an amiable countenance resaluted him gently. But when the Friar offered him his hand, he casting his eye aside, as though he had not seen it, found matter of talk to another standing by, and so avoided it, which thing was well marked of some, not without great grudge of stomach.  

〈◊〉 Palmer refu●●● to 〈◊〉 with 〈◊〉 john.  After they were set and had well eaten, the Friar with a pleasant look offering him the cup, said: Propino tibi invenis erudite. i. I drink to you learned young man. Palmer at that word blushing as red as scarlet, answered: Non agnosco nomen domine. i. I knowledge no such name, O sir. And therewith taking the cup at his hand, he set it down by him, as though he would have pledged him anon after, but in the end it was also well marked, that he did it not. When dinner was done, being sharply rebuked of the said Bursar his friend, for his so unwise, uncivil, and unseemly behaviour (as he termed it) he made answer for himself, and said: Oleum eorum non demulcet, sed frangit caput meum. i. The oil of these men doth not supply, but breaketh my head.  

warwick's 〈◊〉 to Palmer.  Another time which was also the last time of his being at Oxford, not long before his death, one Barwike an old acquaintance of his, being sometime Clerk of Magdalen's, and then fellow of Trinity college, a rank papist, began to reason with him in his friends chamber aforesaid, and perceiving him to be zealous and earnest in the defence of the verity, he said unto him in the hearing of M. Thomas Parry, and others there present. Well Palmer, well, now thou art stout, and hardy in thine opinion, but if thou were once brought to the stake, I believe thou wouldst tell me another tale. I advise thee beware of the fire, it is a shrewd matter to burn. 
Palmer's godly answer to Berwick.  Truly saith Palmer, I have been in danger of burning once or twice, and hitherto (I thank GOD) I have escaped it. But I judge verily, it will be my end at the last, welcome be it, by the grace of God. In deed it is a hard matter for them to burn, that have the mind and soul linked to the body, as a thieves foot is tied in a pair of fetters: but if a man be once able through the help of God's spirit, to separate and divide the soul from the body, for him it is no more mastery to burn, then for me to eat this piece of bread.  
Thus much by the way concerning his plainness, with out dissimulation, and how he feared not openly to show himself more grieved in hart to hear the word of God blasphemed, then to suffer any worldly pains. Now let us proceed in our story, and faithfully declare both the occasion and manner of his death.  
Within short space after he had yielded up his fellowship in Oxford, 
julins Palmer placed by patent to be schoolmaster at Redding.  he was through God's providence (who never faileth them that first seek his glory) placed schoolmaster by Patent, in the Grammar school of Reading, where he was well accepted of all those that feared God, and favoured his word, as well for his good learning and knowledge, as also for his earnest zeal, and profession of the truth. But Satan the enemy of all godly attempts, envying his good proceedings and prosperous success in the same, would not suffer him there, long to be in quiet. 
Palmer circumvented by false judastes.  Wherefore he stirred up against him, certain double faced hypocrites, which by dissimulation & crafty insinuation had crept in, to understand his secrets, under the pretence of a zeal to the gospel. Which men he (suspecting no deceit) right joyfully embraced, making them privy of all his doings. For as he himself was then fervently inflamed with the love of heavenly doctrine: so had he an incredible desire by all means possible to allure and encourage others, to the profession of the same.  
These faithful and trusty brethren, 
Palmer's study searched for books.  so soon as they had found good opportunity, spared not in his absence to rifle his study of certain godly books, and writings, amongst the which was his replication to Morwines verses, touching Winchester's epitaph and other arguments both in Latin and English, written by him against the popish proceedings, and specially against their unnatural & brutish tyranny, executed toward the Martyrs of God. When they had thus done, they were not ashamed to threaten him that they would exhibit the same to the Counsel, unless he would without delay, depart out of their coasts and give over the school to a friend of theirs. The truth of this story appeareth in part by a letter written with his own hand, out of prison, eight days before he was burned, which because it is of certain credit, and came to our hands, therefore we are the bolder to avouch it for a truth.  
Thus then was this silly young man for the safeguard of his life, 
julins Palmer forced to departed the town of Redding.  forced to departed upon the sudden from Reading, leaving behind him in the hands of his enemies his stuff, and one quarters stipend, and so he took his journey toward Esham, where his mother then dwelled▪ hoping to obtain at her hands certain Legacies due to him by his father's last will, which he should have received certain years before, and taking his journey by Oxford, he requested certain of his friends to accompany him thither. His mother understanding his state and errand by M. Shipper and his brother (whom he had sent before to entreat for him) as soon as she beheld him on his knees asking her blessing as he had been accustomed to do, thou shalt (said she) have Christ's curse and mine wheresoever thou go. 
Unnatural words of a mother.  He pausing a little as one amazed at so heavy a greeting, at length said: O mother, your own curse you may give me, which God knoweth I never deserved but Gods curse you cannot give me, for he hath already blessed me. Nay, saith she, 
Mother's may give their own curse, but Gods curse they cannot give, much less can the Pope.  thou goest from God's blessing into the warm sun, when thou wast banished for an heretic out of that worshipful house in Oxford, and now for the like knavery, art driven out of Reading too. Alas mother (saith he) you have been miss informed. I was not expelled nor driven away, but freely resigned of mine accord. And heretic I am none, for I stand not stubbornly against any true doctrine, but defend it to my power. And you may be sure, they use not to expel nor banish, but to burn heretics (as they term them.) Well, (quoth she) I am sure thou dost not believe as thy father and I, and all our forefathers have done. But as we were taught by the new law in K. Edward's days, which is damnable heresy.  
In deed I confess (said he) that I believe that doctrine which was taught in K. Edward's time, which is not heresy but truth, 
The father shall be divided against the son, the mother against. etc. Luke. 12.  neither is it new, but as old as Christ and his Apostles. If thou be at that point (saith she) I require thee to depart from my house, and out of my sight, and never take me for thy mother hereafter. As for money and goods I have none of thine, thy father bequeathed nought for heretics. Faggots I have to burn thee, more thou gettest not at my hands. Mother (sayeth he) where as you have cursed me, 
Palmer driven f●om his mother.  I again pray God to bless you and prosper you all your life long, and with like soft talk, sweet words, and abundance of tears trickling down his cheeks, he departed from her, wherewith she so mollified her hard heart, that she hurled an old Angel after him, and said: take that to keep thee a true man.  
Thus poor Palmer being destitute of worldly friendship, and cruelly repelled of her, whom he took to have been his surest friend, witted not which way to turn his face. Soon after, when he had bethought himself, it came to his mind to return secretly to Magdalene College, upon the assured trust and affiance, that he had in a privy friend or two, in that house. At what time, by the suit of one Alane Cope, than fellow of the house, he obtained letters commendatory, 
Alane Cope a helper, and supporter of julins Palmer.  from M. Cole Precedent there, for his preferment to a school in Gloucester shire. So he getteth him away, committed by his friends, to gods divine protection, of whom some accompanied him as far as Eusam Ferry, and some to Burford.  
Afterward as he went alone musing, and pondering of matters, it came in his head (as he writeth in an Epistle to one of his friends) to leave his appointed journey, and to return closely to reading, trusting there by the help of friends, to receive his quarter's stipend, and convey his stuff to the custody of some trusty body. To reading he cometh, and taketh up his lodging at the Cardinal hat, desiring his hosts instantly to assign him a close chamber where he might be alone from all resort of company. He came not so closely, but that this Uiperous generation had knowledge thereof. Wherefore without delay, they laid their heads together, and consulted what way they might most safely proceed against him, to bring their old cankered malice to pass. And soon it was concluded, that one M. Hampton (which then bore two faces in one hood, 
Hampton of Reding, a dissembling Hypocrite, and a false witness.  and under the colour of a brother, played the part of a dissembling hypocrite) should resort to him under the pretence of friendship, to feel and fish out the cause of his repair to reading.  
Palmer as he was a man simple, & without all wrinkles of cloaked collusion, opened to him his whole intent. But Hampton earnestly persuaded him to the contrary, declaring what danger might ensue if this were attempted. Against his counsel Palmer replied very much, and as they waxed hot in talk, Hampton flung away in a fury, and said: as he had fished, so should he foul for him. Palmer not yet suspecting such pretenced and devised mischief, as by this crooked and pestiferous generation was now in brewing against him, called for his supper & went quietly to bed. 
Palmer betrayed, and apprehended.  But quietly he could not long rest there. For within short space after, the officers and their retinue came rushing in with lanterns and bills, requiring him in the King and Queen's names, to make ready himself and quietly to departed with them. So this silly young man perceiving that he was thus judasly betrayed (without opening his lips) was led away as a lamb to the slaughter, and was committed to Ward, whom the Keeper as a ravening Wolf greedy of his pray, brought down into a vile, stinking, and blind dungeon, prepared for thieves and murderers, & there he left him for a time, hanging by the hands and feet in a pair of stocks, 
Palmer miserably used in prison.  so high, that well near no part of his body touched the ground.  
In this cave or dungeon he remained about x. days under the tyranny of this unmerciful keeper.  
❧ Here by the way (gentle Reader) I have by a little digression to give thee to understand, concerning one Tho. Thackham, for that the said Tho. Thackham in the story of this julins Palmer, was noted and named in our former book, to be a doer and worker against the said blessed Martyr: he therefore being not a little aggrieved, made his reply again in writing for purgation and defence of himself against the false information of his slanderer. Albeit for his confutation in writing I pass not much upon, either what he hath written, or can write, Only the thing that moveth me most, is this. For that the said Th. Thackham not long since, coming to me himself, hath so attested and deposed against the information, with such swearing and deep adjuration, taking the name of the Lord God to witness, and appealing to his judgement to the utter perdition of his soul if it were not false which by information was reported of him, and he faultless in the matter. Which being so, I could not otherwise refuse, but to give credit to his oath, and upon the same to alter and correct so much as pertaineth to the diffamation (as he calleth it) of his name, referring the truth of the matter to his own conscience, and the judgements of the Lord God, to whom either he standeth if it be true, and falleth if it be false.  
And now to our story again, concerning the process and accusation of juline Palmer, omitting by the way, the names of Tho. Thackham, and Downer.   

¶ Here followeth the first examination and accusation of julins Palmer at reading.  
AFter this he was brought before the Mayor, 
The first examination of julins Palmer.  and there by the procurement of certain false brethren (the Lord knoweth what they were) who had been conversant with Palmer, and rob his study, divers grievous & enormous crimes were laid to his charge, as treason, sedition, surmised murder, and adultery.  
To whom Palmer answered, that if such horrible and heinous crimes might be proved against him, he would patiently submit himself to all kind of torments that could be devised. But O ye cruel bloodsuckers (saith he) ye follow the old practices of your progenitors, the Uiperous and Wolvish generation of pharisees & Papists: but be ye well assured, that God already seethe your subtle devices and crafty packing, and will not suffer the outrageous fury of your venomous tongues & fiery hearts to escape unpunished. All this while no mention was made of heresy or heretical writings.   

Their greatest proofs against him, were these.  
FIrst, that Palmer said, the Queen's sword was not put in her hand to execute tyranny, 
Evidence put up against Palmer.  and to kill and murder the true servants of God.  
Item, that her sword was to blunt toward the papist, but toward the true christians it was to sharp.  
Item, 
Note the worshipful process of the quarreling Papists.  that certain servants of sir Frances Knowles and others, resorting to his lectures, had fallen out among themselves, and were like to have committed murder, & therefore he was a sour of sedition, and a procurer of unlawful assemblies.  
Item, that his Ostesse had written a letter unto him (which they had intercepted) wherein she required him to return to Reding, & sent him her commendations by the token, that the knife lay hid under the beam, whereby they gathered that she had conspired with him to murder her husband.  
Item, that they found him alone with his hostess by the fire side in the Hall, the door being shut to them forsooth. When this evidence was given up, the Mayor dismissed them & went to dinner, commanding Palmer to the cage, to make him an open spectacle of ignominy to the eyes of the world. And Thackham the better to cover his own shame, caused it to be bruited, that he was so punished for his evil life and wickedness already proved against him.  
In the after noon Palmer came to his answer, 
Palmer cleareth himself.  and did so mightily and clearly deface their evidence, and defend his own innocency, proving also, that the said letters were by themselves forged, that the Mayor himself was so much ashamed, 
Note her●, the fruit of Romish religion.  that he had given such credit unto them, and so much borne with them, so that he sought means how they might convey him out of the country privily.  
But here among other things this is not with silence to be passed over, that one john Gallant a zealous professor of the Gospel, 
john Galante a zealous professor.  a little after this came to the prison and found him somewhat better entreated then before. When he beheld him, O Palmer (sayeth he) thou hast deceived divers men's expectation: for we hear that you suffer not for righteousness sake, but for your own demerits.  
O brother Gallant (saith he) these be the old practices of that Satanical brood. But be you well assured, & God be praised for it, I have so purged myself, and detected the●r falsehood, that from henceforth I shall be no more molested therewith. And there having pen and ink, he did write somewhat whereby part of his story here rehearsed, is well confirmed. But now to these bloody adversaries.  
A●ter this, when they saw the matter frame so ill favouredly, fearing that if he should escape secretly, their doings would tend no less to their shame and danger, then to the majors dishonesty, they devised a new policy to bring to pass their song hidden and festered malice against him, which was by their extreme refuge. For, where as before they were partly ashamed to accuse him of heresy, seeing they had been counted earnest brethren themselves: 
 and partly afraid, because they had broken up his study, and committed theft: yet now lest their iniquity should have been revealed to the world, they put both fear and shame aside, and began to refricate and rip up the old sore, the scar whereof had been but superficially cured, as you have heard, and so to colour their former practices with the pretence of his reformation in religion, they charged him with the writings that they had stolen out of his study.  

Palmer called before the Mayor of Red●ing.  Thus Palmer was once again called out of the prison to appear before the Mayor, and Bird the Official, & two other justices, to render an account of his faith before them: to answer to such Articles and informations, as were laid against him. And when they had gathered of his own mouth sufficient matter to entrap him, 
 they devised a certificate, or bill of Instructions against him, to be directed to Doctor jeffrey, who had determined to hold his Visitation, the next Tuesday at Newberry, which was the xuj. of july. 
 And thus were the false witnesses and bloody accusers winked at, and the Innocent delivered to the Lion to be devoured. When it was therefore concluded that Palmer should be sent over to Newberry, the said letters testimonial were conveyed over together with him, the contents whereof shall partly appear hereafter. In the mean time, I think it good here to rehearse one example among other, both of charitable affection toward him, and of his modesty correspondent to the same.  
M. Rider of Reding, a faithful witness of god's truth, hearing how cruelly Palmer had been dealt withal in the prison, 
〈…〉 of God's Gospel.  and pined away for lack of necessaries, and how evidently he had proved himself innocent before the Officers, of such crimes as were objected against him, he sent to him his servant secretly the night before his departure to Newberry, with a bowed groat in token of his good hart toward him, requiring him to let him understand if he lacked necessaries, and he would provide for him. Palmer answered, the Lord reward your M. for his benevolence toward me a miserable abject in this world, and tell him that (God be praised) I lack nothing.  
In the morning before they took their journey, Tho. Askme, aliâs Roberts, being fellow prisoner with him in Christ's cause, 
 sitting at breakfast, and beholding Palmer very sad, leaning to a window in the corner of the house asked why he came not to breakfast. Because I lack money (saith Palmer) to discharge the shot. Come on man (quoth he) GOD be praised for it, I have enough for us both. Which thing when M. Rider heard of, it cannot be expressed, how much it grieved him that Palmer had deceived him with so modest an answer.  
Thus to Newberry they came on Monday night, and forthwith they were committed to the comfortable hostrie of the blind house, 
〈◊〉 Pal●●● brought 〈◊〉 Newberry.  where they found john Gwin, their faithful brother in the Lord. Now how they came before the Consistory of Doctor jeffrey, and how Palmer was examined, it doth in part appear by this examination here unto annexed, which although it be not perfectly and orderly penned, as the report goeth it was spoken, nor perchance altogether in such form of words, yet as exactly as we were able to compact and dispose it, 
Witness to the 〈◊〉 part 〈◊〉 story.  being gathered out of several notes of Richard Shipper, joh. Hunt, john Kirry of Newberry, Richard White of Marleborough, which were oculati testes, and present at the hearing thereof.   

¶ The second examination and accusation of julins Palmer at Newberry, in the hearing of more than three hundredth persons.  

The examination of 〈◊〉 Palmer before D ●eff●ey, at Newbe●●▪  IN the year 1556. the xv. of july, four or five seats were prepared in the Choir of the Parish Church of Newberry for the Uisitours, whose names here ensue: Doctor jeffrey for the Bishop of Sarum, Sir Richard Abridges Knight, and then high Sheriff of the Shire. Sir William Rainsford Knight, Master john Winchcomb Esquire, and the Person of Inglefield. After the Prisoners were presented, the Commission read, and other things done in order accordingly, 
D. jeffrey, Sir Richard Ab●idges Knight, M. john Winchcomb, the Parson of Inglefield judges against julins Palmer.  Doctor jeffrey called to Palmer and said: Art thou that jolly writer of three halfpenny books that we hear of.  Palmer. 
I know not what you mean.  jeffrey. 
Have you taught Latin so long, that now you understand not English?  
To this he answered nothing.  
Then D. jeffrey standing up, said: We have received certain writings and articles against you, from the right worshipful the Mayor of Reading, and other justices, whereby we understand, that being convented afore them, you were convict of certain heresies.  
First, that you deny the Pope's holiness supremacy.  
Next, that there are but two Sacraments.  
Thirdly, that the Priest showeth up an Idol at mass: and therefore you went to no mass, since your first coming to reading.  
Fourthly, that there is no Purgatory.  
Last of all, that you be a sour of sedition, and have sought to divide the unity of the Queen's subjects.  The Sheriff. 
You were best see first what he will say to his own handy work.  jeffrey. 
Ye say truth. Tell me Palmer, art thou he that wrote this fair volume? Look upon it.  Palmer 
I wrote it in deed, and gathered it out of the scripture.  jeffrey. 
Is this doggish rhyme yours also? Look.  Palmer. 
I wrote this, I deny not.  jeffrey. 
And what say you to these Latin verses entitled  Epicidion. etc. 
Are they yours too?  Palmer. 
Yea sir.  jeffrey. 
Art thou not ashamed to affirm it? It came of no good spirit that thou didst both rail at the dead, & slander a learned and Catholic man yet alive.  Palmer. 
If it be a slander, he hath slandered himself: For I do but report his own writing, & open the folly therein declared. And I reckon it no railing to inveigh against Annas and Caiphas being dead.  jeffrey. 
Sayest thou so? I will make thee recant it, and wring Peccavi out of your lying lips, ere I have done with thee.  Palmer. 
But I know, that although of myself I be able to do nothing, yet if you and all mine enemies both bodily and ghostly, should do your worst, you shall not be able to bring that to pass, neither shall ye prevail against God's mighty spirit, by whom we understand the truth, and speak it boldly.  jeffrey. 
Ah, are you full of the spirit? Are you inspired with the holy ghost?  Palmer. 
Sir, no man can believe, but by the inspiration of the holy ghost. Therefore If I were not a spiritual man, and inspired with God's holy spirit, I were not a true christian. Qui spiritum Christi non habet, hic non est eius. i. He that hath not the spirit of Christ, is none of his.  jeffrey. 
I perceive you lack no words.  Palmer. 
Christ hath promised not only to give us store of words necessary: but with them, such force of matter, as the gates of hell shall not be able to confound, or prevail against it.  jeffrey. 
Christ made such a promise to his Apostles, 
The holy ghost shall teach you in that hour what you shall answer. Luke. 2.  I trow you will not compare with them?  Palmer. 
With the holy Apostles I may not compare, neither have I any affiance in mine own wit or learning, which I know is but small, yet this promise I am certain pertaineth to all such as are appointed to defend God's truth against his enemies, in the time of their persecution for the same.  jeffrey. 
Then it pertaineth not to thee.  Palmer. 
Yes, I am right well assured, that through his grace it pertaineth at this present to me, as it shall (I doubt not) appear, if you give me leave to dispute with you before this audience, in the defence of all that I have there written.  jeffrey. 
Thou art but a beardless boy, start up yesterday out of the schools, and darest thou presume to offer disputation, or to encounter with a Doctor?  Palmer. 
Remember M. Doctor: Spiritus ubi vult spirat. And again: Ex ore infantium, etc. And in another place: 
A marvel to the Papists, that young men should have the gift of the holy ghost.  Abscondisti haec a sapientibus. etc. i. The spirit breatheth when it pleaseth him, etc. Out of the mouth of Infants. etc. And thou hast hidden these things from the wise, etc. God is not tied to time, wit, learning, place, nor person. And although your wit and learning be greater than mine: yet your belief in the truth, and zeal to defend the same, is not greater than mine. 
God's spirit is not bound to place, or person.   Register. 
Sir, if you suffer him thus impudently to trifle with you, he will never have done.  jeffrey. 
Well, ye shall understand, that I have it not in commission at this present to dispute with you, neither were it meet that we should call again into question such Articles as are already discussed, 
Note how these men dare not abide disputation.  and perfectly defined by our mother the holy Church, whom we ought to believe without why, or wherefore, as the Creed telleth us. But the cause why ye be now called hither, is that ye might be examined upon such articles as are ministered against you, & such matter as is here contained in your hand writing, that it may be seen whether you will stand to it, or nay. How say you to this?  Palmer. 


The Church of Rome is but a particular Church.  
The Church is not to be believed for herself   By your holy church you mean the Synagogue of Rome which is not universal, but a particular Church of shavelings. The catholic church I believe, yet not for her own sake, but because she is holy, that is to say: a Church that groundeth her belief upon the word of her spouse Christ.  jeffrey. 
Leave railing, & answer me directly to my question. Will ye stand to your writing, or will ye not?  Palmer. 
If ye prove any sentence therein comprised, not to stand with God's word, I will presently recant it.  jeffrey. 
Thou impudent fellow, have I not told thee, that I came not to dispute with thee, but to examine thee.  
Here the parson of Inglefield pointing to the pixe, said: What seest thou yonder?  Palmer. 
A canopy of silk broidered with gold.  Person. 
Yea, but what is within it.  Palmer. 
A piece of bread in a clout, I trow.  Person. 
Thou art as froward an heretic as ever I talked with all. Here was much spoken of Confiteor, and other parts of the Mass.  Person. 
Do you not believe that they which receive the holy Sacrament of the altar, do truly eat Christ's natural body?  Palmer. 

The Sacrament of the lords Supper.  If the Sacrament of the lords supper be ministered, as Christ did ordain it, the faithful receivers do in deed spiritually and truly, eat and drink in it, Christ's very natural body and blood.  Person. 
The faithful receivers? ye cannot blear our eyes with such Sophistry. Do not all manner receivers good & bad, faithful, and unfaithful, receive the very natural body in form of bread?  Palmer. 
No sir.  Person. 
How prove you that?  Palmer. 
By this place. Qui manducat me, vivet propter me. i. He that eateth me, 
The wicked receive not the lords body.  shall live for me.  Person. 
See that fond fellow whiles he taketh himself to be a Doctor of the law, you shall see me prove him a stark foolish daw. Do you not read likewise: Quicunque invocaverit nomen domini saluus erit? id est. Whosoever invocateth the name of the Lord, shall be saved? Ergo, Do none but the godly call upon him? therefore you must mark how S. Paul answereth you. He saith, that the wicked do eat the true body to their condemnation.  
As Palmer was bend to answer him at the full, the Person interrupted him, crying still, what sayest thou to S. Paul.  Palmer. 
I say, that S. Paul hath no such words.  Person. 
See, the impudent fellow denieth the plain text. Qui edit & bibit corpus Domini indignè, reus erit judicij. i. He that eateth and drinketh the body of the Lord unworthily, is guilty of judgement.  Palmer. 
I beseech you lend me your book.  Person. 
Not so.  The Sheriff. 
I pray you lend him your book. So the book was given over to him.  Palmer. 
Your own book hath, Qui manducat hunc panem. etc. i. He that eateth this bread.  Person. 
But S. Hieromes translation hath Corpus.  Palmer. 

The Parson confounded 〈◊〉 his own 〈…〉 Parson's 〈◊〉 stopped.  Not so M. Parson, and God be praised that I have in the mean season, shut up your lips with your own book.  jeffrey. 
It skilleth no matter whether ye writ bread or body, for we be able to prove that he meant the body. And where as you say, they eat it spiritually, that is but a blind shift of descant.  Palmer. 
What should I say else?  jeffrey. 
As holy Church sayeth, really, carnally, substantially.  Palmer. 
And with as good Scripture, I may say grossly, or monstrously.  jeffrey. 
Thou speakest wickedly. But tell me: Is Christ present in the sacrament or no?  Palmer. 
He is present.  jeffrey. 
How is he present.  Palmer. 

Presence in the Sacrament.  The Doctors say modo ineffabili. Therefore why do ye ask me. Would God ye had a mind ready to believe it, or I a tongue able to express it unto you.  jeffrey. 
What say you to the baptism of Infants. 
Baptism of 〈◊〉.   Palmer. 
I say that it standeth with God's word, & therefore it ought of necessity to be retained in the Church.  jeffrey. 
Ye have forgotten yourself I wis, for ye writ that children may be saved without it.  Palmer 
So I writ, and so I say.  jeffrey. 
Then it is not necessary to be frequented and continued in the Church. 
Children dying before they come to Baptism are saved, of this it followeth no, Ergo: children that are brought ought not to be baptized.   Palmer. 
Your argument is not good M. Doctor.  jeffrey. 
Will ye stand to it?  Palmer. 
Yea M. Doctor, God willing.  jeffrey 
Note it Register.  
More of his Examination in that time and place, is not yet come to our hands, whensoever God sendeth it, I will impart and communicate the same to the Reader. In the mean season we are credibly informed of this, that sir Richard Abridges the same day after dinner, sent for him to his lodging, and there in the presence of divers persons yet alive in Newberry and elsewhere, friendly exhorted him to revoke his opinion to spare his young years, wit, and learning. If thou wilt be conformable, 
Sir Richard Abridges ● gentle offer to Palmer.  and show thyself corrigible and repentant, in good faith (sayeth he) I promise thee before this company, I will give thee meat and drink, and books, and x. pound yearly so long as thou wilt dwell with me. And if thou wilt set thy mind to marriage, I will procure thee a wife and a farm, & help to stuff and frit thy farm for thee.  
How sayest thou?  
Palmer thanked him very courteously, 
Palmer refuseth worldly offers to keep his conscience.  & made him further answer concerning his religion somewhat at large, but very modestly and reverently, concluding in the end, that as he had already in two places renounced his living for Christ's sake, so he would with God's grace be ready to surrender and yield up his life also for the same, when God should send tyme.  
When Sir Richard perceived that he would by no means relent: Well Palmer (saith he) than I perceive one of us twain shall be damned. For we be of two faiths, and certain I am that there is but one faith that leadeth to life and salvation.  Palmer. 
O sir, I hope that we both shall be saved.  Sir Rich. 
How may that be?  Palm. 
Right well Sir. For as it hath pleased our merciful Saviour, according to the Gospel's parable, 
God calleth at divers times and hours.  to call me at the third hour of the day, even in my flowers, at the age of 24. years, even so I trust he hath called, and will call you at the eleventh hour of this your old age, and give you everlasting life for your portion.  Sir Rich. 
Sayest thou so? Well Palmer well, I would I might have thee but one month in my house, I doubt not, but I would convert thee, or thou shouldst convert me.  
Then said M. Winchcome: Take pity on thy golden years, and pleasant flowers of lusty youth, before it be too late.  Palm. 
Sir, I long for those springing flowers, that shall never vade away.  Winchcome. 
If thou be at that point, I have done with thee.  
Then was Palmer commanded again to the blind house, but the other two silly men, 
john Gwin Thomas Askin, Martyrs condemned. Sir Richard Abridges Sheriff.  were led again the same after noon to the Consistory, and there were condemned, and delivered to the secular power of the sheriff there present, by name sir Rich. Abridges.  
It is reported also, that D. jeffrey offered Palmer a good living, if he would outwardly show himself conformable, keeping his conscience secret to himself, or at least declare that he doubted, which was the truest doctrine. But I cannot affirm it for a surety.  
The next morning the 16. of july, Palmer was required to subscribe to certain Articles, which they had drawn out, touching the cause of his condemnation: in the front whereof, were plucked together many heinous terms, as horrible, heretical, damnable, devilish, and execrable doctrine. 
Palmer required to set his hand to his Articles.  To these words Palmer refused to subscribe, affirming, that the doctrine which he professed, was not such, but good and sound doctrine.  jeffrey. 
Ye may see good people what shifts these heretics seek to escape burning, when they see justice ministered unto them. But I tell thee this style is agreeable to the law, and therefore I cannot alter it.  Palmer. 
Then cannot I subscribe to it.  jeffrey. 
Wilt thou then crave mercy, if thou like not justice? and revoke thy heresy.  Palmer. 
I forsake the Pope & his Popelings, withal Popish heresy.  jeffrey. 
Then subscribe to the Articles.  Palmer. 
Altar the Epithetons, and I will subscribe.  jeffrey. 
Subscribe and qualify the matter with thine own pen. So he subscribed. Whereupon D. jeffrey proceeded to read the Popish sentence of his cruel condemnation, and so was he delivered to the charge of the secular power, 
The Popish 〈…〉.  & was burned the same day in the after noon, about five of the clock.  
Within one hour before they went to the place of execution▪ 
 Palmer in the presence of many people, comforted his fellows with these words. Brethren (saith he) be of good ●here in the Lord and faint not. Remember the words of our Saviour Christ, where he saith: Happy are you when men revile you and persecute you for righteousness sake. Rejoice and be glad, for great is your reward in heaven. Fear not them that kill the body, and be not able to touch the soul. God is faithful, and will not suffer us to be tempted further, than we shall be able to bear it. We shall not end our lives in the ●ire, but make a change for a better life. Yea for coals, we shall receive pearls. For God's holy spirit certifieth our spirit, that he hath even now prepared for us a sweet supper in heaven for his sake which suffered first for us.  
With these and such like words, he did not only comfort the hearts of his silly brethren that were with him appointed as sheep to be slain, but also wrested out plentiful tears from the eyes of many that heard him. And as they were singing a Psalm, 
Palmer, 〈…〉.  came the sheriff Sir Richard Abridges, and the Bailiffs of the Town, with a great company of harnessed and weaponed men to conduct them to the fire. When they were come to the place where they should suffer, they fell all three to the ground, and Palmer with an audible voice pronounced the xxxj. Psalm, but the other two made their prayers secretly to almighty God.  

The words 〈◊〉 Palmer 〈◊〉 Pop●●● Priests.  And as Palmer began to arise, there came behind him two popish priests, exhorting him yet to recant and save his soul. Palmer answered and said: Away, away, tempt me no longer. Away I say from me all ye that work iniquity, for the Lord hath heard the voice of my tears. And so forthwith they put of their raiment, and went to the stake and kissed it. And when they were bound to the post, Palmer said: Good people pray for us, that we may persever to the end. And for Christ's sake, beware of Popish teachers, for they deceive you.  
Among other things this is also to be noted, 
A notable spectacle in the martyrdom of Iuli●s Palmer.  that after their three heads by force of the raging and devouring flames of fire were fallen together in a plump or cluster, which was marvelous to be hold, and that they all were judged already to have given up the ghost, suddenly Palmer, as a man waked out of sleep, moved his tongue and jaws, and was heard to pronounce this word jesu. So being resolved into ashes, he yielded to God as joyful a soul (confirmed with the sweet promises of Christ) as any one that ever was called beside to suffer for his blessed name. God grant us all to be moved with the like spirit, working in our hearts constantly to stand in defence and confession of Christ's holy Gospel, to the end, Amen.   

¶ De Martyrio Palmeri hexasticon.  
Palmerus flammas Christi pro dogmate passus, 
Epitaphium in Palmerum.   
Impositum pondus, ceu bona palma tulit.  
Non retrocessit, sed contra audentior ivit,  
Illaesam retinens, fortis in igne sidem.  
Propterea in coelum nunc Palmifer iste receptus,  
justiciae Palmam non percuntis habet.  justus ut Palma florebit.   

¶ A memorable story of one Agnes Wardall in the Town of Ipswich, pursued for the true faith of Christ's Gospel.  
ABout the said month of july, in this present year, 
july. A notable story of Agnes Wardall of Ipswich.  1556. there was one Rich. Argentine D. of Physic, otherwise called Rich. Sexton, with certain other dwelling in the Town of Ipswich, not many in number, but in heart and purpose mightily bend to impugn & impeach the growing of Christ's Gospel, 
D. Argentine Schoolmaster, Wat. Butler Constable, Phil. Vlmes, Edm. Leach. john Steward, persecutors.  & the favourers of the same. In the number of whom were Philip Ulmes, Edmond Leach, john Steward, and Matthew Butler Apothecary, a curious singing man, a fine player of the Organs, a perfect papist, and a diligent promoter of good men. This Butler being then Constable in the Town of Ipswich, as he was in his watch by night upon Cornhill, cometh to him Doc. Argentine in great haste, giving him intelligence of one Agnes Wardall, being them lately come home to her house in Ipswich. Whereupon immediately, such a way was contrived between them, that the said Agnes Wardall forthwith should be apprehended: but God in whose providence the direction of all things consisteth, by whose disposition they have their operation, so graciously provided for his servant, & so prevented their malignant devices, that they came to no great effect in working, although on the contrary part there wanted no good will, as here consequently you shall further understand.  
This Agnes Wardall was a woman that lived in gods fear, and was at defiance with their Romish trash, desiring rather with hard fare and evil lodging to be abroad, then to be at home in her house, and among the tents of the ungodly: her husband also being a man living in the fear of God, and for the testimony of his conscience being also hunted, 
Robert Wardall driven by persecution to serve in a ship.  by force of the law was constrained to avoid his house, and got into a Crare with an honest man, serving as a sailor, a faculty not before of him frequented, nor he a man nimble for that trade, because God had given him an impediment by reason of a stumped foot, unfit to climb to top and yard: yet so it pleased God to enable him with his strength, that he was strong and lusty to do good service, as they can well witness that were of his company.  
The said Agnes Wardall chanced on a day to come home to see her poor house and children, which was under the guiding of a young maid, and being espied, news was borne to Doct. Argentine, 
Agnes Wardall persecuted by D. Argentine and his mates.  who having knowledge thereof as is aforesaid, went speedily unto the Apothecary the Constable aforesaid, and informed him what a notable cure was to be brought on Wardals' wife in the apprehending of her. Which was more like to speed then miss, had not the mighty providence of God wrought contrary to their expectation.  
This being known to the Constable, the watch was charged speedily, and each company sent to his place. And Argentine and Butler took unto them a good number, & forth they go unto the house of this poor woman to lay hands upon her, and beset the house on the foreside & back side, lying open in the fields, and other some were set to the house of his mother, which was not far from his house. This done, one knocked at the street door where Argentine and Butler was, with one of their weapons, and no answer was made: the second time somewhat harder, but had no answer. 
Unmerciful seekers of a poor woman's blood.  In the mean time they fearing that some conveyance was made, knocked the third time more harder than before.  
There was not far from the door where they knocked, a certain bay window where one might look out & speak: And so at the third knocking, a woman who at that time was tenant to R. Wardals' mother, & had but two nights before ly●n in the house, speaking out hard by their ears, asked who was there?  
Ah sirrah, quoth Argentine, are ye so nigh and will not speak? How fortuned it that ye spoke not at the first, being so nigh? 
The Lord bless every good man and woman from such wicked spirits.  How fortuned it, quoth the woman? Marry I shall tell you. I am but a stranger here, and I have heard say, that there be spirits walking hereabout, which if a man do answer at the first call or second, he stands in great danger, and I was never so afraid of my life. At this her answer they laughed, and commanded her to open the door in the Queen's Name, for they were the Queen's watch.  
Agnes Wardall being at that time in bed in an inner chamber, 
He sleepeth ne slu●breth not that keepeth Israel. Psalm. 120.  having her maid with her, and her two children she being at that time very heavy a sleep, heard not the knocking. Her maid hearing at the second knock, called and shogged her dame, and with much ado awaked her, & said: the watch is at the door. What thou liest, said she. Yes truly said the maid, & hath knocked twice. With that she arose with all speed, and put on her clothes very slightly, and took with her a buckram apron, which afterward she cast on her head, when she was feign to creep in a ditch with nettles, 
Agnes Wardall hideth herself in a press from the hands of her persecutors.  and so passed down into a parlour, wherein stood a cupboard with a fair press, into the which the maid did lock her.  
And immediately went up to a chamber which was hard by the street, where she might see and speak to the watch, and said, who is there. Then they bade her open the door. And she said, we have no candle. And they said, open the door, or we will lay it in the floor: With that she came down and opened the door. Then asked they the maid, who is within? And she said, none but a woman that dwelleth within us, and two children. Then said they, where is thy dame? Truly, said she, I cannot tell, she is not within. She was here in the evening said they. Yea, said the maid, but she went forth I know not whether. notwithstanding, they charged her that she knew where she was, which she denied. 
Example of a faithful ma●de to her Mi●●res.  Then got they a Candle light at one of the neighbours houses, and came in, & in the entry met the woman which had answered them at the window, and said, she was afraid of spirits. Argentine looking upon her, clapped her on the back, and said: thou art not the woman whom we seek for.  
So entered they the house, and searched a parlour next the street where the woman lay which was his mother's tenant, 
The house searched for Agnes Wardall.  and a young child that sucked on her breast, and not only in the bed turning it down past all honest humanity, but also under the bed behind the painted clothes, and in the chimney, and up into the chimney, and finding the bed hot, said: who lay here in the bed. The woman said, I and my child. And none else, quoth they? No, said the woman. When they could find nothing there for their purpose, from thence they went into an inner parlour, in the which stood the cupboard wherein she was, & searched the parlour which was but a little one. 
God's marvelous protection w●rking for his servant.  And one of the company laying his hand on the cupboard, said: this is a fair cupboard, she may be here for any thing that is done. That is true, saith another of them. Notwithstanding, they looked no further, but went from that into the chamber aloft, wherein the said Agnes had lain with her maid and children, with all other rooms and chambers.  
At length came down into the yard where they found a horse tied at a pale eating of shorn grass. Then asked they the maid, whose horse is this? She answered, it is her horse in deed, and she came in before night, & went abroad again, but I know not whether. Then were they in good hope to find their prey and bestirred them with speed, and went into an out chamber that was in the yard, in which was a boy in bed of 13. or 14. years old. And being in his dead sleep, they suddenly awaked him, and examined him for his Dame. Who answered, he knew not where she was, and unto that stood firmly, although their threats were vehement, not only to the poor silly boy, but also to the good simple plain maid. Then caused they him to arise and dress him, 
The boy and the maid sent to the cage.  and sent both maid and boy up to the cage, where they put the maid, but kept the boy among their trusty soldiers, so that one of them should not speak with another.  
Now, while some were on the Cornhill, and other some searching the neighbour's houses and backesides, the wife of Wardall being in the press fast locked and almost smothered for want of breath, 
Agnes Wardall in danger to be smothered.  desired the woman her mother's tenant, when she heard her in the parlour, to let her out. She asked her where the keys were, who answered they were in a hamper which she found and assayed to unlock the press, and of a long time could not. Then desired she her to break it open: for (said she) I had rather fall into their hands, then to kill myself. Then went her mother's tenant & sought for her husbands hammer and chisel to break it open, but could not find it, nor any thing else to break it open withal, & came again and told her she could find nothing to break it open with.  
Then said she, assay again to open it, for I trust God will give you power to open it. 
God's merciful help in the time of need.  And being within in much extremity, she heartily prayed unto God who heard her prayer and helped her: for at the first assay and turn of the key, it opened easily. When she came out, she looked as pale and as bleak as one that were laid out dead by the walls and as she herself looked afterward when she was dead, as the same woman reported, which then let her out, and was also at her death long after in the Queen's majesties reign that now is, and all on a vehement sweat was she like drops of rain.  
Then went she out into the backside, where was a pale toward the fields for the defence of the Garden, wherein was one or two loose pales, by the which both she and her husband had divers times used to come and go in and out, so went she out into the fields. 
john Bate crier of Ipswich, a spiteful enemy against God● people.  And passing one little field and over a style, shrouded herself in a low ditch with nettles, and covered her head with the buckram apron afore mentioned, and so crept low, and lay in the ditch. After long search, when they could not find her in the town, certain of the watch returned again into the fields side: among whom was one Geo●ge Manning, with john Bate the Crier of the same town coming together. This Manning was a simple honest plain man, but Bate a very enemy, and one that in Queen Mary's time would have been a priest as it was reported, but that he was married.  
Manning espying where she lay, gave a hem, and made a noise with his Bill, he being before Bate, at the which she lay still, 
another escape of Agnes Wardall by God's good providence.  and at last they departed to the street side to the Constable. All this time the maid was in the Cage, and the boy with the other of the watch until perfect day light. Then went they up and let out the maid, & sent her home, and the boy also? but they made the maid believe, they had found her Dame. Who answered, if ye have her, keep her fast.  
On the morrow, Manning sent her word to beware that she should hide herself no more so near.  
Thus by the might and power of God was his faithful servant delivered from their cruelty, 
George Manning an honest man.  and they known to be his adversaries, not only at that time, but divers times after and before. notwithstanding, 
The doings and conditions of D. Argentine described. D. Argentine in King Edward's time a Protestant. D. Argentine in Q. mary's time a foul Papist, & a persecutor.  the said Argentine at his first coming to Ipswich, came in a Serving man's cote. And then being in the days of K. Henry the 8. he would accustomably use the reading of Lectures himself, in the which he was well commended at that tyme. After obtained the office of Usher of the Free Grammar school, and the master being dead, got to be master himself. And being married to a very honest woman, remained there the days of K. Edward. And when God took him from us for our just deserved plague, and Queen Mary came to her reign, none more hot in all Papistry and superstition, than he, painting the posts of the town with vivat Regina Maria, and in every corner.  
Furthermore, after the death of his wife (which was an honest woman) was made a Priest: taking upon him divers times to preach (but never without his white miniver hood) such doctrine as was shameful to hear, saying Mass, and carrying about the pixe in high processions. Furthermore, leading the boy S. Nicholas with his miniver hood, about the streets for apples and belly cheer. And who so would not receive him, he made them heretics, and such also as would not give his faggot to the bonfire for Queen Maries child. And thus continued he at Ipswich the most part of Queen Mary's days, molesting there good men, some for not going to the Church, some for not being confessed, some for not receiving, etc. till at length, toward the end of Queen Mary he came to London, and in this Queen's time began to show himself again a perfect protestant. And thus much of Argentine. Ex testimon. Petri Moonaei.   

¶ The trouble of Peter Moon and his Wife, and of other Godly Protestants at Bishop Hoptons' visitation in Ipswich.  
IN the year of our Lord God. 1556. The scene or visitation, being kept before Whitsuntide, in the Town of Ipswich in Suffolcke, by Doctor Hopton being then Bishop of Norwich, and miles Dunninges, being then his Cauncellour, divers and sundry godly Protestants, through the accusation of evil men, where sore troubled & presented before him: among whom were accused one Peter Moon a Tailor, 
Peter Moon 〈◊〉 to B. ●●pton.  and Anne his wife: for their disobedience to the law, in not showing their readiness to come to the Church, and to be partaker of such Romish observances as at that time were used.  
And first the said Peter Moon was commanded to come before the Bishop, where he was examined of three sundry Articles, to wit: 1. Whether the pope were supreme head: 
●. Articles 〈◊〉 to Peter Moon.  2. Whether King Philip and Queen Mary were right inheritors to the crown. 3. And whether in the Sacrament of the altar was the very body of Christ substantially and really there present.  
Unto the which, the said Peter being timorous and weak, fearing more the face of man then the heavy wrath of God, affirmed, and in manner granted unto the demands. 
Peter M●one 〈◊〉 i● the Bi●●op● articles 〈◊〉 infir●●tye.  Whereupon the Bishop being in good hope, that although he had not come to the Church, nor received their Sacrament of the Altar, nor been ready to do his duty as the law had commanded: yet there showing his mind said, that he liked well the man: for such as have been (said he) earnest in evil things, will also be earnest in that that is good and godly, if once they be won.  
Thus as this Spiritual father was commending his carnal child, and rather preferring him to hell fire, than unto the sincere word and commandments of GOD, it chanced amongst many others in the chamber, was one of the portmen of the same town named Smart, an earnest member of their Romish law, doing of a very conscience that he did, 
〈◊〉 of Smart of Ipswich. R●ch. Smart 〈◊〉 Ipswich repenteth 〈◊〉 Popery 〈◊〉 his death.  who after the death of Queen Mary lived not many years, but rendered his life in godly repentance, protesting that if God should suffer him to live, he would never be the man he had been before, what laws so ever should come again: so that before the time of his sickness he frequenting earnestly the Sermons in the same Town by divers godly learned, would weep as it had been a child, being notwithstanding of courage as stout a man as any was in Ipswich. Such is the marvelous mercy of God, in calling to his kingdom, whom, & when he pleaseth.  
This portman aforesaid, perceiving the Bishop thus, as it were, at an end with the said Moon, and so he like to be discharged, said unto the Bishop: my Lord, in deed I have a good hope in the man, and that he will be conformable: 
Smart accu●eth Moo●● wife.  but my Lord, he hath a perilous woman to his wife. For I will tell you my Lord, she never came to Church yet, since the Queen's reign, except it were at Evensong, or when she was Churched. And not then until Mass were done. Wherefore your good Lordship might do a good deed to cause her to come before you, and to see if ye could do any good. And therefore I beseech your good Lordship to command him to pray her to come before your Lordship.  
At the which words Moon was somewhat stirred in that he said, command him to pray her to come before your Lordship. And he said unto him, under my lords correction I speak, I am as able to command her to come before my Lord, as ye are to command the worst boy in your house. Yea my Lord, said the other, I cry your Lordship mercy: I have informed your Lordship with an untruth, 
〈…〉 to bring 〈◊〉 wife before the b●●hop.  if this be so. But if he be so able as he saith, he might have commanded her to have come to Church in all this time, if it had pleased him. Well said the Bishop, look ye come before me again at afternoon, and bring your wife with you: I will talk with her.  
As my lords dinner at that time was serving up, Moon departed and tarried not to take part thereof having such an hard breakfast given him before to digest. At afternoon Moon delayed and waited his time, bethinking when he might most conveniently come, especially when his accuser & his wives should not have been there. And according to the commandment came with his wife, which was not so secretly, but his accuser had knowledge thereof, and came with all expedition in such post speed, that in a manner he was windless entering into the bishop's chamber.  
The Bishop hearing that Moon and his wife were come, called for them, and said to Moon: is this your wife Moon? Yea my Lord, said he. 
Moon and his wife brought before the Bishop.  O good Lord (said the Bishop) how a man may be deceived in a woman. I promise you a man would take her for as honest a woman, by all outward appearance, as can be. Why my Lord, said moons wife, I trust there is none that can charge me with any dishonesty, as concerning my body, I defy all the world in that respect.  
Nay (quoth the Bishop) I mean not as concerning the dishonesty of thy body: but thou hadst been better to have given the use of thy body unto xx. sundry men, them to do as thou hast done. 
B. Hopton preferreth 20. men committing adultery, before one woman transgressing The Pope's ordinances.  For thou hast done as much as in thee lieth, to pluck the King and the Queen's majesties out of their royal seats, through thy disobedience, in showing thyself an open enemy unto God's laws, & their proceedings.  
Then began the Bishop to examine the said Moon again, with the aforesaid Articles, and his wife also. And hearing her husband relent, did also affirm the same, which turned unto either of them no small trouble of mind afterward, but yet neither were they like thus to escape, but that in the mean time Dunning the Bishop's Chancellor came up in great haste, and brought news to the Bishop, that there were such a number of heretics come, of which some came from Boxford, some from Lanham, & about from the Cloth Country, that it would make a man out of his wits to hear them, and there are among them both heretics and Anabaptistes, said he. And thus Doctor Dunning with his blostering words interrupting moons examination, went down again as the devil had driven him, to keep his stir among them, & to take order what should be done with them.  
The Bishop beginning to bewail the state of the country, in that it was so infected with such a number of heretics and rehearsing partly their opinions to these that were at that time in the chamber, moons wife had a young child, which she herself nursed, and the child being brought into the yard under the Bishop's chamber cried, so that she heard it, and then said: My Lord, I trust ye have done with me. My child crieth beneath, 
moons child a part of God● providence in their deliverance from further trouble  I must go give my child suck, with such like words. And the Bishop being, as it were, out of mind to talk with them any more, said: go your way, I will talk with you in the morning: look ye be here again in the morning: with this they both departed.  
And beneath in the stone Hall of the same house, the Chancellor Dunning being very busy about his bloody business, espied Moon and his wife coming, & must needs pass by the place where he stood, and said: Nay soft, I must talk with you both: for ye are as evil as any that are here to day. To whom moons wife answered: My Lord hath had us in examination, and therefore ye shall have nought to do with us. Nay, quoth he, 
moons answer to the Bishop's Chancellor.  ye shall not so escape, I must talk with you also. Unto whom Moon answered: In the presence of the more, the less hath no power: My Lord hath taken order with us, and therefore we are as his Lordship hath appointed, and must repair before him again to morrow. At the which he let them go, 
Moon and his wife escaped from the Bishop and his Chancellor.  although he was earnestly procured by the party above specified, to have showed his quality, which was nothing else but tyranny.  
So departed Moon and his wife without hurt of body: 

Moon and his wife confounded in conscience for their denial.  
Moon seeketh to kill himself, but by God's merciful providence was preserved.   but afterward when they with Peter the Apostle beheld the face of Christ, they were sore wounded in consciences, ashamed of their doings, and also at the door of desperation. In so much, that when the said Moon came home to his house, & entering into a parlour alone by himself, considering his estate, and saw where a sword of his did hang against a wall, was earnestly alured by the enemy Satan to have taken it down, and therewith to have slain himself: but God, who casteth not away the penitent sinner repenting his fall with hart, defended his unworthy servant from that temptation, and hath (I trust) left him to the amendment of life by the assistance of his holy spirit and to make him one among the elect that shallbe saved.  
The morrow they both remained and kept house with no small grief of conscience waiting and looking with fear, when to be sent for to the Bishop, rather than offering their diligence to keep the Bishop's appointment, but God so wrought, 
God's providence in sending away the Bishop.  that when the time drew near that they feared calling forth, the bells rung for the bishop's departure out of the town. For the which they were not only glad, but also many a good hart in Ipswich rejoiced and gave thanks to God. God for his mercy grant, that our sin never deserve to provoke God's ire, that the like days come again. And if it so do, God make them, with all other weaklings, strong and worthy soldiers to encounter with the ghostly enemies, 
Testified and recorded by Peter Moon.  the world, the flesh, and the Devil. And boldly to stand to the confession of Christ, and of his Gospel, saying with the Apostles: Whether it be right in the sight of god, 
Anno 1556. july.  that we should obey you more than God, judge ye.   

¶ A tragical, lamentable, and pitiful History, full of most cruel and tyrannical Murder, done by the pretenced Catholics, upon three women and an Infant: to wit, the mother, her two daughters, and the child, in the Isle of Garnesey, for Christ's true Religion, the year of our Lord. 1556. july. 18.  
AMong all and singular Histories touched in this Book before, as there be many pitiful, divers lamentable, 
The martyrdom of three women with a young Infant, burned in the Isle of Garnesey. july. 18.  some Horrible and Tragical: so is there none almost either in cruelty to be compared or so far of from all compassion and sense of humanity, as this merciless fact of the Papists, done in the Isle of Garnsey, upon three women and an infant, whose names be these as follow.  

Katherine Cawches. the Mother.  
Guillemine Gilbert. the daughter.  
Perotine Massey. the other daugther.  
An Infant. the son of Perotine.   
But before I come to the purpose of this story, it shall be necessary, for the better explaining of the matter, to begin first with the circumstances, whereupon the first Original and occasion did rise of this tragical cruelty. The case was this.  
The xxvij. day of May. an. 1556. in the Isle of Garnsey, which is a member of England, in a town there called S. Peter's port, was a naughty woman named Uincent Gosset, who being evil disposed, went (the day aforesaid) to the house of one Nicholas le Conronney, dwelling in the town of the said S. peter's port, about ten of the clock at night, and there taking the key of the house (lying under the door) entered into a Chamber toward the street, 
The first occasion of the trouble of these women.  where she espying a Cup of Silver within a Cupboard, took it away, and so conveyed herself out of the house again. Who immediately after this fact done (whether by counsel or by what occasion else, I have not to say) brought the said Cup to one Perotine Massey, an honest woman, dwelling in the said town, desiring her to lend her uj.d. upon the same.  
Perotine seeing the cup or goblet, & suspecting (as truth was) the same to be stolen, answered that she would not take it: yet nevertheless having knowledge of the owner thereof, took it, to restore it again to whom it did appertain, and to the end she should not carry it to another, gave her than presently vj. d. Where moreover is to be noted, that Thomas Effart saith and testifieth, that knowledge was given by the said Perotine to Conronney touching the stealing of his piece, who eftsoons upon the misliking thereof attached the said Uincent Gosset, of the trespass. Who being apprehended and examined upon the same, immediately confessed the fact, desiring to have one sent with her (which was colas de Loutre) with vj. d. to fetch again the goblet, where it was: And so did.  
The next day following, the kings officers being informed of the premises by one Nicolas carry of the said town Constable, assembled the justices there to inquire and examine further, 
Nicholas carry Constable, occuser.  as well upon that fact of Uincent Gosset, as upon other griefs and things there amiss. So that after declaration made by the officers and Constable before the justice, for that the said Constable did report to have found certain vessel of Pewter in the house of the foresaid Perotine Massey (who then dwelled with her mother Katherine Cauches, & her Sister Guillemine Guilbert) the which vessel did bear no mark, and especially for that there was a Pewter dish, whereof the name was scraped out, their bodies upon the same were attached, & put in prison, & their movable goods taken by inventory. Within a few days after these things this done & passed, these 3. silly women abiding thus in durance in the castle, 
Katherine with her two daughters, imprisoned in the castle.  made their supplication to the justices to have justice ministered unto them, videlicet: If they had offended the law, then to let them have the law: if not, beseeching to grant them the benefit of Subjects. etc. Which supplication put up, thereupon were they appointed to come to their answer the fift day of june, in the year aforesaid. Upon which day, after strait examining of the matter, 
Katherine with her two dau●●●ters, stand the iudge●ment of their neig●●bours.  and the honest answering of the cause by the said good woman, at the last they submitted them to the report of their neighbours, that they were no thieves, nor evil disposed persons, but lived truly and honestly, as became Christian women to do, the false and untrue report of their accusers notwithstanding.  
So the cause being thus debated, after the inquiry made by the kings Officers, they were found by their said neighbours not guilty of that they were charged with, but had lived always as honest women among them: saving only that to the commandments of holy church, 
The thre● women quit of 〈◊〉 and disho●nestye.  they had not been obedient. etc. Upon this trial, & verdict of the neighbours, it was in fine adjudged, first that the said Uincent Gosset, being atteinted of felony and condemned for the same should be whipped, and after her ear being nailed to the pillory, should so be banished out of the Isle without further punishment. And as touching the other three women, the Mother with her two daughters, 
New trouble against the three women, for not coming to the Church.  for their not coming to the Church, they were returned prisoners again into the Castle the first of july. And thus far concerning the true discourse of this matter, with all the circumstances and appurtenaunce of the same in every point as the case stood, according to the faithful tenor and testimony of the Garnesey men written with their own hands both in French and English tongue. Wherein you see what false surmised matter was pretended against these women, and nothing proved, and how by the attestation of their neighbours they were fully cleared of that fact, and should by the temporal Court have been dismissed, had not the spiritual Clergy men picking matter of religion against them, exercised such extremity in persecuting these miserable prisoners, that in no case they could escape their bloody hands, till at length they had brought them (as you shall hear) to their final end. For after the time of this declaration above mentioned made by the neighbours, whereby they were purged of all other things, & being then known of their not coming to the Church, the Bailiefes Lieutenant and the justice, thinking the matter not to pertain to them, but to the Clergy, forthwith wrote their letters or Mandate under their signs to the dean, whose name was jaques Amy, and Curates of the said Isle: 
jaques Amye Deane of Garnesey persecutor.  The contents whereof here followeth.  

¶ A Letter sent from the Bailieffes Lieutenant, and Iurates of Saint Peter's Port, to the Dean and Curates of the Isle of Garnesey.  
Master Deane and justices in your Court and jurisdiction, after all amiable recommendations, pleaseth you to know that we are informed by the deposition of certain honest men, passed before us in manner of an inquiry: 
A letter of the Bailiffs to the Dean of Garnesey.  in the which inquiry Katherine Cawches and her two daughters have submitted themselves in a certain matter criminal. Wherein we be informed that they have been disobedient to the commandments, and ordinances of the Church, in contemning and forsaking the mass and the ordinances of the same, against the will and commandment of our sovereign Lord the king and the Queen. Whereof we send you the said matter, for as much as the matter is spiritual, to the end you may proceed therein after your good discretions, and as briefly as you can possible, and also that it pertained to your office, recommending you to God, the which give you grace to do that pertaineth to right and justice. Written the first day of the month of july, the year of our Lord. 1556.  
After these letters, and information thus addressed to jaques Amy Deane, and to other of the Clergy, the said women were again commenced before the justice aforesaid with his assistances. In the presence of whom they being examined of their faith, concerning the ordinances of the Romish church, made their answer that they would obey and keep the ordinances of the king & Queen, & the commandments of the church, notwithstanding that they had said and done the contrary in the time of K. Edward the 6. in showing obedience to his ordinances and commandments before. After which answer taken, they were returned again to prison, until the other had an answer of their letter from the dean & his complices. During which time, the Dean & curates gave their information touching the said women, and delivered the same to the Bailiff and Iurates, 
Rash information given, before the cause was heard.  condemning and reputing them for heretics, the women neither hearing of any information, neither yet being ever examined at any time before of their faith and religion. Whereupon when the said bailiff & Iurates understood that the said Deane & Curates had not examined the women of their faith, would not fit in judgement on that day, but ordained the women to come first before the Dean and Curates to be examined of their faith. And so the Officers at the commandment of the justices, 
 did fetch and present them before the said Deane and Curates. The which being accomplished and done, they were examined a part severally one from an other: After which examination they incontinently were returned again into prison.  
Then the xiv. day of the said month of july, in the year aforesaid, after the examination above specified before Elyer Gosselin Bailiff, in the presence of Thomas Devicke, Pierres Martin, Nicolas carry, john Blondel, Nicolas de Lisle, john Laverchaunt, john le Fever, Pierres Bonnamy, Nicolas Martin, john de la March Iurates, Sir jaques Amy Deane, and the Curates, did deliver before the justice under the seal of the Dean, & under the signs of the Curates, a certain Act and Sentence, the sum whereof was that Katherine Cawches and her two daughters were found heretics, and such they reputed them, and have delivered them to justice, to do execution, according to the Sentence, of the which the tenor followeth.   

¶ The Sentence.  
AN. dom. millesimo, quingentesimo, quinquagesimo sexto, die verò xiij mensis julij apud Ecclesiam divi Petri in portu maris insula promoter. per nos Dominum Decanum inquisitio facta fuit de fide Catholica, & super Sacramenta Ecclesiastica, videlicet super Sacramentum Baptismi, confirmationis, poenitentiae, ordinis Matrimonij Eucharistiae, & extremae unctionis, nec non super ceremonias Ecclesiae, ac de veneratione & honoratione beatae Mariae & sanctorum, de Missa & eius efficacia, & de ceremonijs Ecclesiae, videlicet Katherinae Cawches, eiusdemque duarum filiarum Guilleminae & Parotinae nuncupatarum, & harum tam coniunctim quam separatim & via juris. Et quamuis pluries ad veniam petendam, & ad delicta sua cognoscenda 
*  hortavimus & invitavimus, quae quidem praedicta omnino negaverunt & negant, quod locutae fuerunt aliquod verbum inane, inhonestum, ociosum, & vanum contra fidem catholicam, Sacramenta Ecclesiae, & alias ceremonias Ecclesiae. Quapròpter auditis negationibus praedictarum, & attestatíonibus & depositionibus testium per nos visis, consideratis, & bene ponderatis, & per opiniones Curatorum & Vicariorum ibidem assistentium super easdem Katherinam & Parotinam, nec non & Guilleminam crimine hereticas invenimus & reputamus. Quapropter coram vobis Domino Balivo omnino remittimus ut antea remissimus. Thomas le Coll de mandato, john Alles, Guillielmus Panquet, Petrus Tardise, & johannes Manatiell.  
When this was done, commandment was given to the kings officers, to go to the Castle to fetch the said women, to hear the sentence against them in the presence aforesaid. And they appearing before them, said in the ears of all the auditory, that they would see their accusers, and know them that have deposed against them, because they might make answers to their sayings and personages and to have their libel accordingly: for they knew not to have offended the majesties of the King and Queen, 
The three women willing to be conformed to the Queen's ordinances, were not withstanding condemned.  nor of the Church, but intyrely would obey, observe and keep the ordinances of the King and Queen, and of the Church, as all good and true Subjects are bound to do. And for any breach of the King and Queen's laws that they had done, they required justice. All which their reasons and allegations notwithstanding, the said poor women were condemned, and adjudged to be burnt, until they were consumed into Ashes, according to a sentence given by Elyer Gosseline bailiff: of the which sentence the tenor hereafter followeth.   

¶ The effect of the sentence in English.  
THe xvij. (or as some other think the xxvij. day) of the month of july, 1556. 
The wilful sentence and murder of Ellyer Gosseline Bailiff, against the three innocent women in Garnesey.  Elier Gosselin Bailiff in the presence of Thomas Devicke, Pierres Martin, Nicholas carry, john Bloundell, Nicholas Devise, john le Merchant, john le Fever, Pierres Bonamy, Nicholas Martin and john de la March Iurates: Katherine Cowches, Perotine Massey, and Guillemyne Guilbert, the said Perotine and Guillemyne daughters to the said Katherine, are all condemned & judged this day to be burned, until they be consumed to ashes in the place accustomed, with the confiscation of all their goods, movables, and heritage's, to be in the hands of the king and Queen's majesties, according and after the effect of a sentence delivered in justice, by Master Deane and the Curates the xiii. day of the month of july, in the year aforesaid, in the which they have been approved heretics.  
❧ A Lamentable Spectacle of three women, with a silly infant brasting out of the Mother's Womb; being first taken out of the fire, and cast in again, and so all burned together in the Isle of Garnesey. 1556. july. 18.  
After which sentence pronounced, the said women did appeal unto the King and the Queen, and their honourable Counsel, saying that against reason and right they were condemned, & for that cause they made their appeal: notwithstanding they could not be heard, 
The mother & the two daughters made their appeal to the King & Queen but could not be heard.  but were delivered by the said Bailiff, to the King and queens Officers, to see the execution done on them, according to the said sentence.  
The time then being come, when these three good servants and holy Saints of GOD, the Innocent mother with her two daughters should suffer, in the place where they should consummate their martyrdom, were three stakes set up. At the middle post was the mother, the eldest daughter on the right hand, the youngest on the other. They were first strangled, but the Rope broke before they were dead, and so the poor women fell in the fire. Perrotine, who was then great with child, did fall on her side, where happened a rueful sight, not only to the eyes of all that there stood, but also to the ears of all true hearted christians, that shall read this history: For as the belly of the woman braced a sunder by vehemency of the flame, the Infant being a fair man child, fell into the fire, and eftsoons being taken out of the fire by one W. House, was laid upon the grass.  
Then was the child had to the Provost, and from him to the Bailiff, who gave censure, that it should be carried back again and cast into the fire. And so the infant baptized in his own blood, to fill up the number of God's innocent Saints, was both borne, and died a Martyr, leaving behind to the world, which it never saw, a spectacle wherein the whole world may see the Herodian cruelty of this graceless generation of catholic Tormentors, Ad perpetuam rei infamiam.  
Now forsomuch as this story percase, for the horrible strangeness of the fact, will be hardly believed of some, but rather thought to be forged, or else more amplified of me, than truth will bear me out, therefore to discharge my credit herein, I have not only foretold thee a little before, how I received this story, by the faithful relation, both of french and English, of them which were there present witnesses, and lookers upon: but also have hereto annexed the true supplication of the said inhabitants of Garnesey, & of the brother of the said two sisters, complaining to the Queen and her Commissioners, concerning the horribleness of the act: which Supplication, for the more evidence here under followeth to be seen.   

* To the right honourable, and the Queen's highness most gracious Commissioners, for the hearing and determining of matters of Religion and causes Ecclesiastical.  
MOst lamentably and woefully complaining, showeth unto your gracious and honourable Lordships, 
A supplication.  your poor & humble Orator Matthew Cawches, of the Isle of Garnesey, that where jaques Amy Clerk, Deane of the Isle aforesaid, assisted by the Curates there, against all order, law and reason, by colour of a sentence of heresy, pronounced against Katherine Cawches, the Sister of your honours said suppliant, and Perrotine and Guillemine, her two daughters, did cause the same Katherine, being a poor widow, and her said two daughters, most cruelly to be burned, although the said persons, ne any of them did hold, maintain, or defend any thing directly against the Ecclesiastical laws then in place, under the reign of the late Queen Mary, but in all things submitted themselves obediently to the laws then in force, and yet the cruelty of the said Deane and his accomplices in perpetrating such murder as aforesaid, raged so far, that whereas, whilst the said persons did consume with violent fire, the womb of the said Perrotine being burned, there did issue from her a goodly man child, which by the Officers was taken up & handled, and after in a most despiteful manner, thrown into the fire, and there also with the silly mother most cruelly burnt. In tender consideration whereof, and for so much as this bloody murder was not in due order of any law, or in any manner according to justice, but of mere malicious hatred, as the true copy of the whole procedings in this matter, by the said Deane and his accomplices, here ready to be showed to your honours, will make very plain and manifest: It may therefore please your good and gracious Lordships, of the zeal that you bear to justice, and for our Lord jesus Christ's sake, to have due consideration in justice of such horrible murder, so cruelly committed as aforesaid, according to the right demerit thereof. And that it may please your honourable Lordships to order & decree also, that all the goods of all the said parties by pretence aforesaid wrongfully taken as confiscate, may be delivered to your said poor beseecher, to whom of right they do belong. And your honours said Suppliant will daily pray to God for your long preservation, to his glory, and your everlasting health.  
This supplication being presented in manner aforesaid, to the Queen's honourable Commissioners in the year 1562. such order therein was taken, that the matter being returned again down, to the said country, further to be examined, the Dean thereupon was committed to prison, 
jaques Amy the 〈◊〉 Deane dispossessed of his livings.  and dispossessed of all his livings. So that in conclusion, both he, and all other partakers of that bloody murder, whether of conscience, or fear of the law, were driven not long after, to acknowledge their trespass, and to submit themselves to the Queen's Pardon. The tenor of whose several submissions, as they are left in the Rolls, I thought here to publish to the world, for a memorial of more truth of this story.   

* The several submission of certain Garnesey men, confessing their trespass in the wrongful condemnation of the three women above specified.  
HElyer Gosseline, 
The submissions of the Garnesey men, confessing their trespass against the Garnesey women aforesaid.  of the Parish of Saint Peter le port in Garnesey Merchant, Nicholas carry, the elder, john Merchant, Peter Bonamie, of the Parish of Saint Martin, and Nicholas Martin, Son of john, having humbly submitted themselves to the Queen's most excellent Majesty, acknowledging their erroneous judgements, aswell against Katherine Cawches, and Guillemine, and Perotine, her two Daughters, and the Infant of the said Perotine, executed by fire, for supposed heresy, as also for the acquitting of Nicholas Normain, a wilful murderer, and other matters contained in their several Submissions, pray the Queen's Majesties Pardon for the said crimes and others committed in their several submissions.  
john blondel the elder, of the Parish of Saint Saviour, within the Isle of Garnesey, upon like Submission, and acknowledging of his offence, prayth like grace and Pardon for his consent given, to the execution of the said three women.  
Richard de Uike, of the Parish of saint Peter le port, Merchant, prayeth like grace and pardon for his consent and judgement given for the acquitting of the said Norman, according to his Supplication, and Submission late presented by Peter Bonamie, the same De Uike, and Peter Pelley, of the Parish of Saint Peter le port, Merchants.  
The said Peter Pelley, prayeth the benefit of the said Pardon, to be extended unto him, according to his submismission in the said supplication.  
jaques Amy Clerk, prayeth the benefit of the said pardon for his sentence with the Clergies against the said women, according to his Submission.  
Thomas Effart, of the Parish of Saint Peter le port, humbly prayeth, as procurer lawfully constituted by the Chapter, Bailiff, and Iurates, that the same pardon may extend to acquit all the inhabitants of the said Isle, of the arrearages. etc.   

¶ The Copy of the Queen's pardon, following upon their Submission, as in form here under ensueth.  
REgina, omnibus ad quos. etc. Salutem. Sciatis quod nos de gratia nostra speciali ac ex certa scientia & mero motu, 
The copy of the queens pardon to them of Garnsey.  nostris pardonavimus, remissimus, & relaxavimus, ac pro nobis, haeredibus & successoribus nostris, per praesentes pardonamus, remittimus & relaxamus Hillerio Gosselyne, de Parochia sancti Petri in Portu, infra insulam nostram de Garnesey, Mercatori: johanni blundel de Parochia Sancti salvatoris infra praedictam insulam de Garnesey seniori, Marchant: Nicolao carry seniori de dicta Parochia sancti Petri in Portu, infra eandem insulam de Garnesey Mercatori: joanni Marchant de eisdem Parochia & in insula Generoso: Nicolao Martin filio johannis de dicta Parochia sancti Petri in Portu, infra praedictam insulam de Garnesey Mercatori: Richardo Deuike de dicta Parochia sancti Petri in Portu, infra praedictam insulam de Garnesey Mercatori: Petro Pelley de dicta Parochia sancti Petri in Portu, infra praedictam insulam de Garnesey, Mercatori: & jacobo Amy de Parochia sancti salvatoris, infra dictam insulam de Garnesey, Clerico: & eorum cuilibet, coniunctim & divisim, seu quocunque alio nomine, sive quibuscunque alijs nominibus cognominibus sive additionibus, nominis vel cognominis, officiorum artium vel locorum, ijdem Hillerius, Nic. carry, johannes, Nicholaus Martin, johannes blundel, Richardus, Petrus, & jacobus censeantur, vocentur, sive nuncupentur aut nuper censebantur, vocabentur sive nuncupabantur, aut quocunque alio nomine, seu cognomine, aut additione nomininis, vel cognominis, dignitatis, officij, artis aut loci, aliqui eorundem Hillerij, Nicolai carry, johannis Marchant, Nicolai Martin, johannis Blundel, Richardi, Petri, & jacobi, censeantur, vocentur, sive nuncupentur, aut nuper censebantur, vocabantur, sive nuncupabantur, omnia & omnimoda murdra, homicidia, felonias, & felonicas intersectiones Katherinae Cauches, & Guilleminae, & Perotinae, filiarum eiusdem Katherinae, & earum cuius●●bet, ac accessarias earundem: ac omnia, & singula, felonias, insultus, verberationes, vulnerationes, combustiones, transgressiones, offensas, riotas, routas, conventicula illicita, assemblationes, congregationes, insidiationes, conspirationes, acces●arias, auxiliationes, compercussiones, procurationes, abbettationes, confortationes, & manutentiones, concelamenta, foresfacturas, contemptus, impetitiones, negligentias, & alia malefacta quaecumque, murdra, homicidia & felonicam interfectionem praedictarum, Kathetinae, Guilleminae, & Perotinae, seu alicuius earum tangen. in aliquo, seu concernen▪ perpraefatos Hillerium, Nicolaum carry, johannem, Nicolaum Martin, johannem blundel, Richardum, Petrum, & jacobum, seu eorum aliquem vel aliquos, ante praesentem diem, qualitercunque fact▪ habit. commiss. sive perpetrat. ac omnes & singulas fugam, & fugas, quascunque per praefatos Hillarium, Nicolaum carry, johannem, Nicolaum Martin, johannem blundel, Richardum Devicke, Petrum Pelley, & jacobum Amy, seu eorum aliquem, sive aliquos, ratione seu occasione murdra, homicidia, aut felon cam interfectionem praed. fact. sive habit. adeo plene & integrè, ac in tam amplis. modo, & forma, prout, si quilibet praedictorum Hillerij Gosseline, Nicolai carry, johannis Marchant, Nicholai Martin, johannis blundel, Richardi Devicke, Petri Pelley, & jacobi Amy, specialiter literas nostras patentes de perdonatione habuisset.  
Pardonavimus etiam, remisimus, & relaxavimus, ac pro nobis haeredibus & successoribus nostris, per praesentes, perdonamus, remittimus, & relaxamus, praefacto Hillerio Gosselyne, Nicolao carry, johanni Marchant, Nicolao Martin, johanni blundel, Richardo Deuicke, Petro Pelley, & Amy, & eorum unicuique, haeredibus, executoribus, administratoribus, & assign. suis imperpet. omnes & omnimodas intrusiones, infractiones, & ingressus, per ipsos seu eorum aliquem, eiusuè aut eorum vel alicuius eo●um procuratores, agentes, vel ministros, in omnia & singula maneria, terras, tenementa, possessiones, & haereditamenta nostra, quaecunque, quaruncunque nuper Cantariarum, Gildarum, obit. fraternitat seu collegiorum nostrorum, aut alicuius seu aliquorum progenitorum nostrorum, infra praedictam insulam de Garnesey existen ante decimum septimum diem novemb. Anno regni nostri primo fact. perpetrat. sive commss. Ac omnia & singula debita, redditus, computa, arreragia, & collectiones, receptiones, detentiones, & nō●olut●ones granorum, & aliorum reddituum, exituum, preficuorum quoru●cunque nobis aut alicui progenitorum nostrorum pro eisdem Cantarijs, Gildis, obit▪ fraternitatibus, seu collegijs, sive eorum aliquo vel aliquibus, quovismodo ante praedictum decimum septimum diem novemb. Decimo Anno regni nostri primo, debit. pertinent. sive spectant.  
Perdonauim●, remisimus, & relaxavimus, ac de gratia speciali, ac ex certa scientia, & mero mortu nostris praedictis, pro nobis, haeredibus, & successoribus nostris, per praesentes perdonamus, remittimus, & relaxamus praefatis Hillerio Gosselyne, Nicolao carry, johanni Marchant, Nicolao Martin, & Richardo Deuicke, & eorum cuique liberationem, evasionem, escapiam, & voluntar. ad libertatem positionem cuiusdem Nicolai Norman, nuper de Par●chia sancti salvatoris, infra praedictam insulam yeoman, de homicidio, sive murdro, nuper judicat. attinct. & conuinct, existen pro interfectione sive murderatione, cuiusdam johannis Breghault, de dicta Parochia sancti salvatoris, infra insulam praedictam, husbandman. Ac omnia & omnimoda, felonias, crimina, offensas, poenas, mortes, punitiones, forisfactur. contemptus negligenc. ignorantias ac alia delicta & offensas, quaecunque praedictam liberationem, evasionem, escapiam, & ad libertatem positionem praedicti Nicolai Norman tangendi, seu aliquo modo concernen. per praefatos Hillerium, Nicalaum carry, johannem Marchant, Nicolaum Martin, & Richardum Deuicke, seu eorum aliquem, vel aliquos, ante praesentemd●em, qualitercumque habit. fact. commiss. sive illapsa.  
Perdonavimus etiam, remisimus & relaxavimus, ac per praesentes, ex certa scientia & mero mortu nostris, pro nobis, haeredibus, & successoribus nostris, perdonamus, remittimus & relamus, praefatis Hillerio Gosselyne, Nicolao carry, johanni Marchant, Nicolao Martin, johanni blundel, Richardo Deuicke, Petro Pelley, & jacobo Amy, omnia & omnimoda riotas, routas, illicitas congregationes, & conventicula illicita, in pacis nostrae perturbationem, per praefatos Hillarium, Nicolaum carry, johannem Marchant, Nicolaum Martin, johannem blundel, Richardun Deuicke, Petrum Pelley, & jacobum Amy, seu eorum aliquem, sive aliquos, ante hac qualiter cunque infra insulam predictam habit. commiss. fact. sive perpetrat. etc.    

¶ Defence of this Garnesey story against M. Harding. 
Defence of 〈◊〉 Garnesey 〈…〉 M. Harding.   
ANd thus have you the true narration of this History, discoursed without corrupting or falsifying any part or sentence thereof, no less faithfully of my part reported, than I received them, who dwelling in the same Isle, and being present the same time, were best acquainted with the matter, and have given sufficient evidence, not only to me, but also to the Queen's highness Commissioners, concerning the same, as both by the letter of the Bailiff, by the sentence of the Dean, by the supplication of the playnetife, and submission of the parties, and likewise by the Queens Pardon granted unto them, may well appear.  
By all which proofs and circumstances thus debated, it remaineth manifest for all men to perceive, what cruelty, and wrong was wrought against these poor women above specified, and no less matter offered, in a case so unjust, justly to expostulate, or rather to wonder at the hard hearts of these men, but especially of the catholic Clergy of Garnesey, who professing the Gospel of peace & charity, should after the example of Christ, walk in the steps of meekness, and mercy, and yet contrary, not only to all Christian charity and mansuetude, but also against all order of equity, or humanity, were so extreme and rigorous, 
The cruel dealing of the Garnesey men against these three women,  to condemn them to the burning fire, under the pretenced colour of heresy. Who if they had been heretics in deed, yet mercy would have corrected the error, and save life, equity would have considered man's weak fragility at least true justice would have heard both the parties advisedly, & also substantially have surveyed the cause, and not to ●ash out the sentence of death so hastily, as they did: yea, and though they had been heretics in deed, yet true christian charity would have stretched farther, and at least to have given them leisure, and respite of time, to reclaim themselves. But now what is here to be said, they being no heretics at all, as neither it could then, nor yet can be proved? For if king Edward's Religion (which was objected to them) were heresy, yet were they then no heretics, when they revoked the same: and if Queen Mary's Religion were heresy, than were they much more heretics themselves, which condemned them of heresy. 
Master Harding in his Rejoinder against M. Iewel●. pag. 184.   
But most of all we have herein to wonder at Master Harding, who in his late rejoinder, written against the Bishop of Salisbury, notwithstanding all these evidences, and demonstrations so certain, & manifestly appearing, yet goeth about, first to deny the story, terming it to be a fable, and afterward being forced to fly a statu inficiali, and to admit the story, he removeth ad translationem criminis, & there seeking, by all means, to clear the Clergy from the spot of cruelty, trasferreth the whole blame only, upon the women that suffered, but principally upon poor Perotine: 
Two crimes objected against Perrotine Massey.  whom he specially charged with two capital crimes, to wit, whoredom, and murder.  
And first, touching his accusation of whoredom, let us hear, how he proveth this matter. 
Master Harding in his Rejoinder. fol. 1ST. pag 2.  Because (saith he) by story it is granted, that she was with child: and yet the Historiographer doth not declare (neither durst for shame) who was her husband, or father to the child. etc. As though that Historiographers being occupied in setting forth the persecution of God's people, suffering death for religion, and doctrine of Christ, were bound, or had nothing else to do, but to play the sumner, and to bring forth, who were husbands to the wives, and fathers to their children: which newfound law of history being never required before, nor observed of any Story writers, if M. H. now shall exact of me, first let him begin with himself, and show us (as wise as he is) who was his own father, if he can. And yet I think not contrary, but his mother was an honest woman. And no less do I think also of this Perotine aforesaid, whereof more shallbe said (God willing) hereafter.  
But in the mean time here cometh in the cavilling objection of M. H. and beareth the Reader in hand, as though for shame I durst not, 
Perrotine untruly accused of whoredom.  or of purpose would not express it. etc. My answer whereunto is this. First to express every minute of matter in every story occurrent, what Story writer in all the world is able to perform it? Secondly although it might be done, what reasonable reader would require it? Thirdly, & albeit some curious readers would so require, yet I suppose it neither requisite, nor convenient to be observed. And four, what if it were not remembered of the author? What if it were to him not known? what if it were of purpose omitted as a matter not material to the purpose? Many other causes beside might incur, which the reader knoweth not of. And shall it then by and by be imputed to shame and blame, whatsoever in every narration is not expressed? or doth M.H. himself in all his sermons never pretermit any thing, that conveniently might be inferred? Who was the husband of this Perotine, the Historiographer hath not expressed: I grant, & what thereof? Ergo thereupon concludeth he, that for shame I durst not. Nay I may marvel rather that he durst for shame utter such untydy Arguments, or so asseverantly to pronounce of an other man's mind and purpose, which is as privy to him, as than it was to me unknown what was her husband's name. And though it had been known, what was that material in the story to be uttered? 
M. Harding requireth of others to do that, which he is not able to do himself.  or what had it relieved the cruel parts of them, which burned both the mother & infant together, though the infant's father had been expressed? And how then did I for shame conceal that, which was not in my knowledge at that time (if I would) to express, nor in my suspicion to misdeem?  
Nevertheless if he be so greatly desirous (as he pretendeth) to know of me, who was this infant's father, I will not stick with M. H. although I can not swear for the matter, yet to take so much pain for his pleasure, to go as near it as I may. For precisely & determinately to point out the right father either of this, or of any child: I trow, neither will M.H. require it of me, neither is he able peradventure himself being asked, to demonstrate his own. And yet as much as I may, to satisfy his dainty desire here in, and partly to help the innocency of the woman, touching this demand, who should be the infant's father, who, say I, but his own mother's husband? the name of which husband was David jores, 
David Iore● husband to Perrotine Massey. Perrotine mary●ed, where, & by whom.  a minister, and married to the said Perotine in king Edward's time, in the Church of our ladies Castle Parish at Garnesey: the party which married them being called M. Noel Regnet a French man, and yet alive, witness hereunto, and now dwelling in london in S. martin's Le grand.  
Thus thue, after my knowledge, I have showed forth, for M.H. pleasure the right husband of this Perotine, and what was his name, who was also alive, his wife being great with child, & partaker of the persecution of the same time, & a schoolmaster, afterward in Normandy. etc. Now if M. H. can take any such advantage hereof to disprove that I have said: or be so privy to the begetting of this child, that he can prove the said David jores, which was the right husband to this wife, not to be the right father to this infant, let him show herein his cunning, by what mighty demonstrations he can induce us to deem the contrary, & as I shall see his reasons, I shall shape him an answer, in such sort (I trust) that he shall well perceive, that whoredom, wheresoever I may know it, shall find no bolstering by me, I wish it might find as little amongst the chaste Catholics of M.H. Church.  
From this I proceed now to the second part of his infamous accusation, wherein he chargeth her of murder. A strange case, 
Perrotine falsely accused of murder.  that she which was murdered herself, with her child, and died before him, should yet be accused to murder the child. Murder doubtless is an horrible iniquity in any person. But the mother to be the murderer of her own infant, it is a double abomination, and more than a monster, so far disagreeing from all nature, that it is not lightly to be surmised of any, without vehement causes of manifest probation.  
Wherefore, to try out this matter more thoroughly touching this murdering mother, let us see. First, what hand did she lay upon the child? None. What weapon used she? None. Did she then drown it, or cast it in some pond, as we read of the strumpets at Rome, whose children's heads were taken up in Pope Gregory's mote, by hundrethes, what time Priests began first to be restrained of lawful wedlock: witness the epistle of Volusianus. pag. 1129. or else did she throw it by the walls into some privy corner, 
Vide supra pag. 1129. col. 1.  as I am credibly certified, that in the 8. year of Q. Elizabeth, certain scalps & other young infant's bones were found and taken out with a stick in the hole of a stone wall in Lenton Abbay, 
A story of young infants murdered in Lenton Abbay, & found in the 8. year of Queen Elizabeth.  by certain Gentlemen within the Country of Nottingham, james Barusse, Richard Loveyt, & W. Lovelace walking in the Prior chamber: witness the said W. Lovelace, with other which saw the bones aforesaid? Or otherwise did she take any hurtful drink to importonate the child within her, as commonly it is reported, few Nu●●eries to have been in England, wherein such a tree hath not been growing within their ground, meet for practising of such a purpose? Neither so, nor so. What then? did she purposely and wittingly thrust herself in jeopardy, to the destruction of her child, when she needed not, 
Pope joane murderer of her child.  as Pope joane, when she might have kept her bed, would needs adventure forth in procession, where both she herself, and her infant perished in the open street?  
Well then, thus much by this hitherto alleged & granted, we have gotten this woman here to be accused of murdering her child, which neither laid hand upon it, nor used weapon against it: neither used any other practice in drowning, hanging, breaking, burying, poisoning, or any other wilful means, whereby to destroy it. And how then? by what manner of way was this woman a murderer of her young babe? Forsooth: (saith M. H) when she was accused and condemned to be burned, 
How and by what reason M. Harding proveth Perrotine to be a murderer.  she did not claim the benefit of her belly, whereby the life both of herself for the time might have been delayed, and the child preserved.  
Whether she did or no, I have not perfectly to say: no more, I ween, hath M.H. Howbeit this is certain, and by witness known, that she uttered no less to her ghostly father in confession. And what if she had opened the same unto the judges? They would (saith he) have spared her life for the time, and so the innocent had been preserved. And how is M.H. sure of this, more than was the life spared of the young Lady, & mistress sometime of M. H. who suffered, 
Lady jane thou●ht to be with child at her death. The law beneficial to women claming the benefit of their belly. Unlawful proceeding in the death of Perrotine.  notwithstanding she was reported of some to be with child? Because the law (saith he) is beneficial to women in her case, claiming the benefit thereof.  
The law so giveth, I grant. But it followeth not therefore, whatsoever the law giveth or prescribeth, the same to be put by and by in execution. But many times the law goeth as it pleaseth them which have the handling of the law. As for example, the law willeth none to be condemned by sentence of death, for heresy, which the first time revoke their opinion, and yet contrary to this law they condemned her unlawfully. Again, the like law prescribeth, none to be executed for heresy, before the writ be sent down the comburendo, and yet contrary to this law, without any such writ (as far as I yet understand) they burned her most cruelly. And what law then was here to be looked for of these men, who in their doings herein seemed, neither to observe law, nor to regard honesty, nor much to pass for charity? And albeit she had claimed never so much the privilege of the law, what had that availed with those men, whose hunting altogether (as by their proceedings may appear) seemeth to be for the household goods of these women, which after their death immediately they encroached in to their own hands.  
But be it admitted, that neither she demanded this benefit of the law, nor that the judges would ever have denied her, if she had so done: yet had it been the part of a grave accuser, before he had been descended into such a ra●ling action of murder against a poor woman now dead & gone, first to have advised wisely with himself, whether it might be, that she had no such intelligence what benefit the law would have given, in case it had been required. For not unlike it is, and well may be thought rather yea, then no, that the simple woman, 
Perrotine defended by simple ignorance.  brought up all her life long in her mother's house in an obscure Iseland, & in such an outcorner of the realm, far of from the Court, and practise of English laws, never heard before of any such benefit of the law: and therefore upon mere simplicity, & for lack of skill required it not, because she knew not what to require. Peradventure also her senses might be so astonished with the greatness and suddenness of the fear, that it was out of her remembrance. Certes, it had been the duty of the judges, which knew the law, & having the woman before them could not be ignorant of her case, to have questioned with her thereof, and to have helped her simplicity in that behalf. Or at least, if they had disdained, 
Lack in the judges. The Priest to blame.  yet it had been the priests part, who was her Ghostly Father, and made privy thereunto, either to have instructed her, or to have stayed the execution of her death, for safeguard of the child.  
But all this denieth M.H. and to aggravate the matter, inferreth, that she, not of any simple unskilfulness of the law, but only of mere wilfulness, 
Rejoinder fol. 185. pag. 1.  for avoiding of worldly shame, concealed her own turpitude, and so became a murderer of her babe. etc. These be the words of M. H. written by him not of any sure ground, but only upon his catholic conjecture: 
M. hardings ground only upon conjectures.  for other demonstration certainly to prove this true, he bringeth none. Wherefore to answer conjecture by conjecture, thus I reply to him again, that in case she had been asked the question of the judges and inquisitors, whether she had been with child, and then had denied the same: or else if she, by any other colourable means, had cloaked her being with child, whereby it should not appear, this accuser might have some probable advantage against the woman. Now, 
Perrotine as he did not open her being with child so neither did she ever deny it.  as she was never demanded of their parts any such question, nor did ever deny any such matter: so to answer this man with as good probability, I hold, that in case they had inquired that matter of her, she would never have denied it. And therefore whereas she is accused for her not uttering of her child: why may she not, by as good reason again be defended for not denying the same.  
But she should have uttered it, saith he. It had been well done: say I. And I would she had, 
The state of M. Hardings accusation.  but yet that is not the question between him and me, what she should have done, but why she did it not. M. Harding wandering in his blind surmises, phantasieth the cause only to be, for hiding her dishonesty, & for that she would not shame the Gospel. So that in Summa, to this effect tendeth all his accusation.  
Perotine being big with child at her condemnation did not show it to the judges.  

M. Har●●ges Argument. The Argument answered.  Ergo, she did not conceal her turpitude, and because she would not shame the Gospel.  
But here this accuser must understand, if he have not forgot his Logic, that such arguments which do truly hold, a Signis, do always presuppose, that the signs which go before the things signified, must be necessary, perpetual and firm, as is between causes natural & their effects. Otherwise if the signs be doubtful, voluntary, or accidental, there is no firm consequent can proceed thereof.  
Now, if the said accuser should be put to his proof, how to justify this his sequel to be true by evident demonstration: that she did it only for covering her dishonesty: I suppose verily he should be found to say more, 
Arguments ●●ignes & 〈◊〉 ●ow they 〈◊〉.  than he is able to make good, and in conclusion should be brought into the like case, as were the Phariseis, who coming to accuse the adulteress before christ, went away mute, with as much shame out of the temple, as the woman herself came in, having not one word to answer. For a man to pronounce assuredly upon the secret cogitation and intent either of man or woman, farther than by utterance of speech is to him signified, passeth his capacity and is to be left only to him, which is serutans corda & renes Deus.  
But for so much as M.H. worketh (as I said) by surmises, construing every thing to the worst, let us see what may be surmised as much again to the contrary, concerning the quality of this surmised murder. Wherein divers things are to be considered, as hereunder followeth.  
The first conjecture is this, that such manner of women which for worldly shame are disposed to murder their children, 
 have otherways to compass that wickedness, then by silence keeping. Now, as touching this Perotine going to be burned, neither could this silence save her if she would, from ●ordly shame, neither is it to be thought any such intent ever to be in her, to murder her child: as might well appear in her mother's house, where if she might have continued her whole time out she intended no less but honestly to be brought to bed, and to nurse up her child, neither caring for shame of the world, nor fearing any slander to the Gospel. Whereby may be argued, that no such intent of murder was ever in her thought.  
For how is it like that she, which had gone so long with child, almost to the full time of her deliverance, & never thought, nor wrought any hurt to the infant all that while, should now going to her own death, mind more hurt to her child, than she did before, hoping herself to live?  
Secondly, how knoweth M.H. to the contrary, but that she was known in the town to be with child, 
 and went boldly abroad without note of any shame, before the time she came in trouble? Which being true, shame then could be no cause, why she should conceal her child more now after her condemnation, than she did before she was condemned.  

 Thirdly, admit the case it was not known before, what advantage thereby should rise to her, being now appointed to die, by concealing her being with child. She should have eschewed (saith M.H.) the public shame and obloquy of the world, in that none should have known her to be with child. First, what shame was it for a married wife to be noted to be with child? Again, what gain had that been to her, to avoid the shame and fame of the world, which had not to live in the world, being now condemned to die?  

 Fourthly, how is it like, that for shame she meant to conceal that from the world, which both knew she should not live in the world, and also suffer that kind of death whereby her child could not be hidden from the sight of the world, though she had gone about herself never so much to conceal it?  
Fiftly, how is it to be thought, that any woman, going to such a sharp punishment of fire to be consumed, would let for any worldly shame, to reschue her own life from so bitter torment, 
 at least so long as she might, beside the safeguard also of her child, if by any means she had known any remedy?  
Sixtly, for so much as M. Harding doth so heinously charge her with the wilful murdering of her own natural child: 
 let all indifferent consciences this consider with themselves, what was the cause that moved her so willingly to recant as she did, but partly to save her own life, and especially the poor innocent? Whereby it is manifest to be understanded, what a motherly affection she had to save her infant, if the fathers of the spirituality had not been so cruel, against all order of law to cast both her and her child away, all this her said recantation not withstanding.  
seventhly and lastly, 
The 7. conjecture.  when M.H. hath inveighed all that ever he can against this poor Perotine, yet is all the same but a by matter from this principal purpose pretended, supposing thereby through his depraving of her, to justify and excuse the Pope holy Clergy, which wrought her death. Which will not be. For what soever her life was beside, yet for so much as the cause of her death & condemnation, was neither for their, whoredom, nor murder but only and merely for Religion, which deserved no death: I therefore having in my story no further to deal as I said before, so do I say again, that the cause of her condemning was wrongfully, her death was cruel, the sight of the babe was rueful, the proceeding of the judges was unlawful, the whole story is pitiful, and of all this the priests and clergy were the authors principal. All which being considered, and well expended, M.H. I trust may stand sufficiently contented. Or if he think murder to be a thing, which ought not (as it ought not in deed) lightly to be passed over, let him then find out murder where it is, and tell us truly without affection of partiality, where the true murder lieth: whether in the poor woman, which together with her child was murdered, or in them which without all law and conscience, brought them both to death?  
Briefly and finally to conclude with this man, what soever the woman was, she is now gone. 
The conclusion of this defence.  To bite so bitterly against the dead it is little honesty. And though the accusation had in it some truth, yet this accusation here needed not. Now the same being false, it is to much unmerciful. At least being doubtful and to him unknown, charity would have judged the best. Humanity would have spared the dead. And if he could not ford her his good word: yet he might have left her cause unto the Lord, which shall judge both her and him. To pray for the dead he findeth in his Mass, but to backbite the dead, he neither findeth in his Mass, Matins, nor Evensong. And no doubt but in his Dirige & commendations he commendeth many one, less deserving to be commended then this woman, let Catholic affection be set aside. And though the merits of her cause deserved not his commendations yet did she never deserve at M. hardings hands to give her such a Kyrieleson (as they say) after her departure. Cruelty she suffered enough alive, though M. H. had not added this cruel invective to her former afflictions: wherein notwithstanding he hurteth not her but hurteth peradventure himself, neither so much destaineth her honesty, as he blemisheth his own. It hath been the manner of learned men in time past, with their defending oration, ever to be more ready, then to accuse. And if they did at any time accuse: yet never but enforced, neither did they accuse any but such only as were alive, and that neither but in such matters, wherein either the common wealth, or themselves were vehemently touched.  
Now if this grieve him so greatly, that in my story I have termed her to be a martyr: let him consider the cause wherefore she suffered, which was neither for felony, murder, nor whoredom, but only for the religion in K. Edward's time received: and when he hath confuted that religion, I shall cross her out of the book and fellowship of Martyrs. In the mean time my exhortation shall be this to M. Harding.  
First, that if he will needs become a writer in these so furious and outrageous days of ours, he will season his vain of writing with more mildness and charity, & not to give such example of railing to others.  
Secondly, that he will moderate his judging & condemning of other with more equity and indifferency, 
Exhortation to M. Harding.  and not to be so rash and partial. For if she be to be accounted a murderer, which so carefully went about by recantation to save both herself and her child from the fire: what is to be said of them which condemned her so cruelly, and caused both her and the infant to be burned, notwithstanding that she for safeguard of their lives had (as I said) recanted. And yet so partial is he, that in all this invective crying out so intemperately against the woman and the child that were burned, he speaketh never a word of their condemners and true murderers in deed.  
Thirdly, for so much as M. Harding is here in hand with infantacide: and with casting away young children's lives, I would wish, that as he hath sisted the doings of this woman to the uttermost, 
Murder in the spiritual clergy noted·  who was rather murdered then a murderer: so he would with an indifferent eye look on the other side a little upon them of his own Clergy, and see what he could find there amongst those wilful contemners of immaculate marriage. Not that I do accuse any of incontinency, whose lives I know not but there is one above, that well knoweth and seethe all things, be they never so secret to man, and most certainly will pay home at length with fire and brimstone when he seethe his time.  
I say no more, and not so much as I might, following herein the Painters, which when their colours will not serve to express a thing that they mean, 
God knoweth what spilling & murdering of infants there is in the world.  they shadow it with a veil. But howsoever the matter goeth with them whether they may or may not be suspected touching this crime aforesaid of infantacide, most sure and manifest it is that they are more than worthily to be accused of homicide in murdering the children and servants of God, both men and women, wines and maids, old & young, blind and ●ame, mad and unmadde, discreet and simple innocentes, learned with the unlearned, and that of all degrees from the high Archbishop to the Clerk and Sexton of the church, and that most wrongfully and wilfully, with such effusion of innocent Christian blood, as crieth up daily to God for vengeance.  
And therefore M.H. in my mind should do well, to spare a little time from these his invectives wherewith he appeacheth the poor protestants of murder, whom they have murdered themselves, and exercise his pen with some more fruitful matter, to exhort these spiritual Father's first to cease from murdering of their own children to spare the blood of innocentes, & not to persecute Christ so cruelly in his members, as they do, and furthermore to exhort in like manner these Agamistes, and wilful reiecters of matrimony, 
Agamistae, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth men unmarried, or against marriage.  to take themselves to lawful wives, and not to resist Gods holy ordinance, nor encounter his institution with an other contrary institution of their own devising, lest perhaps they prevented by fragility, may fall into danger of such inconveniences above touched: which if they be not in them, I shall be glad: but if they be, it is neither their railing against the poor protestants, nor yet their secret auricular confession, that shall cover their iniquities from the face of the Lord, when he shall come to reveal abscondita tenebrarum, & judicare saeculum per ignem.  
And thus for lack of further leisure, I end with M. H. having no more at this time to ●ay unto him, but wish him to fear God, to embrace his truth, to remember himself, and to surcease from this uncharitable railing and brawling, especially against the dead which cannot answer him, or if he will needs continued still to be such a vehement accuser of other, yet that he will remember what belongeth to the part of a right accuser: First, that his accusation be true: secondly that no blind affection of partiality be mixed withal: thirdly, whosoever taketh upon them to carp and appeach the crimes of other, 
The parts of a 〈◊〉 accuser.  ought themselves to be sincere and upright, and to see what may be written in their own foreheads.  
Whoredom and murder be grievous offences, and worthy to be accused. But to accuse of murder the parties that were murdered, and to leave the other persons untouched which were the true murderers, it is the part of an accuser, which deserveth himself to be accused of partiality.  
As verily I think by this woman, that if she had been a Catholic papist and a devout follower of their Church, as she was a Protestant, she had neither been condemned them alive of them, nor now accused being dead of M. H. But God forgive him, and make him a good man, if it be his will.  

Three Martyrs burned at Greenstead in Sussex.  
near about the same time that these three women with the infant were burned at Garnesey, 
〈…〉 Martyrdom of two 〈◊〉 and one woman at ●●●nestede in 〈◊〉,  suffered other three likewise at Grenestead in Sussex, two men and one woman, the names of whom were Thomas Dungate john Foreman, and mother Tree, who for righteousness sake, gave themselves to death and torments of the fire, patiently abiding what the furious rage of man could say or work against them, at the said Town of Grenested ending their lines, the xviij. of the said month of july, and in the year aforesaid.   

¶ The burning and martyrdom of Thomas More in the Town of Leicester, june xxvi. the year .1556.  

〈◊〉 26.  AS the bloody rage of this persecution, spared neither man, woman, nor child, wife, nor maid, 
The burning of Thomas Moor a simple innocent, 〈◊〉 Leicester.  lame▪ blind nor cripple, and so through all men and women, as there was no difference: either of age or sex considered: so neither was there any condition or quality respected of any person: but whosoever he were that held not, as they did on the pope, and sacrament of the Altar, were he learned or unlearned, wise, or simple, innocent, all went to the fire. As may appear by this simple poor creature, & innocent soul named Thomas More retaining as a servant to a Man's house in the town of Leicester, about the age of 24. and after in manner of an housbandman, for speaking certain words, that his Maker was in heaven, & not in the Pixe, was thereupon apprehended in the country, 
Thomas Moor examined before the Bishop.  being with his friends. Who coming before his Ordinary, first was asked, whether he did not believe his Maker there to be, pointing to the high Altar. Which he denied.  
Then asked the Bishop, how then, said he, dost thou believe?  
The young man answered again: as his Creed did teach him.  
To whom the bishop said: and what is yonder that thou seest above the altar? He answering, said: forsooth I cannot tell what you would have me to see. I see there fine clothes, with golden tassels, and other gay ge●e hanging about the pixe. What is within I cannot see.  
Why? Dost thou not believe, saith the bishop, Christ to be there, flesh, blood, and bone? No, that I do not, said he.  
Whereupon the Ordinary making short with him, red the sentence, 
 and so condemned the true and faithful servant of Christ to death, in saint Margaretes Church in Leicester: who was burnt and suffered a joyful & glorious martyrdom, for the testimony of righteousness, in the same Town of Leicester, the year of our Lord above mentioned .1556. about the 26. of june.  
To this Thomas Moor, we have also annexed the answers, and examination of one john jackson, before Doctor Cook one of the Commissioners, for that it belongeth much unto the same time.   

¶ The examination of john jackson, had before Doctor Cook, the 11. day of March. An. 1556.  
FIrst, when I came before him, he railed on me, and called me heretic, I answered and said: 
 I am no heretic.  Cook. 
Yes, quoth he. For M. Read told me that then wast the rankest heretic of all them in the Kings' Bench.  jackson. 
I said I knew him not.  Cook 
No, quoth he? Yes, he examined thee at the kings Bench.  jackson 
I answered him, and said: he examined five other, but not me.  Cook. 
Then answer me: what sayest thou to the blessed sacrament of the Altar? tell me.  jackson. 
I answered: it is a diffuse question, to ask me at the first dash, you promising to deliver me.  Cook. 
What an heretic is this, quoth he?  jackson. 
I said: it is easier to call a man heretic then to prove him one.  Cook. 
Then he said: what Church art thou of?  jackson. 
What church, quoth I? I am of the same church that is builded on the foundation of the Prophets & the Apostles, jesus Christ being the head corner stone. 
The church.   Cook. 
Thou art an heretic, quoth he.  jackson 
Yea, quoth I? how can that be, seeing that I am of that Church? I am sure that you will not say that the Prophets, and Apostles were heretics.  Cook. 
No, quoth he. But what sayest thou to the blessed sacrament of the Altar again? Tell me. 
  jackson. 
I answered him, and said, I find it not written.  Cook. 
No, quoth he? Keeper away with him.  jackson. 
Yet I tarried there long, and did talk with him, and I said: Sir, I can be content to be tractable, and obedient to the word of God.  Cook. 
He answered and said to me, that I knew not, what the word of God meant, nor yet whether it were true or not.  jackson. 
I answered, and said to him, yes that I do.  Cook. 
Whereby, quoth he?  jackson. 
Hereby said I. Our saviour Christ saith: Search the Scriptures, for in them you think to have eternal life. For they be they that testify of me.  Cook. 
This is a wise proof, quoth he.  jackson. 
It is so, quoth I? What say you then to these words that the Prophet David said? What soever he be that feareth the Lord, he will show him the way that he hath chosen: his soul shall dwell at ease, and his seed shall possess the land The secrets of the Lord are among them that fear him, and he showeth them his covenant. etc.  Cook. 
Well, quoth he, you shall be rid shortly one way or other.  jackson. 
Then I said to him: my life lieth not in man's hands: therefore no man shall do more unto me then god will suffer him.  Cook, 
No quoth he? Thou art a stubborn & naughty fellow. 
Although 〈◊〉 call 〈◊〉 Papists, 〈◊〉 they 〈◊〉 you 〈…〉 of the Church.   jackson. 
You cannot judge of me, quoth I, except you did see some evil by me.  Cook. 
No, quoth he? Why may not I judge thee, as well as thou, and thy fellows judge us, and call us Papists?  jackson. 
Why, quoth I? that is no judgement, but Christ saith: If you refuse me, and receive not my word, you have one that judgeth you. The word that I have spoken unto you now, shall judge you in the last day.  Cook. 
I pray thee tell me, who is the head of the congregation?  jackson. 
I answered, and said: Christ is the head.  Cook, 
But who is head in earth?  jackson. 
I said: Christ had members here in yearth.  Cook 
Who are they, quoth he?  jackson. 
They, quoth I, that are ruled by the word of God.  Cook. 
You are a good fellow, quoth he.  jackson. 
I am that I am quoth I.  Cook. 
Then he said to my keeper, have him to prison again.  jackson. 
I am contented with that, quoth I: and so we departed. I answered no further in this matter, because I thought he should not have my blood in a corner. But I hope in the living God, that when the time shall come before the congregation, I shall shake their building on an other manner of fashion. For they build but upon sand and their walls be daubed with untempered mortar, 
The buildings of the Papists 〈…〉.  and therefore they cannot stand long.  
Therefore good brothers and sisters, be of good cheer for I trust in my God, I, and my other prison fellows shall go joyfully before you, praising God most heartily, that we are counted worthy to be witnesses of his truth, I pray you accept my simple answer at this time, committing you unto God.  
Of this john jackson, besides this his foresaid answers and examination before Doctor Cook one of the Commissioners, no more as yet came unto our hands.   

¶ The examination of john Newman Martyr, which is to be referred to his story before, pag. 1683.  

Refer this to the pag. ●●83.  IOhn Newman was first apprehended in Kente, dwelling in the town of Maydestone, and there was examined before D. Thornton Suffragan, and others, at Tenterden. From thence he was brought to Boner, and there condemned with M. Denley and Pachyngham, and burned at Saffron Walden, as is before storied. But because his examinations and answers before the Suffragan came not then to my hands, I thought here in this place to bestow them, rather than they should utterly be suppressed. And first what his answer was, by writing to the said Suffragan, after his apprehension, you shall hear by the tenor of his own words as follow.  

〈◊〉 john newman's words in 〈◊〉 to D. Thom●●●  IT may please you to understand, that for the space of all the time of king Edward's reign, we were diligently instructed with continual sermons made by such men whose faith, wisdom, learning, and virtuous living, was commended unto all men, under the kings hand and seal, and under the hands of the whole Counsel. These men taught diligently a long time, persuading us by the allegations of God's word, that there was no transubstantiation, nor corporal presence in the sacrament. Their doctrine was not believed of us suddenly, but by their continual preaching: and also by our continual prayer unto god that we might never be deceived, but if it were true that GOD would incline our hearts unto it: and if it were not true, that we might never believe it.  
We weighed that they laboured with God's word, and we asked the advise of our friends: neither could we find that they preached false doctrine. We considered also, as we did learn, that the kings Grace and his Counsel, and the most part of all the whole realm, believed as they taught, because no man preached the contrary. Also we know that the preachers were commanded by the king and the laws of the Realm, to preach unto us such doctrine, as was to the authority of God's word, agreeable and no other. And by their diligent setting forth of it, by the kings commandment, and the whole consent of the whole Counsel, and by the authority of the Parliament, we embraced it, and received it, as a very infallible truth taught unto us, for the space of seven. years. Wherefore, until such time as our consciences are otherwise taught and instructed by God's word we cannot with safeguard of our consciences, take it, as many suppose at this time. And we trust in God that the Queen's merciful highness, neither yet her most honourable Counsel will in a matter of faith use compulsion, nor violence, because faith is the gift of God, and cometh not of man, neither of man's laws, neither at such time as men require it, but at such time as God giveth it.   

¶ The examination and answers of john Newman Martyr, before D. Thornton and others.  
FIrst, one of the Doctors, or one of the Bench, either the Archdeacon, or Fauced, or some other, 
The examination and answers of john Newman: which is to be referred to the pag. 1683.  whose name john Newman doth not express, beginneth ask in this wise.  Doctor. 
How say ye to this? This is my body which is given for you.  Newman. 
It is a figurative speech, one thing spoken, and an other meant, as Christ saith: I am a vine, I am a door, I am a stone, etc. Is he therefore a material stone, a vine, or a door?  Doct. 
This is no figurative speech. For he saith: This is my body which is given for you, & so saith he not of the stone vine, or door: but that is a figurative speech.  New. 
Christ saith, this cup is the new Testament in my blood. 
This cup is the new Testament, is a figurative speech.  If ye will have it so meant, then let them take and eat the Cup.  Doct. 
Nay, that is not so meant, so it is a common phrase of speech among ourselves: we say to our friend, drink a cup of drink, and yet we mean he should drink the drink in the cup.  New. 
Why if we will have the one so understood, ye must so understand the other.  Doct. 
Nay, it is a common use of speech, to say drink a cup of Ale, or Beer? And therefore it is no figurative speech.  New. 
The often using of a thing doth not make that thing otherwise than it is: 
What is a figurative speech?  but where soever one thing is spoken and an other meant, it is a figurative speech.  Doct. 
Well, we will not stand here about. How say ye by the real presence? Is not Christ's natural body there that was borne of the virgin Mary?  New. 
No, I do not so believe, neither can I so believe: for the soul of man doth not feed upon natural things, as the body doth.  Doct. 
Why, how then doth he feed?  New. 
I think the soul of man doth feed as the Angels in heaven, whose feeding is only the pleasue, joy felicity, and delectation that they have of God: & so the soul of man doth feed and eat, through faith, the body of Christ.  Colens. 
Yea, but if the body do not feed upon natural things, the soul cannot continue with the body: 
Collins reasoneth with Newman.  therefore the body must needs feed upon natural things, that both may live together.  New. 
I grant it to be true: but yet the soul doth live otherwise then the body, which doth pearish: therefore natural things do but feed the body only. I pray you what did judas receive at the supper.  Colens. 
Marry, judas did receive the very body of christ but it was to his damnation.  Newman. 
Why? was the Devil entered into him before. 
Whether judas received the body of Christ, or no?  Then he had both the Devil and christ in him at one tyme.  Colens. 
Nay, the devil did enter into him afterwade.  New. 
Yea, and before too what do ye think? had he but one Devil. Nay I think he had rather a legion of devils at the latter end.  Colens. 
Well, put case it be so, what say you to that?  New. 
Marry, if Christ and the Devil were both in judas at once, I pray you how did they two agree together?  Colens. 
We grant they were both in judas at that time: for christ may be where the Devil is, if he will, but the devil cannot be where Christ is, except it please Christ.  New. 
Christ will not be in an unclean person that hath the Devil.  Thornton. 
Why, will ye not believe that Christ was in hell and ye will grant that the Devil is there: 
D. Thornton reasoneth with john Newman.  and so might he be in judas, and if it pleased him.  New. 
Christ would not suffer Mary Magdalen to touch him, which sought him at his grave, and did love him entirely: much less he will suffer an ungodly man to receive him into his unclean body.  Thornton. 
Yes, seeing God may do all things, he may do what he list, and be where he will: And doth not the Psal. say: he is in hell, and in all places. Why should we then doubt of his being there.  New. 
Though his Godhead be in all places, yet that is not sufficient, to prove that his humanity is in all places.  Thornton. 
No, do you not believe that God is omnipotent, and may do all things?  New. 
I do believe that God is almighty, and may do all that he will do.  Thornton. 

The omnipotency of Christ doth not prove him to be really in the Sacrament.  Nay, but and if he be omnipotent, he may do all things, and there is nothing unpossible for him to do.  New. 
I know God is almighty, and can do all that he will but he cannot make his son a liar, he cannot deny himself, nor he cannot restore virginity once violated and defiled.  Thornton. 
What is that to your purpose. GOD doth not defile virginity: we speak but of things that God doth.  New. 
Why, will ye have the humanity of Christ in all places, as the deity is?  Thornt. 
Yea, he is in all places, as the deity is, if it please him. 
Absurdity in the Pope's doctrine.   New. 
I will promise you that seemeth to me a very great heresy: for heaven and earth are not able to contain the divine power of God, for it is in all places, as here and in every place: and yet ye will say, that where soever the deity is, there is also the humnanitie: and so ye will make him no body, but a fantastical body, and not a body in deed.  Thornton. 
Nay, we do not say he is in all places, as the deity is, but if it please him, he may be in all places with the deity.  New. 
I promise you that it seemeth to me as great an heresy as ever I heard of in my life, 
The humanity of Christ may not be in all places.  and I dare not grant it, lest I should deny Christ to be a very man, and that were against all the scriptures.  Thornton. 
Tush, what shall we stand reasoning with him? I dare say he doth not believe, that Christ came out of his mother, not opening the matrice. Do you believe that Christ rose from death and came through the stone?  New. 
I do believe that Christ rose from death: But I do not believe that he came through the stone, neither doth the scripture so say.  Thornton. 
Lo, how say you, he doth not believe that christ came through the stone: And if he doth not believe this, how shall he believe the other? If he could believe this, it were easy for him to believe the other.  New. 
The scripture doth not say he went through the stone, but it saith the Angels of God, 
Note the gross ignorance of this Suffragan.  came down and rolled away the stone, and for fear of him: the keepers became even as dead men.  Thornt. 
A fool, fool, that was because the women should see that he was risen again from death.  New. 
Well the scripture maketh as much for me, as it doth for you and more to.  Thornton. 
Well, let us not stand any longer about him. Back again to the real presence. How say ye, is the body of Christ really in the sacrament, or no?  New. 
I have answered you already.  Thornton. 
Well do ye not believe that he is there really?  New. 
No, I believe it not.  Thornton. 
Well, will ye stand to it?  New. 
I must needs stand to it, till I be persuaded to a further truth.  Thornton. 
Nay, ye will not be persuaded, but stand to your own opinion.  New. 
Nay I stand not to mine own opinion, GOD I take to witness, but only to the scriptures of God, and that can all those that stand here witness with me, and nothing but the scriptures: and I take God to witness, that I do nothing of presumption, but that that I do, is only my conscience, and if there be a further truth: then I see, except it appear a truth to me, I cannot receive it as a truth. And seeing faith is the gift of God, and cometh not of man: for it is not you that can give me faith nor no man else, therefore I trust ye will bear the more with me, seeing it must be wrought by God, and when it shall please God to open a further truth to me, I shall receive it with all my hart, and embrace it.  Thornton 
had many other questions, which I did not bear away: but as I do understand: these are the chiefest as for taunts, foolish, and unlearned, he lacked none. Praise GOD for his gifts, and GOD increase in us strength.   

* The argument of john Newman. 
Argument in the 2. figure.   
If the body of Christ were really and bodily in the sacrament, than who soever received the sacrament, received also the body.  
The wicked, receiving the sacrament, receive not the body of Christ.  
Ergo, the body of Christ is not really in the Sacrament.   

* Argument.  
Ca- They which eat the flesh, and drink the blood of Christ, dwell in him, and he in them.  
mes- The wicked dwell not in Christ, nor he in them.  
tres Ergo, The wicked eat not the flesh, nor drink the blood of Christ.   

* Argument.  
Ca- They that have Christ dwelling in them, bring forth much fruit. john. 15. He that dwelleth in me, and I in him, bringeth forth much fruit. etc.  
mes- The wicked bringeth forth no fruit of goodness.  
tres. Ergo, they have not Christ's body dwelling in them.   

¶ Argument.  
Da- Where remembrrunce is of a thing, 
Argument in the 3. figure.  there is imported the absence thereof.  
ti- Remembrance of Christ's body is in the sacrament: Do this in remembrance of me. etc.  
si. Ergo, Christ's body there is imported to be absent.  
Marry they will say, we see him not with our outward eyes, but he is commended under the form of bread & wine, and that that we see, is nothing but a quality or an accidence. But let them show me a quality or an accidence without a substance, and I will believe them. And thus much concerning newman's examinations and arguments, whose martyrdom is before expressed.    

¶ The martyrdom of joane Waste, a blind woman in the Town of Darbye.  
THe first day of August, in the year above specified, suffered likewise at the Town of Derby, 
August. 1. joan Waste a blind woman and Martyr.  a certain poor honest godly woman: being blind from her birth, and unmarried, about the age of xxii. named joane Waste, of the Parish of All-hallows. Of them that sat upon this innocent woman's blood, the chiefest was Ra●e Bayne Bishop of the diocese, Doctor Draycot his Chancellor, sir john Port Knight, henry Uernon Esquire, Peter Finshe official of Derby, with the assistance also of divers other, Richard Warde, and William Bembrige, the same time being Bailiffs of the Town of Derby etc. First after the above named bishop, and Doct. Draycot had caused the said joane Waste to be apprehended in the Town of Derby, suspecting her to be guilty of certain heresies, she was divers times privily examined, as well in prison as out of Prison: by Finsh the Official aforesaid: After that brought to public examination before the Bishop, at last was there burnt in Derby, as is above said. Touching whose life, bringing up, & conversation, somewhat more amply we mind to discourse as by faithful relation hath come to my hands.  
First, 
The life & conversation of joan Waste.  this joane Waste was the daughter of one William Waste, an honest poor man, and by his science a Barber: who some time also used to make Ropes. His wife had the same joane, and one other at one birth, and she was borne blind. And when she was about xii. or xiiii. years old, she learned to knit hosen and sleeves, and other things, which in time she could do very well. Furthermore as time served she would help her father to turn ropes, and do such other things as she was able, and in no case would be idle. 
Anno 1556. August.  Thus continued she with her father and mother during their lives: After whose departure then kept she with one Roger Waste her brother, who in the time of king Edw. the 6. of blessed memory, gave herself daily to go to the church to hear Divine service read in the vulgar tongue. 
joan Waste slawen by the spirit 〈◊〉 God, to the love of Religion.  And thus by hearing Homilies and sermons, she became marvelously well affected to the Religion then taught. So at length having by her labour gotten and saved so much money as would buy her a new testament, she caused one to be provided for her. And though she was of herself unlearned and by reason of her blindness unable to read, yet for the great desire she had to understand and have printed in her memory the sayings of holy scriptures contained in the new Testament, she acquainted herself chief with one john Hurt, than prisoner in the common Hall of Derby, for debts.  
The same john Hurt being a sober grave man of the age of three score and ten years, by her earnest entreaty, and being Prisoner, 
The earnest 〈◊〉 of joane Wast 〈◊〉 ●earne 〈◊〉 Scriptures.  and many times idle and without company, did for his exercise daily read unto her some one chapter of the new Testament. And if at any time he were otherwise occupied or letted through sickness: she would repair unto one john Pemerton Clerk of the Parish Church of all saints in the same town of Derby, or to some other person which could read, and sometimes she would give a penny or two (as she might spare) to such persons as would not freely read unto her, 
john Hurt 〈◊〉 john Pemerton 〈◊〉 to joane Waste. A notable 〈◊〉 of God 〈◊〉 woman. joane Wast both blind and unlearned, yet was perfect in the Scriptures.  appointing unto them aforehand how many chapters of the new Testament they should read, or how often they should repeat one Chapter upon a price.  
Moreover in the said joane Waste, this was notorious that she being utterly blind, could not withstanding without a guide, go to any Church within the said town of Derby, or to any other place or person, with whom she had any such exercise. By which exercise she so profited, that she was able not only to recite many chapters of the new testament without book, but also could aptly impugn, by divers places of scriptures, as well sin, as such abuses in Religion, as then were to much in use, in divers and sundry persons.  
As this godly woman thus daily increased in the knowledge of God's holy word and no less in her life expressed the virtuous fruits and exercise of the same: Not long after, through the fatal death of blessed K. Edw. followed the woeful ruin of religion, in the reign of Queen Mary his sister. In which alteration, notwithstanding the general backsliding of the greatest part and multitude of the whole realm into the old papism again, yet this poor blind woman continuing in a constant conscience, proceeded still in her former exercise, both being zealous in that she had learned, and also refusing to communicate in religion with those which taught contrary doctrine to that she before had learned in king Edward's time, as is above declared.  
For the which she was called and convented before the foresaid Bishop and D. Draycot, with divers other called in to bear witness.  

* Articles ministered unto her.  
THe Articles ministered to her, and wherewith she was charged, 
The Articles objected to joane Waste.  were these: First, that she did hold the Sacrament of the Altar, to be but only a memory or representation of Christ's body, and material bread and wine, but not his natural body, unless it were received. And that it ought not to be reserved from time to time over the Altar, but immediately to be received etc.  
Item that she did hold, in receiving of the sacrament of the Altar, she did not receive the same body that was borne of the virgin Mary, and suffered upon the Cross for our redemption. etc.  
Item, she did hold, that Christ at his last supper did not bless the bread that he had then in his hands, but was blessed himself, and by the virtue of the words of consecration, the substance of the bread and wine is not converted and turned into the substance of the body & blood of Christ.  
Item, she did grant that she was of the parish of All-hallows in Derby. etc.  
Item, that all and singular the premises are true and notorious by public report and fame. etc.  

The answer of joane Waste to the Articles.  Whereunto she answered, that she believed therein so much as the holy scriptures taught her, and according to that she had heard preached unto her by divers learned men Whereof some suffered imprisonment, and other some suffered death for the same Doctrine. Amongst whom she named, beside other, Doctor tailor, whom she said took it of his conscience, that the doctrine which he taught was true, and asked of them, if they would do so in like case for their doctrine, which if they would not, she desired them for God's sake not to trouble her being a blind, poor, and unlearned woman, with any further talk, saying (by God's assistance) that she was ready to yield up her life in that faith, in such sort as they should appoint.  
And yet notwithstanding being priest by the said bishop and Doctor Draycot, 
Well argued▪ Because Christ is omnipotent Ergo, there is no bread in the Sacrament.  with many arguments of Christ's omnipotency, as, why was not Christ able as well to make the bread his body, as to turn water into wine, raise Lazarus from death, and such other like arguments: and many times being threatened with grievous imprisonmentes, torments, & death. The poor woman thus being, as it were, half astonished through their terrors & threats, and desirous (as it seemed) to prolong her life, offered unto the Bishop then present, 
The offer of joane Waste to the Bishop, if he would take upon his conscience, to answer before God for his doctrine.  that if he would before that company, take it upon his conscience, that the doctrine which he would have her to believe concerning the sacrament, was true, and that he would at the dreadful day of judgement answer for her therein (as the said Doct. Taylor, in divers of his sermons did offer) she would then further answer them.  
Whereunto the Bishop answered, he would. But Doctor Draycot his Chancellor, hearing that, said: My Lord, you know not what you do, 
Note here the difference between the conscience of the Protestant, and of the Papist. The Bishop and his Chancellor durst not take upon their conscience, to answer before GOD for their doctrine. Sentence pronounced against joane Waste. The writ brought down for the burning of joane Waste. Doctor Draycot appointed to Preach at the burning of joane Waste. D. Draycottes railing Sermon against joane Waste.  you may in no case answer for an heretic. And immediately he asked the poor woman whether she would recant or no, & said she should answer for herself. Unto whose sayings the Bishop also reform himself.  
The poor woman perceiving this, answered again that if they refused to take of their conscience that it was true they would have her to believe, she would answer no further, but desired them to do their pleasure, and so after certain circumstances, they pronounced sentence against her, and delivered her unto the Bailiffs of the said Town of Derby afore named. Who after they had kept her about a month or five weeks, at length there came unto them a writ De heretico comburendo: by virtue whereof they were appointed by the said bishop to bring her to the parish Church of all Saints at a day appointed where Doct. Draycot should make a Sermon.  
When the day and time was come that this innocent Martyr should suffer, first cometh to the Church Doct. Draycot accompanied with divers gentlemen, as Master Tho. Powthread, M. Henry Uernon, M. Dethick of Newall, and divers others. This done, & all things now in a readiness, at last the poor blind creature and servant of God was brought and set before the Pulpit, where the said Doct. being entered into his sermon, and there inveighing against divers matters, which he called heresies, declared unto the people that that woman was condemned for denying the blessed sacrament of the Altar to be the very body and blood of Christ really and substantially, 
Blessed are you when men shall revile you, & say all evil against you, for my name's sake. Math. 5.  and was thereby cut off from the body of the Catholic church and said, that she was not only blind of her bodily eyes but also blind in the eyes of her soul▪ And he said, that as her body should be presently consumed with material fire: so her soul should be burned in hell with everlasting fire, as soon as it should be separated from the body, and there to remain world without end, and said it was not lawful for the people to pray for her: and so with many terrible threats he made an end of his sermon, and commanded the Bailiffs and those gentlemen to see her executed. And the sermon thus ended, 
joane Waste brought to the place of execution.  eftsoons the blessed servant of God was carried away from the said Church, to a place called the windmill Pit, near unto the said Town, and holding the foresaid Roger Waste her brother by the hand she prepared herself, and desired the people to pray with her, and said such prayers as she before had learned, & cried upon Christ to have mercy upon her as long as life served. In this mean season, 
The martyrdom of joane Waste.  the said D. Draycot went to his Inn, for great sorrow of her death, and there laid him down, and slept during all the time of her execution and thus much of joane Waste.  
Now, for so much as I am not ignorant (faithful reader) that this, and other stories more, set forth of the Martyrs, shall not lack carpers and markers enough ready to seek all holes and corners, how to diffame the memory of GOD'S good saints, and to condemn these histories, of lies and untruths: especially histories wherein they see their shameful acts and unchristian cruelty detected and brought to light: therefore for better confirmation of this history above written, and to stop the mouths of such Momes, this shall be to admonish all and singular readers hereof, that the discourse of this poor blind woman's life and death, in such sort as is above prefixed, 
Anno 1556.  hath been confessed to be very true, by divers persons of worthy credit and yet living: and also hath been specially perused and examined by W. Baynbridge, tofore mentioned, Bailiff then of Darbye: who aswell of his own knowledge, as by special inquiry and conference, by him made, with divers others, hath certified us the same to be undoubted: besides the Testimonial of john Cadman Curate of the said town, and of other also, upon whose honesty well known, and their report herein nothing differing from such as were best acquainted with that matter, I have been here the more bold to commit this story to posterity, for all good men to consider and to judge upon.    

* Edward Sharp.  
ABout the beginning of the next month following, which was September, 
September. 8.  a certain godly, aged, devout, & zealous person of the Lords glory, borne in Wiltshyre, named Edward Sharp, 
The martyrdom of Edward Sharpe at Bristol.  of the age of lx. years, or thereabout, was condemned at Bristol to the like Martyrdom where he constantly & manfully persisting in the just quarrel of Christ's Gospel, for misliking and renouncing the ordinances of the romish Church, was tried as pure gold, and made a lively sacrifice in the fire: in whose death as in the death of all his other saints, the Lord be glorified and thanked for his great grace of constancy: to whom be praise for ever, Amen.   

¶ Four suffered at Mayfield.  
next after the martyrdom of Edward Sharpe above said, 
September. 24. The martyrdom of four at Mayfield in Sussex.  followed iiii. which suffered at Mayfield in Sussex, the xxiiii. day of September. anno. 1556. Of whose names, two. we find recorded, and the other two we yet know not, and therefore according to our register, here under they be specified, as we find them.  


john Hart Tho. Ravensdale A shoemaker, and a Coriar. September. 25. The martyrdom of a Carpenter at Bristol.  john Hart.  
Thomas Ravensdale.  
A Shoemaker.  
And a Coriar.   
Which said .4. being at the place where they should suffer, after they had made their prayer, and were at the stake, ready to abide the force of the fire, they constantly & joyfully yielded their lives for the testimony of the glorious Gospel of jesus Christ, unto whom be praise for ever, and ever. Amen.  
The day after the martyrdom of these foresaid at Mayfield, which was the 24. of September. an. 1556. was a young man (which by science was a Carpenter, whose name we have not) put to death for the like testimony of jesus Christ at Bristol, where he yielding himself to the torments of the fire, gave up his life into the hands of the Lord, with such joyful constancy and triumph, as all the Church of Christ have just cause to praise God for him.   

The martyrdom of john Horn and a woman.  
NOw, not long after the death of the said young man at Bristol, 
September. 27. The martyrdom of john Horn, and a woman, at Wotton underhedge in Glocestershire.  in the same month were two more godly Martyrs consumed by fire at Wotton Underhedge in Glocestershyre, whose names are above specified, which died very gloriously in a constant faith, to the terror of the wicked, and comfort of the Godly. So graciously did the Lord work in them, that death unto them was life, and life with a blotted conscience was death.   

¶ A pitiful story concerning the unmerciful handling of W. Dangerfield, and joane his wife being in childbed, taken out of her house, with her sucking infant of 14. days old, & laid in the common jail amongst thieves and murderers.  

The cruel handling of W. Dangerfield and joane his wife in prison.  WHen I had written and finished the story of the Garnsey women, with the young infant there with them burned, and also had passed the burning of the poor blind woman joane Waste at Derby, I well hoped I should have found no more such stories of unmerciful cruelty showed upon silly women with their children and young infants: but now coming to the persecution of Gloucester shire about the parts of Bristol, I find an other story of such unmercifulness showed against a woman in childbed, as far from all charity and humanity, as hath been any other story yet hitherto rehearsed, as by the sequel hereof may appear.  
In the Parish of Wotton Underhedge, not far from Bristol, was dwelling one W. Dangerfield a right honest and godly poor man, who by joane Dangerfield his wife had ix. Children, and she now lying in childbed of the tenth. This William after he had been abroad from his house a certain space, for fear of persecution, hearing that his wife was brought to bed, repaired home to visit her, as natural duty required, and to see his children, she being now delivered four days before.  
The return of this man was not so soon known to some of his unkind & uncharitable neighbours, but they incensed with the spirit of papistry, eftsoons beset the house about, and there took the said W. Dangerfield. & carried him to prison, and so at length he was brought to the Bishop, being then Doctor Brookes: in whose cruel handling he remained a certain space, so long till his legs almost were fretted off with irons. 

No 〈◊〉 in Pope to be 〈◊〉 W. Dangerfield apprehended his own in house.  
joane the wife of W. Dangerfield taken with her young infant out of childbed, and had to prison.  
Dangerfield made to believe falsely, that his wife had recanted.  
Dangerfield upon hope of his wives recantation, consented to the Bishop.    
After the apprehension, of the Husband, the wife likewise was taken, with her young born child, being but 14. days old (as is said) out of her childbed, and carried into the common jail, and there placed amongst thieves and murderers, where both she and her poor innocent found so small charity amongst the catholic men, that she never could come to any fire, but was driven to warm the clothes that she should put about the child, in her bosom.  
In the mean season while they lay thus enclosed in several prisons, the husband and the wife, the Bishop beginneth to practise not with the woman first, as the serpent did with Eve, but with the man, craftily deceiving his simplicity, with fair glozing words, falsely persuading him that his wife had recanted, and ask him, wherefore he should more stand in his own conceit, than she being as well learned as he, and so subtly drew out a form of recantation, wherewith he deceived the simple soul. Whereunto after that he had once granted that he would consent, although he had not yet recanted, they suffered him to to go to his wife, where she lay in the common jail.  
Then they with melting hearts opening their minds one to an other, when he saw his wife not released, & perceiving that he had not done well, he declared unto her the whole matter, how falsely he was circumvented by the subtle flatterings of the Bishop, bearing him in hand that certainly she had recanted: and thus deceiving me (said he) brought this unto me, 

The wife lamented the fall of her husband. Dangerfield lamenteth his promise made to the Bishop.  
The prayer of Dangerfield to God.  
The death of the husband.   and so plucked out of his bosom the copy of the recantation, whereunto he had granted his promise. At the sight whereof the wife hearing what her husband had done, her hart clave a sunder, saying: Alack, thus long have we continued one, and hath Satan so prevailed, to cause you to break your first vow made to Christ in Baptism? And so departed the said W. and joane his wife, with what hearts the Lord knoweth. Then began he not a little to bewail his promise made to the Bishop, and to make his prayer to almighty God, desiring him that he might not live so long as to call evil good, and good evil: or light darkness, or darkness light, and so departed he home toward his house: where by the way homeward (as it is affirmed) he took his death and shortly after departed according to his prayer, after he had endured in prison xii. weeks.  
After this, joane his wife continued still in prison with her tender infant, till at last she was brought before that Bishop to be examined. Whereunto what her answers were, it is not certainly known. Howbeit most like it is what soever they were, they pleased not the Bishop, as appeared by his ire increased against the poor woman & her long continuance in the prison, 
The young infant famished in prison. The martyrdom of the mother. The death of the old woman.  together with her tender babe, which also remained with her in the jail, partaker of her martyrdom, so long as her milk would serve to give it suck, till at length the child being starved for cold and famine, was sent away when it was passed all remedy, and so shortly after died. And not long after the mother also followed, besides the old woman which was mother of the husband, of the age of 80. years and upward. Who being left in the house after their apprehension for lack of comfort there perished also.  
And thus have ye in one story the death of four together: first of the old woman, then of the husband, 
M. Bridges persecuted the same time for God's word, and witness of this story.  after that of the innocent child, and lastly of the mother. What became of the other nine children, I am not perfectly sure, but that I partly understand, that they were all undone by the same.  
This story is reported and testified as well by other as namely by Mistress Bridges, dwelling in the same town, and partaker then of the like afflictions, 
Anno 1557. Septem.  and hardly escaped with her life.   

A Shoemaker suffering in Northampton.  
IN the month of October following, was burned at the town of Northampton, a Shoemaker, a true witness and disciple of the Lord, 
October's ●●. In Mart●●dome of a S●●maker 〈◊〉 Northa●●ton.  who according to the grace of God given unto him, cleaving fast to the sound doctrine and preaching of God's word, renounced the untrue and false coloured religion of the Romish sea, wherein many a good man hath been drowned.  
After whom, not long after in the same month of October, died also in the Castle of Chichester three godly confessors, being there in bonds for the like cause of Christ's Gospel, who also should have suffered the like Martyrdom, had not their natural death, 
Oct●ber. 18. 〈◊〉 died 〈◊〉 Castle of C●●chester, 〈…〉 Hooke, 〈◊〉.  or rather (as it is to be suspected) the cruel handling of the papists made them away before, and afterward buried them in the field.  
I read moreover that in this present year, to wit, An. 1556. was burnt one called Hooke a true witness of the lords truth, at Chester.   

¶ Five famished in Caunterbury castle, by the unmerciful tyranny of the Papists about the beginning of November.  
AS among all the Bishops, Boner bishop of London, principally excelled in persecuting the poor members and Saints of Christ: 
〈…〉 Dunning, 〈◊〉 persecutors.  so of all Archdeacon's Nicholas Harpesfield Archdeacon of Canterbury (as may by man's sight appear) was the forest, and of least compassion) only Dunning of Norwich excepted) by whose unmerciful nature, and agrest disposition, very many were put to death in that diocese of Canterbury, not only in the bloody time of that Queen, but some also in the blessed beginning of this our most renowned Queen that now is, as by the grace of Christ hereafter shall appear.  

Persecution in Kent.  Of those that suffered in Queen Mary's time within the foresaid diocese of Canterbury, some be recited already, with the order and form set down of such Articles as then were most commonly ministered to the examinates by Thorneton, suffragan of Dover, and the said Nicholas Harpsefielde and other, as before in the volume of this history may appear, pag. 1683. Now to proceed in the order and course of time where we left, next followeth the month of November.  
In the beginning whereof were together in the Castle of Caunterburie 15. godly and innocent Martyrs, of which number, not one escaped with their life, but either were burned, 
●● Martyr's 〈◊〉 confess●●● together 〈◊〉 Canterbury.  or else were famished in prison. Of that which two sorts, which is the easier death: God knoweth it is hard to judge. Notwithstanding, the truth is, that of these 15.10. were burned and suffered in the fire, of whom in the next book more shall follow hereafter, the Lord willing. The other 5. were pined and famished most unmercifully in the strait prison, of whom we have here presently to entreat. Whose names were these.  

Which two were yet uncondemned.  

 1. john Clerk.  
2. Dunston Chittenden.   

These were condemned to be burnt.  
3. W. Foster of Stone.  
4. Alice Potkins wife, of Stapleherst.  
5. john Archer of Cranbroke, weaver.   
Of these 5. prisoners, the first two were uncondemned, the other three last were condemned, and should have been burned, but suffered no less torments then if they had abid the fire, being macerate and pined to death by famine. What their articles and answers were, it needeth not here to recite, 
 seeing all they, in that time of Queen Mary, commonly suffered for one manner & sort of cause, that is, for holding against the 7. Sacraments, against the realty of Christ's being in his supper, for speaking against the church of Rome, and determinations of the same, against Images set up and worshipped in the church, for not coming to the church, and such other like. etc.  
First, William Foster answering to these and like articles, said, that he believed well in all the Articles of the Creed: 
 but to believe to be m0e Sacraments than two, and to pray to saints, either to profit us, or to pray for souls in purgatory to profit them, that faith and works do justify, or to allow the popish ceremonies in the church, that he denied. Moreover he said, to carry Candles upon Candelmasse day, were as good for him as to carry a dungforke, and that it is as necessary to carry the gallows about, if his father were hanged, as the cross. To come to the church he cannot, said he, with a safe conscience. 

Carrying about the Crosse. Necessity always excused in matters indifferent. W. Foster apprehended by Sir Thomas moil.  
Mother Potkins Martyr, troubled by W. Robertes. Alice Potkins in Christ but one year old.   Concerning fish days and flesh days, he granted it good to put difference therein, except where necessity required the contrary.  
This William Foster was a labouring man, of the age of xl. years. He was apprehended and imprisoned by Sir Thomas moil Knight.  
Alice Potkins for the like confession, was condemned to be burned, for that she was not, neither would be confessed to the Priest, for that she received not the sacrament of the aultare, because she would not pray to saints, nor creep to the Crosse. etc. Being demanded of her age, she said that she was xlix. years old according to her old age, & according to her young age, since she learned Christ, she was of one years age, and was committed by master Roberts to prisone.  
The answer and confession of john Archer of Crambroke, was much in like sort. 
The answer of john Archer Martyr.  And although certain of these upon ignorant simplicity swerved a little in the number of Sacraments, some granting one sacrament, that is, the body of Christ hanging upon the cross, some more, some less. etc. yet in the principal matter touching the doctrines of salvation for faith to stay upon, and in disagreeing from the dreaming determinations of the Popish church, they most agreed. Concerning the not praying to saints, and for the dead in Purgatory, for not creeping to the cross, for faith only to justify, for taking of an oath & such other like, he granted as the other had done. This father Archer, by his occupation a Weaver of the town of Crambroke, of the age of 50. years, was attached and imprisonned by sir john Gilforde knight. And thus have ye the cause and imprisonment of these 5. godly prisoners. 
Sir john Gilford committed Father Archer to prison.  Now as touching the cruelty of their death, for that ye shall not surmise the suspicion or relation thereof to proceed of myself, ye shall hear their own testimony and certification by their own letter thrown out of the prison concerning the unmerciful dealing of the Catholic tyrants in famishing them, as is aforesaid. The words and copy of their letter is this.  

The copy of a Letter written and cast out of the Castle of Cant. by the prisoners there in bands for God's word▪ declaring how the Papists went about to famish them to death: of the which company five were famished amongst them all ready.  
BE it known to all men that shall read, 
The prisoners letter, declaring how they were handled and famished in prison.  or hear red these our letters, that we the poor prisoners of the Castle of Canterbury for God's truth, are kept and lie in cold irons, & our keepers will not suffer any meat to be brought to us to comfort us. And if any man do bring any thing, as bread, butter, cheese, or any other food, the said keeper will charge them that so bring us any thing, except money or raiment, to carry it with them again, or else if he do receive any food of any for us, he doth keep it for himself, and he and his servants do spend it, so that we have nothing thereof: and thus the keeper keepeth away our victuals from us. In so much that there are 4. of us prisoners there for God's truth, famished already, and thus is it his mind to famish us all: and we think he is appointed thereunto of the Bishops and priests, and also of the justices, so to famish us, and not only us of the said castle, but also all other prisoners in other prisons for the like cause to be also famished: notwithstanding we write not these our letters, to that intent we mought not afford to be famished for the Lord jesus sake, but for this cause and intent, that they having no law so to famish us in prison, should not do it privily, but that the murderers hearts should be openly known to all the world, that all men may know of what church they are, & who is their father.  
Out of the castle of Canterbury.    

The trouble and vexation of good people in the Diocese of Lichfield.  
THese foresaid months of September, November, and December as they were troublesome to divers other places, and especially to the Diocese of Canterbury, 
Doctor Bane, Doctor Draycot his Chancellor in Lichfield cruel persecutors.  by reason of the Archdeacon above named: so likewise they brought no little business in the country of Lichfield and Coventrie by a cruel bishop there called Ralph Bane, and a more cruel Chancellor named Doctor Draycot, through the fierce inquisition of whom, great stir was there among the people, being called to examination for their Faith, and many caused to bear faggots. Who altho●h they were not put to the torment of death, yet because it may appear what a number there is in the countries of England abroad, 
Anno 1556. january.  which in their hearts have a misliking of the Pope's Romish laws and religion, if for fear they durst utter their minds, I thought to make a rehearsal of their names which in the foresaid Diocese of Coventrie and Lichfielde, were taken in suspicion and examined for their Religion.  
And first amongst them that were detected and enjoined to the popish penance, that is, to bear a faggot, candle, and beads about in procession, 
The names of them that bore faggots in the Diocese of Lichfield and coventry.  were Agnes Forman, detected, examined, and by witness convicted and bore a faggot the 12. of Septemb. Likewise Margery Kirry, Thomas Norreis, Thomas Stiff, William Kayme, Robert Katrenes, Thomas Smith, john Borsley the younger. Ite● john Waterhouse, against whom came in witness and accusers, Richard Caterbanke, I. Edge, William Smith, Robert Cook, laying against him for seldom coming to the Church, for giving no reverence at the levation of the Sacrament, but looking upon his book, for not kissing the pax. etc. Robert Bissel, Leonard West, Richard Baily of the parish of Whiteacre.  

These were deprived.  
Nicholas Cartwright, Doctor.  
Richard jurdian, Priest.  
Edmund Crokel, Priest.  
Thomas Whitehead, Priest.  
William tailor, Priest.  
Anselme Sele, Priest.  
Richard Slavie, Priest married.  
Edward Hawes, Priest married.  
Robert Aston, Priest deprived.  
Henry Tecka, Priest deprived.  
Rob. Mossey, priest married & deprived.   
Beside these were divers other, which in like sort were detected, 
The names of them which were troubled there, and bore no faggots.  accused, and examined, although they bore no faggot, but were dismissed, as Richard Kempe, john Frankling, William Marler, jelius Dudley, Eustache Bysacre, William Shene, Antony Afterwittel, Tho. Steilbe, Henry Birdlim, William Mosley, john leech, john Richardson, Anthony jones, alias Pulton, Thom. Wilson, Thomas Lynacres, and Hugh Lynacres his son, Isabel Parker, Martin Newman, William Enderby, Cicely Preston, Thomas Saulter, John Stamford shoemaker, Richard Woodburne, Thomas Arnall Shoemaker, john Robinson, Hugh More Shoemaker, john Adale, Thomas Arch, France's Ward, john Auines, Richard Foxal, Thomas Underdoune, Rich. Weaver.  
The next month following, being October, came under examination joice jews gentlewoman, 
joice jews Martyr, read hereafter.  of whom we defer to speak until the next year, at what time she was burned?  
These forenamed persons with many more following in the next year after, although they did subscribe and relent through fear of death: yet for this cause I do here recite them, that by them it might appear, what a number there were, not only in the country of Lichfield, but also in other parties in heart set against the Pope's proceedings, if that fear rather than conscience had not compelled them to the contrary.   

❧ The conclusion of this XI. Book, with a brief story of Sir john Cheek. etc.  
ANd thus have ye the whole persecution of this year declared, which was the year of our Lord 1556. and the fourth of Queen Mary's reign, 
The conclusion of the 11. book.  with the names and causes of all them which suffered martyrdom within the compass of the said year: the number of all which slain & Martyred in divers places of England at sundry times this year came to above 84. persons, 
84. Martyrs and above in this year 1556. put to death in this realm.  whereof many were women, wines, widows, and maidens: besides them which otherwise by secret practice were made away, or driven out of goods and houses, or out of the Realm, or else within the realm, were put to penance, and coacted by forcible violence to recant, save only that I have omitted the story of Sir john Cheek, Knight, and schoolmaster sometimes to king Edward. The worthiness of which man deserveth much to be said: but his fall would rather be covered in silence and oblivion. 
A brief declaration of M. Cheeks recantation.  Only to note a word or two of a few things to the present story most principally appertaining, it shall suffice.  
First M. Cheek being in the country of Germany, out of all danger of persecution, with many more of his own countrymen and acquaintance, was not only in safety, but also with reputation accordingly esteemed among the Germans, and also well placed in the City of Strausbourgh. Where if he had contented himself to have remained, rather giving place to time, then to presume upon adventures, peradventure it had been better with him. 
astrology.  But what fatal instigation wrought in his mind, I know not. In the end so it fell, that he would needs take his journey with Sir Peter Carew, from high Germany unto Brussels, and that (as I have credibly heard of them which knew somewhat, not without the forecasting of his adventured journey by the constellation of stars, & disposition of the heavens above. For as he was a man famously expert, and travailed in the knowledge of sundry arts and sciences: so was he a little too much addicted to the curious practising of this Star divinity, which we call Astrology. But how soever it was, or what soever it was that the stars did promise him, truth was, that men here in earth kept little promise with him. For having (as it is said) king philip's safeconduct to pass and repass, and that by the means (as I find) of the Lord Paget, and Sir john Mas. pledging for his safeguard king philip's fidelity, he came to Brussels to see the queens Ambassadors, and having brought the lord Paget on his way toward England, in the return between Brussels & Anwarpe, was taken with sir Peter Carewe by the Provest Marshal, spoiled of their horses, and clapped into a cart, 
 their legs, arms, and bodies tied with halters to the body of the cart, and so shipped, being blindfielde under the hatches, and so brought to the tower of London.  
Thus the good man being entrapped, & in the hands now of his enemies, had but one of these 2. ways to take either to change his religion, or to change his life. Other remedy with those holy catholics there was none. Neither could his conscience excuse him, nor truth defend him, nor learning help him.  
Albeit M. Fecknam, whether by the Queen suborned, or upon his own devotion and friendship toward his old acquaintance, 
 took upon him the defence & commendation of M. Cheek, speaking in his behalf: yet no mercy could be had with the Queen, but he must needs recant, and so did he. The copy of whose recantation prescribed unto him, because it is known, and in the hands of divers, it needeth not here to be expressed.  
Then after his recantation, he was through the crafty handling of the Catholics, 
 alured first to dine and company with them, at length drawn unwares to sit in place, where the poor Martyrs were brought before Boner and other Bishops to be condemned, the remorse whereof so mightily wrought in his heart, that not long after he left this mortal life. Whose fall although it was full of infirmity, yet his rising again by repentance was great, and his end comfortable, the Lord be praised.   
❧ The end of the XI. Book.   


Anno 1557.  ❧ Hear beginneth the XII. Book, containing the bloody doings and persecutions of the adversaries against the Faithful and true servants of Christ, with the particular processes and names of such as were put to slaughter from the beginning of jan. An. 1557. and the fift of Queen Marie.  

The order and manner of the Cardinal's visitation in Cambridge, with the condemning, taking up, and burning the bones and Books of Bucer and Paulus Phagius, An. 1557. jan. 9  

 Cardinal Poole, three years after his return into England, having somewhat withdrawn his mind from other affairs of the realm, 
 and having in all points established the Romish religion, began to have an eye to the university of Cambridge, which place among other, specially seemed to have need of reformation out of hand. To perform this charge, 
 were chosen Cuthbert Scot, not long before consecrated Bishop of Chester, Nicholas Ormanet an Italian, Archpriest of the people of Bodolon, in the diocese of Ueron, professed in both the laws, and bearing the name of the pope's Datary, Tho. Watson, elected bishop of Lincoln, john Chrystopherson, elected bish. of Chichester, and Henry Cole Provost of the college of Eton. There was good cause why the matter was especially committed to these persons. For as touching Ormanet, it is well known that he was a man of much estimation with julius the 3. at that time B. of Rome, and was appointed to come into England with Cardinal Poole, because without his knowledge (as in whom he put his chief trust and confidence) the B. would have nothing done that was of any importance or weight.  
These persons thus appointed (in the mean while as the visitors were addressing themselves to their journey) sent their letters with the Cardinal's Citation before doctor Andrew Perne, 
 Uicechancellor then of Cambridge, with the other Commissioners associate, commanding him to warn all the Graduates of the University in their name, to be in a readiness against the 11. day of januarie, betwixt 8. and 10. of the clock, in the church of S. Marry the virgin: willing him especially to be there himself in presence, and also to set forward all the residue, to whose charge it belonged, that they should search out all Statutes, Books, Privileges, and Monuments appertaining to the University, or to any of the Colleges, or finally to any of themselves, and these to present the same before them at the day appointed, and every man to appear there personally: for they would not fail, but be there at the same time, to lay before them such things as should seem necessary to this charge of reforming the university, and further to give charge of all such things as should seem most for the profit & behove of the same, together with such things as were to be done on their part, according as should seem most agreeable to the Decrees of the Canon law.  
This citation of the Cardinal being brought to Cambridge by master bullock, was first exhibited in the Convocation house of Regent's, and there openly red by the Orator of the University the 11. of December.  

 After this, upon the 24. of December, which was Christenmasse even, the Uicechancellor, with the heads of houses meeting together in the Schools, it was there concluded, that the visitors charges should be borne by the university and Colleges (which then cost the University an 100 pound thick) and also that no master of any College should suffer any of the fellows, scholars, or ministers, to go forth of the town, but to return before the Visitation.  
On friday, the 8. of januarie, the Queen's Commissioners, videlicet, Doctor Perne Uicechauncellor, Doctor Segewicke, Doctor Haruy, M. Francke, Kissed, and an other who is here nameless, also with sir james Dyer, the Recorder, M. Chapman, Euered sitting together in the Hall, certain were there called by the appointment of L. Hawes, and charge given what should be done. And first the Commission was read. Then were all the high Constables called to bring in their precepts, and sworn. Also 2. of every Parish of 10. or 12. hundreds, were sworn to inquire of heresy, lollardie, conspiracy, seditious words, tales, and rumours against the King and Queen. Item, for heretical and seditious books, for negligences & misdemeanour in the church, for observation of Ceremonies, for Ornaments, and stock of the church.  
We said at the first, 
The cause why the reformation was taken in hand.  that the Cardinal thought the University to have need of reformation. The reason why he should think so, was this: either because the same of long continuance since any man could remember, had cast of the Yoke of the B. of Rome, and cleaved to the wholesome doctrine of the gospel, or else by reason that both for the late schism, not yet worn out of memory, and for the doctrine of Martin Bucer, who not long before openly in the said University interpreted holy Scripture, they saw many so sore corrupted and spotted with this infection, that (even as when a fire is spread in a town) unless a speedy remedy were adhibited out of hand, it were not possible, to their thinking, to quench it many years after. Who also feared (if it were not looked to in time) lest this mischief should take rote, and by little and little infect all the members next unto it, which yet were whole and sound.  
This was the year of our Lord 1556. To the intent therefore to make a salve for this sore, the inquisitors, 
The coming of the Inquisitors, and of their entertainment.  of whom we spoke before, came unto Cambridge the 9 day of januarie. And as they were yet on their journey, not far from the town, divers of the Masters & Precedents of the colleges met them, and brought them courteously, first into the town, and after to their lodging. They were entertained in Trinity college by M. john Christopherson Master of the same house, 
M. Christopherson M. of trinity College, Bishop elect of Chichester.  and lately before elected B. of Chichester. Notwithstanding they were desired, some to one place, and some to an other as occasion served, either to do their duties, or to show their good wills: Cole to the king's College, and D. Watson to S. john's. But whether it were for the acquaintance of Christopherson, or for the largeness of the house, which seemed most convenient for their purpose, they all took up their lodgings in the said College with M. Christopherson.  
At their coming thither an Oration was made by a fellow of the house, who in the name of all the rest, 
An Oration Gratulatory at their coming thither.  with long Protestation declared that they were most heartily welcome thither, & that he and his fellows gave them great thanks, that it had pleased their lordships to have so good opinion of them, as to choose their house especially to lodge in, whereby they had both encouraged them to stand in hope of some further benevolence towards them, and also done great worship to their College by their being there: wherefore they should look at their hand again for as much duty and reverence, as lay in their power to perform.  
To this Oration Watson made answer, that this forward and earnest good wills and minds of theirs, 
Watson answereth to the Oration.  in doing such courtesy, was right thankfully taken, both of him and his, exhorting them to continue steadfastly in the same, and to proceed also when need should require: for it was so far from any of their thoughts, to stop them in this their race, that they would rather haste them forward to run through more speedily, being not without good cause persuaded to conceive good hope of their benevolence towards them, in as much as they would do for them, what soever might turn to their profit and commodity.  
This day, for as much as it was toward evening ere they came, and the sun was going down, 
january 9 january. 10. S mary's and S. Michael's interdicted because of Martin Bucer and Paulus Phagius burial.  was nothing else done. The next day being the 10. of januarie, they bestowed in recreating themselves after their journey, and in setting other things at a stay. Nevertheless to the intent the same should not escape altogether without doing of somewhat, they interdited the 2. Churches, namely S. Maries, where Martin Bucer, and S. Michael's, where Paulus Phagius lay buried.  

Anno 1556. january.  These men were dead a good while before Paulus Phagius had scarce yet showed the proof of his wit and learning, when he departed to God. 1549. Bucer lived but a little after. During which time somewhat by writing, but chief by reading and preaching openly (wherein the old man being painful in the word of God, 
Commendation of Martin Bucer.  never spared himself nor regarded his health) he brought all men into such admiration of him, that neither his friends could sufficiently praise him, neither his enemies in any point find fault with his singular life & sincere doctrine. A most certain token whereof may be his sumptuous burial, solemnized with so great assistance and gladness of all the degrees of the University, that it was not possible to devise more to the setting out and amplifying of the same. The whole manner and order of the doing whereof, being written by M. Nicholas Car, a learned man in a little treatise to Sir john Cheek Knight, with an Epistle full of consolation as concerning his departure added thereunto, was sent afterward unto Peter Martyr, then abiding at Oxford.  
From the burial of Bucer and Phagius, unto the coming of these visitors were passed about 3. or 4. years more or less. And from the time that that blessed King Edward the vj. deceased, unto that day, the Priests never ceased to celebrate their Masses, and other kind of Ceremonies in those places, and that without scruple of conscience, as far as men could perceive. But after the time that these Commissioners came thither, those things that before were accounted for sacred and holy, began to be denounced for profane and unholy. For they commanded that all those assemblies that should hereafter be made for the executing of holy Ceremonies, should be removed to the king's Chapel, which is a place far more stately than all the other.  

january. 11.  Now was come the 11. day, in the which the Uicechancellor of the University, with the masters and precedents of the Colleges, and all the other Graduates of every house, were commanded to appear before the said Commissioners in their habits. It was commanded that the scholars also should come in their surplises, but that was not done. They assembled in great number to Trinity college: having the University cross borne before them, & in the gatehouse a form was set and covered, with cusshing and carpet on the ground for the visitors. Where the Uicechancellor having on a Tishewe cope, sprinkled holy water on them, and purposed to sense them, but they refused it there, which notwithstanding afterward in the Queen's College and elsewhere they refused not.  
There M. john Stokes common Orator of the university, made an Oration in the name of all the rest. The Copy whereof I thought good here to exemplificate, in Latin as it was pronounced.   

Master Stokes Oration to Queen mary's Visitors at Cambridge, An. 1557. jan. 11.  

The Oration of Master Stokes public Orator of the university.  ACademia, Reverendi Patres, in expectatione adventus vestri sollicita aliquandiu fuit, nunc praesentia dominationum vestrarum valde recreata libentissime vultus vestros intuetur, & ad apertam voluntatis suae testificationem, ecce universa se suasque opes effudit. Conuenit in hunc locum tota Cantabrigiae frequentia, adsunt omnes ordines, de quorum certa mihi & explorata ad hanc rem voluntate, illud publica fide apud dominationes vestras affirmo, eos & separatim singulos, & coniunctim omnes optatissimum hunc adventum mirificis studijs, & consentientibus animis gratulari. Illud enim omnium animis habemus persuasum, & negotium hoc quod hodierno die, favente Deo, excellentia vestra auspicatur, ad academiae rationes fore accommodum, neque in re, ad communem salutem tam necessaria, operam aliquando vestram nobis defuturam. Permulta sunt ad hanc opinionem confirmandam, sed caetera non persequor: ea tantum oratione attingam, quae ita intimè cum praesenti negotio coherent, ut divelli ab eo disiungique nulla ratione possint. Atque sunt illa quidem numero certa & finita: verum re & virtute, ita immensa, ut nulla dicendi facultate mea plene comprehendi possent: uoniam tamen & antea sum professus summam esse academiae laetitiam, eamque justis de causis in adventu vestro susceptam, quaeso à vobis, ut dum eas breviter recenseo faciles mihi aures praebeatis.  
Reverendiss. in Christo Pater Cardinalis Polus, Legatus, qui religionem oppressam restituit, 
Cardinal Polus.  patriae ruinas suffulsit, leges & decreta quasi postliminio reduxit, iste inquàm, iste Polus Anglus, & verè noster Moses, legationis vestrae autor est, à cuius excellenti virtute in omnes suae patriae partes plurima commoda dimanarunt. Quo vinculo necessitudinis, & si omnibus temporibus optima ab illo sperare liceret, quòd ex corpore simus ipsius reipublicae, arctior est tamen & interior causa, quae nobis cum dominatione illius separatim intercedit. Superiore anno academiae procurationem in se humanissimè recepit, quam liberari custodia ita coeptam tenere se velle, literis significavit, ut non solum incommoda dimoveret, quibus studia nostra affligerentur, sed ut ornamenta adijceret ea, quorum splendore augeri dignitas academiae aut maximè illustra●i posset. Quae res & spem antea nostram confirmavit, & nunc in eam cogitationem nos adducit, ut omnem illius humanitatem in hanc unam visitationem esse collectam putemus, in qua quidem ea a vobis expectamus omnia, quae summi cancellarij nostri insignis amor praeter communem charitatem academiae, quasi pupillae suae propriae pollicetur. Atque utinam quidem ipse sine reipublicae detrimento, hoc tempore adesse posset, & academiam suam è tenebris & profunda nocte emersam, ipse suis radijs verae religionis splendore illustraret, verum optioni nostrae publica utilitas repugnat, qua valde impeditus sanctissimae sedis Apostolicae legatus, vos Vicarios substituit: quorum naturas propter providentiam, personas propter dignitatem, voluntates propter educationem aptissimas ad hanc rem esse iudicavit. Ita que illud verè & ex animis istorum omnium affirmare possum, vos eos esse viros quorum religionem amamus, virtutem colimus, voluntatem, fidem, & consilium ad publicam salutem impendimus. Post quam enim singulari & praestantissima virtute Cardinalis Poli, legati è superiorum temporum caligine, & tenebris, lucem in republica respicere coepimus, una certè gravissima etiam superioris aetatis mala sensimus, quibus profecto infinitis & miserrimis etsi antea premeremur, tamen ad calamitatis nostrae magnitudinem accessit eiusdem ignoratio, ut (mea quidem opinion) eo simus magis miserabiles judicandi, quòd tam turbulenta tempestate iactati ne moveri quidem nos, tam gravi & periculoso haeresis morbo oppressi, aut aegrotare mentes nostras, non intelleximus. Valde enim periculosa est aegrotatio illa, quaecunque sine doloris sensu naturam conficit, & affectos saepe priùs extinguit, quam aegrotare se fateantur. Eiusmodi morbo Academia laborabat, quae ad alias fortasse res satis ingeniosa & solers, in hac Religionis causa, propter caput Ecclesiae laesum, unde omnis sentiendi vis est, omnino hebes, stupida, & sine mente fuit, quoad tertio ante hunc anno divina sanctissimi patris julij Clementia Angliae ferè emortuae miserata, iterum nos Ecclesiae inserit, corpus sensusque recreate, cuius ope convalescens Britannia, quam certa gehennae pericula effugerit, quivis facile intelligit. Idem Academia cernit acutius, neque quicquàm mali uspiam accidisse putat, quo nostra Regio in hac religionis vastitate & schismate miserius fuerit afflicta. Non est opus recensere in hoc loco eversa Monasteria, spoliata Templa, strages sacerdotum, caedes nobilium, motus & tumultus populi, totius Regni egestatem, quae & si aliunde accidere possunt, tamen cum tam gravia sint ut opprimant, ultionis & vindictae potius quam probandi causa in malos & nocentes infligi putamus. Sed sunt ista fortunae ludibria, graviora sumus passi religionis & conscientiae detrimenta: pietas in Deum omnis evanuerat, virginalis sacerdotum professio ad libidinem soluta est, animus quasi consopitus iacebat, quem nullae Ceremoniae excitabant, ipsa mens opinionum varietate ita distracta, ita sibi ipsi dissentiens, ut infinitis erroribus implicaretur. In his erant duo praecipue fontes, ex quorum riwlis & hausisse Academiam paulo liberalius, & illa potione ferme inebriatam confi●emur.  
Prior ortum habebat ex illa nostri violenta diwlsione, à catholicae Ecclesiae unitate, re non dissimili illius pugnae, quam olim Menenius Agrippa in intestina civium discordia, de corpore humano memorabat. Posterior ex immensa palude & coeno Wicleuiano emanavit: quem celebris apud nos imo miserabilis de Sacramento altaris patefecit. De cuius rei veritate plerique suo sensu abundantes, pro arbitrio quisque suo statuerat. Nos Philosophos, nec illos quidem optimos, imitati ex Epicureorum schola ad scripturae lumen aliquid attulimus, quòd enim Christus omnino, precise, & sine exceptione, de vera & perpetua sui corporis praesentia affirmarat (in cuius verbi veritate fundamentum fidei nostrae collocatur) id nos ita sumus interpretati, ut mancam & alienam Christi vocem iudicaremus, nisi illa Epicuri propria particula (quasi) adderetur, & quoth Christiani corpus & sanguinem, id nos quasi corpus & sanguinem diceremus. Sed non est istius temporis praeterita nimium meminisse, quae utinam eterna oblivione obrui possent, neque ulla tantae labis memoria ad posteros nostros propagetur, tamen fuerunt attingenda generatim quidem, quòd erranti confessio salutaris sit, membratim verò, quod Academia his vulneribus á Censoria potestate confecta, à Censoria medicina ad salutem reduci postulat. Ipsa vero pro se & suis spondet omnes in authoritate vestra futuros, quos assiduis concionibus adeo ad poenitentiam edocuit, ut & eos ad sanam religionem fidissime transijsse, & in eadem diligenti praesentis vitae usu superioris aetatis damna sarcituros putetis. Nam qui primi in hoc cursu sunt acerrime contendunt in eo, quod tam voluntary susceperunt & qui pigrius egressi, quasi pomeridianis horis ad hoc certamen accesserunt, ea certè praebent iam immutatae voluntatis indicia, ut quomodo temerè & iweniliter à sana religione defecerunt, ita non nisi maturi & cum judicio ab haeresi descivisse videantur. universis vero simul restituta & desiderata religio magis placere videtur, quia si assiduè praecepta, neque ad tempus obscurata fuisset.  
Quapropter Academia supplex & prostrata primùm à Deo immortali pacem & veniam petit precaturque ab eo, ut hodiernum diem ad suorum salutem conseruandam, & rempublicam hanc constituendam illuxisse patiatur. Deinde pro se, pro suis, pro universis, pro singulis, hanc petitionem ad celsitudines vestras affert, ut superiorum temporum offensas ex errore & justitia profectas praesenti hominum industriae condonetis. De reliquis vero pro summa prudentia vestra, & singulari in nos amore eam sententiam feratis, ut su●rum causas vel justitia vestra bonas inue●at, vel clementia bonas esse faciat. In utroque parerit beneficium, si●e Academiam pro causarum aequitate iudicaveritis, si●e pro amoris vestri abundantia innocentem eam esse volueritis Nos pro referenda gratia, summam in sacris modestiam, assiduam in literis operam, perpetuum verae religionis amorem, sempiternam vestri beneficij memoriam repromittimus.  

The answer of M. Scotte Bishop of Che●ter, to 〈◊〉 Oration 〈◊〉 john 〈◊〉.  When he had made an end of speaking, the Bishop of Chester answered thereunto, that they took in right good part, that the mother the University had made so open a declaration of her good will towards them: for the which he gave most hearty thanks, desiring her to perform in deed and in her works, the things that she had so largely promised of herself in words and communication.  
AS concerning their good wills, there was no cause to mistrust. For their coming thither was not to deal any thing roughly with such as fell to the amendment: but both the Cardinal himself, and they also, were fully minded to show favour, devising how to bring all things to peace and tranquility, desiring nothing more earnestly, then that they which have erred & gone astray, should return in the right path again. The right reverend father the Lord Cardinal (whom he wished to have been present) wished the self same thing also, desiring nothing so much as he with his own hands to sustain and hold up now ready to fall, or rather to raise up already fallen to the ground, the University his ward: for he gladly taketh upon him the name and duty of her Garden, whom it greatly grieved that the infections of the times past had spread abroad so grievous diseases, that even the University itself was touched with the contagious air thereof. For he would gladlier have come thither to visit and salute it, then to correct it, if the weighty affairs of the realm would have permitted it. But now seeing he could not so do, 
The Commi●●ion assigned by t●e Cardinal, and ●ay.  he had appointed this Commission, in the which he had assigned them to be his deputies, which (for because they knew him to set much store by the university) should extend the more favour to it, and (for because they themselves had been there brought up) would the more earnestly embrace it. The chief matter that they came for, tended to this end that such as had erred should confess their faults, 
The causes declared.  and return into the right way again. For they were in good forwardness of healing, that acknowledged themselves to have offended. And therefore it was wisely propounded on his part that he would not altogether excuse the faults of the University, nor of other men, but confess and acknowledge the crime, as that there were many things had need to be corrected and amended.  
The cause why they were sent thither was to raise up them that were fallen, and to receive into favour such as were sorry and would amend, wherein if (contrary to their expectation) they should not be able to do so much with some men as they would: yet notwithstanding according to their duty, they would show themselves so diligent for their part, as that no lack might be found in them. For it was more openly known than that it could be denied, that many men did divers things of a froward wilfulness, and take stoutly upon them, wherewith as they were greatly moved and aggrieved (as reason was) so they coveted to remedy the mischief. Against whom, if any thing should seem hereafter to be straightly determined, it was to be imputed to their own deserts, and not to the wills of them. Neither ought such as are whole & sound to be moved at the chastisement of others, forasmuch as it pertained not only to the wiping out of the foul blot, which now sticked in the university, but also to the health of many others which had taken much hurt by the infection of them. 
〈◊〉 more commended 〈…〉.  For their own parts, they more inclined unto mercy then to rigour. Howbeit considering that so great diseases could not by gentle medicines be healed, they were driven of necessity to use stronger. And yet if they would be contented to be brought again to their right minds, which thing they chief coveted (for they wished that all should amend and be led by wholesome counsel) & would yet at length wax weary of their errors, and in stead of them frequent again the ancient customs of themselves, & of their forefathers, they might boldly look for all kind of humanity and gentleness at their hands, in all this their business of reformation, which they had now entered and begun, requesting no more of the University but to do as became them: which being performed, he promised that their benevolence, neither in any public nor in any private persons case should in any wise be behind hand.  
These things being finished, 

A Mass at the kings College.  
Ormanet Datarye.   they were brought processionaliter to the king college, by all the Graduates of the university, whereas was sung a mass of the holy ghost with great solemnity, nothing wanting in that behalf that might make to the setting forth of the same. In this place it was marked that Nich. Ormanet, commonly surnamed Datary (who albeit he were inferior in estate unto Chester being a bishop yet was superior to them all in authority) while the Mass was a celebrating, eft standing, eft sitting and sometime kneeling on his knees, observed certain ceremonies, which afterward were required of all others to be observed, as in process hereof was to be seen.  
From thence they attended all upon the Legates to s. Mary's church, which we declared before to have been interdicted. In the which place, 
Peacock preacheth at Saint mary's.  for as much as it was suspended, although no mass might be song, yet there was a sermon made in open audience by M. Peacock in the Latin tongue, preaching against heresies and heretics, as Bilney, Cranmer, Latimer, Ridley. etc. The which being ended, they proceeded eftsoons to the visitation. Where first D. Haruye did in the Cardinal's name exhibit the commission to the bishop of Chester with a few words in Latin. Which being accepted, and by M. Clarke openly red to the end, than the Uicechancellor with an Oration did exhibit the certificate under his seal of office, 
The citation of the Masters of the Colleges.  with the Cardinal's citation annexed, containing every man's name in the University and Colleges, with the Officers and all the masters of houses. Among whom was also Roberte Brassey master of the king's college, a worthy old man, both for his wisdom and his hoar hairs. Who hearing his own name recited next after the Uicechauncellours, said: he was there present as all the other were: nevertheless, for as much as the reformation of his house was wholly reserved to the discretion of the bishop of Lincoln, not only by the king's letters Patents, 
Robert Brassets exception.  but also by grant of confirmation from the bishop of Rome himself, under a penalty if he should suffer any strangers to intermeddle, he openly protested in discharge of his duty, that unless their Commission gave them authority and jurisdiction upon that College, either by express words or manifest sense, he utterly exempted himself from being present. This his exception they took all in great displeasure: alleging that they were fully authorized for the order of that matter by the Cardinal, out of whose jurisdiction no place nor persons was exempted: wherefore he had done evil to call into question their authority, 
Alter●ation between D. Brassy and D. Scot B. of Chester.  so well known to all men. Chester seemed to be more moved at the matter then all the other: and that was because Brassey had a little before obtained the worship of that room, eue● utterly against his will, and maugre his head, doing the worst he could against him.  
After the formal solemnity of these things thus accomplished, the commission being red, and the citation exhibited, all the masters of houses being openly cited, every man for a while departed home to his own house, with commandment to be at the common schools of the said university at one of the clock the same day. 
Inquisition at the common schools.  When the degrees of the university, commonly called Regent's & non Regent's, were assembled thither, they spent the rest of the day in reading over of Charters, granted to the University by kings and princes, in searching out of bulls & pardons from the pope, & in perusing of other Monuments pertaining to the University.  
The next day following, being the 12. of janu. they resorted to the king's College to make Inquisition, 
january. 12. Inquisition at the Kings College.  either because the same for the worthiness thereof was chief and sovereign of all the residue, or else because that that house especially before all others, had been counted, time out of mind, never to be without an heretic (as they term them) or twain. And at that present time, albeit that many now o'late had withdrawn themselves from thence, yet they judged there were some remaining still. The order and manner how they would be entertained of every College, when they should come to make Inquisition, 
The manner of receiving the Inquisitors when they went to make Inquisition.  they themselves appointed, which was in this sort.  
They commanded the master of every house together with the residue, as well fellows as scholars, appareled in priestlike garments (which they call habits) to meet them at the uttermost gate of their house toward the town. The master himself to be dressed in like apparel as the Priest when he ravisheth himself to Mass, saving that he should put on uppermost his habit, as the rest did. The order of their going they appointed to be in this wise. 
Note the ambitious pump of these Papists.  The Master of the House to go foremost. Next unto him every man in his order as he was of degree, seigniority, or of years. Before the M. should be carried a cross & holy water to sprinkle the Commissioners withal, and then after that the said Commissioners to be sensed. And so after this meeting, and mumbling of a few devotions, they determined with this pomp and solemnity to be brought to the Chapel.  
Many thought they took more honour upon them than belonged to the state of man. Other some (forasmuch as at that time they not only pretended the jurisdiction of the Cardinal, 
The Commissioners represent the Pope.  but also represented the power and authority of the Bishop of Rome himself, who was accounted to be more than a mortal man) said it was far less than of duty appertained to his holiness, in that the honour that was done to his Legates, was not done to them but to his holiness. Now was the hour come, at which they appointed to meet: 
Here was a foul fault committed, that these men came in without Procession.  and being entered the king's college gate, where they looked for the master and fellows of the house, seeing no man came to meet them, they proceeded forth to the Church door, where they stayed. There perceiving how the master and the rest of the house were dressing themselves as fast as they could, as in such order as was appointed before, they came in suddenly upon them, before they had set out any foot out of their places.  
Then the master first excused himself, that he was ready no sooner, 
D. Brassey excuseth himself for the ●lacknes of his Procession.  acknowledging that it had been his duty to have been in a readiness. Secondly, he said he was very glad of their coming, promising first in his own name, and after in the name of all the rest, as much reverence, as might be, in all matters concerning their common veilitie, the which he doubted not, but should be performed at their hands, according to his expectation. But like as he had done the other day in S. Mary's church, 
M. Brassey maketh exception again.  the same exception he made to them now also: the which his doing he besought them not to be offended withal. For seeing he did it only for the discharge of his duty, he had juster cause to be held excused.  
He had scarcely yet finished his tale, but the Bishop of Chester with a frowning look and an angry countenance, interrupting him of his talk, 
Doctor Scots answer to M. Brassey.  said: he needed not to repeat the things he had protested before, nor they to make answer any more to those things wherein they had sufficiently informed him before. He rather feared that their quarrel was not good, that they made such a do about it, & sought such starting holes. For so were diseased persons oftentimes wont to do, when for the pain and grief they are not able to abide a strong medicine. As though that any man were able to grant so strong a privilege, as to withstand the Pope's authority. As for the bishop's letters, he said must needs make on his side, 
The Pope's authority swalloweth up all other privileges.  and with such as were with him, & could not in any wise be alleged against him. Therefore he admonished him to desist from his unprofitable altercation, and to conform himself and his to such things as then were in doing.  
After this they went to Mass. Which finished, with great solemnity, first they went to the high aultare of the church, 
The Legates saluting first their God.  & having there saluted their God, and searching whether all were well about him or no, they walked thorough all the inner chapels of the Church. The Church goods, the crosses, the chalices, the mass books, the vestments, and whatsoever ornaments were beside, were commanded to be brought out unto them. When they had sufficiently viewed all things, & had called forth by name every fellow and scholar of the house, they went to the masters lodging, where first and foremost swearing them upon a book to answer to all such interrogatories as should be propounded unto them (as far as they knew) they examined first the master himself, and afterward all the residue, 
The oath refuse● of some in the kings College, and why▪  every man in his turn. But there were some that refused to take this oath, because they had given their faith to the College before, and also because they thought it against all right and reason to swear against themselves: for it was contrary to all law that a man should be compelled to bewray himself, and not to be suffered to keep his conscience free, when there is no manifest proof to be laid to his charge: but much more unjust is it, that a man should be constrained perforce to accuse himself. Nevertheless these persons also, after much altercation, at length (conditionally, that their faith given before to the College, were not impeached thereby) were contented to be sworn.  
Three days long lasted the Inquisition there. This was now the 3. day of their coming, & it was thought that the case of Bucer and Phagius was delayed longer than needed. 
The consultation of the Master▪ upon 〈…〉 my up of M. Bucer.  For they looked to have had much altercation and business about the matter. Now, forasmuch as the present state of the case required good deliberation and advisement, the Uicechauncelor and the masters of the colleges assembled at the common schools, where every man gave his verdict what he thought meet to be done in this matter of Bucer. After much debating, they agreed altogether in this determination: that for as much as Martin Bucer whiles he lived, had not only sowed pernicious & erroneous doctrine among ●hem, but also had himself been a sectary and famous heretic, erring from the Catholic church, and giving others occasion to fall from the same likewise: a supplication should be made to the lord Commissioners, in the name of the whole university, that his dead carcase might forthwith be digged up (for so it was needful to be done) to the intent that Inquisition might be made as touching his doctrine, 
Inquisition to be made of M. Bucers' doctrine..  the which being brought in examination, if it were not found to be good and wholesome, the law might proceed against him: for it was against the rule of the holy Canons, 
Martin Bucers' burial against the holy Canon laws.  that his body should be buried in christian burial. Yea, and besides that it was to the open derogation of God's honour, and the violating of his holy laws, with the great peril of many men's souls, and the offence of the faithful, especially in so difficult and contagions a time as that was. 
Causes why Mart. Bucer and Paulus Phagius bodies ought to be taken up.  Wherefore it was not to be suffered, that they, which utterly dissented from all other men in the trade of their living, laws, and customs, should have any part with them in honour of burial. And therefore the glory of God first and before all things ought to be defended, the infamy (which through this thing riseth on them) with all speed put away, no room at all left unto those persons to rest in, who even in the same places where they lay, were injurious & noisome to the very elements, but the place ought to be purged, and all things so ordered as might be to the satisfying of the consciences of the weak. In executing whereof, so notable an example ought to be given to all men, that no man hereafter should be so bold to attempt the like.  
They gave the same verdict by common assent upon Phagius also. 
Andrew Perne Vice chancellor, made factor for the university in the case of M. Bucer & Phagius M. Christophersons testimony of Perne. A Supplication put up to the Inquisitors by the university. Note this ●●ate of conveyance.  Unto this writing they annexed an other by the which they lawfully authorised Andrew Perne the Uicechauncellour, to be the common factor for the University. He was a man merest for the purpose, both for the office that he bore, and also because that by the testimony of Chrystopherson he was deemed to be the most Catholic of all others. This supplication confirmed by the consent of all the Degrees of the University, and signed with their common seal, the next day, which was the 13. of januarie, the Uicechauncelour put up to the Commissioners. Note here good reader, what a feat conveyance this was, to suborn the University under a colourable pretence to desire this thing of them by way of petition. As who should say, if they had not done so, the other would never have gone about it of themselves.  
But this gloze was soon found out. For the Commissioners had given the Uicechancellor instructions in writing before. But peradventure they thought by this means to remove the envy of this act from themselves.  
Thus the Uicechauncelour came unto the Commissioners according to appointment made the day before, about seven of the clock in the morning. He had scarce declared the cause of his coming, but that he had not only obtained his suit, 
The Sentence of condemnation against Martin Bucer▪ and Paulus Phagius, copied out by the Datarye. Grace asked in the congregation for the taking up of Martin Bucer.  but also even at the very same time received the sentence of condemnation, for taking up Bucer and Phagius, fair copied out by Ormanet datary himself. This was to be confirmed by the consent of the degrees of the University. Whereupon a solemn Convocation called congregatio regentium & non regentium for the same purpose was appointed to be at ix. of the clock: where the graduates being assembled together, the demand was propounded concerning the condemnation of Bucer and Phagius, and the grace asked, which was this: Pleaseth it you that M. Bucer for the heresies now recited, and many other by him written, preached, and taught, wherein he died without repentance, and was buried in Christian burial, may be exhumate and taken up again. etc. After this grace eftsoons being granted, then was the Sentence of condemnation drawn by the datary, openly red, and immediately an other grace asked, that the same might be Signed with the Common Seal. The which request was very lightly and easily obtained. And it was no marvel.  
For now after the death of King Edward, since the time that the government of the Realm came to the hand of Queen mary, all such persons being driven away as had rejected the romish Religion (in whom well nigh alone rested whatsoever wit and learning was in the whole University beside) such a sort of Rascals were put in their rooms, that all places now swarmed with unlearned and unnurtured chaplains. To whom nothing was greater pleasure, then to cause all men to speak slander and reproach of Bucer. There were divers yet left among them, that spoke against their demands. But they (because, as it commonly cometh to pass, that might overcometh right) could nothing avail. For this is a common custom in all such matters & ordinances, that look what the greater number decreeth, is published in the name of all: and that which the better part disallowed, seemeth as though no man at all disallowed it.  

〈◊〉. 14.  The next day being the 14. of january, all the Uisitors (only Christopherson elect of Chichester excepted) came to the King's College. Where first going into the Church, and there making their prayers at the gresings, they so proceeded into the stalls, there sitting all the mass time, the company standing in their copes, and singing a solemn Respond in honour of the Uisitors. After the respond done, the Provost in the best Cope made to them his protestation, unto whom the B. of Chester made answer also in Latin, declaring that he could not perceive to what purpose his protestation was, notwithstanding they would accept it and bear with him. Then went they to Mass, which ended, the Catholic Uisitors approached up to the altar, & took down the Sacrament, & searched the pixe, but first the two Bishops sensed the Sacrament.  
Then they went to the revestry, and opened the Chalices, corporas cases, and crismatory, and viewed all those things. And so returning into the Provosts chamber, divided themselves in examination of the Provost, Uiceprovost, and the rest of the company. The same day D. Bacon M. of Gonwell hall, bade the Uicechauncellor, D. Young, D. Haruy, Swineborne, Maptide with others home to dinner. 
 These men immediately after dinner, caused the common seal of the University to be put to the foresaid instrument of condemnation, according as was determined the day before by the general consent of the Graduates of the University. And by and by after, they carried the same to the Commissioners to their lodging. The which when they had received, 
 forasmuch as after more diligent perusing thereof, it liked them not in all points, some things they razed out, some they interlined, other some they changed: so that in fine, they were feign to take the pain to engross it new again.  
To the signing whereof, a congregation was eftsoons called of all the Graduates of the University against the next day, 
january. 15.  which there being red over, a new grace again was asked and granted for setting to the seal. Then were the Graduates dismissed, with commandment to resort forthwith to S. Marry Church, 
 whether the Commissioners also repaired. When they had taken their places, D. Harny presented to them before all the company, a new commission to make inquest upon heresy then newly sent from the Cardinal, which was red immediately by Uincent of Noally, Ormanets Clerk. This done, D. Perne (who as ye heard, was factor for the University, exhibited to the commissioners in the name of the University the sentence of the foresaid condemnation. 
 The copy and tenor whereof, hereafter (God willing) shall follow. This condemnation being openly red, then D. Perne aforesaid desired to send out process to cite Bucer and Phagius to appear, or any other that would take upon them to plead their cause, & to stand to the order of the court against the next Monday: to the intent that when they had exhibited themselves, the Court might the better determine what ought to be done to them by order of law.  
The commissioners condescended to his request, and the next day process went out to cite the offenders. 
 This citation Uincent of Noally their common Notary, having first read it over before certain witnesses appointed for the same purpose, caused to be fixed up in places convenient, to wit, upon S. Mary church door, the door of the common Schools, and the cross in the market stead of the same town. In this was specified, that whosoever would maintain Bucer and Phagius, or stand in defence of their doctrine, should at the xviij. day of the same month, stand forth before the L. Commissioners, in S. Marry Church, which was appointed the place of judgement, and there every man should be sufficiently heard what he could say. This Commandment was set out with many words.  

〈◊〉. 17.  Shortly after, the matter drew toward judgement. Therefore the next day before the day limited, which was the xvij. of january, 
Witnesses sworn against M. Bucer.  the Uicechauncellor called to him to Peterhouse (whereof he was M.) D. Young, D. Segiswike, & with them bullock, Taylor, Parker, and Redman, Whitlocke, Mitch, & certain others. These men cast their heads together how they might bear witness against Bucer & Phagius, to convince them of heresy. For seeing the matter was brought in face of open court, & because it might so come to pass, that some patrons of their cause would come out, they thought it needful to have witnesses to depose of their doctrine. What came of this their consultation, it is not perfectly known.  
The xviij. day the Uicechauncellor going to the Inquisitors sitting at the kings College, 
january. 18.  did put them in remembrance, that the same was the day in which by their process sent forth the xuj. day before, they had commanded to appear in S. Marry Church, such as would take upon them to defend Bucer and Phagius by the law. He desired therefore that they would vouchsafe to sit there, if perchance any man would try the adventure of the law. They lightly condescended thereunto. When the Uicechauncellor had brought them thither, he exhibited unto them the process of the Citation which he had received of them to publish a little before, saying, that he had diligently executed whatsoever the contents of the same required. After that they had taken their places, and that no man put forth himself to answer for the offenders, the judges called aside D. Young, D. Segiswike, Bullock, Tailor, Maptide, Hunter, Parker, Redman, above mentioned. 
Other witnesses sworn against Master Bucer.  Also Browne, Gogman, Rud, johnson, Mitch, Raven and Car, who had before written out the burial of Bucer, with a singular commendation of him, and sent it to Sir john Cheek Knight. These men taking first their oath upon a book, were commanded to bear witness against the heresies and doctrine of Bucer and Phagius. The 22. day of the same month was limited to this jury to bring in their verdict.  
In the mean while, Ormanet and Doctor Watson abode at home in their lodging to take the depositions of them whom we showed you before to have been called to Peterhouse, & to have communicated with the Uicechancellor as concerning that matter, whose depositions (as I told you) never came to light. The B. of Chester and D. Cole this day visited them of Katherine Hall, where, as far as could be learned, nothing was done worthy of rehearsal.  
As Ormanet the Popes Datary was sitting at Trinity College, 
A Relic given by Ormanet to Trinity College.  john Dale one of the Queen's College came to him, whom he had commanded before to bring with him the pixe, wherein the bishop of Rome's God of bread is wont to be enclosed. For Ormanet told them he had a precious jewel: the same was a linen clout that the Pope had consecrated with his own hands, which he promised to bestow upon them for a gift. But Dale misunderstanding Ormanet, in stead of the pixe brought a chalice and a singing cake called the host, the which he had wrapped up and put in his bosom. When he was come, Ormanet demanded if he had brought him the thing he sent him for. To whom he answered, he had brought it. Then give it me (quoth he.) Dale pulled out the chalice and the singing cake. When Ormanet saw that, 
Ormanet in a pelting chafe with M. Dale.  he stepped somewhat back as it had been in a wonder, calling him blockhed, and little better than a mad man, demanding what he meant by those things, saying: he willed him to bring none of that gear, and that he was unworthy to enjoy so high a benefit: yet notwithstanding, forasmuch as he had promised before to give it them, he would perform his promise. Whereupon with great reverence & ceremony, he pulled out the linen cloth & laid it in the chalice, and the bread with it, commanding them both for the holiness of the thing, & also for the author of it, to keep it among them with such due reverence as belonged to so holy a relic.  
About the same time the Commissioners had given commandment to the masters of the Colleges, 
A commandment for bringing in of heretical books.  that every man should put in writing what books he had, with the author's names. And to the intent that every man should execute it without deceit, they took a corporal oath of them. This commandment some executed exactly and diligently other some, for as much as they deemed it wrongful, executed it slack enough.  
We declared before that the xviij. day was limited for the day of judgement. When the day came▪ and that neither Bucer nor Phagius would appear at their call in the court nor that any put forth himself to defend them: yet the courteous Commissioner would not proceed to judgement, which nevertheless, 
Graciously considered.  for their contumacy in absenting themselves, they might have done, considering how that day was peremptory. But these men being bend altogether to equity and mercy, had rather show some favour, then to do the uttermost they might by the law. Whereupon Uincent published the second process, and set it up in the same places, as in manner before. The meaning thereof varied not much from the first, but that it put of the judgement day unto the 26. of the same month. Upon the which day the Uicechauncellor was sent for to their lodging, with whom they agreed concerning the order of publishing the sentence. And because there should want no solemnity in the matter, they commanded him further to warn the Mayor of the Town to be there at the day appointed with all his Burgesses, which the Uicechauncellour did speed with all readiness.  
This day (as I said) was the 26. of january, which being now come, 
january. 26.  first all degrees of the mother University were assembled. And to fill up this Pageant, thither came also the Mayor and his townsmen, and all met together in S. Marry Church to behold what there should be determined upon these men. After long attendance, at length the Commissioners came forth and went up to a scaffold that was somewhat higher than the residue, prepared for the same purpose. 
An high matter in a low house  When they had taken their places, D. Perne the Uicechauncellor, the player of this Interlude, fashioning his countenance with great gravity, reached to them the process that was lastly published, to cite them, saying these words: I bring forth again (quoth he) to you right reverend father and Commissioners, of the most reverend my L. Cardinal Poole (painting out the rest of his style) this Citation executed according to the purport and effect of the same: omitting nothing for his part that might make to the commendation of this matter. When he had thus finished his tale, by and by the B. of Chester after he had a little viewed the people, began in manner as followeth.   

¶ The Oration of D. Scot B. of Chester, before the condemnation of Bucer and Phagius.  

The Oration of Doctor Scotte Bishop of Chester, before the pronouncing of the Sentence of condemnation.  YE see (qd he) how sore the University presseth upon us, how earnest intercession it maketh unto us, not only to denounce Bucer and Phagius, which these certain years passed have spread most pernicious doctrine among you, to be heretics (as they be in deed) but also that we will command their dead carcases, which unto this day have obtained honourable burial among you, to be digged up, and as it is excellently ordained by the Canon law to be cast into fire, or whatsoever is more grievous than fire, 
What dissembling is here in these Pope holy Catholics?  if any can be. For the degrees of the University deal not slightly nor slackly with us in this case, but do so press upon us, and follow the suit so earnestly, that they scarce give us any respite of delay. And I assure you, albeit this case of itself be such, as that even the unworthiness of those persons, though there were no further cause, 
Tyranny covered with the visor of mercy.  aught to induce us to the doing thereof, much the rather moved with these so wholesome petitions, it is meet and convenient we should grant it. For how soever we of ourselves are inclined to mercy in our hearts, (than the which we protest there is nothing under the Sun to us more dear and acceptable) yet notwithstanding, the very law riseth up to revengement, 
Satan transforming himself into an Angel of light.  so that the common salvation of you all, which the law provideth for, must be preferred before the private charity of our minds. Neither ought any such negligence to overtake us for our parts, that we being scarce yet escaped out of the shipwreck of our former calamity, should now suffer this unexpiable mischief, to disquiet any longer the consciences of the weak.  

O Lord God? as though this were the doing of the University, and not your own.  Moreover, it is but reason that we should do somewhat at so earnest entreatance and suit of the University. It needeth not me to speak much of ourselves. For if we had been desirous to enterprise this matter, it had been lawful after the first Citation, to have proceeded to judgement: but for because we were willing that their defenders should be heard, and that the matter should be denounced and tried by law, we sent out the second process.  
If we had desired revengement, we might have showed cruelty upon them that are alive: 
The Wolf pretendeth to be a Lamb.  of the which (alas the more pity) there are too many that embrace this doctrine. If we thirsted for blood, it was not to be sought in withered carcases and dry bones. Therefore ye may well perceive, it was no part of our wills that we now came hither, 
As though the Cardinal sent you not down before you came to the university.  but partly induced at the entreaty of the University, partly moved with the unworthiness of the case itself, but especially for the care and regard we have of your health and salvation, which we covet by all means to preserve.  
For you yourselves are the cause of this business: you gave occasion of this confession, among whom this day ought to be a notable example, to remain as a memorial to them that shall come after, as in that which ye may learn not only to shake of the filth which ye have taken of these persons, but also to beware hereafter that ye fall no more so shamefully as ye have done. But I trust God will defend you, and give you minds to keep yourselves from it.  
As concerning the parties themselves, 
Bucer and Phagius falsely accused of hypocrisy by false hypocrites.  whose case now hangeth in law, they bore about the name of the Gospel, where as in deed they wrought nothing else than the every and deceit. And so much the wickeder were they, in that they sought to cover so shameful acts, with the cloak of so fair and holy a name. Wherefore it is not to be doubted, but that God will punish this despite of itself wicked, to you pernicious, by the authors thereof shameful and abominable.  
But if God, as he is slow to wrath and vengeance, will wink at it for a time, yet notwithstanding, if we upon whom the charge of the lords flock leaneth, should permit so execrable crimes to escape unpunished, we should not live in quiet one hour.  
When he had thus spoken, he recited the sentence out of a scroll, and condemned Bucer and Phagius of heresy: the form and tenor of which sentence, framed after the barbarous rude style of that church, thus followeth.   

The sentence of condemnation against M. Bucer, and Paulus Phagius.  
NOs Cutbertus Dei & Apostolicae sedis gratia Episcopus Cestrensis, Nicolaus Ormanetus, Archiepiscop. plebis Bodoloni Veronen. diocesis infra scripti, 
The Sentence of condemnation against Martin Bucer, and Paulus Phagius.  Reverendi Domini Cardinalis & Legati auditor, Thomas Watson Decanus Dunelmens. & Henricus Cole, Praepositus Collegij Etonens. ad Vniversitatem studij generalis oppidi Cantabrigien. Elien. dioces. visitand. Necnon ad in quibuscunque causis in eodem oppido Cantabrigiae, & locis ei adiacen. commorantes personas, motis, & movendis, inquirendum & quomodolibet procedendum, & express ad eorum, qui in haeresi decesserint, memoriam damnandum, per literas illustris. ac Reverendis. in Christo patris, D. Reginaldi Mariae in Cosmedin, S. Romanae Ecclesiae Presbyteri Cardinalis Poli nuncupati, sanctis. Domini nostri Papae & sedis Apostolicae ad Serenis. Philippum ac Serenis. Mariam Angliae Regem & regi nam & universum Angliae regnum de latere Legati, Commissarij, sive delegati specialiter deputati, & ad huiusmodi peragendum sufficienti facultate muniti, salvatoris & Domini nostri jesu Christi nomine invocato, pro tribunali seden. & solum Deum qui justus est Dominus prae oculis habentes, per hanc nostram diffinitivam sententiam, quam de sacrae Theologiae, & jurisperitorum consilio erimus, in his scriptis, in causa & causis, quae coram nobis inter Vicecancellarium & Vniversitatem Cantabrigien. denunciatores ex una, & iniquitatis filios q●ondam Martinum Bucerum & Paulum Phagium, natione Germanos, & in hoc oppido olim commorantes & decedentes, reos denunciatos de & super crimine haeresis notorie per eos, dum vixerint, incurso, rebusque alijs in actis causae & causarum huiusmodi latius deductis, ex altera, partibus, in prima versae fuerunt & vertuntur instantia, pronunciamus, sententiamus, decernimus, & declaramus praedictos.  
Martinum quidem Bucerum contra regulas & dogmata sanctorum patrum, necnon Apostolicas Romanae Ecclesiae, 
Against Martin Bucer.  & sacrorum conciliorum traditiones, Christianaeque religionis, hactenus in Ecclesia consuetos ritus ac processus (qui singulis annis die coenae domini per Romanos Pontifices celebrari & legi consueverunt, in quibus, inter alia, Wickleffistae, & Lutherani, & omnes alij haeretici damnati, & an athematizati fuerunt) de Sacramentis Ecclesiae, praesertim circa illorum numerum, aliter quam sancta mater Ecclesia praedicat & observat, sentiendo, & docendo, ac sanctae sedis Apostolicae, & summi Pontificis primatum, & authoritatem negando, & publicè damnando, & praesertim hunc articulum.  

Quod Ecclesia erret in fide & moribus.  
Hic in publicis commitijs expressè defendendo, & illum verum esse definiendo, & determinando, ac multa alia tam per dam natae memoriae johannem Wickleffe & id maxime.   

Omnia fato & absoluta necessitate fieri.  
Et per Martinum Lutherum & alios haeresiarchas proposita & damnata, quam à se etiam inventa & fabricata, falsa & haeretica dogmata credendo, & sequendo, ac desuper etiam libros scribendo & imprimi faciendo, impressosue publicando in illisue scripta etiam hic publicè legendo, & in publicis disputationibus defendendo, ac in pertinacione & obstinatione huiusmodi permanendo, & decedendo, notorium non solum haereticum, sed haeresiarcham.  
Paulum verò Phagium, qui praeter alia, quae haeresim sapiunt, ab eo in suis scriptis prolata, impiae memoriae Johannem Oecolampadium, ac Martinum Bucerum praedictum, necnon Philippum Melancthonem, & johannem Brentium, notorios & insignes haeresiarchas, & eorum doctrinam, & in eius scriptis impressis & vulgo aeditis, 
Against Pa●lus Phagius  non solum probando, sed summis laudibus attollendo, se non solum haereticis favere, sed eorum falsis dogmatibus assentire, & ea credere, & probare: ad eaque credenda, 
Paulus Phagius 〈…〉 Oe●●lampadi●● Bucer, Mela●cthon, 〈…〉.  alios inducere, niti manifest se ostendit, & hic pro haeretico communiter & notoriè habitus & reputatus, in huiusmodi errore impaenitens decessit, non solum haereticorum fautorem, sed haere●icum fuisse, nec non eosdem Martinum Bucerum, & Paulum Phagium excommunicationis & anathematis, ac alias quascunque contra huiusmodi personas, tam de iure communi, quàm per literas, processum, praedictorum statutas sententias, censuras & poenas damnabiliter incidisse & incurrisse: & eorum memoriam condemnandam esse, & condemnamus, ac eorum corpora & ossa quae hoc tempore perniciosissimi schismatis, & aliarum haeresium, in hoc regno vigentium, Ecclesiasticae fuerunt temere tradita sepulturae▪ quatenus ab alijs fidelium corporibus, & ossibus discerni possunt juxta canonicas sanctiones, exhumanda, & procul ab Ecclesia proijcienda, & exhumari & proijci mandamus, & eorum libros ac Scripturas, si quae hic reperiantur, publicè comburen. & comburi praecipimus: ac eosdem libros & Scriptu●as quibuscunque, tam huius universitatis, quàm oppidi, & locorum eye adiacentium, personis, sub poenis, tam ex iure communi, quàm literis processuum praedictorum, seu quomodo libet alias contra haben. & legen. libros haereticos statutis, interdicimus.  
After the sentence thus read, the Bishop commanded their bodies to be digged out of their graves, and being disgraded from holy orders, delivered them into the hands of the secular power. For it was not lawful for such innocent persons as they were, abhorring from all bloodshed, and detesting all desire of murder, to put any man to death.    

¶ The effect of Doctor Pernes Sermon against M. Bucer.  

Pernes Ser●●● against B●cer.  OVer and beside this oration & sentence of D. Scot, came in also D. Perne Vicechancellor, with his sermon tending to the same effect, to the depraving of Master Bucer, taking for his theme the place of the 132. Psalm: Behold how good & pleasant a thing it is. etc.  
Where beginning first with the commendation of concord, and of the mutual knitting together of the minds, he alleged, that it was not possible to hold together, unless the concord were derived out of the head, the which he made to be the B. of Rome, and that it also rested in the same.  
After he had made a long protestation hereof, he passed forth to Bucer, upon whom he made a shameful railing, saying: that his doctrine gave occasion of division in the common wealth, & that there was not so grievous a mischief, which by his means had not been brought into the realm.  
Although all men might perceive by the books he had compiled, what manner of Doctrine it was: yet notwythstansting (he said) he knew it more perfectly himself, than any did, and that he had learned it apart at the Authors hand himself.  
For at such time as they had communication secretly among themselves, 
D. Pernes accusation against M. Bucer.  Bucer (said he) would oftentimes wish he might be called by some other name, then by the name he had: for this purpose, as though knowing himself guilty of so grievous a crime, he might by this means escape unknown to the world, and avoid the talk that went among men of him.  
Moreover, among other things he told how Bucer held opinion (which thing he should confess to him his own self) that God was the author and wellspring, 
〈…〉 noted D. Perne.  not only of good, but also of evil: and that whatsoever was of that sort, flowed from him, as from the headspring and maker thereof. The which doctrine he upheld to be sincere: howbeit, for offending divers men's consciences, he durst not put it into men's heads.  
Many other things he patched together of like purport and effect, 
Shameful of D. Perne against M. Bucer.  as of the supremacy of the bishop of Rome, of the marriage of Priests, of divorcements, and of shameful usury also, as though he had deemed the same lawful to be used among christian people, with divers other of the like sort.  
In all which his allegations, considering how lewdly without all shame he lied upon Bucer (as his writings evidently declare) he did not so much hinder his name with railing upon him, as win unto himself an inexpiable infamy, by forging so shameful leese upon so worthy a man.  
But what needeth witness to prove him a liar? his own conscience shall make as much against him, as a number of men.  
It was reported for a truth, and that by his own familiar friends testified, that the said D. Perne himself, eiter immediately after his Sermon, or else somewhat before he went to it, striking himself on the breast, 
D. Perne speaketh against his own● conscience, in railing against M. Bucer.  and in a manner weeping, wished at home at his house with all his heart, that God would grant his soul might even then presently departed and remain with Bucers. For he knew well enough that his life was such, that if any man's soul were worthy of heaven, he thought his in especially to be most worthy.  
Whiles he was thus talking to the people, in the mean time the leaves of the Church doors were covered over with verses: 
Verses against M. Bucer and Phagius.  in the which the young men to show their folly, which scarce knew him by sight, blazed Bucers' name with most reproachful Poetry.  
These things being dispatched, Perne (as though he had sped his matter marvelously well) was for his labour, of courtesy bidden to dinner to Trinity College by the Commissioners. Where, after the Table was taken up they caused the sentence of condemnation to be copied out with all speed: 
The Sentence of condemnation sent to London with the Commissioners letters.  which being signed with the B. of Chester's seal, the next day following was for a triumph sent to London, with divers of those verses and slanderous Libels.  
Besides this, they sent also their own letters, wherein they both advertised the Cardinal how far they had proceeded in that matter, and also desired his Grace that he would cause to be sent out of hand to Smith the Mayor of the Town, the Commandment, commonly called a writ for the burning of Heretics. 
A writ for burning of heretics.  For unless he had the Queens warrant to save him harmless, he would not have to do in the matter: and that which remained to be done in that case, could not be dispatched till that Warrant came.  
Whiles this pursuivant went on his journey, they willed to be brought unto them the books that they commanded before to be searched out. For they determined to throw them into the fire with Bucer and Phagius.  
About the same time D. Watson taking occasion upon the day, because it was a high feast, in the which was wont to be celebrated the memorial of the Purification of the blessed Virgin, 
watson's Sermon upon Candlemas day.  made a Sermon to the people upon that Psalm: We have received thy mercy (O Lord) in the midst of thy Temple, etc. In the which Sermon he spoke much reproach of Bucer and Phagius, and of their doctrine.  
He said, that these men, & all the heretics of our time that were of the same opinion (the which for the most part he said, were budded out of Germany) among other things which they had perniciously put into men's heads, taught to cast away all Ceremonies. Whereas notwithstanding the Apostle himself commanded all things to be done in due order.  
And upon that deed of the blessed Virgin and joseph which was done by them as upon that day, it was manifestly apparent, that they with our Saviour being then a little babe, observed these rites and ceremonies for catholic men to teach. For he said, 
Mary and joseph went a procession with wax candles, or else D. Watson saith false.  that they came to the Temple the same time with wax Candles in their hands, after the manner of procession (as they term it) in good order with much reverence and devotion, and yet we were not ashamed to laugh and mock at these things with the heretics and schismatics.  
As he was telling his tale of Christ, Mary, and joseph, one of them that heard him, a pleasant & merry conceited fellow, turning himself to him that stood next him, and if it be true (quoth he) that this man preacheth, which of them I pray you (if a man might spur him a question) bore the cross before them? 
A question to be spurred to D. Watson.  for that might not be missing in such solemn ceremonies. Not only this man jested at the Preachers folly, but divers other also laughed at his manifest unshamefastness, in preaching these so vain and foolish superstitions.  
While he was thus talking to his audience, 
The sudden sound of Christopherson.  john Christopherson elected B. of Chichester, being stricken with a sudden sickness, fell down in a sound among the press, & with much ado, being scarce able a good while to come to himself again, in the mean time babbled many things unadvisedly, and as though he had been out of his wits. Some thought it came upon this occasion, because he had been greatly accused before the Commissioners for mispending & misordering the goods of the College, & therefore was grieved with the matter, knowing that they had been offended with him, by that that Ormanet had canceiled before his face a Lease of his, by the which he had let to farm to his brother in law a certain Manor of that college, because the covenants seemed unreasonable.  
By this time was returned again the pursuivant, who (as we before told) was sent to London with the Commissioners letters, and brought with him a warrant for the burning of these men.  

The day assigned for burning M. Bucer and Paulus Phagius bodies.  Upon the receipt whereof, they appointed the vj. day of Febr. for the accomplishment of the matter. For it had hanged already a great while in hand.  
Therefore when the said day was come, the Commissioners sent for the Uicechancellor, demanding of him in what case things stood, whether all things were in a readiness for the accomplishment of this business, or no. Understanding by him that all things were ready, they commanded the matter to be broached out of hand.  

The taking up of M. Bucer and Paulus Phagius.  The Uicechancellor therefore taking with him Marshal the common Notary, went first to Saint Michael's church where Phagius was buried. There he called forth Andrew Smith, Henry Sawyer, and Henry adam's, men of the same parish, and bound them with an oath, to dig up Phagius bones, and to bring them to the place of execution. Martial took their oaths, receiving the like of Roger Smith and W. Hasell the Town Sergeants, & of I. Capper, Warden of the same Church, for doing the like with Bucer. Smith the Mayor of the town, which should be their executioner, (for it was not lawful for them to intermeddle in cases of blood) commanded certain of his Townsmen to wait upon him in harness, by whom the dead bodies were guarded, and being bound with ropes, and laid upon men's shoulders (for they were enclosed in Chests, Bucer in the same that he was buried, and Phagius in a new) they were borne into the midst of the Market stead, with a great train of people following them.  
This place was prepared before, and a great Post was set fast in the ground to bind the Carcases to, 
The burning of Martin Bucer and Paulus Phagius.  and a great heap of Wood was laid ready to burn them withal.  
When they came thither, the Chests were set up on end with the dead bodies in them, and fastened on both sides with stakes, and bound to the Post with a long iron Chain, as if they had been alive. Fire being forthwith put too, as soon as it began to flame round about, a great sort of books that were condemned with them, were cast into the same.  

The talk of the countreyfolke of the burning of M. Bucer and Paulus Phagius.  There was that day gathered into the town, a great multitude of countreyfolke (for it was market day) who seeing men borne to execution, and learning by inquiry that they were dead before, partly detested and abhorred the extreme cruelty of the commissioners toward the rotten carcases, and partly laughed at their folly in making such preparature. For what needeth any weapon, said they? As though they were afraid that the dead bodies which felt them not, would do them some harm? Or to what purpose serveth that Chain wherewith they are tied, sithence they might be burnt lose without peril? for it was not to be feared that they would run away.  
Thus every body that stood by, found fault with the cruelness of the deed, either sharply, or else lightly, as every man's mind gave him. There were very few that liked their doing therein.   

¶ The purpose of D. watson's Sermon against Martin Bucer.  
IN the mean time that they were a roasting in the fire, Watson went into the Pulpit in S. Marry Church, 
watson's Sermon at the burning of Bucer and Phagius.  and there before his audience railed upon their doctrine, as wicked and erroneous, saying: that it was the ground of all mischief that had happened of a long time in the common weal. For behold (said he) as well the prosperity as the adversity of these years that have ensued, and ye shall find that all things have chanced unluckily to them that have followed this new found faith: 
As though in these days of Queen Mary had been raised no subsidies at all.  as contrary all things have happened fortunately to them that have eschewed it. What robbing and polling (quoth he) have we seen in this Realm, as long as Religion was defaced with sects, the common treasure (gathered for the maintenance of the whole public weal) and the goods of the Realm shamefully spent in waste for the maintenance of a few folks lusts, all good order broken, all discipline cast aside, holidays appointed to the solemnising of ceremonies neglected: and that more is, the places themselves beaten down, flesh and other kind of prohibited sustenance eaten every where upon days forbidden, without remorse of conscience, the priests had in derision, the mass railed upon, no honour done to the Sacraments of the church: all estates and degrees given to such a licentious liberty without check, that all things may seem to draw to their utter ruin and decay.  
And yet in the mean time the name of the gospel was pretended outwardly, 
Watson slander 〈…〉.  as though that for it men ought of duty to give credit to their erroneous opinions: where as in deed there is nothing more discrepant, or more to the slander of God's word then the same. For what other thing taught they to remain in that most blessed & mystical Sacrament of the body of our Lord, then bare unleavened bread? And what else do the remnant of them teach unto this day? Whereas Christ by express words doth assure it to be his very body. How perilous a doctrine is that which concerneth the fatal and absolute necessity of Predestination? And yet they set it out in such wise, that they have left no choice at all in things. As who should say, it skilled not what a man purposed of any matter, sithence he had not the power to determine otherwise then the matter should come to pass. The which was the peculiar opinion of them, that made God the author of evil, bringing men through this persuasion into such a careless security of the everlasting eternity, that in the mean season it made no matter either toward salvation, or toward damnation, what a man did in this life. These errors (which were not even among the Heathen men) were defended by them with great stoutness.  
These and many such other things he slanderously & falsely alleged against Bucer, 

Watson and Scot had both subscribed to the doctrine of the Gospel in the reign of K. Edward the 6.  
The reconciling of the Churches that were interdicted.   whose doctrine (in such sort as he himself taught it) either he would not understand, or else he was minded to slander. And yet he was not ignorant, that Bucer taught none other things than the very same whereunto both he and Scotte in the reign of K. Edward the vj. had willingly assented by subscribing thereto with their own hands. While he talked in this wise before the people, many of them that had written verses before, did set up other new, in the which like a sort of waterfrogges, they spewed out their venomous malice against Bucer and Phagius. This was the last act of this Interlude, and yet there remained a few things to be done, among the which was the reconciling of two churches, of our Lady, & of S. Michael, which we declared to have been enterdicted before.  
This was done the next day following, by the aforesaid B. of Chester, with as much ceremonial solemnity as the law required. But that impanate God, whom Bucers' carcase had chased from thence, was not yet returned thither again: neither was it lawful for him to come there any more, but if he were brought thither with great solemnity. As I suppose, during all the time of his absence, 
A solemn Procession of the university and of the townsmen.  he was entertained by the Commissioners at Trinity College, and there continued as a sojourner. For thither came all the Graduates of the University, the 8. of February, of gentleness and courtesy, to bring him home again. Amongst the which number, the bishop of Chester (worthy for his estate to come nearest to him, because he was a B.) took and carried him clad in a long Rochet, and a large Tippet of Sarsenet about his neck, wherein he wrapped his Idol also. Ormanet datary had given the same a little before to the University, for that and such like purposes.  
When this Idol should return home, he went not the straightest and nearest way as other folks are wont to go, but he fetched a compass about the most part of the town, and roamed through so many of the streets, that it was a large hour and more, ere he could find the way into his Church again. I believe the ancient Romans observed a custom not much unlike this in their procession, when they made supplications at the shrines of all their Gods. The order of which procession was this: the masters Regent's went before singing with a loud voice: 
The order of Procession in Cambridge.  Salue festa dies. etc. Next than followed the B. of Chester, about him went Ormanet and his fellow Commissioners, with the masters of the colleges, bearing every man a long Taper light in his hand. After whom a little space of, followed other degrees of the University. Last behind came the Mayor and his Townsmen. Before them all went the Beadles, crying to such as they met, that they should bow themselves humbly before the host. If any refused so to do, they threatened to send him forthwith to the Tolboth. Their God being led with this pomp, and pacified with great sacrificed Hosts of Bucer & Phagius, at length settled himself again in his accustomed room.  
Scot of Chester prayed with many words, that that day might be lucky and fortunate to himself, and to all that were present, and that from that day forward (now that God's wrath was appeased, and all other things set in good order) all men would make themselves conformable to peace & quietness, namely, in matters appertaining to Religion. After this they bestowed a few days in punishing and amercing such as they thought had deserved it. Some they suspended from giving voices either to their own preferment, or to the preferment of any other. Some they forbade to have the charge of pupils, 
 lest they should infect the tender youth (being pliable to take what print soever should be laid upon them) with corrupt doctrine and heresy, others they chastised wrongfully without any desert, and many a one they punished, contrary to all right and reason.  
Last of all they set forth certain statutes, by the which they would have the university hereafter ordered. Wherein they enacted many things as concerning the election of their Officers of the University, of keeping and administering the goods of the University, 
 and of many other things. But especially they handled the matter very circumspectly for religion. In the which they were so scrupulous, that they replenished all things, either with open blasphemy, or with ridiculous superstition. For they prescribed at how many Masses every man should be day by day, and how many Pater nosters and Auies every man should say when he should enter into the Church, and in his entrance, after what sort he should bow himself to the altar, and how to the master of the house, what he should do there, and how long he should tarry, how many, & what prayers he should say, what, and how he should sing, what meditations other should use while the Priest is in his Memento, mumbling secretly to himself, what time of the Mass a man should stand, and when he should sit down, when he should make courtesy, when exclusively, when inclusively, and many other superstitious toys they decreed that it was a sport then to behold their superstitions, and were tedious now to recite them.  
Moreover, these masters of good order, for fashion's sake, ordained that every man should put on a surples, not torn nor worn, but clean, forbidding them in any wise to wipe their noses thereon.  
These things thus set at a stay, when the Commissioners were now ready to go their ways, the University for so great benefits (which she should not suffer to fall out of remembrance many years after) coveting to show some token of courtesy towards them again, 
O●manet & C●l● pro●●●ded Doctors.  dignified Ormanet and Cole with the degree of Doctorship for all the residue, saving Christopherson, who now, by reason he was elected Bishop, preventing that degree, had received that order before. Thus at length were sent away these peacemakers that came to pacify strifes and quarrels, who through provoking every man to accuse one another left such gaps and breaches in men's hearts at their departure, that to this day they could never be closed nor joined together again.  
These Commissioners, before they departed out of the University, 
The departing of ●he 〈◊〉.  gave commandment, that the Masters of every house should copy out their Statutes, the which beside common Ordinances, contained in them certain Rules of private Order, for every House particularly. Swinborne (who as I said, was M. of Clarehall) being demanded whether he would have those things engrossed in parchment or in paper, 
Swine●●●nes saying as con●●●ing the 〈◊〉 of 〈◊〉 Inqui●●●rs.  answered that it made no matter wherein they were written: For the Paper, or a slighter thing that were of less continuance than Paper, would serve the turn well enough: For he said, a slenderer thing than that, would last a great deal longer than those dercees should stand in force. Neither was the man deceived in his conjecture: For within two years after, God beholding us with mercy, called Queen Mary out of this life, the 17. day of November, an. 1558. After whom her sister ELIZABETH succeeding in the kingdom, raised to life again the true religion. Whereupon as the church of Christ began by little & little to flourish. So the memory of Bucer and Phagius (although their bones were burnt by Cardinal Poole) was restored again by this godly Queen ELIZABETH, who gave then in Commission to Math. Parker then Archbishop of Canterbury, and to Edmund grindal then Bishop of London, to Master Gualther Haddon and others: For the performance of which Commission, the said Reverend Bishops addressed their Letters to the Uicechancellor, etc.  

❧ The Oration of M. Acworth, Orator of the University, at the restitution of Martin Bucer, and Paulus Phagius.  
I Am in doubt whether I may entreat of the praise and commendation of so great a Clerk (for the celebrating whereof, 
The Oration of Acworth.  this assembly and concourse of yours is made this day) or of the vices and calamities, out of the which we be newly delivered, or of them both, considering the one cannot be mentioned without the other. In the which times ye felt so much anguish and sorrow (my right dear brethren) that if I should repeat them and bring them to remembrance again, I fear me, I should not so much work a just hatred in us towards them, for the injuries received in them, as renew our old sorrow and heaviness. Again, men must needs account me unadvised and foolish in my doing, if I should think myself able to make him which hath lived before our eyes in praise and estimation, more famous and notable by my Oration, which he by his living and conversation hath oftentimes polished. But the wickedness of the times which endeavoured to wipe clean out of remembrance of men the name that was so famous and renowned in every man's mouth, did much profit him. In so much, that both in his life time all thing redounded to his continual renown, and in especially, after his decease nothing could be devised more honourable, than with so solemn furniture & ceremonies, to have gone about to have hurt the memorial of such a worthy man, & yet could not bring to pass the thing that was so sore coveted, but rather brought that thing to pass, which was chief sought to be avoided. For the desire that men have of the dead, hath purchased to many men everlasting fame, and hath not taken away immortality, but rather amplified and increased the same. By means whereof it cometh to pass, that he that will entreat of those things that pertain to the praise of Bucer after his death, can not choose but speak of the crabbedness of the times past, upon the which riseth a great increase and augmentation of his praise. But his life so excellently set forth, not only by the writings of the learned Clerks, Cheek and Car, and by the lively voice of the right famous D. Haddon, uttered in this place to the great admiration of all the hearers, when his body should be laid into his grave to be buried, and after his burial by the godly and most holy preachings of the right Reverend father in Christ the Archbishop of Caunterbury that now is, and of D. Redman, the which for the worthiness and excellency of them, aught to stick longer in our minds unwritten, than many things that are penned and put in print, but also by the great assembly of all the degrees of the University the same day, in bringing him to his grave, and the next day after by the industry of every man that was endued with any knowledge in the Greek or Latin tongs: of the which, there was no man but set up some Verses as witnesses of his just and unfeigned sorrow, upon the walls of the Church: that neither at that time any reverence or duty which is due to the dead departing out of this life, was then overslipped, or now remaineth undone that may seem to pertain either to the celebrating of the memorial of so holy or famous a person, or to the consecrating of him to everlasting memory. We at that time saw with our eyes this University flourishing by his institutions, the love of sincere religion, not only engendered, but also confirmed and strengthened through his continual and daily preaching. In so much that at such time as he was suddenly taken from us, there was scarce any man that for sorrow could find in his hart to bear with the present state of this life, but that either he wished with all his hart to departed out of this life with Bucer into another, & by dying to follow him into immortality, or else endeavoured himself with weeping and sighing to call him again, being dispatched of all troubles into the prison of this body, out of the which he is escaped, lest he should leave us as it were standing in battle ray without a Captain, and he himself as one casshed, depart with his wages, or as one discharged out of the Camp, withdraw himself to the everlasting quietness and tranquility of the soul. Therefore all men evidently declared at that time, both how sore they took his death to hart, and also, how hardly they could away with the misture of such a man. As long as the ardent love of his religion (wherewith we were inflamed) flourished, it wrought in our hearts an incredible desire of his presence among us. But after the time that the godly man ceased to be any more in our sight, and in our eyes, that ardent and burning love of religion by little and little waxed cold in our minds, and according to the times that came after (which were both miserable and to our utter undoing) it began not by little and little to be darkened, 
Anno 1557. january.  but it altogether vanished away, and turned into nothing. For we tell again into the troublesomeness of the popish doctrine: the old rites & customs of the Romish church, were restored again, not to the garnishment & beautifying of the christian Religion (as they surmised) but to the utter defacing, violating, & defiling of the same. Death was set before the eyes of such as persevered in the christian doctrine that they had learned before. They were banished the realm that could not apply themselves to the time, & do as other men did: such as remained, were enforced either to dissemble, or to hide themselves and creep into corners, or else as it were by drinking of the charmed cup of Circe's, to be turned and altered, not only from the nature of man into the nature of brute beasts, but (that far worse and much more monstrous is) from the likeness of God & his Angels, into the likeness of devils. And all England was infected with this malady. But I would to God the corruption of those times which overwhelmed all the whole realm, had not at least wise yet pierced every part & member thereof. Of the which there was not one but that (besides the grief that it felt, with the residue of the body, by reason of the sickness & contagion spread into the whole) had some sorrow & calamity peculiarly by itself. And to omit the rest (of the which to entreat, this place is not appointed, nor the time requireth aught to be spoken) this dwelling place of the Muses (which we call the University) may be a sufficient witness what we may judge of all the rest of the body. For certes my brethren, the thing is not to be dissembled, that cannot be hidden. We applying ourselves to those most filthy times, have most shamefully yielded like faint hearted Cowards, which had not the stomachs to sustain the adversities of poverty, banishment, and death. Which in our living and conversation kept neither the constancy taught us by philosophy, nor yet the patience taught us by holy scripture, which have done all things at the commandment of others. And therefore that which the Poet (although in another sense) hath trimly spoken, may well be thought to have been truly prophesied upon us.  
The times and seasons changed be:  
And changed in the same are we.  
divers of them that were of a pure and sincere judgement as conceruing religion, being driven from hence & distroubled, the rest that remained tasted and felt of the inhumanity of them in whose hands the authority of doing things here consisted: although to say the truth. I have used a gentler term than behoved. For it is not to be accounted inhumanity, but rather immanity & beastly cruelty, the which, when they had spent all kinds of torments and punishments upon the quick, when they had cruelly taken from such as constantly persevered, life, from others riches, honours, and all hope of promotion, yet they could not be so satisfied, but that incensed and stirred with a greater fury, it began to outrage even against the dead. Therefore where as in every singular place was executed a singular kind of cruelty, in so much, that there was no kind of cruelness that could be devised, but it was put in ure in one place or other, this was proper or peculiar to Cambridge, to exercise the cruelty upon the dead, which in other places was extended but to the quick. Oxford burned up the right reverend fathers, Cranmer, Ridley, and Latymer, the noble witnesses of the clear light of the Gospel. Moreover, at London perished these two lanterns of light, Rogers and Bradford: In whom it is hard to say whether there were more force of eloquence and utterance in preaching, or more holiness of life and conversation. Many other without number both here and in other places were consumed to ashes for bearing record of the truth. For what City is there that hath not flamed, I say not with burning of houses and buildings, but with burning of holy bodies? But Cambridge, after there were no more left alive upon whom they might spew out their bitter poison, played the mad Bedlam against the dead. The dead men, whose living no man was able to find fault with, whose doctrine no man was able to reprove, were by false and slanderous accusers indicted, contrary to the laws of God and man sued in the law, condemned, their sepulchers violated and broken up, their carcases pulled out and burnt with fire. A thing surely incredible if we had not seen it with our eyes, and a thing that hath not lightly been heard of. But the heinousness of this wicked act, was spread abroad as a common talk in every man's mouth, and was blown and dispersed through all Christendom. Bucer by the excellency of his wit and doctrine known to all men, of our countrymen in manner craved, of many others entreated & sent for, to the intent he might instruct our Cambridge men in the sincere doctrine of the christian religion, being spent with age, and his strength utterly decayed, forsook his own country, refused not the tediousness of the long journey, was not afraid to adventure himself upon the sea, but had more regard of the dilating and amplifying of the Church of Christ, than of all other things. So in conclusion he came, every man received and welcomed him: afterward he lived in such wise, as it might appear he came not hither for his own sake, but for ours. For he sought not to drive away the sickness that he had taken by the troublesome travail of his long journey: and albeit his strength were weakened & appalled, yet he regarded not the recovery of his health, but put himself to immoderate labour and intolerable pain, only to teach and instruct us. And yet toward this so noble and worthy a person while he lived, were showed all the tokens of humanity and gentleness, reverence and courtesy that could be, and when he was dead, the most horrible cruelty and spite that might be imagined. For what can be so commendable, as to grant unto the living house, and a biding place, and to the dead burial? Or what is he that will find in his heart to give entertainment, & to cherish that person in his house with all kind of gentleness that he can devise, upon whom he could not vouchsafe to bestow burial when he is dead? Again, what an inconstancy is it, with great solemnity, and with much advancement and commendation of his virtues, to bury a man honourably, and anon after to break up his tomb, and pull him out spitefully, and wrongfully to slander him being dead, who during his life time always deserved praise? All these things have happened unto Bucer, who whilst he lived, had free access into the most gorgeous buildings and stately palaces of the greatest Princes, & when he was dead, could not be suffered to enjoy so much as his poor grave. Who being laid in the ground, nobly to his eternal fame, was afterward to his utter defacing spitefully taken up and burned. The which things albeit they did no harm to the dead (for the dead carcases feel no pain, neither doth the fame of godly persons depend upon the report of vulgar people, and the light rumours of men, but upon the rightful censure & just judgement of God) yet it reproveth an extreme cruelness and unsatiable desire of revengement, in them which offer such utter wrong to the dead. These persons therefore whom they have pulled out of their graves and burned, I believe (if they had been alive) they would have cast out of house and home, they would have driven out of all men's company, and in the end with most cruel torments have torn them in pieces, being nevertheless Alientes, being Strangers, and being also fetched hither by us out of such a country, where they not only needed not to fear any punishment, but contrary wise were always had in much reputation, as well among the noble and honourable, as also among the vulgar and common people. But yet how much more gentle than these men, was Bishop Gardiner, otherwise an earnest defender of the Popish doctrine. Who against his own countrymen, let pass no cruelty whereby he might extinguish with f●re & sword the light of the Gospel: and yet he spared Foreigners, because the right of them is so holy, that there was never nation so barbarous, that would violate the same. For when he had in his power the renowned Clerk Peter Martyr then teaching at Oxford, he would not keep him to punish him, but (as I have heard reported) when he should go his way, he gave him wherewith to bear his charges. So that the thing which he thought he might of right do to his own countrymen, he judged unlawful to do to strangers. And whom the law of God could not withhold from the wicked murdering of his own countrymen, him did the law of man bridle from killing of strangers, the which hath ever appeased all barbarous beastliness, and mitigated all cruelty. For it is a point of humanity for man and man to meet together, and one to come to an other, though they be never so far separated & set asunder, both by sea & by land, without the which access, there can be no intercourse of merchandise, there can be no conference of wits, which first of all engendered learning nor any commodity of society long to continue. To repulse them that come to us, and to prohibit them our countries, is a point of inhumanity. Now to entreat them evil that by our sufferance dwell among us, and have increase of household and household stuff, it is a point of wickedness. Wherefore this cruelty hath far surmounted the cruelty of all others, the which to satisfy the unsatiable greediness thereof, drew to execution, not only strangers, brought hither at our entreatance and sending for, but even the withered and rotten carcases digged out of their graves: to the intent that the immeasurable thirst which could not be quenched with shedding the blood of them that were alive, 
Anno 1557. may.  might at the least be satisfied in burning of dead men's bones. These (my brethren) these I say, are the just causes which have so sore provoked the wrath of God against us, because that in doing extreme injury to the dead, we have been prone and ready: but in putting the same away, we have been slow and slack. For verily I believe (if I may have liberty to say freely what I think) ye shall bear with me (if I chance to cast forth any thing unadvisedly in the heat and hasty discourse of my Oration) that even this place, in the which we have so often times assembled, being defiled with that new kind of wickedness, such as man never heard of before, is a let and hindrance unto us, when we call for the help of God, by means whereof, our prayers are not accepted, which we make to appease the Godhead, & to win him to be savourable unto us again.  
The blood of Abel shed by Cain, calleth and crieth from the earth that sucked it up: likewise, the undeserved burning of these bodies, calleth upon God almighty to punish us, and crieth, that not only the Authors of so great a wickedness, but also the Ministers thereof are unpure, the places defiled, in which these things were perpetrated, the air infected which we take into our bodies, to the intent that by sundry diseases and sicknesses we may receive punishment for so execrable wickedness. Look well about ye (my dear brethren) and consider with yourselves the evils that are past: & ye shall see how they took their beginning at Bucers' death, following one in another's neck even unto this day. First and foremost when we were even in the chiefest of our mourning and scarcely yet recomforted of our sorrow for his death, the sweeting sickness lighted upon us, the which passed swiftly thorough all England, and as it were in haste dispatched an innumerable company of men: Secondly, the untimely death of our most noble king Edward the sixth (whose life in virtue surmounted the opinion of all men, and seemed worthy of immortality) happened contrary to men's expectation in that age, in which unless violence be used, few do die. The conversion of Religion, or rather the eversion and turning thereof into papistry. The incursion and domination of strangers, under whose yoke our necks were almost subdued. The importunate cruelty of the Bishops against the Christians, which executed that wickedness, for making satisfaction whereof, we are gathered together this day. These are the things that ensued after his death: but after his burning ensued yet grievouser things. Namely new kind of plagues, and contagious diseases, unknown to the very Physicians, whereby either every man's health was appaired, or else they were brought to their graves, or else very hardly recovered: bloody battles without victory, whereof the profit redounded to the enemy, and to us the slaughter with great loss. The which things do evidently declare, that God is turned from us, and angry with us, and that he giveth no ear to our prayers, and that he is not moved with our cries and sighs, but that he looketh, that this our meeting and assembly should be to this end, that for as much as we have violated their corpses, we should do them right again: so that the memorial of these most holy men, may be commended to posterity unhurted and undefamed. Wherefore amend yet at length (my brethren) which hitherto by reason of the variableness and unconstancy of the times, have been wavering and unsteadfast in your hearts: show yourselves cheerful and forward in making satisfaction for the injury you have done to the dead, whom with so great wickedness of late ye endamaged and defiled: not by censing them with the perfumes of those odours and spices now worn out of ure, and put to flight, but with a true and unfeigned repentance of the hart, and with prayer: to the intent that the heavenly Godhead, provoked by our doings to be our enemy may be our humble submission be entreated to be favourable and agreeable to all our other requests.  
When Acworth had made an end of his Oration, M. james Pilkinton the Queen's reader of the divinity lecture, 
〈◊〉 Sermon 〈◊〉 james 〈◊〉.  going up into the pulpit, made a Sermon upon the 111. Psalm, the beginning whereof is. Blessed is the man that feareth the Lord.  
Where intending to prove that the remembrance of the just man shall not perish, and that Bucer is blessed, & that the ungodly shall fret at the sight thereof, but yet that all their attempts shall be to no purpose, to the intent this saying may be verified: I will curse your blessings, and bless your cursings, he took his beginning of his own person, that albeit he were both ready and willing to take that matter in hand, partly for the worthiness of the matter itself, and inespecially for certain singular virtues, of those persons, for whom that Congregation was called, yet notwithstanding he said he was nothing meet to take that charge upon him.  
For it were more reason that he which before had done Bucer wrong, should now make him amends for the displeasure. As for his own part, he was so far from working any evil against Bucer, either in word or deed that for their singular knowledge almost in all kind of learning, he embraced both him and Phagius with all his heart. But yet he somewhat more favoured Bucer, as with whom he had more familiarity and acquaintance. In consideration whereof, although that it was scarce convenient, that he at that time should speak, yet notwithstanding he was contented for friendship and courtesy sake, not to fail them in this their business. Having made this Preface, he entered into the pith of the matter, wherein he blamed greatly the barbarous cruelty of the Court of Rome, so fiercely extended against the dead. He said it was a more heinous matter than was to be borne with, to have showed such extreme cruelness to them that were alive: but for any man to misbehave himself in such wise toward the dead, was such a thing as had not lightly been heard of. Saving that he affirmed this custom of excommunicating and cursing of dead folk, to have come first from Rome. For Euagrius reporteth in his writings, that Eutichius was of the same opinion, induced by the example of josias, who slew the Priests of Baal, and burnt up the bones of them that were dead, even upon the Altars. Whereas, before the time of Eutichius this kind of punishment was well-near unknown, neither afterward usurped of any man (that ever he heard of) until a nine hundredth years after Christ. In the latter times (the which how much the further they were from that golden age of the Apostles, so much the more they were corrupted) this kind of cruelness began to creep further. For it is manifestly known, that Stephen the sixth Pope of Rome, digged up Formosus, his last Predecssour in that Sea, and spoiling him of his Pope's apparel, buried him again in lay man's apparel (as the call it) having first cut off and thrown into Tiber his two fingers, with which, according to their accustomed manner, he was wont to bless and consecrate. The which his unspeakably tyranny used against Formosus, within six years after, Sergius the third increased also against the same Formosus. For taking up his dead body and setting it in a Pope's chair, he caused his head to be smitten of, and his other three fingers to be cut from his hand, and his body to be cast into the river of Tiber, abrogating and disannulling all his decrees, which thing was never done by any man before that day. The cause why so great cruelty was exercised (by the report of Nauclerus) was this: because that Formosus had been an adversary to Stephen and Sergius when they sued to be made Bishops.  
This kind of cruelty unheard of before, the Popes a while exercised one against an other. But now, or ever they had sufficiently felt the smart thereof themselves, they had turned the same upon our necks. Wherefore it was to be wished, that seeing it began among them it might have remained still with the Authors thereof, & not have been spread over thence unto us. But such was the nature of all evil, that it quickly passeth into example, for others to do the like. For about the year of our Lord 1400. john Wicklyfe was in like manner digged up, and burnt into ashes, & thrown into a brook that runneth by the town where he was buried. Of the which self same sauce tasted also William Tracye of Gloucester, a man of a worshipful house, because he had written in his last will that he should be saved only by faith in jesus Christ, and that there needed not the help of any man thereto, whether he were in heaven or in earth, and therefore bequeathed no legacy to that purpose as all other men were accustomed to do. This deed was done sithence we may remember, about the 22. year of the reign of Henry the 8. in the year of our Lord. 1530.  
Now seeing they extended such cruelty to the dead, he said it was an easy matter to conjecture what they would do to the living. Whereof we had sufficient trial by the examples of our own men, these few years past. And if we would take the pains to peruse things done somewhat longer ago, we might find notable matters out of our own Chronicles. Howbeit, it was sufficient for the manifest demonstration of that matter, to declare the beastly butchery of the French King executed upon the Waldenses, at Cabryer, and the places near thereabout, by his captain Miner, about the year of our Lord. 1545. then the which there was never thing read of more cruelty done, 
Anno 1557. February.  no not even of the barbarous Pagans. And yet for all that when divers had showed their uttermost cruelty both against these and many others, they were so far from their purpose in extinguishing the light of the Gospel, which they endeavoured to suppress, that it increased daily more and more. The which thing Charles the 5. (than whom all christendom had not a more prudent Prince, nor the Church of Christ almost a sorer enemy) easily perceived, and therefore when he had in his hand Luther dead, and Melancthon and Pomeran, with certain other Preachers of the Gospel alive, he not only determined not any thing extremely against them nor violated their graves, but also entreating them gently sent them away, not so much as once forbidding them to publish openly the doctrine that they professed. For it is the nature of Christ's Church, that the more that tyrants spurn against it, the more it increaseth and flourisheth. A notable proof assuredly of the providence and pleasure of God in sowing the Gospel, was that coming of the Bohemians unto us, to the intent to hear Wickliff, of whom we spoke before, who at that time read openly at Oxford: and also the going of our men to the said Bohemians, when persecution was raised against us. But much more notable was it, that we had seen come to pass in these our days: that the spaniards sent for into this Realm of purpose to suppress the Gospel, as soon as they were returned home, replenished many parts of their Country with the same truth of Religion, to the which before they were utter enemies. By the which examples it might evidently be perceived, that the Princes of this world labour in vain to overthrow it, considering how the mercy of GOD hath sown it abroad, not only in those Countries that we spoke of, but also in France, Poole, Scotland, and almost all the rest of Europe. For it is said, that some parts of Italy, (although it be under the Pope's nose) yet do they of late incline to the knowledge of the heavenly truth: Wherefore sufficient argument and proof might be taken by the success and increasement thereof, to make us believe that this doctrine is sent us from heaven, unless we will wilfully be blinded. And if there were any that desired to be persuaded more at large in the matter, he might advisedly consider the voyage that the Emperor and the Pope with both their powers together, made jointly against the Bohemians. In the which the Emperor took such an unworthy repulse of so small a handful of his enemies, that he never almost in all his life took the like dishonour in any place. Hereof also might be an especial example that death of Henry King of France, who the same day that he had purposed to persecute the Church of Christ, and to have burned certain of his Guard, whom he had in prison for Religion, at whose execution he had promised to have been himself in proper person, in the mids of his triumph at a tourney, was wounded so sore in the head with a Spear by one of his own Subjects, that ere it was long after he died. In the which behalf, the dreadful judgements of GOD were no less approved in our own Countrymen▪ For one that was a notable slaughterman of Christ's Saints rotted alive, 
Stephen Gardiner of Winchester.  and ere ever he died, such a rank savour stemed from all his body, that none of his friends were able to come at him, but that they were ready to vomit. Another being in utter despair well nigh of all health, howled out miserably. The third ran out of his wits. And divers other that were enemies to the Church perished miserably in the end. All the which things were most certain tokens of the favour and defence of the divine Majesty towades his Church, and of his wrath and vengeance towards the tyrants. And for as much as he had made mention of the Bohemians, he said it was a most apt example that was reported of their captain Zisca: who when he should die, willed his body to be slain, and of his skin to make a parchment to cover the head of a drum. For it should come to pass, that when his enemies heard the sound of it, they should not be able to stand against them. The like counsel (he said) he himself now gave them as concerning Bucer. That like as the Bohemians did with the skin of Zisca, the same should they do with the Arguments and doctrine of Bucer. For as soon as the Papists should hear the noise of him, their Gewgaws would forthwith decay. For saving that they used violence to such as withstood them, their doctrine contained nothing that might seem to any man (having but mean understanding in holy Scripture) to be grounded upon any reason. As for those things that were done by them against such as could not play the madmen as well as they some of them savoured of open force, and some of ridiculous foolishness. For what was this first of all? was it not frivolous, that by the space of three years together, Mass should be song in those places where Bucer and Phagius rested in the Lord without any offence at all? and assoon as they took it to be an offence, strait way to be an offence if any were heard there? or that it should not be as good then as it was before? as if that then upon the soddeyne it had been a heinous matter to celebrate it in that place, and that the fault that was past, should be counted the grievous because it was done of longer time before. moreover, this was a matter of none effect, that Bucer and Phagius only should be digged up as who should say, 
●ande sometime Mayor of the town.  that he alonely had embraced the Religion which they call heresy. It was well known how one of the Burgesses of the Town had been minded toward the Popish Religion. Who when he should die, willed neither ringing of Bells, Diriges, nor any other such kind of trifles to be done for him in his anniversary, as they term it, but rather that they should go with Instruments of Music before the Mayor and counsel of the City, to celebrate his memorial, and also that yearly a Sermon should be made to the people, bequeathing a piece of money to the Preacher for his labour. Neither might he omit in that place to speak of Ward the painter, who albeit he were a man of no reputation, yet was he not to be despised for the religion sake which he diligently followed. Neither were divers other more to be passed over with silence, who were known of a certainty to have continued in the same sect, and to rest in other Churchyards in Cambridge, and rather through the whole realm, and yet defiled not their Masses at all. All the which persons (for as much as they were all of one opinion) ought all to have been taken up, or else all to have been let lie with the same Religion: unless a man would grant, that it lieth in their power to make what they list lawful and unlawful at their own pleasure. In the condemnation of Bucer and Phagius (to say the truth) they used to much cruelty, and to much violence. For howsoever it went with the doctrine of Bucer, certainly they could find nothing whereof to accuse Phagius, in as much as he wrote nothing that came abroad saving a few things that he had translated out of the Hebrew and Chaldy tongues, into Latin. After his coming into the Realm, he never read, he never disputed, he never preached, he never taught. For he deceased so soon after, that he could in that time give no occasion for his adversaries to take hold on, whereby to accuse him whom they never heard speak. In that they hated Bucer so deadly, for the allowable marriage of the Clergy, it was their own malice conceived against him, and a very slander raised by themselves. For he had for his defence in that matter, (over and beside other helps) the Testimony of the Pope Pius the second, who in a certain place saith that upon weighty considerations Priests wives were taken from them, but for more weighty causes were to be restored again. And also the statute of the Emperor, they call it the Interim, by the which it is enacted that such of the clergy as were married should not be divorced from their wives.  
Thus turning his style from this matter to the University, he reproved in few words their unfaithfulness towards these men. For if the Lord suffered not the bones of the King of Edome, being a wicked man, to be taken up and burnt without revengement (as saith Amos) let us assure ourselves he will not suffer so notable a wrong done to his godly Preachers, unrevenged. Afterward, when he came to the condemnation (which we told you in the former action was pronounced by Perne the Uicechauncellour, in the name of them all) being somewhat more moved at the matter, he admonished them how much it stood them in hand, to use great circumspectness, what they decreed upon any man by their voices, in admitting or rejecting any man to the promotions and degrees of the University. For that which should take his authority from them, should be a great prejudice to all the other multitude, which (for the opinion that it had of their doctrine, judgement, allowance, and knowledge) did think nothing but well of them. For it would come to pass, that if they would bestow their promotions upon none but meet persons, & let the unmeet go as they come, both the common wealth should receive much commodity and profit by them, and besides that they should highly please God. But if they persisted to be negligent in doing thereof, they should grievously endommage the common weal, and worthily work their own shame and reproach. Over and beside that the should greatly offend the majesty of God, whose commandment (not to bear false witness) they should in so doing break and violate. In the mean while that he was speaking these and many other things before his audience, 
Anno 1557. April.  many of the university, to set out and defend Bucer withal, beset the walls of the Church and Church porch on both sides with verses, some in Latin, some in Greek, and some in English, in the which they made a manifest declaration how they were minded both toward Bucer and Phagius. Finally, when his Sermon was ended, they made common Supplication and prayers. After thanks rendered to God for many other things, but in especially for restoring of the true and sincere religion, every man departed his way.  
For as much as mention hath been made of the death of the worthy and famous Clerk, Martin Bucer, & of the burning of his bones after his death, it shall not be unfruitful, as the place here serveth, to induce the testimony or Epitaph of Doctor Redman which came not yet in print, upon the decease of that man.    

¶ The Epitaph or funeral verse of D. Redman, upon the death of Master Bucer.  
ET tu livor edax procul hinc abscede maligna,  
facessito invidentia,  
Et procul hinc nemesis, procul hinc & Momus abesto,  
labes luesque mentium,  
Daemonibus similes homines quae redditis, almam  
foedatis atque imaginem  
Quam nostro impressit generi pater ille supremus,  
similes sui dum nos creat:  
Contemptrix odij & mendacis nescia fuci  
Adesto sancta Veritas.  
Dicito quis qualisque, elatum funere nuper  
quem vidimus tam flebili?  
Est in quam misera hac defunctus luce Bucerus,  
lux literati & dux Chori,  
Doctrinae radios qui totum solis ad instar  
misit per orbem splendidos.  
Hunc dirae nuper sublatum vulnere mortis  
lugubre flet Gymnasium,  
Et pullata gemit maerens schola Cantabrigensis  
orbata claro sydere.  
Ergo, quasi obstructo doctrinae font, querelas  
precesque nunc fundit.  
Agnoscit nunquam se talem habuisse magistrum  
ex quo sit olim condita.  
Non unquam Cathedrae gavisa est praeside tanto,  
tam nobili & claro duce.  
Cuius & ingenij & doctrinae munera, summum  
virtutis ornaverat decus,  
Integritas morum gravitas prudentia, sermo  
semper dei laudem sonans,  
Et sale conditus, qualem vult esse piorum  
Apostoli sententia.  
Accessit zelus feruens & praesule dignus,  
peccata semper arguens.  
Nunquam desidiae, aut languori deditus,  
ullum indulsit otium sibi.  
Credibele est nimio fatum accelerasse labore,  
prodesse cunctis dum studet.  
Sed frustra laudes august carmine nitor  
tam copiosas claudere.  
Ergo Bucere, scholae & suggestus gloria sacri,  
valeto etiam vel mortuus.  
Aeternum in superis foelix iam vivito regnis,  
exutus etsi corporis  
Terrenis spolijs, huius miseri atque caduci:  
Quod est sepulchro conditum  
Christus depositum reddet cum foenore magno,  
judex brevi quum venerit.   

❧ The despiteful handling and madness of the papists toward Peter Martyrs wife at Oxford, taken up from her grave at the commandment of Cardinal Poole, and after buried in a dunghill.  
ANd because the one University should not mock the other, 
 like cruelty was also declared upon the dead body of Peter Martyr's wife at Oxford, an honest, grave, and sober matron, while she lived, and of poor people always a great helper, as many that be dwelling there, can right well testify. In the year of our Lord. 1552. she departed this life, with great sorrow of all those needy people, whose necessities many times & often she had liberally eased and relieved. Now, when Brokes Bishop of Gloucester, Nicholas O●maner Datary, Robert Morwen Precedent of Corpus Christi College, Cole and Wright Doctors of the Civil Law, came thither as the Cardinal's visitors, they among other things had in Commission to take up this good woman again out of her grave, and to consume her carcase with fire, not doubting but that she was of the same religion that her husband had professed before, when he read the kings lecture there. And to make a show that they would do nothing disorderly, they called all those before them that had any acquaintance with her or her husband. 
Iurates sworn against Peter Martyrs wives.  They ministered an oath unto them that they should not conceal whatsoever was demanded. In fine, their answer was that they knew not what religion she was of, by reason they understood not her language.  
To be short, after these visitors had sped their business they came for, they 〈◊〉 them to the Cardinal again, certifying him that upon due inquisition made, they could learn nothing, upon which by the law they might burn her. Notwithstanding the cardinal did not leave the matter so, 
Cardinal Poole earnest in burning dead men's bodies.  but wrote down his Letters a good while after to Marshal, than Deane of Frideswides that he should dig her up, and lay her out of christian burial, because she was interred nigh unto S. Frideswides' relics, sometime had in great reverence in that College. Doct. Marshal like a pretty man calling his Spades and mattocks together in the evening, 
D. Marshal Deane of Frideswides.  when he was well whittled caused her to be taken up, and buried in a dunghill.  
Howbeit, when it pleased God under good Queen Elizabeth, to give quietness to his Church, long time persecuted with prison and death, than Doctor Parker, Archbishop of Canterbury, Edmund grindal Bishop of London, Richard Goodricke, with divers other her majesties high Commissioners in matters Religion (nothing ignorant how far the adversaries of the truth had transgressed the bounds of all humanity, in violating the sepulchre or grave of that good and virtuous woman) willed certain of that College, in the which this uncourteous touch was attempted and done, to take her out of that unclean & dishonest place where she lay, & solemnly in the face of the whole town, to bury her again in a more decent & honest monument. For though of the body being once dead, no great estimation were to be had, 
Peter Martyrs wives bones again reduced out of the Dunghill, and laid in a decent monument.  how or where the bones were laid: yet was some reverence to be used toward her for sex and womanhood sake. Besides, to say the truth, it was great shame, that he which had traveled so far at king Edward's request, from the place wherein he dwelled quietly, and had taken so earnest pains, being an old man, in reading and setting forth the truth all he could, with learning to teach and instruct, and so well deserved of that University: 
Great ingratitude showed to Peter Martyr.  should with so ungentle a recompense of ingratitude be rewarded again, as to have his wife, that was a godly woman, a stranger, good to many, especially to the poor, and hurtful to none, either in word or deed, without just deserving, & beside their own law, not proceeding against her according to the order thereof, spitefully to be laid in a stinking dunghill.  
To all good natures the fact seemed odious, & of such as be endued with humanity, utterly to be abhorred. Wherefore M. Calfield, than Subdeane of the College, 
M. james Caldfield.  diligently provided, that from Marshal's dunghill she was restored and translated to her proper place again, yea & withal coupled her with Frideswides bones, 
The bones of Peter Martyr's wife coupled with the bones of S. Frideswide.  that in case any Cardinal will be so mad hereafter to remove this woman's bones again, it shall be hard for them to discern the bones of her from the other. And because to the intent the same might be notified to the minds of men the better, the next day after, which was sunday, M. Rogerson preached unto the people, in which Sermon by the way he declared the rough dealing of the adversaries, which were not contented to practise their cruelty against the living, but that they must also rage's against one that was dead, and had lain 2. years in her grave. God grant them once to see their own wickedness. Amen.  
And thus much touching the noble acts and strangeness of this worthy Cardinal in both the universities: whereunto it shall not be impertinent, here also consequently to adjoin and set forth to the eyes of the world, the blind and bloody articles set out by Cardinal Poole, to be inquired upon within his diocese of Canterbury, whereby it may the better appear what yokes and snares of fond & fruitless traditions were laid upon the poor flock of Christ, to entangle and oppress them with loss of life and liberty. By the which wise men have to see what godly fruits proceeded from that catholic Church and See of Rome. In which albeit thou seest (good Reader) some good Articles insparsed withal, let that nothing move thee: for else how could such poison be ministered, but it must have some honey to relish the reader's taste.   


Anno 1556. February·  ¶ Here follow the articles set forth by Cardinal Poole, to be inquired in his ordinary visitation, within his Diocese of Caunterbury.  

❧ Touching the Clergy.  
1 first, whether the Divine Service in the Church at times, 
Articles of the Cardinal to be inquired in his visitation of Kent.  days, hours, be observed and kept duly, or no.  
2 Item, whether the Parsons, vicars, and Curates do comely and decently in their manners and doings behave themselves or no.  
3 Item, whether they do reverently and duly minister the sacraments or sacramentals or no.  
4 Item, whether any of their parishioners do die without ministration of the sacraments, through the negligence of their Curates or no.  
5 Item, whether the said parsons, vicar's, or curates, do haunt Taverns or Alehouses, increasing thereby infamy and slander, or no.  
6 Item, whether they be diligent in teaching the midwifes how to christian children in time of necessity, according to the Canons of the Church or no.  
7 Item, whether they see that the Font be comely kept, and have holy water always ready for children to be christened.  
8 Item, if they do keep a book of all the names of them that be reconciled to the duty of the Church.  
9 Item, whether there be any Priests, that late unlawfully had women under pretenced marriage, and hitherto are not reconciled, and to declare their names and dwelling places.  
10 Item, whether they do diligently teach their Parishioners, the articles of the faith, and the ten commandments.  
11 Item, whether they do decently observe those things that do concern the service of the church, & all those things that tend to a good and Christian life, according to the Canons of the Church.  
12 Item, whether they do devoutly in their prayers pray for the prosperous estate of the King and Queen's Majesties.  
13 Item, whether the said Parsons and Vicars do sufficiently repair their Chancels, Rectoryes, and vicarages, and do keep and maintain them sufficiently repaired and amended.  
14 Item, whether any of them do preach or teach any erroneous doctrine, contrary to the catholic faith & unity of the church.  
15 Item, whether any of them do say the divine service, or do minister the sacraments in the English tongue, contrary to the usual order of the church.  
16 Item, whether any of them do suspiciously keep any women in their houses, or do keep company with men suspected of heresies, or of evil opinions.  
17 Item, whether any of them that were under pretence of lawful matrimony married, and now reconciled, do privily resort to their presented wives, or that the said women do privily resort unto them.  
18 Item, whether they do go decently appareled, as it becometh sad, sober, and discreet ministers, and whether they have their crowns and beards shaven.  
19 Iten, whether any of them do use any unlawful games as di●e, cards, & other like, whereby they grow to slander and evil report.  
20 Item, whether they do keep residence and hospitality upon their Benefices, and do make charitable contributions, according to all the laws Ecclesiastical.  
21 Item, whether they do keep the book or Register of Christening, Burying, and Marriages, with the names of the godfathers and godmothers.   

❧ Touching the lay people.  
1 FIrst, whether any manner of person, of what estate, degree, 
Articles of Cardinal Poole to be inquired upon touching the laity.  or condition so ever he be, do hold, maintain, or affirm any heresies, errors, or erroneous opinions, contrary to the laws Ecclesiastical, and the unity of the Catholic Church.  
2 Item, whether any person do hold, affirm, or say that in the blessed Sacrament of the Altar there is not contained the real and substantial presence of Christ: or that by any manner of means do contemn and despite the said blessed Sacrament, or do refuse to do reverence or worship thereunto.  
3 Item, whether they do contemn or despise by any manner of means any other of the Sacraments, Rites or Ceremonies of the Church, or do refuse or deny auricular confession.  
4 Item, whether any do absent or refrain, without urgent and lawful impedement, to come to the Church, and reverently to hear the divine service upon Sundays and holy days.  
5 Item, whether being in the Church, they do not apply themselves to hear the divine service, and to be contemplative in holy prayer, and not to walk, jangle, or talk, in the time of the divine service.  
6 Item, whether any be fornicators, adulterers, or do commit incest, or be bawds, and receivers of evil persons or be vehemently suspected of any of them.  
7 Item, whether any do blaspheme and take the name of God in vain, or be common swearers.  
8 Item, whether any be perjured, or have committed Simony or usury, or do still remain in the same.  
9 Item, whether the Churches & churchyards be well and honestly repaired and enclosed.  
10 Item, whether the Churches be sufficiently garnished and adorned with all ornaments and books necessary, and whether they have a Rood in their church of a decent stature, with Mary and john, and an Image of the Patron of the same church.  
11 Item, whether any do withhold, or doth draw from the church any manner of money or goods, or that do withhold their due and accustomed tithes from their Parsons & vicars.  
12 Item, whether any be common drunkards, ribalds, or men of evil living, or do exercise any lewd pastimes, especially in the time of divine service.  
13 Item, if there be any that do practise or exercise any arts of Magic, or Necromancy or do use or practise any Incantations, Sorceries, or witchcraft, or be vehemently suspected thereof.  
14 Item, whether any be married in the degrees of affinity, or consanguinitye, prohibited by the Laws of holy church or that do marry, the banes not asked, or do make any privy contracts.  
15 Item, whether in the time of Easter last, any were not confessed, or did not receive the blessed sacrament of the altar, or did reverently behave themselves in the receiving thereof.  
16 Item, whether any do keep any secret conventicles, preachings, lectures, or readings, in matters of religion contrary to the laws.  
17 Item, whether any do now not duly keep the fasting and embring days.  
18 Item, whether the altars in the Churches be consecrated or no.  
19 Item, whether the Sacrament be carried devoutly to them that fall sick, with light and with a little Sacring Bell.  
20 Item, whether the common schools be well kept, and that the schoolmasters be diligent in teathing, and be also Catholic, and men of good and upright judgement, & that they be examined and approved by the Ordinary.  
21 Item, whether any do take upon them to minister the goods of those that be dead, without authority from the Ordinary.  
22 Iten, whether the poor people in every parish be charitably provided for.  
23 Item, whether there do burn a Lamp or a Candle before the sacrament. And if there do not, that then it be provided for, with expedition.  
24 Item, whether infants & children be brought to be confirmed in convenient time.  
25 Item, whether any do keep or have in their custody any erroneous or unlawful books.  
26 Item, whether any do withhold any money or goods bequeathed to the amending of the high ways, or any other charitable deed.  
27 Item, whether any have put away their wives, or any wives do withdraw themselves from their husbands, being not lawfully divorced.  
28 Item, whether any do violate or break the sundays and holy days, doing their daily labours & exercises upon the same.  
29 Item, whether the Taverns or Alehouses, upon the sundays and holy days, in the time of Mass, matins and Evensong, do keep open their doors, and do receive people into their houses to drink and eat, and thereby neglect their duties in coming to the church.  
30 Item, whether any have, or do deprave or contemn the authority or jurisdiction of the Pope's holiness, or the See of Rome.  
31 Item, whether any Minstrels, or any other persons do use to sing any songs against the holy sacraments, or any other the rites and ceremonies of the church. 
Anno. 1557. january.   
32 Iten, whether there be any hospitals within your parishes, & whether the foundations of them be duly & truly observed and kept. And whether the charitable contributions of the same be done accordingly.  
33 Item, whether any goods, plate, jewels, or possessions be taken away, or withholden from the said Hospitals, and by whom.    

¶ A History of ten Martyrs condemned and burned within the Diocese of Caunterbury, for the testimony of jesus Christ, and truth of his Gospel.  

●●●uary. 15. 〈◊〉 Mar●●●dome of 〈…〉 the Diocese of Canterbury.  MEntion was made a little before of the persecution in Kent, pag. 1860. Where we declared, that fifteen were in the Castle of Canterbury imprisoned and condemned for God's word. Of the which fifteen moreover we showed & declared five to be famished unto death within the said castle, and buried by the high way, about the beginning of November. The other ten, in the first month of the next year following, which was the year of our Lord. 1557. were committed unto the fire, and there consumed to ashes, by Thornton, called Bishop or Suffragan of Dover, otherwise called Dick of Dover, and by Nicholas Harpsfield the Archdeacon of the said Province.  
The names of these ten godly and Christian Martyrs be these: 

john Philpot of Tenterden.  

The names 〈◊〉 the Martyrs.  W. Waterer of Bedingden.  
Stephen Kempe of Norgate.  
W. hay Hythe.  
Thomas Hudsonne of Salenge.  
Mat. Bradbridge of Tenterden.  
Thomas Stephens of Bedingden.  
Nich. Final of Tenterden.  
W. Lowicke of Crambroke.  
W. Prowting of Thornhan.    
What the ordinary articles were commonly objected to them of Canterbury Diocese, 
Concerning their articles read before pag. 1●72.  is before rehearsed, Pag. 1672. save only that to some of these, as to them that followed after, as the time of their persecution did grow, so their articles withal did increase to the number of two & twenty containing such like matter as served to the maintenance of the Romish See.  
To these articles what their answers were, likewise, needed here no great rehearsal, seeing they all agreed together, 
The cause of 〈◊〉 martyrdom.  though not in the same form of words, yet in much like effect of purposes: first granting the Church of Christ, and denying the Church of Rome, denying the seven Sacraments, refusing the Mass, and the hearing of Latin Service, praying to saints, justification of works. etc., And though they did not all answer uniformly in some smaller things, as their learning served them, yet in the most principal and chiefest matters they did not greatly discord. etc.  
¶ The burning of six Martyrs at Caunterbury.  
Of these ten Godly Martyrs of Christ, six were burned at Canterbury, about the fifteen of january, that is. Kempe, Waterer, Prowting, Lowike, Hudson, and hay. Other two, that is, Stephens, and Philpot, at Wye, about the same month. Other two, which were Final & Bradbrige, were burned both together at Ashford, the xuj. of the same.  
The next month following, which was february, came out an other bloody Commission from the king and Queen, to kindle up the fire of persecution, 
Examples how kings & Princes & the power of the world, bend themselves against Christ and his word, and yet could never prevail.  as though it were not hot enough already: the contents of which Commission I thought here not to pretermit: not for lack of matter, whereof I have too much: but that the Reader may understand how kings & princes of this world, like as in the first persecutions of the primitive Church under Ualerianus, Decius, Maximian, Dioclesian, Licinius. etc. so now also in these latter perilous days, have set out all their main force and power, with laws, policy, & authorit to the uttermost they could devise against Christ and his blessed gospel. And yet notwithstanding all these laws, constitutions, Injunctions, and terrible proclamations provided against Christ and his Gospel, Christ yet still continueth, his gospel flourisheth, & truth prevaileth: kings and Emperors in their own purposes overthrown, their devices dissolved, their counsels confounded: as examples both of this & of all times & ages do make manifest. But now let us hear the intent of this Commission, in tenor as followeth.   

¶ A bloody Commission given forth by King Philip and Queen Mary, to persecute the poor members of Christ.  
PHilip and Mary by the grace of God king & Queen of England. 
A terrible proclamation of K. Philip and Q. Marry, against the poor servants and members of Christ.  etc. To the right reverend Father in God our right trusty & well-beloved Counsellor Thomas B. Elye, and to our right trusty & well-beloved William Windsor knight, L. Winsore, Edw. North knight, L. North, and to our trusty & well-beloved counsellors, Io. Bourn knight, one of our chief Secretaryes, john Mordaunt knight, Frances Englefield knight, master of our Wards and Liveries, Edward Walgrave knight, Master of our great Wardrobe, Nicholas Hare knight, 
Persecutors.  master of the Rolls, and our high Court of Chancery, & to our trusty and well-beloved Tho. Pope knight, Roger Cholmley knight, Richard Reed knight, Rowland Hil knight, William Rastall Sergeant at law, Henry Cole Clerk, Deane of Paul's, William Roper, & Ralph Cholmley, esquires, William Cook, Thomas Martin, john Story, & john Uaughan Doctors of Law, greeting.  
For as much as divers devilish and slanderous persons, having not only invented, bruited, and set forth divers false rumours, tales, and seditious slanders against us, but also have sown divers heresies, and heretical opinions, 
The meaning of the Gospelers falsely reported, and slandered.  and set forth divers seditious books within this our Realm of England, meaning thereby to stir up division, strife, contention, & sedition, not only amongst our loving subjects, but also betwixt us & our said subjects, with divers others outrageous misdemeanours, enormities, contempts, and offences, daily committed and done, to the disquieting of us and our people, we minding the due punishment of such offenders, & the repressing of such like offences, enormities, and misbehaviours from henceforth, having special trust and confidence in your fidelityes, wisdoms, and discretions, have authorised appointed & assigned you to be our Commissioners, and by these presents do give full power & authority unto you, and three of you, to inquire as well by the oaths of twelve good and lawful men, as by witnesses and all other means & politic ways you can devise, of all & singular heretical opinions, Lollardies, heretical & seditious books concealments, contempts, conspiracies, and all false rumours, tales, seditious and slanderous words or sayings, raised, published, bruited, invented, or set forth against us, 
What watch is here to keep down Christ, but yet he will rise.  or either of us or against the quiet governance & rule of our peoples, & subjects, by books, lies, tales, or otherwise, in any County, Key, bowing, or other place or places, within this our realm of England or else where, in any place or places beyond the Seas, & of the bringing in, utterers, buyers, sellers, readers, keepers, or conveyors of any such letter, books, rumour, and tale, and of all and every their coadjutors, counsellors, comforters, procurers, abettors, and maintainers, giving unto you and three of you, full power & authority by virtue hereof, to search out and take into your hands & possessions, all manner of heretical and seditious books, letters & writings, wheresoever they or any of them shallbe found, as well in Printers houses and shops, as elsewhere, willing you and every of you to search for the same in all places, 
Anno 1557. April.  according to your discretions.  
And also to inquire, hear, and determine all and singular enormities, disturbances, misbehaviours, and negligences committed in any Church, chapel, or other hallowed place within this Realm, 
Enormities or misbehaviours.  and also for and concerning the taking away or withholding any lands, tenements, goods, ornaments, stocks of money, or other things belonging to every of the same Churches & Chapels, and all accounts and reckonings concerning the same.  
And also to inquire and search out all such persons as obstinately do refuse to receive the blessed sacrament of the altar, to hear mass, or come to their parish Churches, or other convenient places appointed for divine service, and all such as refuse to go on Procession, 
Not coming to the Church service.  to take holy bread, or holy water, or otherwise do misuse themselves in any church or other hallowed place, wheresoever any of the same offences have been, or hereafter shallbe committed within this our said Realm.  
Nevertheless our will and pleasure is, that when, and as often as any person or persons, hereafter being called or convented before you, do obstinately persist or stand in any manner of heresy, 
Heretics to be committed to their Ordinary.  or heretical opinion, that then ye or three of you do immediately take order, that the same person or persons, so standing or persisting, be delivered & committed to his Ordinary, there to be used according to the spiritual and ecclesiastical laws.  
And also we give unto you, or three of you, full power and authority, 
vagabonds or maisterles men.  to inquire and search out all vagabonds, and maysterles men, Barettours, quarrelers, and suspect persons, abiding within our City of London, & ten miles compass of the same, and all assaults and affrays done & committed within the same city and compass.  
And further to search out all waste, decays, and ruins of Churches, 
Decay of Churches and chapels.  chancels, chapels, Parsonages and Uicarages in the Diocese of the same, being within this Realm, giving you and every of you full power and authority by virtue hereof to hear and determine the same, and all other offences and matters above specified and rehearsed, according to your wisdoms, consciences, and discretions, willing and commanding you or three of you, from time to time, to use and devise all such politic ways and means, for the trial & searching out of the premises, as by you or three of you shall be thought most expedient & necessary: and upon inquyry and due proof had, known, perceived and tried out, by the confession of the parties, or by sufficient witnesses before you, or three of you, concerning the premises or any part thereof, or by any other ways or means requisite, to give and award such punishment to the offenders, by fine, imprisonment, or otherwise, & to take such order for redress and reformation of the premises, as to your wisdoms, or three of you shallbe thought meet and convenient.  
Further willing and commanding you and every three of you, in case you shall find any person or persons, obstinate or disobedient, either in their appearance before you or three of you, at your calling or assignment, or else in not accomplishing or not obeying your Decrees, 
Prisoning of the obstinate.  Orders, and commandments in any thing or things, touching the premises or any part thereof, to commit the same person or persons so offending, to Ward, there to remain, till by you or three of you he be discharged or delivered. etc. And so forth with other such like matter, as followeth, see in our first edition, pag. 1563.   

❧ The apprehension of two and twenty prisoners sent up together for God's word, to London, from Colchester.  
AFter this bloody Proclamation or Commission thus given out at London, which was february 8. the third and fourth years of the King and Queen's reign, these new inquisitors, especially some of them began to ruffle and to take upon them no● a little: so that all quarters were full of persecution and prisons almost full of prisoners, namely in the Diocese of Canterbury, whereof (by the leave of Christ) we will say more anon.  
In the mean time, about the Town of Colchester, the wind of persecution began fiercely to rise: insomuch that three and twenty together, men and women were apprehended at one clap, 
Persecution about Colchester  of the which twenty-three. one escaped. The other xxij. were driven up like a flock of Christian lambs, to London, with two or three leaders with them at most, ready to give their skins to be plucked of for the Gospel's sake. 
22. For God's word apprehended.  Notwithstanding the Bishops, afraid belike of the number, to put so many at once to death, sought means to deliver them, and so they did, drawing out a very easy submission for them, or rather suffering them to draw it out themselves: notwithstanding divers of them afterward were taken again & suffered, as hereafter ye shall hear (God willing) declared. Such as met them by the way coming up, saw them in the fields scattering in such sort, as that they might have easily escaped away. And when they entered into the towns, their keepers called them again into array, 
The array & order of these 22. prisoners coming up to London.  to go two & two together, having a band or line going between them, they holding the same in their hands, having another cord every one about his arm, as though they were tied. And so were these fourteen men & eight women carried up to London, the people by the way praying to God for them, to give them strength. At the entering into London, they were pinioned, & so came into the city, as the Picture here shortly after following with their names also subscribed, doth describe. But first let us declare concerning their taking and their attachers, contained in the Commissaries letter, written to Boner: then, the Indenture made between the commissioners and the popish commissary. The letter of the Commissary is this.   

¶ The Letter of the Commissary, called john Kingston, written to Bishop Boner.  
AFter my duty done in receiving and accomplishing your honourable and most loving letters, dated the 7. of August: 
Lord of Oxford, L. Darcy, H. Tyrrell, Anthony. Browne, William Bendelowes, Edmund Tyrrell, Richard Weston, Roger Appleton, john Kingston commissary, persecutors.  Be it known unto your Lordship, that the 28. of August, the Lord of Oxenford, Lord Darcy, H. Tyril, A. Brown, W. Bendlowes, E. Tyrill, Ric. Weston, Roger Apleton, published their commission to self lands and tenements & goods of the fugitives, so that the owners should have neither use nor commodity thereof, but by Inventory remain in safe keeping, until the cause were determined.  
And also there was likewise proclaimed the queen's graces warrant, for the restitution of the Church goods within Colchester, & the hundreds thereabout, to the use of God's service. And then were called the parishes particularly, & the heretics partly committed to my examination. And that divers persons should certify me of their ornaments of their Churches, betwixt this and the justices next appearance, which shallbe on Michaelmas even next. And that parish which had presented at two several times, to have all ornaments, with other things in good order, were exonerated for ever, till they were warned again, & others to make their appearance from time to time. And those names blotted in the Indenture, were indicted for treason, fugitives, or disobedients, and were put forth by M. Brownes commandment. And before the sealing, my Lord Da●cy said unto me apart, and M. Bendlowes, that I should have sufficient time to send unto your Lordship, yea, if need were, the heretics to remain endurance till I had an answer from you: yea to the Lord Legates graces Commissioners come into the Country.  
And master Browne came into my Lord Darcyes' house & parlour belonging unto M. Barnaby, before my said Lord and all the justices, and laid his hand of my shoulder, with a smiling countenance, and desired me to make his hearty commendations unto your good Lordship, and asked me if I would, and I said. Yea, with a good will. Wherefore I was glad, and thought that I should not have been charged with so sudden carriage. But after dinner, the justices counseled with the Bailiffs, and with the Gaolers, and then after took me unto them, and made collation of the Indentures, and sealed; and then Master Browne commanded me this after noon, being the 30. of August, to go and receive my prisoners by and by. And then I said, it is an unreasonable commandment, for that I have attended of you here these three days, and this Sunday early I have sent home my men. Wherefore I desire you to have a convenient time appointed, wherein I may know whether it will please my Lord my master to send his Commissioners hither, or that I shall make carriage of them unto his Lordship. Then M. Browne: We are certified, that the Council hath written unto your master, to make speed, 
Master Browne a hot and hasty justice in persecuting God's people.  and to rid these prisoners out of hand: therefore go receive your prisoners in haste. Then I: Sir, I shall receive them within these ten days. Then M. Browne: The limitation lieth in us, and not in you, wherefore get you hence.  
Sir, ye have indicted and delivered me by this Indenture, whose faith or opinions I know not, trusting that ye will grant me a time to examine them, lest I should punish the Catholics. Well said Master Browne, for that cause ye shall have time betwixt this and Wednesday. And I say unto you master Bailiffs, if he do not receive them at your hands on Wednesday, set open your door, and let them go.  
Then I: My Lord and masters all, I promise to discharge the town and country of these heretics, within ten days. Then my Lord Darcy said: Commissary, we do and must all agree in one Wherefore do you receive them on, or before Wednesday.  
Then I: My Lord, the last I carried, I was going betwixt the Castle and saint Katherine's Chapel, two hours and an half, and in great press and danger: Wherefore th●s may be to desire your Lordship, 
Anno 1557. March.  to give in commandment unto my Master Sayer, Bailiff, here present, for to aid me through his liberties, not only with men and weapons, but that the Town clerk may be ready there with his book to write the names of the most busy persons, 
 and this upon three hours warning, all which both my Lord and M. Browne commanded.  
And the 31. of August, William Goodwin of Muchbirch husbandman, this bringer, and Thomas Alsey of Copforde your Lordship's Apparitor of your Consistory in Colchester, covenanted with me, that they should hire two other men at the least, whereof one should be a Bowman, to come to me the next day about two of the clock at after noon, so that I might recite this bargain before M. Archdeacon, and pay the money, that is, 46. shillings 8. pence. Wherefore they should then go forth with me unto Colchester, & on Wednesday before three of the clock in the morning receive there at my hand within the Castle, and Motehall, fourteen men, and eight women, ready bound with gives and hemp, and drive, carry, or lead and feed with meat & drink, as heretics ought to be found continually, unto such time that the said William and Thomas, shall cause the said 22. persons for to be delivered unto my Lord of London's Officers and within the safe keeping of my said Lord, and then to bring unto me again the said gives, with a perfect token, of, or from my said Lord, and then this covenant is void, or else. etc.  
Master Bendlowes said unto me in my Lord of Oxenfordes' Chamber at the kings head, after I had said Mass before the Lords, that on the morrow after Holy Rood day, when we shall meet at Chelmesford for the division of these lands, I think Master Archdeacon, you, and Master Smith shallbe fayn to ride with certain of the jury to those portions and manors in your part of Essex, and in like case divide ourselves, to tread and view the ground with the Quest, or else I think the Quest will not labour their matter, and so do you say unto Master Archdeacon.  
Alice the wife of William waleys of Colchester, hath submitted herself, 
 abjured her erroneous opinions, asked absolution, promised to do her solemn penance in her Parish Church at Saint peter's on Sunday next, and to continue a Catholic & a faithful woman, as long as GOD shall send her life. And for these covenants, her husband standeth bound in five pound. Which Alice is one of the nine women of this your Indenture: and that she is big with child. Wherefore she remaineth at home, and this done in the presence of the Bailiffs, Aldermen, & towneclarke. And for that Master Browne was certified, there was no Curate at Lexdon, he inquired who was the Farmer. The answer was made, Sir Frances jobson. Who is the Parson? They of the Questmen answered, Sir Roger Chostlow. When was he with you? 
 Not this fourteen years. How is your Cure served? Now and then. Who is the Patron? My Lord of Arundel. And within short time after Sir Frances jobson came with great courtesy unto my Lord Darcies place. And of all Gentlemen about us, I saw no more come in Sir Robert Smith Priest, sometime canon of Bridlington: now Curate of Appledote, in the wild of Kent, came to Colchester the 28. day of Aug. with his wife big with child, of late divorced, taken on suspicion, examined of the Lords, and M Browne told me that they have received letters from the counsel, for the attachment of certain persons, and especially of one Priest, whose name is Pullen (but his right name is Smith) doubting this Priest to be he the said Pullen, although neither he nor his wife would confess the same.  
Wherefore he lieth still in prison, but surely this is not Pullen. If it please your Lordship to have in remembrance, that the householders might be compelled to bring every man his own wife to her own seat in the Church in time of Divine service it would profit much. And also there be yet standing Hospitals and other of like foundation about Colchester, which I have not known to appear at any visitation, as the Master and Lazars of Mary Magdalene in Colchester, the Proctor of saint Katherine's Chapel in Colchester, the hospital or Beadhouse of the foundation of Lord H. Marney, in Laremarny, the Hospital and Beadman of little Horksley. Thus presuming of your Lordship's goodness, I more than bold ever to trouble you, with this worldly business, beseeching almighty God to send your honourable Lordship a condign reward.  
From Eastthorp this present thirty. of August.  
We found a letter touching the Marriage of Priests in the hands of the foresaid Sir Robert Smith. 
 Also I desired Master Browne the doer of all things, to require the audience to bring in their unlawful writings and books. Who asked me if I had proclaimed the Proclamation. I said, yea. Then he said openly on the Bench, that they should be proclaimed every quarter once And then take the Constables and Officers, and they alone ●ake and punish the offenders, accordingly.  
By your poor Beadman, john Kingston, Priest.   

An Indenture made between the Lords and the justices within specified, and Boners Commissary, concerning the delivery of the prisoners above named.  
THis Indenture made the nineteen. day of August, in the third and 4. years of the reins of our sovereign Lord and Lady, 
Indenture between the justices and Boners Commissary, for rece●uing of prisoners.  Philip and Mary by the grace of God King & Queen of England, Spain, France, both Cicils, jerusalem, and Ireland, defenders of the faith, Archdukes of Austria, Dukes of Burgundy, milan, & Brabant Counties of Hasburgh, Flaunders, and Tirell, between the right honourable Lord john de Ueere, Earl of Oxenford, Lord high Chamberlain of England, Thomas Lord Darcy of Chiche. Henry Tirel Knight, Anthony Browne, the King and Queen's majesties Sergeant at law, William Bendelowes, Sergeant at law, Edmund Tirel, Richard Weston, Roger Appleton, esquires, justices of Ooyer, and determiner, & of the peace, within the said County of Essex, to be kept of the one party, and john Kingston clerk Bachelor at law, Commissary to the Bish. of London. of the other party, witnesseth that Ro. Colman of Walton in the County of Essex labourer, 
The names of Christ's prisoners persecuted.  joan Winseley of Horseley Magna in the said County, Spinster, Steven Glover of Raylye, in the County aforesaid, Glover, Richard Clerk of much Holland in the said County Mariner, William Munt of much Bently, in the said County husbandman, Tho. Winseley of much Horseley in the said County, Sawyer, Margaret field of ramsey, in the said County, Spinster: Agnes Whitlocke of Dovercourt, in the said County, Spinster, Alice Munt of much Bentley in the said county, Spinster, Rose Alin of the same town and County, Spinster, Richard Bongeor of Colchester in the said County Corier, Richard Atkin of Halstead in the said County, Weaver, Robert Barcocke of Wiston, in the said county of Suffolk, Carpenter, Rich. George of Westbarhoult, in the county of Essex, labourer, Rich. jolley of Colchester in the said County. Mariner, Tho. Feeresanne of the same town and County, Mercer, Robert Debnam late of Dedham, in the said county, Weaver, Cicely Warren of Cocksall in the said county Spinster, Christian Pepper widow, of the same town and County, Allin Simpson, Elene Euring, Alice the wife of William Walls of Colchester, Spinster, and William Bongeor of Colchester in the said County, Glazier, being indicted of heresy, are delivered to the said john Kingston Clerk, Ordinary to the Bishop of London, according to the statute in that case provided.  
In witness whereof to the one part of this Indenture remaining with the said Earl, Lord, and other the justices, the said Ordinary hath set to his hand and seal, and to the other part remaining with the said Ordinary, the said Earl, Lord, and other the justices have set to their several hands & seals, the day & years above written.  

Oxenford.  
Thomas Darcy.  
Henry Tyrell.  
Antony Browne.  
William Bendelowes 
The names of the persecutors.   
Edmund Tyrell.  
Richard Weston.  
Roger Appleton.   
These xxii. aforesaid prisoners thus sent from Colchester to London, were brought at length to B. Boner. As touching the order and manner of their coming & bringing, the said Boner himself writeth to Cardinal Poole, as you shall hear.   

* A letter of B. Boner to Cardinal Poole.  
MAy it please your good grace with my most humble obedience, reverence and duty, 
B. Boners letter to Cardinal Poole, concerning the 22. prisoners aforesaid.  to understand that going to London upon Thursday last, and thinking to be troubled with M. Germaynes' matter only, and such other common matters as are accustomed, enough to weary a right strong body, I had the day following to comfort my stomach withal letters from Colchester, that either that day, or the day following I should have sent thence 22. heretics, indicted before the Commissioners, & in deed so I had, & compelled to bear their charges as I did of the other, which both stood me above 20. nobles a sum of money that I thought full evil bestowed. And these heretics, notwithstanding they had honest Catholic keepers to conduct and bring them up to me, and in all the way from Colchester to Stradford of the Bow, did go quietly, and obediently yet coming to Stratford, they began to take hart of grace and to do as pleased themselves, for there they began to have their guard, which generally increased till they came to Algat● where they were lodged Friday night.  
And albeit I took order that the said heretics should be with me very early on saturday morning, to the intent they might quietly come and be examined by me, yet it was 
¶ The Picture of xxij. godly and faithful Christians, apprehended about Colchester, prisoned together in one band, and so with three leaders at the most, brought up to London.  
The manner how these 22. prisoners were brought up from Colchester to London by 3. keepers.  between x. and a xi. of the clock before they would come, and no way would they take, but through Cheapside, so that they were brought to my house with about a thousand Persons. Which thing I took very strange and spoke to sir john Gressam then being with me, to tell the Mayor and the Sheriffs that this thing was not well suffered in the City. These naughty heretics all the way they came through Cheapside both exhorted the people to their part, and had much comfort à promiscua plebe, and being entered into my house and talked withal, they showed themselves desperate and very obstinate, yet I used all the honest means I could both by myself and other to have won them, causing divers learned men to talk with them: and finding nothing in them but pride and wilfulness, I thought to have had them all hither to Fulham, and here to give sentence against them. Nevertheless perceiving by my last doing that your grace was offended, I thought it my duty before I any thing further proceeded herein, to advertise first your grace hereof, and know your good pleasure, which I beseech your grace I may do by this trusty bearer. And thus most humbly I take my leave of your good grace, beseeching almighty God always to preserve the same, At Fulllam, postridie Natiu .1556.  
Your grace's most bounden Beadsman and servant, Edmond Boner.  
By this letter of Bishop Boner to the Cardinal, is to be understand, what good will was in this bishop to have the blood of these men, and to have passed with sentence of condemnation against them, had not the Cardinal somewhat (as it seemed) have stayed his fervent headiness. 
B. Boners cruelty somewhat stayed by the Cardinal.  Concerning the which Cardinal, although it cannot be denied by his Acts and writings, but that he was a professed enemy, and no otherwise to be reputed but for a papist: yet again it is to be supposed, that he was none of the bloody & cruel sort of papists, 
Cardinal Poole a Papist, but no bloody Papist.  as may appear not only by staying the rage of this Bishop: but also by his solicitous writing, and long letters written to Cranmer, also by the complaints of certain papists, accusing him to the Pope to be a bearer with the heretics, & by the pope's letters sent to him upon the same, calling him up to Rome, & setting Friar Peto in his place, had not Q. Marry by special entreaty have kept him out of the pope's danger. All which letters I have (if need be) to show: beside also that it is thought of him that toward his latter end a little before his coming from Rome to England, he begun somewhat to savour the doctrine of Luther, and was no less suspected at Rome: 
Card Poole half suspected for a Lutheran at Rome.  Yea & furthermore did there at Rome convert a certain learned spaniard from papism to Luther's side: notwithstanding the pomp and glory of the world afterward carried him away to play the papist thus as he did. But of this Cardinal enough.  
To return now to this godly company again, first how they were brought up in bands to London, ye have heard: Also how Boner was about to have read the Sentence of death upon them, & how he was stayed by the Cardinal ye understand. As touching their confession, which they articled up in writing, it were to tedious to recite the whole at length. Briefly touching the article of the Lords Supper (for the which they were chiefly troubled) thus they wrote, as here followeth.   

The supper of the Lord.  
Whereas Christ at his last supper, took bread, & when he had given thanks he broke it & gave it to his disciples and said: take, eat, this is my body: 
Their opinion and judgement of the Lords Supper. Christ's language to speak in parables.  & likewise took the cup and thanked. etc. We do understand it to be a figurative speech, as the most manner of his language was in parrables & dark sentences, that they which are carnally minded, should see with their eyes, and not perceive, and hear with their ears & not understand, signifying this, that as he did break the bread among them, being but one loaf, & they all were partakers thereof, so we through his body, in that it was broken, and offered upon the cross for us, are all partakers thereof, and his blood cleanseth us from our sins, & hath pacified God's wrath towards us and made the atonement between God & us, if we walk henceforth in the light even as he is the true light.  
And in that he said further, do this in the remembrance of me, it is a memorial and token of the suffering & death of jesus Christ: and he commanded it for this cause, 
The cause why the bread and cup wa● given in the Supper.  that the congregation of Christ should come together to show his death, and to thank and laud him for all his benefits, & magnify his holy name, & so to break the bread & drink the wine, in remembrance that Christ had given his body and shed his blood for us.  
Thus you may well perceive, though Christ called the bread his body, & the wine his blood, yet it followeth not, that the substance of his body should be in the bread and wine: as divers places in Scripture are spoken by Christ and the Apostles in like phrase of speech, as in john. 15. I am the true vine, also in john the .10. I am the door, and as it is written in the 9 to the hebrews, 
Anno 1556. April.  and in Exodus 24. how Moses took the blood of the Calves and sprinkled both the book and all the people, saying: This is the blood of the covenant or Testament. And also in the 5. chapter of ezechiel, how the Lord said unto him concerning the third part of his hear, saying: This is Jerusalem. etc.  
Thus we see the Scriptures how they are spoken in figures, 
How the Scriptures ought to be examined.  and aught to be spiritually examined, and not as they would have us to say, that the bodily presence of christ is in the bread, which is a blasphemous understanding of the godly word, and is contrary to all holy scriptures. Also we do see that great Idolatry is sprung out of the carnal understanding of the word of Christ: 
Idolatry in worshipping the Sacramental bread and wine.  This is my body, & yet daily springeth, to the great dishonour of God, so that men worship a piece of bread for God, yea and hold that to be their maker.  
After this confession of their faith and doctrine, being written and exhibited, they also devised a letter withal, in manner of a short supplication, or rather an admonition to the judges and Commissioners, requiring that justice and judgement, after the rule of God's word might be ministered unto them. The copy of which their letter I thought here also to show unto the reader in form as followeth.   

* A letter or supplication of the prisoners to the judges.  
TO the right honourable audience before whom these our simple writings and the confession of our faith shall come to be read or seen, we poor prisoners being fast in bands upon the trial of our faith, 
A letter or 〈◊〉 of the prisoners to the judges.  which we offer to be tried by the scriptures, pray most heartily, that for as much as God hath given you power, and strength over us, as concerning our bodies, under whom we submit ourselves as obedient subjects in all things due, ye being officers and rulers of the people, may execute true judgement, keep the laws of righteousness, govern the people according to right, and to hear the poor and helpless in truth, and to defend their cause.  
God for his son jesus Christ's sake, give you the wisdom and understanding of Solomon, David, Ezechias, Moses, with divers others most virtuous rulers, by whose wisdom & most godly understanding, the people were justly ruled, and governed in the fear of God, all wickedness was by them overthrown and beaten down, and all godliness and virtue did flourish and spring. O God which art the most highest, the creator & maker of all things, and of all men both great and small, and carest for all alike, which dost try all men's works and imaginations, before whose judgement seat shall come both high and low, rich and poor, we most humbly beseech thee to put into our ruler's hearts the pure love and fear of thy name, that even as they themselves would be judged, and as they shall make answer before thee, so to hear our causes, to judge with mercy, and to read over these our requests and confessions of our faith, with deliberation, and a godly judgement.  
And if any thing here seemeth to your honourable audience to be erroneous or disagreeing to the scripture, if it shall please your Lordship to hear us patiently, which do offer ourselves to the scriptures, thereby to make answer, and to be tried, in so doing we poor subjects being in much captivity & bondage are most bound to pray for your noble estate and long preservation.  
The request of these men being so just, and their doctrine so sound, yet all this could not prevail with the Bishop and other judges, but that Sentence should have proceeded against them incontinent, had not the goodness of the Lord better provided for his servants, than the Bishop had intended. For as they were now under the edge of the axe, ready to be condemned by sentence it was thought otherwise by the Cardinal, and some other wiser heads, fearing belike, least by the death of so many together, some disturbance might rise. peradventure among the people, and so was decreed among themselves, that rather they should make some submission or confession, such as they would themselves, ●nd so to be sent home again, as they were in deed: howbeit divers of them afterward, were apprehended and put to death. But in the mean space as touching their submission which they made, this it was, as in form here followeth.   

¶ The submission or confession of these aforesaid prisoners.  

 BEcause our saviour Christ at his last supper took bread and when he had given thanks, he broke it, and gave it unto his Disciples and said: Take, eat, this is my body which is given for you, this do in the remembrance of me: Therefore according to the words of our saviour jesus Christ, we do believe in the sacrament to be Christ's body. And likewise he took the cup, gave thanks, and gave it to his Disciples and said: This is my blood of the new Testament which is shed for many.  
Therefore likewise we do believe that it is the blood of Christ, according as Christ's Church doth minister the same. Unto the which Catholic Church of Christ, we do in this, like as in all other matters submit ourselves promising therein to live as it becometh good Christian men, and here in this realm to use ourselves, as it becometh faithful subjects unto our most gracious king and Queen, and to all other superiors both spiritual and temporal, according to our bounden duties.  
The names of them which subscribed to this submission were these, john Atkine, Alyn Symson, Richard George. Thomas Firefanne, William Munt, Richard jolly Richard Gratwicke, Thomas Winsley, Richard Rothe, Richard Clerk, Stephen Glover, Robert Colman, T. Merse, William Bongeor, Robert Bercocke, Margaret Hid, Elyn Euring, Christian Pepper, Margaret field, Alyce Munt, joane Winesley, Cysly Warren, Rose Alyn Anne Whitelocke, George Barker, john Saxebye, Thomas Locker, Alyce Locker.   

¶ A story of five other godly Martyrs burned at one fire in Smithfield, the 12. day of April.  
TO proceed further in this story of persecuted martyrs next in order follow five other burned at London in Smithfield in the foresaid year of the Lord. 1557. April 12. whose names were these. 
April. 12.   

Thomas Loseby.  
Henry Ramsey.  
Thomas Thyrtell.  
Margaret Hyde, and  
Agnes Stanley. 
5. Martyrs.    
Who being, some, by the Lord rich, some by other justices of peace, and Constables (their own neighbours) at the first accused, and apprehended for not coming to their parish Churches, were in the end sent unto Boner Bish. of London, 
Touching these articles read before pag. 1672.  and by his commandment the 27. day of january, were examined before Doctor derbyshire, than Chancellor to the said Bishop, upon the former general Articles mentioned, pag. 1672.   

Answers to the Articles.  
WHose answers thereunto were, that as they confessed there was one true & Catholic church whereof they steadfastly believed, 
Their answers to the articles.  and thought the Church of Rome to be no part or member: so in the same Church they believed there were but two sacraments, 
Two Sacraments only.  that is to say Baptism, and the supper of the Lord. Howbeit some of them attributed the title and honour of a sacrament, to the holy estate of Matrimony, which undoubtedly was done rather of simple ignorance then of any wilful opinion, and are thereof to be adjudged as before is admonished.  
Moreover, they acknowledged themselves to be baptized into the faith of that true Church, as in the third article is specified. And here in reading, as well of these Articles, as also of the rest, mark I beseech you, the crafty subtlety of these Catholic Champions, who intermitting certain points of faith, and of the true Church, with the Idolatrous and superstitious mametry of their romish Synagogue, cause the poor and simple people, for lack of knowledge, oftentimes to fall into their crafty nets.  
For after they have made them grant a true Church with the Sacraments of the same, though not in such number as they would have them, and also that they were christened into the faith thereof, that is, 
Crafty dealing of the Papists. Simple ignorance deceived.  in the name of the Father, of the Son, and the holy Ghost, they craftily now in the other their objections, descending as it were from the faith of the Trinity, unto their Idolatrous Mass & other superstitious ceremonies, would make them grant that now in denying thereof, they have severed themselves from the faith of the true Church, whereunto they were baptized, which is most false. For though the true light of God's Gospel & holy word, was marvelously darkened and in a manner utterly extinguished: yet the true faith of the Trinity, by the merciful providence of God, was still preserved, and into the faith thereof were we baptized, and not into the belief and profession of their horrible Idolatry and vain ceremonies.  
These things not thoroughly weighed by these poor, yet faithful, and true members of Christ, caused some of them ignorantly to grant, that when they came to the years of discretion, 
Anno 1557. April.  and understood the light of the Gospel, they did separate themselves from the faith of the Church, meaning none other but only to separate themselves from the admitting or allowing of such their popish and erroneous trash as they now had defiled the church of christ withal & not from their faith received in baptism, 
They which separate themselves from certain trash ●rought into the Church, do not separate themselves from the Church.  which in express words in their answers to the other articles they constantly affirmed, declaring the Mass and sacrament of the altar, to be most wicked blasphemy against Christ jesus, & contrary to the truth of his Gospel, and therefore utterly they refused to assent and to be reconciled again thereunto.  
These answers in effect, of them thus taken by the said Chancellor, they were for that time dismissed: but the Bishop taking the matter into his own hands, the vi. day of March, propounded unto them certain other new articles, the copy whereof followeth.   

¶ Other articles objected by Boner Bi. of London against Tho. Loseby, Henry Ramsey, Thomas Thyrtell, Margaret Hid, and Agnes Stanley, the vi. day of March, being the second time of their examination.  

Other new articles propounded to them by B. Boner.  1. FIrst, that thou hast thought, believed, and spoken, with in some part of the city and Diocese of London, that the faith, Religion, and Ecclesiastical service here observed and kept, as it is in the Realm of England, is not a true and a laudable faith, Religion, and service, especially concerning the Mass, 
Mass and 7. Sacraments.  and the 7. sacraments, nor is agreeable to God's word & testament, & that thou canst not find in thy heart without murmuring, grudging, or scruple to receive and use it, & to conform thyself unto it, as other subjects of this realm customably have done and do. 
English service.   
2. Item, that thou hast thought. etc. that the english service set forth in the time of king Edward the vi. here in this Realm of England, was and is good and godly, & Catholic in all points, and that it alone aught here in this realm to be received, used, and practised, & none other.  

Coming to Church.  3. Item, likewise thou hast thought. etc. that thou art not bound to come to thy Parish Church, & there to be present, and hear Matins, Mass, Evensong and other Divine service, song or said there.  
4. Item, thou hast thought. etc. that thou art not bound to come to procession to the Church upon days and times appointed, and to go in the same with others of the parish singing or saying then the accustomed prayers used in the Church, 
Ashes, Palms, Creeping to the Cross, Holy bread, Holy water. etc.  nor to bear a taper or candle on Candelmas day nor take Ashes upon Ash-wednesday, nor bear Palms upon Palm sunday, not to creep to the cross upon days accustomed, nor to receive and kiss the pax at Mass time nor to receive holy water or holy bread, or to accept and allow the ceremonies and usages of the Church, after the manner and fashion as they are used in this realm.  
5. Item, thou hast thought. etc. that thou art not bound at any time to confess thy sins to any priest, 
Confession.  and to receive absolution at his hands, as God's Minister, not to receive at any time the blessed sacrament of the altar, especially as it is used in this Church of England.  
6. Item, thou hast thought etc. that in matters of religion and faith, thou must follow and believe thine own conscience only, and not to give credit to the determination & common order of the Catholic Church, & the sea of Rome nor to any member thereof.  

Absolute necessity.  7. Item, thou hast thought. etc. that all things do chance of an absolute and precise mere necessity, so that whether man do well or evil, he could not choose but do so, and that therefore no man hath any free will at all.  

Christening of infants.  8. Item, thou hast thought etc. that the fashion and manner of Christening of infants, is not agreeable to God's word and that none can be effectually baptized, and thereby saved except he have years of discretion to believe himself, & so willingly accept or refuse Baptism at his pleasure.  
9 Item, thou hast thought etc. That Prayers to Saints or Prayers for the dead, 
Praying for the dead.  are not available and not allowable by God's word, or profitable in any wise, and that the souls departed do straightways go to heaven or to hell, or else do sleep till the day of doom, so that there is no place of purgation at all.  
10. Iten, thou hast thought etc. that all such as in the time of king Hen. the viii. or in time of Queen Mary of England, have been burned as heretics, were no heretics at all: but faithful and good Christian people, especially Barns, Garret, Jerome, Frith, Rogers, Hooper, Card-maker, Latimer, Taylor, Bradford, Philpot, Cranmer, 
Martyr's that suffered. Fasting days.  Ridley, and such like, and that thou didst and dost allow, like, and approve all their opinions, & dost mislike their condemnations and burnings.  
11. Item, thou hast thought etc. that fasting and prayers used in this Church of England, and the appointing of days for fasting, and the abstaining from flesh upon fasting days, and especially in the time of Lent, is not laudable or allowable by God's word, but is hypocrisy & foolishness: and that men ought to have liberty to eat at all times all kinds of meat.  
12. Item, 
Sacrament of the Altar▪  thou hast thought etc. that the sacrament of the altar is an idol, and to reserve and keep it, or to honour it, is plain idolatry and superstition: and likewise of the mass and the elevation of the sacrament.  
13. Item, thou hast thought. etc. that thou or any else, convented before an Ecclesiastical judge concerning matters of belief and faith, art not, 
Taking of an oath.  nor is bound to make answer at all, especially under an oath upon a book.   

¶ Their answers to the Articles before objected.  
THeir answers to these objections were, 
Their answers to the articles before objected.  that as touching the first, second, third, fourth, fift, ninth, tenth, & twelfth, they generally granted unto, saving that they denied the souls of the departed to sleep till the day of judgement, as is mentioned in the ix. article.  
And as concerning the sixth objection, they thought themselves bound to believe the true Catholic Church, so far forth as the same doth instruct them according to God's holy word, but not to follow the determinations of the erroneous and Babylonical Church of Rome.  
As for the seventh, eight, and thirteenth, they utterly denied, that ever they were of any such absurd opinions as are contained therein, but they granted that man of himself without the help and assistance of God's spirit, hath no power to do any good thing acceptable in God's sight.  
To the eleventh they said, 
True fasting  that true fasting and prayer used according to God's word, are allowable and available in his sight, and that by the same word every faithful man may eat all meats at all times, with thanksgiving to God for the same.  
After this the first day of April, were they again convented before the Bishop in his palace at London, where little appeareth to be done, except it were to know whether they would stand to their answers, & whether they would recant or no. But when they refused to recant and deny the received and infallible truth, the Bishop caused them to be brought into the open Consistory, the third day of the same month of April in the forenone, where first understanding by them their immutable constancy and steadfastness, he demanded particularly of every one what they had to say, why he should not pronounce the Sentence of condemnation.  
To whom Tho. Loseby first answered: God give me grace and strength to stand against you, 
Thomas Losebyes' words to the Bishop.  & your Sentence, & also against your law, which is a devouring law, for it devoureth the flock of Christ. And I perceive there is no way with me but death, except I would consent to your devouring law, and believe in that Idol the Mass.  
Next unto him answered Thomas Thirtell, saying: my Lord, I say thus, if you make me an heretic, than you make Christ and all the 12. Apostles heretics, 
Thomas Thyrtells words to Boner.  for I am in the true faith and right belief, & I will stand in it, for I know full well I shall have eternal life therefore.  
The bishop than asked the like question of Henry Ramsey. Who said again: my Lord, will you have me to go from the truth that I am in? 
Henry Ramseys words to Boner  I say unto you that my opinions be the very truth, which I will stand unto, and not go from them: & I say unto you farther, that there are two Churches upon the earth, and we (meaning himself & other true Martyrs and professors of Christ) be of the true Church, and ye be not. 
Margaret Hides words to Boner.   
Unto this question next answered Margaret Hide, saying: my Lord, you have no cause to give Sentence against me, for I am in the true faith and opinion, & will never forsake it: & I do wish that I were more stronger in it then I am. 
Agnes Stanleys' words to Boner.   
Last of all answered Agnes Stanley, & said: I had rather every hear of my head were burned, if it were never so much worth, then that I will forsake my faith and opinion which is the true faith.  
The time being now spent, they were commanded to appear again at afternoon in the same place, which commandment being obeyed, the Bishop first called for Loseby, 
Losebyes' words to the Bishop. Sentence given against Loseby.  & after his accustomed manner willed his Articles & answers to be read: in reading thereof, when mention was made of the Sacrament of the Altar, the Bishop with his Colleagues put of their caps. Whereat Loseby said: my Lord, seeing you put of your cap, I will put on my cap, & there withal did put on his cap. And after, the Bishop continuing in his accustomable persuasions, 
Anno 1557. may.  Loseby again said unto him: my Lord, I trust I have the spirit of truth, which you detest and abhor, for the wisdom of God is foolishness unto you. Whereupon the Bishop pronounced the sentence of condemnation against him. And delivering him unto the Sheriff, called for Margaret Hid, with whom he used the like order of exhortatons  

The words of Margaret Hyde to the ●●●hop. Sentence 〈◊〉 against Margaret H●de. The words Agnes 〈◊〉 to 〈◊〉 Bishop.  To whom notwithstanding she said: I will not departed from my sayings till I be burned: and my Lord (quoth she) I would see you instruct me with some part of God's word, & not to give me instructions of holybread and holy water, for it is no part of the scripture. But he being neither himself, nor any of his, able rightly to accomplish her request, to make short work, used his final reason of convincement, which was of the sentence of condemnation. And therefore leaving her off, called for an other, videl. Agnes Stanley, who upon the Bishops like persuasions made this answer.  
My Lord, where you say I am an heretic, I am none: neither yet will I believe you, nor any man that is wise will believe as you do. And as for these that ye say be burnt for heresy, I believe are true martyrs before God: therefore I will not go from my opinion and faith, 
The words 〈◊〉 Thomas Th●rtell to the Bishop Th●mas Th●rtell ●●●demned. T●e answer and 〈◊〉 Hē●● Ramsey.  as long as I live.  
Her talk thus ended, she received the like reward that the other had. And the bishop then turning his tale & manner of enticement unto Thomas Thyrtel, received of him likewise this final answer: My Lord, I will not hold with your Idolatrous ways, as you do: for I say the Mass is Idolatry, and will stick to my faith and belief so long as the breath is in my body. Upon which words he was also condemned as an heretic.  
Last of all, was Henry Ransey demanded if he would (as the rest) stand unto his answers, or else recanting the same, come home again, and be a member of their church. Whereunto he answered: I will not go from my religion and belief as long as I live: and my Lord (quoth he) your doctrine is nought, for it is not agreeable to God's word.  
* The cruel burning of 5. Martyrs in Smithfield.   

Three burned in Saint George's field in Southwark. 
may. W. Morant, Stephen Gratwicke, One King, Martyrs.   
AFter these, moreover in the month of May followed 3. other that suffered in S. George's field in Southwark William Morant, Stephen Gratwicke, with one king.  
Among other histories after the persecuted and condemned saints of God, I find the condemnation of none more strange nor unlawful, than of this Stephen Gratwicke. Who first was condemned by the bishop of Wynchester and the bishop of Rochester, which where not his Ordinaries. 
The strange dealing of the Bishops with Stephen Gratwicke, Martyr.   
Secondly when he did appeal from those imcompetent judges to his right Ordinary, his appeal could not be admitted.  
Thirdly, when they had no other shift to colour their inordinate proceed with all, they suborned one of the priests to come in for a counterfeit and a false Ordinary and sit upon him.  
Fourthly being openly convinced and overturned in his own arguments, yet the said Bishop of Winchester D. White, neither would yield to the force of truth, nor suffer any of the audience assistant, once to say, God strengthen him.  
Fiftly, as they brought in a false Ordinary to sit upon him: so they pretended false articles against him, which were no part of his examinations, but of their devising, to have his blood.  
Sixtly and lastly, having no other ground nor just matters against him, but only for saying these words: that which I said, I have said, they read the sentence of death upon him.  
And this was the dealing of these men, which needs will be reputed for Catholic fathers of the spirituality succeders of the Apostles, disciples of Christ, pillars of the holy Church, and leaders of the people. Of whose doings and proceedings, how agreeable they are to the example of Christ and his Apostles, I leave to discuss, referring the judgement hereof to them, which know the institution of Christ's religion and doctrine.  
Now lest peradventure the disordered misrule of these Christmas Lords, will not be credited upon the simple narration of the story, ye shall hear the whole discourse of this process registered by the hand of the Martyr himself, who as he could tell best what was done: 
The unordinate handling of Stephen Gratwicke written and testified by his own record.  so I am sure would not testify otherwise, than truth was, according as you shall hear by his own declaration here following.   

¶ The declaration of Steven Gratwicke concerning his own story and condemnation.  
Upon the xxv. day of May, in the year of our Lord, 1557. I. Stephen Gratwick came before the Bishop of Winchester, D. White, 
The story and examination of Stephen Gratwicke Martyr, under the B. of Winchester & Rochester. etc.  into S. George's Church in Southwark at eight of the clock in the morning and then he called me before him, and said unto me.  B. Winchester. 
Stephen Gradwick, how standeth the matter with thee now? Art thou contented to revoke thy heresies, the which thou hast maintained and defended here within my Diocese, oftentimes before me and also upon Sunday last, ye stood up in the face of the whole Church maintaining your heresies, so that you have offended with in the liberty of my Diocese, and now I being your Ordinary you must answer to me directly, whether you will revoke them or not: the which I have here in writing, and if so be, that you will not revoke them, than I will excommunicate you: and therefore note well what you do, for now I read here the Articles against you.  
And so when he had ended, he bade me answer unto them.  Grat. 
My Lord, these articles which you have here objected against me, are not mine but of you own making. For I never had any of mine examinations written at any time, and therefore these be the objections that you lay against me as a snare to get my blood.  
Wherefore I desire your lawful favour, to allow my lawful appeal unto mine Ordinary, 
Stephen Gratwicke appealeth from the B. of Winchester to his own Ordinary.  for I have nothing to do with you. And whereas you do burden me, that I have offended within your Diocese, it is nothing so, for I have not interprised neither to preach nor teach within your Diocese, but was apprehended by mine own Bishop & sent prisoner into your Diocese, by the consent of the Counsel & mine own Ordinary, & therefore I so being in your Diocese, you have no cause to let my lawful appeal.  
And with that there came the Bishop of Rochester, & was received at the B. of Winchester's hands with much gladness, according to their determinate purpose, 
The Bishop of Rochester cometh in.  before invented. And so followed the Archdeacon of Canterbury And then the Bishop again start up as a man half ravished of his wits for joy, embracing him with many gentle words, and said, that he was very glad of his coming, 
Catholic conveyance among these Bishops. Stephen Gratwicke's not of Rochester Diocese.  making himself ignorant thereof, as he thought it should appear to me. Then said Winchester.  B. Win. 
Sir I am very glad of your coming. For here I have one before me, who hath appealed unto you being his Ordinary. Then said the Archdeacon of Canterbury.  Arch. Cant. 
I know this man very well. He hath been divers times before me. 
Anno 1557. February·  And then I answered and said.  Gratw. 
My Lord, I am not of his Diocese, not by five miles: for his Diocese reacheth on that parties but to the Cliffs of jews, & I dwelled at Bright Hempson, five miles beyond, in the Diocese of the Bishop of Chichester, and therefore I am not of his Diocese.  
Then the the Bishop of Winchester, the B. of Rochester, 
The Bishops counterfeit a false Ordinary against Stephen Gratwicke.  and the Archdeacon of Canterbury, cast their heads together, & laughed: and then they said my Ordinary would be here by and by, & so they sent forth for a counterfeit in steed of mine Ordinary and then I saw them laugh, and I spoke unto them, and said:  Grat. 
Why do ye laugh? are ye confederate together for my blood, 
See what care these men have of poor men's blood.  and therein triumph? you have more cause to look waightely upon the matter: For I stand here before you upon life and death. But you declare yourselves what you are, for you are lapped in lambs apparel, but I would to God ye had coats according to your assembly here, which is scarlet gowns, for I do here perceive you are bend to have my blood.  
And then came rushing in their counterfeited Bishop who was the hired servant to deliver me into the hands of the high Priest: 
Here cometh in the vice in the play.  & the Bishop hearing him come, with haste inquired of his man, who was there, and he said, my lord of Chichester. Then the bishop with haste rose up and said.  Wint. 
Ye are most heartily welcome, and required him to sit down: and then said the Bishop of Winchester to me: Lo here is your Ordinary. What have you now to say unto him?  Grat. 
I have nothing to say unto him. If he have nothing to say unto me. I pray you let me departed. Then answered my Counterfeit Ordinary, and said.  Counterf. 
Here you stand before my Lords and me in trial of your faith, and if you bring the truth, we shall by compulsion give place unto you, as it is to be proved by the word, and your doctrine to be heard and placed for a truth.  Grat. 
Then I demanded of him whether he meant by authority, or by the judgement of the spirit of GOD in his members.  
And he answered me, by authority as well as by the spirit.  Grat. 
Then I said: Now will I turn your own Argument upon you: 
Christ bringing the truth could not be heard of the Scribes and Pharisees.  for Christ came before the high priests Scribes and Phariseis, bringing the truth with him, being the very truth himself, which truth cannot lie, yet both he and his truth was condemned, and took no place with them. And also the Apostles, and all the Martyrs that died since Christ: therefore I turn your own argument upon you, answer it if you can.  Counterf. 
Then he with a great haste of collar, said unto the Bishop of Winchester: object some Articles against him, for he is obstinate, and would fain get out of our hands therefore hold him to some particular: so that other answer could I not have of his argument.  Wint. 
Then the Bishop of Winchester began to read his objections of his own making against me, 
Objections of the Bishops own making.  and bade me answer unto them. And I said:  Grat. 
No, except you would set the law apart, because I see you are mindful of my blood.  Wint. 
Now you may see he will not answer to these, but as he hath aforesaid. Then spoke the Counterfeit Ordinary again, and said:  Counterf. 
My Lord, ask him what he saith to the Sacrament of the altar. Then the Bishop asked me, as my Counterfeit Ordinary required him.  Grat. 

Sacrament of the lords Supper.  My Lord, I do believe that in the sacrament of the Supper of the Lord truly ministered in both kinds according to the institution of Christ, unto the worthy receiver, he eateth mystically by faith the body and blood of Chryst. Then I asked him if it were not the truth. And he said yes. Then said I, bear witness of the truth.  Winchester. 
Then the Bishop of Winchester, whose head being subtlest to gather upon my words, 
The Sacrament of the Altar no Sacrament.  said: My Lord see you not how he creepeth away with his heresies, and covereth them privily? Note how he here separateth the Sacrament of the altar, from the supper of the Lord meaning it not to be the true sacrament, & also how he condemneth our ministration in one kind, and alloweth that the unworthy receiver doth not eat and drink the body and blood of Christ: 
The wicked eat not the body of the Lord.  which be sore matters truly weighed, being covered very craftily with his subtle shifts of sophistry, but he shall answer directly or ever he depart.  Grat. 
My Lord, this is but your gathering of my words for you before confessed the same sayings to be the truth, & this you catch at me, and fain would have a vantage for my blood: but seeing you judge me not to mean the sacrament, of the altar, now come to the probation of the same sacrament, and prove it to be the true sacrament, and I am with you: or else if you can prove your Church to be the true Church, I am also with you.  
But then he called to memory the last probation of the Church and sacraments, how he before was driven to forsake the scriptures, 
The Bishop of Winchester's reason to prove the Sacraments in one kind.  and to show me by good reason how they might minister the sacrament in one kind: & his reason was this: Like as a man or woman dieth on a sudden and so when we have given him the body of Christ, in the mean time the party dieth, and so he eateth the body of Christ, & not drinketh his blood. And this was his simple shift in the proving of their Sacraments: so that he was now half abashed to begin that matter again.  
But yet a little subtle shift he brought in, and said.  Winc. 
What sayest thou by the administration of the priests every day for themselves, and they minister in both kinds?  
To that I answered, you have two administrations for I am sure at Easter you minister but in one kind, and therefore it is not according to the institution of Christ, but after your own imaginations.  Winc. 
Why, then what sayest thou to these words: Take, eat this is my body. These are the words of Christ. Wilt thou deny them?  Grat. 
My Lord, they are the words of scripture, I affirm them, and not deny them.  Rochest. 
Why, then thou dost confess in the sacrament of the altar to be a real presence, the self same body that was borne of the virgin Mary, and is ascended up into heaven.  Grat. 
My Lord, what do you now mean? do you not also mean a visible body? for it cannot be, but of necessity, if it be a real presence, and a material body, it must be a visible body also.  Winc. 
Nay, I say unto thee, it is a real presence, and a material body, and an invisible body to.  Grat. 
My Lord, 
The Catholics make a Fantastical body in the Sacrament.  than it must needs be a fantastical body, for if it should be material and invisible as you affirm, than it must needs be a fantastical body, for it is aparaunt that Christ's human body was visible, and seen.  Winc. 
Then the Bishop broke out and said, when didst thou see him? I pray thee tell me.  Grat. 
To that I answered and said: a simple argument it is. Because our corporal eyes cannot comprehend christ doth that prove or follow, that he is invisible, because we cannot see him?  Winc. 
And with that the Bishop began to wax weary of his argument, and removed his talk to judas in eating the sacrament, & said: he eat him wholly, as the Apostles did.  Grat. 
And then I asked him, if he meant Christ's flesh and blood the which he speaketh of in the 6. of john, and saith: he that eateth my flesh and drinketh my blood, hath eternal life in me.  Winc. 
To that he answered, and said, yea.  Grat. 
Then said I, of necessity judas must needs be saved, because he eat the flesh, 
If the wicked do eat the body of Christ, they must needs be saved: And if Infants eat him not, they must be condemned by the Pope's doctrine.  and drank the blood of Christ as you have affirmed, and also all the ungodly that die without repentance, because they have eaten your sacrament, which you say is the flesh & blood of Christ: therefore of necessity they shall receive the benefit thereof, that is, eternal life. Which is a great absurdity to grant, & then of necessity, it must follow, that all that eat not, & drink not of your sacrament, shall finally pearish and be damned: for Christ saith, except you eat my flesh and drink my blood, you can have no life in me. And you have afore said, that your sacrament, which you say is the same flesh & blood that Christ speaketh of, and here I prove, that all children then, that die under age to receive the sacrament, by your own argument, they must be damned, which is horrible blasphemy to speak. Now here I turn your own argument upon you, answer it if you can.  Winc. 
My Lord, do you not see what deceitful arguments he bringeth in here against us, mingled with sophistry, & keepeth himself in vantage, so that we can get no hold upon him. But I say unto thee, thou perverse heretic, I see now, thou art a perverse fellow. I had a better opinion of thee, but now I see we lose our time about thee, yet I answer thee, S. Paul doth open the sixth of john, plain, if thou wilt see, for he saith: they eat Christ's body and drink his blood unworthily, and that was the cause of their damnation. 

Falsehood in alleging the Scriptures.  
The Bishops failed of their purpose, and in a rage.    Grat. 
My Lord, take heed ye do not add unto the text for he that addeth unto the text, is accursed of God, and I am sure here you have brought more than Paul hath spoken, for he saith not, because they have eaten his body and drunk his blood unworthily, but S. Paul saith: Who so ever shall eat of this bread, and drink of the Cup unworthily, shall be guilty of the body and blood of Christ.  

Anno 1557. 〈◊〉.  Note my lord, he saith not as you have affirmed, but clean contrary. And with that they were all in a great rage.  Winch. 
And the bish. of Winchester said, I belied the text.  Grat. 
And then I called for the text.  Winch. 
And he said, I asked thee even now if thou understoodest Latin, and thou saidst, whether I can or no, the people shall bear witness in English.  Grat. 
And so I called again for the Testament, whether it were Latin or English for the trial of the text.  Winch. 
And then when the bish. of Winchester saw that I cared not, whether of the Translations I had, he stood up, thinking to beguile some simple man that had a book there, & bade him that had an English Testament to bring it in, that he might get some hold at him that should bring a testament, 
 but God disappointed him thereof, & so he slew away from his matter, and began to rail upon me, & said my subtle Arguments should not serve, for if I would not answer directly, I should nevertheless be excommunicated: for (said he) I see a mad ●oy in thine head: thou gloriest much in thy talk, and thinkest now the people are come about thee, that thou shalt encourage them with thy constant heretical opinion. 
 For the last day when thou wast before me upon Sunday in s. Mary Oueries church, thou there reprovedst my sermon, & hadst a thousand by thee at the jest, to bid God strengthen thee: but now let me see him here that dare open his mouth to bid God strengthen thee: he shall die the death that thou shalt die.  Grat. 

 To that I answered: my Lord I know your cruelty doth extend more largelier than your pity. Good experience so I have to say, for you keep men in prison ● year or two, taking their books from them, permitting them not so much as a Testament to look upon for their soul's comfort, the which all men ought to have: and so you entreat them more like brute beasts then Christian men.  Winch. 
No, sir we will use you as we will use the child, for if the child will hurt himself with the knife, we will keep the knife from him. 
〈◊〉 cruelty 〈…〉 upon 〈…〉.  So because you will damn your soul with the word, therefore you shall not have it.  Grat. 
My lord, a simple argument you bring for to maintain and cover your fault. Are you not ashamed to make the word the cause of our damnation? I never knew any man but only you that did not affirm our sins to be the cause of our damnation, 
 and not the word, as you say: and therefore if your Argument be good, than this is good also: Because that some men do abuse drink, therefore the benefit of drink should be taken from all men, or any other such like good gift.  Winch. 
My lords, here we lose much time, for this fellow is perverse, speaking nothing but sophistry and perverse questions: so that we can get no advantage upon him.  
Then spoke my Counterfeit ordinary, as one half a sleep all this while: yet somewhat with haste, when he was awaked he began to tell his tale, and said.  Counterf. 
Read these articles against him once more, and if he will not answer them, take him upon his first words: That which I said, that I have said.  Winch. 
Then the Bishop of Winchester began to read them again.  Grat. 
But I said unto him, I would not answer them, because they were none of mine examinations, but objections of their own making, because they would have my blood. But yet I said, if they would set the law a part, I would talk my conscience freely to them.  Counterf. 
Then my counterfeit ordinary began to speak again, charging me with the saying of S. Peter, that I should render account of such hope as was in me.  Grat. 

 So can I do, and yet shall I not please you, for here I now render my hope as S. Peter willeth me: I believe only in jesus Christ, to have my salvation in him, by him, and through him: but I perceive you would have me tender my faith in such sort, as you may have my blood, and therefore you bring good Scriptures and evil apply them.  Win. 
Why, this fellow is perverted, & we shall get no more at his hands then we have already: therefore let us pronounce sentence against him, for we do but lose our time.  Grat. 
Nay good my lords, seeing you will needs have my blood, let me say a little more for myself.  

 Upon sunday last, when I was before you, you preached this, which was a truth, & agreeable to the doctrine of the apostle s. james, and said: If any man think himself a religious man, & in the mean time seduce his tongue or his heart, the same man's religion is a vain religion: and so my lord you standing there in the pulpit, 
 in the mean time seduced your tongue to slander us poor prisoners being there present in iron bonds, burdening us with the sect of Arrians, and with the sect of Herodians, and with the sect of Anabaptists, and with the sect of sacramentaries, & with the sect of Pelagians.  
And when we stood up to purge ourselves thereof, you said you would cut out our tongues, & cause us to be pulled out of the church by violence. But there you gave yourself a shrewd blow, 

True Christians not suffered to purge themselves.  
He meaneth against the 〈◊〉 presence.   for your tongue in the mean time slandered your neighbour. For I my Lord will give my life against all these heresies, the which you there burdened us withal, even as I will give my life against that wherein I now stand before you. And with that he was raging angry, and caught my condemnation and said.  Win. 
Thou wilt grant here no more, but this word: that I have said, I have said: and here I gather matter enough to condemn thee, for this is a confirmation of all that thou hast heretofore said.  Grat. 
Then I answered: If you can prove that ever any of mine examinations were written, it were enough: but you have nothing against me, but objections of your own making.  Win. 
Have at thee now. If thou will not yield, 
Winchester condemneth Stephen Gratwick, and why?  I will pronounce sentence against thee, and so he proceeded forth onward apace, cursing and banning in Latin: so that I told him: If the people might hear it in English, they would think you an uncharitable bishop.  Grat. 
And then I said, stay my Lord and note what you do, 
Stephen Gratwicke condemned against order, both of temporal and spiritual law.  for you have neither temporal law nor spiritual here against me in any cause.  
Then stepped forth a gentleman & said unto my Lord: take heed what you do, for he doth hear say that you have no title nor cause why you should condemn him.  
Then the bish. looked about him again, and asked me if I would recant.  
I asked him whereof I should recant?  
Then said the bish. are you there? nay then I know what I have to do, and so he proceeded forth in reading my condemnation. And there was an other gentleman which began to snap and snatch at me: and then said I, I would God I had known this or ever I had come from home: I would surely have put on breech, and not had my skin thus torn. And all this while the Bishop red forth still.  
At last his chaplains cried, stop, stop my Lord, for now he will recant, and then the bishop asked me again.  
And I answered & said: my lord, my faith is grounded more steadfastly, then to change in a moment, 
Stephen Gratwicke constant in Christ and in his death.  it is no process of time can alter me, unless my faith were as the waves of the sea: and so the B. made an end, & delivered me into the hands of the sheriff, to be carried prisoner to the marshalsea again. And when I was condemned, I desired God with a loud voice that he would not lay my blood to their charges, if it were his good will, 
Gratwicke after his condemnation prayeth for his enemies.  & so then they refused my prayer and sent me away. Then I began to talk as I went, and they cried, cut out his tongue, or stop his mouth, and so I was brought to the Malshalsey, and lapped in iron bands. Therefore I pray unto God that they unto whom this present writing shall come, may take example by my death and soldier far. So be it. By me Steven Gratwicke, condemned for God's everlasting truth.  
Here for want of time I have left out many matters, because the Lord hath hastened the time, 
Stephen Gratwicke to the Reader.  so that I have written but the briefness of the matter in probation of faith, and the reward of faith, the which the bish of Roch. & I debated upon: the which matter I would have been very glad to have set down in writing.  
Also much more talk there was, that the B. of Winch. and I had concerning my worldly friends & personable estate: for he played sathan with me, he carried me up to the mountains, 
Winchester attempteth Stephen Gratwick with flattering and praising.  and there told me, my learning was good and my eloquence, and also my knowledge, save that I did abuse it (said he): and then he fell to praising of my person, that it was comely & worthy to serve a Prince. Thus Satan flattered with me to make me answer unto such objections as he would lay against me, that I might fall into his Diocese.  
Thus Steven Gratwicke this Christian Martyr, being wrongfully condemned by the bish. of Winchester (as ye have heard) was burned with William Moraunt, and one King, in s. George's field, about the latter end of May.   

Seven godly Martyrs, v. women and ij. men, burned at Maidstone for the word of truth, and professing of sincere religion of Christ.  
I showed a little before, how after the unmerciful proclamation was sent & set forth by the K. and Queen, in the month of Febr. last, 
june. 18.  the storm of persecution began in all places to rise (whereof some part also is declared before:) but yet in no place more than in the country & diocese of Cant. by reason of certain the aforesaid inquisitors, being now armed with authority, but especially by reason of Ric. Thornton Suffragan of Dover, and the Archd. of Cant. who of their own nature were so furious and fiery against the harmless flock of Christ, 
Richard Thornton, Nicholas Hartsfield, persecutor●.  that there was no need of any proclamation to stir up the coals of their burning cruelty: by reason whereof many a godly Saint lieth slain under the altar: as in divers places of this book well may appear.  
And now to return to the said diocese of Cant. again, in the next month following, being the month of june, the 18. day of the same, were 7. Christian & true faithful martyrs of christ burned at Maidst. whose names here follow.  
joane Bradbridge of Stapleherst. Walter Appelbie of Maidstone. 
The names of the Martyrs.  Petronil his wife. Edmund allen of Fritenden. Katherine his wife. joane manning's wife of Maidstone. Elizabeth a blind Maiden.  
As concerning the general Articles commonly objected to them in the public Consistory, & the order of their condemnation, it differeth not much from the usual manner expressed before, pag. 1585. neither did their answers in effect much differre from the other that suffered under the same Ordinary in the foresaid diocese of Canterbury.  
Now as touching their accusers, and manner of apprehension, and their private conflicts with the adversaries, I find no great matter coming to my hands, save only of Edmund allen some intimation is given men, how his troubles came, what was his cause and answers before the justices, as here consequently ye shall understand.   

The examination of Edmund Alen.  
THis Allen was a milner of the parish of Frytenden in Kent, and in a dear year, when as many poor people were like to starve, he fed them, and sold his corn better cheap by half than others did: 
The story of Edmund allen, with his trouble and examination before Sir john Baker.  and did not that only, but also fed them with the food of life, reading to them the scriptures, and interpreting them. This being known to the popish priests there abouthis dwelling, by the procurement of them, namely of john Tailor parson of Fritenden, and Thomas Henden parson of Stapleherst, he was eftsoons complained off to the justices, and brought before sir john Baker Knight, who first sending for them, committed both him and his wife to Ward: but not long after they were let out, I know not how, & so went over unto Calais. Whereafter that he had continued a certain space, he began to be troubled in conscience, & there meeting with one john Web of the same parish of Fritenden, 
Edmund Allen went to Calais.  (who was likewise fled from the tyranny of sir john Baker, and parson Tailor) said unto him, that he could not be in quiet there, what soever the cause was: for God (said he) had some thing to do for him in England: & thus shortly he returned home again to the parish of Fritenden. Where was a cruel Priest, 
Edmund Allen returneth again from Calais, and is apprehended.  there Parson, called john Tailor.  
This parson Tailor being informed by his brother Sertan, that Edmund Allen the Miluer & his wife, were returned, and were not at mass time in the church: as he was the same time in the midst of his mass, upon a Sunday, a little before the elevation (as they term it) even almost at the lifting up of his Romish God, he turned him to the people in a great rage, and commanded them with all speed, 
Mark what a holy Mass saying was here & what a charitable religion is this.  to go unto their house, and apprehend them, and he would come to them with as much haste as might be possible. Which promise he well performed. For he had not so soon made an end of Ite missa est, and the vestments of his back, but by and by he was at the house, and there laying hand of the said allen, caused him again to be brought to sir Ih. Baker, with a grievous complaint of his exhorting & reading the scriptures to the people, and so was he & his wife sent to Maidstone prison. Witnessed by Richard Fletcher Vicar of Crambroke, and john Web of Fritenden.  

Witnesses to the story.  They were not so soon in prison, but master Baker immediately sent unto their house, certain of his men, Ih. Dove, Thomas Best, Thomas Linley, percival Barbel, with the foresaid john Tailor parson of Fritenden, and Thomas Henden Parson of Stapleherst, 
john Dove, Tho. Best, Tho. Linsey, Percival Barbel, persecutors.  to take an inventory of all the goods that were in the house. Where they found in the bedstraw a casket locked with a padlock, & so cutting the witted thereof, opened it, and found therein a sackcloth bag of money, containing the sum of 13. or 14. pound, partly in gold, & partly in silver. Which money after they had told and put in the bag again, like good carvers for themselves, they carried away with them.  
Besides also they found there certain books, as Psalters, Bibles, and other writings. All which books, with the money, were delivered to the foresaid Priest Thomas Henden, parson of Stapleherst, and after in the reign of this Queen, 
Tho. Henden Priest persecutor.  an. 5. Reg. Elisab. was by right law recovered from him again, as in Records remaineth to be seen.  
Thus good Edmund Allen and his wife, being maliciously accused, wrongfully imprisoned, & cruelly spoiled and rob of all their goods, were brought (as is aforesaid) before sir john Baker the justice, to be examined: who taunting and reviling him without all mercy and pity, asked him if those were the fruits of his gospel, to have conventicles to gather people together, to make conspiracies, to sow sedition and rebellion: and thus he began with him to reason.   

The talk or reasoning between Sir john Baker, Colins his chaplain, and Edmund Allen.  BAker 
Who gave thee authority to preach & interpret? 
The examination of Edmund Allen before Sir john Baker.  Art thou a priest? art thou admitted thereunto? Let me see thy licence. Mart. Collins, sir John Bakers schoolmaster said, surely he is an arrant heretic & worthy to be burned.  Alen. 
And it may please your honour to give me leave to answer in the cause of my faith, I am persuaded that God hath given me this authority as he hath given to all other christians. 
Private reading or expounding of the scriptures forbidden to no man.  Why are we called christians if we do not follow Christ▪ if we do not read his law, if we do not interpret it to others that have not so much understanding? Is not Christ our Father? shall not the son follow the father's steps? is not Christ our master? and shall the scholar be inhibited to learn & preach his precepts? Is not Christ our redeemer? and shall not we praise his name, & serve him that hath redeemed us from sin & damnation? Did not christ being but 12. years of age dispute with the doctors, & interpret the prophet Esay, and notwithstanding he was neither of the tribe of Levy, 
Luke. 4.  which were Priests, but of the royal tribe of juda, neither had taken any outward priesthood? wherefore if we be christians, we must do the same.  Col. 
And it shall like your honour, what a knave is this, that compareth himself with Christ.  Baker 
Let him alone, he will pump out anon an infinite heap of heresies. Hast thou any more to say for thyself?  Alen. 
Yea that I have. Adam was licensed of God, & Abraham was commanded to teach his children & posterity, & so David teacheth in divers psalms: and Solomon also preached to the people, as the book of the preacher proveth very well, where he teacheth that there is no immortal felicity in this life, but in the next. And Noah taught them that were disobedient in his days, and therefore is called the 8. Preacher of righteousness in the 2. epistle of Peter. Also in the 11. of Numb. where Moses had chosen 52. elders to help him to teach & rule the rest, Eldad & Medad preached in the tents, wherefore josua being offended, complained to Moses the Eldad & Medad did preach without licence. 
Preaching without licence in the old Testament.  To whom Moses answered & wished that all the people could do the like. What should I be long? most of the priests were not of the tribe of Levy & Aaron.  Col. 
These are authorities of the old testament, & therefore abrogated, but the art a fool, & knowest no school points. Is not the law divided into the law ceremonial, moral, & judicial?  Allen. 
I grant that the ceremonies ceased when Christ came, as S. Paul proveth to the Heb. & to the Col. where he saith: Let no man judge you in any part of a sabbath day, new moon, or other ceremonies which are figures of things to come, 
Coloss. 1.  for Christ is the body.  Collins. 
And are not the judicials abrogated by Christ?  Allin. 
They are confirmed both by Christ in the 5. of Matthew, and by Paul in the 1. Epistle to Timothe 4. The law saith he is not set forth for the virtuous & godly, but for men slayers, perjured, adulterers & such like.  Collins. 

* Albeit the positive law of Moses judicials do not bind the Gentiles with the same necessity absolutely in every condition, as it did the jews, to whom it was peculiarly given: yet may the Gentiles borrow out of the same law, such things that shallbe expedient for their regiment. Neither can they borrow any laws better than out of Moses. In time of public corruption, & in want of true teachers, it is not forbidden to any man to teach. Pope Gregory the 9 first restrained lay men to teach or instruct others in Scriptures▪  Thou art an heretic. Wilt thou call the judicials of Moses again? wilt thou have adultery punished with death? disobedient children to their parents to be stoned? wilt thou have Legem talionis? But thou art an Ass. Why should I speak Latin to thee thou erroneous rebel? shall we now smite out eye for eye, tooth for tooth? thou art worthy to have thy teeth and tongue plucked out.  Allin. 
If we had that law, we should neither have disobedient children, neither adulterers, neither false witness bearers, neither ruffians.  Baker. 
Master Collins, let us return to our first matter. Why didst thou teach the people, whom thou saidst thou didst feed both bodily and spiritually, being no Priest?  Allin. 
Because that we are all kings to rule our affections, priests to preach out the virtues & word of God, as Peter writeth: & lively stones, to give light to other. For as out of flint stones cometh forth that, that is able to set all the world on fire, so out of Christians should springe the beams of the Gospel, which should inflame all the world. If we must give a reckoning of our faith to every man, and now to you demanding it, then must we study the Scriptures & practise them? What availeth it a man to have meat and will eat none, and apparel and will wear none, or to have an occupation, and to teach none, or to be a lawyer and utter none? Shall every artificer be suffered, yea and commended to practise his faculty and science, and the Christian forbidden to exercise his: Doth not every lawyer practise his law? Is not every christian a follower of Christ? Shall ignorance which is condemned in all sciences be practised of christians? Doth not s. Paul forbidden any man's spirit to be quenched? Doth he prohibit any man that hath any of these gifts, which he repeateth. 1. Cor. 14. to practise the same? Only he forbiddeth women, but no man. The jews never forbade any. Read the Acts of the apostles. And the restraint was made by Gre. the 9 pope of that name, as I hard one, a learned man preach in K. Ed. days.  Col. 
This villain (& it like your honour) is mad. By my Priesthood, I believe that her will say, a Priest hath no more authority than an other man. Doth not a Priest bind and lose?  Allin. 
No, my sin bindeth me, and my repentance loseth. God forgiveth sin only, and no priest. For every Christian when he sinneth, bindeth himself, and when he repenteth, loseth himself. 
 And if any other be loosed from his sin by my exhortation, I am said to lose him: and if he persevere in sin, notwithstanding my exhortation, I am said to bind him, although it is God that bindeth and loseth, and giveth the increase: Therefore saith Christ. Mat. 18. Wheresoever 2. or 3. are gathered together in my name, there am I in the midst of them, & whosoever sins they forgive, they are forgiven: and whosoever they retain, they are retained. Neither hath the Pope any keys, save the keys of error: for the key that openeth the lock to God's mysteries and to salvation, is the key of faith and repentance. And as I have heard learned men reason, S. Austin and Origen, with others are of this opinion. Then they reviled him and laid him in the stocks all the night. Wherewith certain that were better minded, being offended with such extremity, willed Allin to keep his conscience to himself, and to follow Baruckes counsel in the 6. chap. Wherefore when ye see the multitude of people worshipping them, 
〈◊〉. 6.  behind and before, say ye in your hearts, O Lord it is thou that ought only to be worshipped.  
Wherewith he was persuaded to go to hear Mass the next day, and suddenly before the sacring went out, and considered in the Churchyard with himself, that such a little cake between the priests fingers could not be Christ, nor a material body, neither to have soul, life, sinews, bones, flesh, legs, head, arms nor breast, and lamented that he was seduced by the place of Barucke, 
 which his conscience gave him to be no Scripture, or else to have an other meaning, and after this he was brought again before sir john Baker, who asked why he did refuse to worship the blessed Sacrament of the altar.  Allin. 
It is an Idol.  Collins. 
It is God's body.  Allin. 
It is not. 
  Collins. 
By the Mass it is.  Allin. 
It is bread.  Collins. 
How provest thou that?  Allin. 
When Christ sat at his last supper, and gave them bread to eat.  Col. 
Bread knave?  Allin. 
Yea bread, which you call Christ's body. Sat he still at the table, or was he both in their mouths, & at the table? If he were both in their mouths & at the table, than had he two bodies, or else had a fantastical body: which is an absurdity to say it. 
  Sir john Baker. 
Christ's body was glorified, and might be in more places than one.  Allin. 
Then had he more bodies than one, by your own placing of him.  Collins. 
Thou ignorant Ass, the school men say, that a glorified body may be every where.  Allin. 
If his body was not glorified till it rose again, then was it not glorified at his last supper, and therefore was not at the table, and in their mouths, by your own reason.  Collins. 
A glorified body occupieth no place. 
  Allin. 
That which occupieth no place, is neither God, nor any thing else: but Christ's body say you, occupieth no place: therefore it is neither God nor any thing else. If it be nothing, then is your religion nothing. If it be God, then have we iiij. in one Trinity, which is the person of the father, the person of the son, the person of the holy ghost, the human nature of Christ. If Christ be nothing, which you must needs confess if he occupy no place, then is our study in vain, our faith prostrate, and our hope without reward.  Collins. 
This rebel will believe nothing but scripture. How knowest thou that it is the scripture but by the church? and so sayeth S. Austin.  Allin. 
I cannot tell what Austin saith, but I am persuaded, that it is Scripture, by divers arguments.  

 First, that the law worketh in me my condemnation. The law telleth me that of myself I am damned: and this damnation, M. Collins, you must find in yourself, or else you shall never come to repentance. For as this grief & sorrow of conscience, without faith, is desperation, so is a glorious & Romish faith without the lamentations of a man's sins presumption.  
The second is the gospel, which is the power & spirit of God. This spirit (saith S. Paul) certifieth my spirit that I am the son of God, and that these are the Scriptures.  
The third, are the wonderful works of God, which cause me to believe that there is a God though we glorify him not as God. 
〈◊〉. 12.  Rom. 1. The sun, the moon, the stars and other his works (as David discourseth in the nineteen. Psalm) declareth that there is a God, and that these are the scriptures, because that they teach nothing else but God and his power, majesty and might: and because the scripture teacheth nothing dissonant from this prescription of nature. And four, because that the word of God gave authority to the church in paradise, saying that the seed of the woman should braced down the Serpent's head. This seed is the gospel: this is all the scriptures, and by this we are assured of eternal life, and these words: The seed of the woman shall burst the serpent's head, gave authority to the church, and not the church to the word.  Baker. 
I heard say that you spoke against priests and bishops.  Allin. 
I spoke for them, for now they have so much living, 
The revenues of Bishops and Prelates in England.  & especially bishops, archdeacon's, and deans, that they neither can nor will teach God's word. If they had a 100 pounds a piece, then would they apply their study: now they can not for other affairs.  Col. 
Who will then set his children to school.  Allin. 
Where there is now one set to school for that end, there would be 40. because that one Bishops living divided into 30. or 40. parts, would find so many as well learned men as the bishops be now, who have all this living, neither had Peter or Paul any such revenue.  Baker. 
Let us dispatch him: he will mar all.  Collins. 
If every man had a 100 pounds, as he saith it would make more learned men.  Baker. 
But our bishops would be angry if that they knew it.  Allin. 
It were for a common wealth to have such bishoprics divided for the further increase of learning.  Baker. 
What sayest thou to the Sacrament?  Allin. 
As I said before.  Baker. 
Away with him. And thus was he carried to prison, and afterward burned. And thus much touching the particular story of Edm. Allin and his wife. Who with the v. other martyrs above named, 
The martyrdom of 5. women and 2. men at Cant. Anno. 1557. june. 18.  being seven. to wit, v. women, and ij. men were altogether burned at Maidstone, the year and month afore mentioned, and the 18. day of the same month.   

another story of like cruelty, showed upon other 7. Martyrs burnt at Cant. 3. men and 4. women.  
AMong such infinite seas of troubles in these most dangerous days, 
june. 19 The story of 7. other Martyrs.  who can withhold himself from bitter tears, to see the madding rage of these presented Catholics, who being never satisfied with blood to maintain their carnal kingdom, presume so highly to violate the precise law of God's commandments in slaying the simple poor Lambs of the glorious congregation of jesus Christ, and that for the true testimony of a good conscience, in confessing the immulate gospel of their salvation. What heart will not lament the murdering mischief of these men, 
Unmerciful cruelty of the Catholics against poor women.  who for want of work, do so wreak their tine on silly poor women, whose weak imbecility the more strength it lacketh by natural imperfection, the more it ought to be helped, or at least pitied, and not oppressed of men that be stronger, and especially of Priests that should be charitable.  
But blessed be the Lord omnipotent, who supernaturally, hath endued from above such weak creatures with such manly stomach and fortitude, so constantly to withstand the uttermost extremity of these pitiless persecutors: as he did before strengthen the mother of the 7. sons in the Maccabees, & as he hath done since with divers & sundry other godly women in these our later days, partly before mentioned, & partly to be mentioned hereafter, & here presently may appear by the martyrdom of these 7. here under following, of the which were 4. women and 3. men, burnt together at Canterb. the 31. day of the said month of june, in the year aforesaid, whose names are these.  

john Fishcocke. Nicolas White.  
Nicolas Pardue.  
Barbara Final, Widow.  

* This Bradbridges wife was thought to be with child.  Bradbreges widow  
wilson's Wife.  
Bendens Wife.   
As it were too tedious exactly and particularly to prosecute the several story of every one of these godly Martyrs: so I can not pass over untouched the cruel and unchristian handling of Alice Benden during her imprisonment, 
Roger and Tho. Hall two godly brethren of Alice Benden.  according as I have received by the faithful relation of them which best were acquainted with her, & partly also some doers in the matter, being her own natural brethren. The story is thus.   

¶ The order of the imprisonment and tragical handling of Alice Benden, wife of Edw. Benden of the parish of Stapleherst in the County of Kent, for the testimony of Christ's Gospel.  
FIrst Alice Benden was brought before one M. Roberts of Crambroke in the said County, 

The imprisonment of Alice Benden, and manner of her handling.  
M. Robertes of Crambroke persecutor.  
Alice Benden imprisoned for not coming to the Church. Alice Benden delivered by su●e of her neighbours.   the 14. day of Oct. in the year of our lord 1556. of whom she was demanded, why she would not go to the church. And she answered, that she could not so do with a good and clear conscience, because there was much idolatry committed against the glory of God. For the which, with many mocks and taunts she was sent to prison, where she lay 14. days. For on the 20. day of October her husband required his neighbours the wealthy men of Stapleherst to write to the Bishop of Dover, who had the chief government of the tyrannical sword in Kent for those days, which they did, desiring him to sand her home.  
Wherefore the B. called her before him, & asked her if she would go home & go to the church. Whereunto she answered: If I would have so done I need not to have come hither. Then wilt thou go home, and be shriven of the parish Priest? And she said, no, that would she not.  
Well, said he, go thy ways home, and go to the Church when thou wilt. Whereunto she answered nothing. But a Priest that stood by, 
Anno 1556. june.  said: she sayeth, she will my Lord. Wherefore he let her go, and she came forthwith home.  
On the Saturday following, her husband willed her to go to the Church: which she both then and else when refused to do. Wherefore on the Sunday 14. days after, he going to the church, 
The husband procureth the trouble and imprisonment of his wife. Sir john Gilford commandeth Alice Benden to the Castle of Canterbury.  came into the company of divers inhabitants of the same parish, among whom thorough his fond talk and behaviour, he procured her to be sent to Sir john Gilforde, who commanded her to prison again, yea and the more to utter his own shame, th● said her husband took money of the Constable to carry her to prison, the p●ice of his wives blood, meaning in deed to carry her to prison himself. But she having much more care of his honest and good report, than he had regard (as it is easy to see) of his own infamy, and no less ashamed of his so rude and unnatural doings, chose rather to commit herself willingly into the hands of her enemies, then that the world should witness against her husband, of so facinorous a fact. Wherefore she went to the Constable, desiring him to go with her. But he answered that he could not so do, but granted her his boy to go with her: with whom she went to prison, namely, the castle of Canterbury, according to the commandment given.  

The spare diet of Alice Benden and Potkins wife in Canterbury Castle.  Where this one thing is worthy to be noted, the while she was in this prison, she practised with a prison fellow of hers, the wife of one Potkin, to live both of them with ij. pence halfpenny a day, to try thereby how well they could sustain penury & hunger, before they were put to it. For they had heard that when they should be removed from thence to the Bishop's prison, their livings should be but iij. farthings a piece a day, and did in deed both so live for xiv. days ere she were from thence removed.  
The 22. day of januarie following, her husband went again to the bishop, desiring him to deliver his wife out of prison: but he said she was an obstinate heretic and would not be reform, and therefore said that he could not deliver her.  

The husband complaineth of his wives bro●●er Roger Hall.  Then said he: my Lord, she hath a brother whose name is Roger Hal, that resorteth unto her. If your Lordship could keep him from her, she would turn: for he comforteth her, giveth her money, and persuadeth her not to return or relent.  
This occasion was not so soon given, but it was as quickly taken, 
Alice Benden removed from the bishops prison.  and as cruelly put in execution. For the Bishop commanding her upon the same to a prison called Mondays hole, there also he gave straight charge, that if at any time her brother came, he should be taken & apprehended.  
This prison was within a Court where the Prebends chambers were, 
The bishops prison described.  being a vault beneath the ground, & being before the window, enclosed with a pale of height, by estimation 4. foot & a half, and distant from the same 3. foot, so that she looking from beneath, might only see such as stood at the pale. After this her Brother sought often for her, with no les danger of life, than diligence. But for the unknown situation of the place, it being also, but rarely used for a prison, and the matter as closely kept as it was secretly dou, he could never come to understand of her being there, until through God's merciful will and unsearchable providence, he coming thither very rathe in a morning, 
Example of God's merciful providence in relieving his Saints.  her keeper being then gone to the church to ring (for he was a bell ringer) chanced to hear her voice, as she powered out unto God her sorrowful complaints, saying the Psalms of David: and there could he none otherwise relieve her, but by putting money in a loaf of bread, and sticking the same on a pole, and so reached it unto her: for neither with meat nor drink he could sustain her. And this was 5. weeks after her coming thither. All the which time no creature was known to come at her, more than her keeper.  
Their lying in that prison was only upon a little short straw, between a pair of stocks & a stone wall: being allowed iij. farthings a day, that is, a half penny bread, and a farthing drink: neither could she get any more for her money. 

Alice Benden kept in the bishops prison 9 weeks with bread and water.  
The affliction of Alice Benden at her first coming to prison.   Wherefore she desired to have her whole allowance in bread, and used water for her drink. Thus did she lie 9 weeks. During all which time she never changed her apparel: whereby she became at the last a most piteous and loathsome creature to behold.  
At her first coming into this place, she did grievously bewail with great sorrow & lamentation, and reasoned with herself: why her Lord God did with his so heavy justice suffer her to be sequestered from her loving fellows into so extreme misery.  
In these dolorous mournings did she continue till on a night as she was in her sorrowful supplications in rehearsing this verse of the Psalm: 
Alice Benden receiveth comfort of the Lord in the midst of her miseries.  Why art thou so heavy O my soul? And again: The right hand of the most highest can change all: she received comfort in the midst of her miseries: And after that continued very joyful until her delivery from the same.  
About the 25. day of March, 
Alice Benden called before the Bishop. The answers of Alice Benden to the Bishop.  in the year of our Lord 1557. she was called before the Bishop: who demanded of her, whether she would now go home, and go to the church or no, promising her great favour if she would be reform and do as they did.  
To whom she answered: I am thoroughly persuaded by the great extremity that you have already showed me, that you are not of God, neither can your doings be godly, and I see (sayeth she) that you seek my utter destruction, showing how lame she then was, of cold taken, & for lack of food, while she lay in that painful prison: whereby she was not able to move herself without great pain.  
Then did the bish. deliver her from that filthy hole, and sent her to Westgate, whereas after she had been changed, 
Alice Benden from the bishops prison, sent to Westgate.  and for a while been clean kept, her skin did wholly so pill & scale off, as if she had been with some mortal venom poisoned. Hear she continued till the latter end of April. At which time they called her before them, and with others condemned her, committing her then to the prison called the Castle. Where she continued till the slaughter day, which was the 19 day of june, when by terrible fire they took away her life.  
When she was at the stake, 
Alice Benden condemned, & sent to the Castle in Canterbury.  she cast her handkerchief unto one john Banks, requiring him to keep the same in the memory of her, and from about her middle she took a white lace which she gave to the keeper, desiring him to give the same to her brother Roger Hall, and to tell him that it was the last band that she was bound with, except the chain. A shilling also of Philip and Mary she took forth, which her father had bowed and sent her when she was first sent to prison, desiring that her said brother should with obedient salutations render the same to her father again, & show him that it was the first piece of money that he sent her after her troubles begon, which (as she protested) she had kept & now sent him to do him to understand that she never lacked money while she was in prison.  
With this Alice Benden were burned also the residue of the other blessed Martyrs above named, being seven in number. Who being brought to the place where they should suffer for the lords cause at Canterbury, undressed themselves joyfully to the fire, and being ready thereto: they all (like the communion of Saints) kneeled down and made their humble prayers unto the Lord, with such zeal and affection, as even the enemies of the Cross of Christ could not but like it. When they had made invocation together, they rose and went to the stake, where being compassed with horrible flames of fire, they yielded their souls and lives gloriously into the hands of the Lord.  
The burning of seven Martyrs at Caunterburie.   


〈◊〉 Bishop 〈◊〉 neither 〈◊〉 Patience nor charity.  The troubles and examinations of Matthew Please.  
Unto these holy martyrs of Kent above specified, where of seven suffered at Maidstone, and seven at Canterb. I thought not unmeet here also to be adjoined the examination of Matthew Please, 
Matthew P●a●e.  a Weaver of the same County of Kent, and a faithful christian. Who being apprehended and imprisoned likewise for the testimony of a good conscience, in the Castle of Canterbury, was brought to examination before the Bishop of Dover, and Harpsfield the Archdeacon, as here is to be red and seen.   

The examination and answers of matthew Please Weaver, of the Parish of Stone in the County of Kent, before Thornton Bishop of Dover, Harpesfield Archdeacon, Collins commissary, & other inquisitors. An. 1557.  
FIrst when I came before the bishop, he asked me whether I were not of that Diocese, and where I dwelled, for that was my first Article. 
Examination 〈◊〉 Matthew P●●se before the B. o● Dover, Harpsfie●d Archdeacon and Collins C●mmisia●● etc.   Ans. 
I answered, I was of the Parish of Stone in Kent, and subject unto the King & Queen of England.  Bish. 
Then he said, I was indicted by xii. men, at Ashford at the Sessions, for heresy.  Auns. 
I said, that was sooner said then proved.  Bish. 
Then he said, it was the truth that he had spoken to me, for he had whereby to prove it.  Auns. 
Then I desired him to let me hear it, and I would answer to it.  Bish. 
But he said he would not so do, but I should answer to my Article, yea or nay.  Auns. 
I said, he could not: for I was not at Ashforde, and therefore he had nothing to lay to my charge. But now I perceive you go about to lay a net to have my blood.  Arch. 
After many words betwixt the bishop and me, the Archdeacon said: peace, peace, we do not desire thy blood, but we are glad to hear that thou art no heretic, with many flattering words, and said: yet I was suspected of heresy, and if I would be content to confess how I did believe as concerning those Articles, they would gladly teach me.  Auns. 
But I said, I did not so think, for I talked with one of your doctors, and after long talk, he would needs know how I did believe in the Sacrament, and I recited unto him the text, and because I would not make him an exposition, he would teach me nothing: yet I prayed him for my learning to write his mind, & if it were the truth, I would believe him: and this I did desire him for the love of God, but it would not be.  Arch. 
Then said he, it was not so, he durst swear upon a book.  Auns. 
I said, it would be so proved.  Arch. 
Then he stood up with a long process, and said: he would tell me the truth, and was sure that the same Doctor did believe as he did.  Auns. 
I asked him how he knew that, seeing S. Paul doth say, that no man knoweth what is in man but the spirit which dwelleth in him: but if you witted what Christ meant by these words, 
Ose. 6. Math. 12.  I require mercy and not sacrifice, you would not kill innocents.  Bishop. 
The Bishop began with me again, and charged me in the king and Queen's name, and the Lord Cardinals, to answer yea or nay, to the Articles that followed.  Auns. 
Then I commanded him in his name that should come in flaming fire with his mighty Angels to render vengeance to the disobedient, and to all those that believed not the gospel of our Lord jesus Christ, which should be punished with everlasting damnation, that he should speak nothing but the truth grounded upon Christ and his Apostles, and then I would answer him, or else not.  Bish. 
Then he was very angry, and said: if I would not answer he would condemn me in deed: unless I would answer every Article.  Auns. 
Well said I, if you do, you shallbe guilty of my blood, and prove yourself a murderer.  Arch. 
Then the archdeacon took the articles in his hand, & red the second Article, which was, that I was a Christian man, 
The Catholics church.  and did believe in their mother the Catholic church, and the determination thereof.  Auns. 
I said, I was a Christian man in deed, and therefore they had nothing against me.  Arch. 
Then said he, what sayest thou to the catholic church, which hath so long continued, except it were 9 or 10. years, that this heresy hath sprung up here in this realm.  Auns. 
I said, no man can accuse me of any thing spoken against the catholic church of Christ.  Bish. 
Then said the bish. dost thou not believe the Creed?  Ans. 
Yes verily I believe my Creed, 
This article of the K. & Qu●●e is no 〈…〉 his Catholic Creed.  & all that is written in the Testament of Christ, with the rest of the Scriptures.  Bish. 
Then saith he: thou dost confess that there is a Catholic church, I am glad of that: but tell me, is the King and Queen of that Church or not?  Ans. 
Well said I, now I perceive, you go about to be both mine accuser, & also my judge, contrary to all right. 
And yet he said before that he went not about to seek his blood.  I confess Christ hath a Church upon earth, which is built upon the Apostles & Prophets, Christ being the head thereof, and as touching the King and Queen, I answer, I have nothing to do with no man's faith but with my own: neither came I hither to judge, for I judge not myself, but the Lord must judge me.  Bishop. 
Then said he: Is there no part of that church here in England?  Auns. 
Well I perceive, you would feign have some thing to lay to my charge. I will tell you where. Christ sayeth, whereas two or three be gathered together in his name, there is he in the midst among them.  
Then the archdeacon stood up with his mocks, 
judgement without truth.  to put me out of comfort, & said to the people: that I had no wit, but that I thought all they were deceived so long time, and that half a dozen of us should have the truth in a corner, & that all they should be deceived, with such like taunts and mocks: but would not suffer me to speak one word.  Arch. 
Then he read the Article of the Sacrament, and said, I did deny the real presence to be in the Sacrament after it was once consecrated, and that I said, Christ's body was in heaven & no where else, and that the bread was nothing but a sign, token, or remembrance.  Ans. 
Then I said: you have to show where and what my words were: and hereof we talked a great while.  Bish. 
At the last the bishop was so angry, that he charged me in the Kings, Queens, and Cardinal's name before the Mayor and his brethren, taking them to witness, if I did not say yea or nay, he would condemn me.  Ans. 
Then I said: seeing you have nothing to accuse me of, wherefore should I so answer?  Arch. 
Then the arched. said, I was guilty: and said I was like a thief at the bar, which would not confess his fault because his accusers were not present: with a great many words, & would not let me open my mouth against him.  Ans. 
Then I saw where about they went, granting to answer them by the word, or else I think they would have condemned me for holding of my peace: and this was my beginning: I believe that Christ took bread, 
Matthew Plaise confesseth his mind of the Sacrament.  and when he had given thanks, he broke it, and gave it to his disciples, and said: Take, eat, this is my body which is given for you, this do in remembrance of me.  Arch. 
Dost thou believe that Christ meant even as he said?  Ans. 
I said, Christ was no dissembler, but he spoke the very truth.  Arch. 
Thou hast very well said: we will make the best of thy words. Then he praised me with many words, going about to prove it his body real and substantial, and said: Christ called himself bread: and this to prove, when Christ said. This is my body: the bread was his body, said he, in deed, real & substantial, not so long & so big as it hung on the Cross, as the Capernaites did think: but we eat it, as man's weak nature can eat Christ. Therefore when he had said: This is my body, the bread was his body in very deed. 
Capernaicall doctrine.   Ans. 
Then I asked him, what Christ meant by these words. Which is given for you?  Arch. 
He said: Christ spoke that by the bread also, but it was not written in Matthew, but Luke had those words.  Ans. 
Then I asked him, if Christ's body were made of bread, that was given for our redemption, or whether the bread was crucified for us, or not?  Arch. 
Then he said: no by saint Mary, I say not so.  Ans. 
You have said the truth in deed, & even as I believe.  Arch. 
Then he stood up with a great many of words, 

Christ called it his body: Ergo, he made it his body.  
It followeth not: For a thing may be called, & yet no nature changed.   and said: that I did think it but bare bread still, as other bread is: but he was sure Christ called it his body, and then it was his body in deed, for he would believe Christ.  Ans. 
When he had spoken his pleasure by me, thinking to have condemned me by their law, I said: he had not judged right of me, for I had not so spoken, but did believe the words of Christ as well as he, and as much as he could prove by the word.  Arch. 
Then he would hear what I did say it was.  Ans. 
I said, I did believe it was that he gave them.  Arch. 
Then he asked me, what it was that he gave them.  Auns. 
I said, that which he broke.  Arch. 

Anno 1556. june.  Then he asked me, what was that he broke?  Auns. 
I said, that he took.  Arch 
What was it that he did take?  Auns. 
I said the text saith, he took bread.  Arch. 
Well, than thou sayest it was but bread that his Disciples did eat, by thy reason.  Auns. 
Thus much I say: look what he gave them, they did eat in deed.  Arch 
Why, then was not that his body that they did eat?  Auns. 
It was that which he broke.  Arch. 
Well said he, I perceive thy meaning well enough, for thou dost think it is but bread still, and that he was not able to make it his body.  Auns. 
That is your exposition upon my mind.  Arch. 
Then said he, what didst thou receive when thou didst receive last?  Auns. 
I said, I do believe, that I did eat Christ's flesh, and drink his blood. For he saith: My flesh is meat in deed, and my blood is drink in deed.  Arch 
Then he said, I had well answered, thinking to have had some advantage at my hand, and prayed me to tell him, how I did eat his flesh and drink his blood.  Auns. 
Then I said, I must answer you by the word, Christ sayeth: He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.  Arch. 
Then he faced out the matter with Sophistry, and said, I did eat Christ, as that Church was in his eye, with many such like mocks, but would not let me answer one word.  Commis. 
Then the Commissary did ask me, if I did not remember S. Paul, which did rebuke the Corinth's for their evil behaviour, and because they made no difference of the lords body, and brought in to prove his matter, how he called himself bread in the 6. of john. So Paul saith: 
False alleging the Scriptures.  So oft as ye eat of this bread (meaning Christ's body) unworthily, ye eat and drink your own damnation, because ye make no difference of the lords body. For thus sayeth Christ: The bread that I will give you is my flesh. Now, it is no bread, but it is his flesh. And thus he alleged every Scripture false to make up the matter.  Auns. 
Then I said, I did believe the words of Paul very well, even as he had spoken them. For thus he sayeth: He that eateth and drinketh unworthily, eateth and drinketh his own damnation, because he maketh no difference of the lords body.  Commis. 
What is the cause that he eateth his own damnation?  Auns. 
I said, Saint Paul declareth it plainly with these words: If ye had judged yourselves, ye should not have been judged of the Lord.  Arch. 
Then the Archdeacon said, he marveled why I would not say, 
They said that Christ called it his body: but they said not, that it was his body.  that he called the bread his body, seeing Cranmer, Ridley, and Latimer with many other, said he called it his body.  Auns. 
I said, you have condemned them as heretics, and you would have me say with them, because you would kill me.  Arch. 
Then he said: In that they said it was his body, they did say the truth.  Auns. 
I asked wherefore they were killed, seeing they said the truth?  Bishop. 
Then said the Bishop, that he had all their answers, and that they did not believe as they said. For they said, Christ called it his body, but it was not his natural body: but thou shall answer me by and by, whether it be his body or not, or else I will anger thee.  Auns. 
Then I said: I had answered him by the word already, and did believe it also: therefore if he did condemn me for that, my life was not dear unto me, & I was sure he should not scape unpunished: for God will be revenged upon such murderers.  Arch. 
Then the Archdeacon entreated me to be ruled by him, & take mercy while it was offered: for if I were condemned, I must needs be burned. Yet he would not say but my soul might be saved: with many more words, and desired me that I would believe him, for he would speak the truth, beginning how Christ fed five thousand with four loaves, and how he turned the water into wine: even so Christ took bread and blest it, and when he had done, he broke it, and said: This is my body, and then he commanded them to eat it, and therefore it must needs be his body.  Auns. 
Then I desired him to speak the text right, or else I would not believe him.  Arch. 
Then he stood up and put off his cap, and thanked me for teaching of him, and said: I was a stubborn fellow, and took scorn to be taught.  Auns. 
I said, I ought to hold him accursed, if he taught doctrine contrary to Christ and his Apostles.  Arch. 
Then he asked me, whether I did believe that Christ did give that he took, or not?  Auns. 
I said, I do believe as much as can be proved by the Scripture, and more I will not believe.  Arch. 
Then he began with Moses' rod, how God commanded him to lay it down, and it was turned into a serpent. Seeing that this was by Moses' being but a man, how much more Christ being both God & man took one thing, and gave to his Disciples an other? 
Comparison between turning Moses' rod and the bread into Christ's body: not like. The opinion of the Papists much like to the Capernaits.   Ans. 
I said, his comparison was nothing like, for Moses' rod when it was laid down, he saw that it was turned into a very Serpent in deed, but in this Sacrament no man can see neither quality nor yet quantity to be changed.  Bish. 
Then said the Bishop, that mine opinion and Faith was like unto the Capernaites.  Ans. 
I said, theirs was more like their opinion than mine.  Arch. 
The Archdeacon asked me, whether Christ took not one thing, and gave an other?  Auns. 
I said, Look what he broke, he gave unto them, and had them eat: and other answer I will make none, contrary to the word.  Arch. 
Then he said, he marveled why I would not believe them, seeing this learning had continued this fifteen hundred years: neither yet did say, as other had before, how Christ did call it his body.  Auns. 
Then I said, when Cranmer which was here Bishop, was in authority, he said, that he did hold the truth, and commanded us to believe him, and he hath given his life for his opinion, and would you have me to believe you, because you say, that you hold the truth? and that which makes me believe chief, is the scripture, which I am sure is the truth in deed.  Bish. 
The Bishop said, he hath spoken the truth, & that I would not believe him.  Auns. 
I said, if he did not now speak the truth, I was sure he had spoken the truth, for he had preached before, doctrine clean contrary unto this.  
Then were the rest of my articles read: which I answered, and in every article, we had up this breaden god. And they sent for a candle light, & I thought they would have condemned me, but God would not suffer their cruel hearts to have their pleasure at that time: blessed he his name for evermore. Amen.  Arch. 
Then the Archdeacon was angry, & began to chide with me, because I would not desire a day of the bishop, and said: I was a naughty stubborn fellow, and said, it had been my duty to have desired him to have been good to me, that I might have a day.  Auns. 
Then I said: I have spoken the truth, and therefore I would ask him no day, except he would give me a day of his own mind.  Commis. 
Then said the Commissary: Dost thou not think that thou mayest be deceived, seeing he may be deceived that hath gone to study all the days of his life?  Auns. 
I said, Yes, I might be deceived in that I was a man: but I was sure God's word could not be deceived.  Com. 
Then he prayed me to be content, and confess that I might learn, and said, they would be glad to teach me.  Auns. 
And I said, I would be as glad to learn as any man. And thus they roase up and went away, saying nothing.  
What became of this matthew Plaise after, whether he died in prison, or was executed, or delivered, I have as yet no certain knowledge.   

The history of ten true godly Disciples, and Martyrs of Christ, burnt together in one fire at jews. An. 1557. june 22.  
june. 22.  
IN the town of jews were ten faithful servants of God put in one fire, the xxij. day of june, whose names follow.  

1 Rich. Woodman.  
2 George Stevens.  
3 W. Mainard.  
4 Alexander Hosman his servant.  
5 Tomasin a Wood, Mainards' maid. 
10. Godly Martyrs.   
6. Margery Moris.  
7. james Moris her son.  
8. Denys Burgis.  
9 Ashdons' wife.  
10. Groves wife.   
Of the which number Richard Woodman was the first. Concerning whose apprehension first by his enemies, and of his deliverance out of bishop Bovers hands, then of his second taking again by the procurement of his father, brother, kinsfolks and friends, also of his sundry examinations and courageous answers before the Bishops, and lastly of his condemnation, and of his letters sent to his faithful friends, 
The life & story of Richard Woodman.  here followeth to be declared by his own words, and relation reported. Which Rich. Woodman, by his occupation was an Ironmaker, 
Anno ●557. 〈◊〉.  dwelling in the Parish of Warbleton, in the County of Sussex, & Diocese of Chichester, of the age of 30. years, and somewhat more. The occasion of his first apprehension was this.  
There was one Fairebanke, who sometimes had been a married priest, 
 and served the Cure of Warbleton, where he had often persuaded the people not to credit any other doctrine, but that which he then preached, taught, and set forth in K. Edward's days. And afterward in the beginning of Q. Mary's reign, the said Fayrebanke turning head to tail, preached clean contrary to that which he had before taught.  
Whereupon Richard Woodman hearing him in the Church of Warbleton so to preach contrary to himself, admonished him of his inconstancy, how before time he had taught them one thing, 
 and now another, and desired him to teach them the truth. For the which words he was apprehended and brought before M. john Ashbornham, M. Toston, M. Culpeper, and M. Robertes, justices of Peace in the County of Sussex, and by them committed to the kings Bench, where he continued from june, the space almost of a year and a half: and from thence was transferred by D. Story into Boners' coalhouse, where he remained the space of a month before he came to examination.  
At length, the same day when M. Philpot was burned, 
R●●hard ●o●dman 〈…〉 of his 〈◊〉 trouble. R●chard Woodman again apprehended, 〈…〉 of Richard Woodman.  which was the 18. of December, he with 4. other prisoners was delivered and set at liberty by Boner himself. notwithstanding, shortly after he was sought for again, and at last found out and taken by means of his father, brother, and certain other his acquainted friends, and so was sent up again to London to B. Boner, where he remained in the coalhouse 8. weeks. He was there six times examined, and 26. times before, so that his examinations in all, were 32. from his first apprehension, to his condemnation. Touching the whole discourse whereof, for so much as the matter is something strange, and will peradventure scarce find credit upon my narration, with them which deny all things, that like them not to believe, ye shall hear himself speak, and testify both of the manner of his troubles, and also his own examinations by himself recorded, in order as followeth.  

❧ A true Certificate written by Richard Woodman, of his taking, & how he was brought to the sheriffs the xv. of March, 1556. and how long he was in prison, and how he was there used, till he was brought before the Bishop of Chichester at black Friars in London, with the order of his examinations following after the same.  

 GEntle Reader, here you shall perceive how the scriptures be partly fulfilled on me, being one of the least of his poor Lambs. First, you shall understand that since I was delivered out of the Bishop of London's hands, which was in the year of our Lord, 1555. and the same day that M. Philpot was burned, (which was the 18. of December) I lay in his coalhouse 8. weeks lacking but one day. And before that, I was a year and a half almost, in the King's Bench after my first apprehension, for reproving a Preacher in the pulpit, in the parish of Warbleton where I dwelled. Wherefore I was at two Sessions before I was sent to prison, 
The first apprehension 〈◊〉 Richard Woodman.  and carried to two more Sessions while I was in prison, twice before the B. of Chichester, and five times before the Commissioners, & then sent to London's coalhouse, & many times called before him, as it appeareth by my examinations which I wrote, the which examinations, the B. of Chichester now hath, for they were found in my house when I was taken, wherein is contained all the talk, which I had before them aforenamed. Also there be in London that had copies of the same of me, when I was in the coalhouse.  

 And it pleased God to deliver me, with four or more, out of the butcher's hands, requiring nothing else of us but that we should be honest men, and members of the true Catholic Church that was builded upon the Prophets and Apostles, Christ being the head of the true Church, the which all we affirmed that we were members of the true Church, and purposed by Gods help therein to die. And hereupon we were delivered, but he willed us many times to speak good of him. And no doubt he was worthy to be praised, because he had been so faithful an aid in his master the devils business. For he had burnt good M. Philpot the same morning, in whose blood his hart was so drunken (as I supposed) that he could not tell what he did, as it appeared to us, both before & after. For but two days before he promised us that we should be condemned that same day that we were delivered: yea & the morrow after that he had delivered us, he sought for some of us again, yea and that earnestly. He waxed dry after his great drunkenness, wherefore he is like to have blood to drink in hell as he is worthy, if he repent it not with speed. The Lord turn all their hearts if it be his will.  
This have I written, chief to certify all people how we were delivered, 
Woodmen purgeth himself of false slander.  because many carnal Gospelers and Papists have said, that it was prescribed that we should be so delivered, because they think that God is subject to man, and not man to God. For if they did, they would not blaspheme him as they do, or if they thought they should give account for it. Have not many of them red, how God delivered Israel out of Egypt? Daniel out of the lions den? Sydrach, Misaach, and Abednago out of the burning oven? with divers other such like examples, yea God is the same God that he was then. He is no older, nor less in power, as some count him in wondering at his works. Now to the matter.  
After I was delivered, 
False surmises against Richard Woodman.  the Papists said that I had consented to them, whereof they made themselves glad: the which was the least part of my thought (I praise God therefore) as they well perceived, and knew the contrary within a while. For I went from parish to parish, & talked with them, to the number of 13. or 14. and that of the chiefest in all the Country: and I angered them so, 
Woodman complained of to Sir john G●ge Lord chamberlain.  that they with the Commissioners complained on me to my Lord Chamberlain that was then to the Queen, Sir john Gage showing him that I baptised children, and married folks, with many such lies, to bring me into their hands again. Then the Commissioners sent out certain Citations to bring me to the Court. 
Warrants sent out to attach Woodman.  My L. Chamberlain had directed out 4. or 5. Warrants for me, that if I had come there, I should have been attached and sent to prison strait way. Which was not Gods will: for I had warning of their laying await for me, and came not there, but sent my deputy, & he brought me word that the Bailiffs waited for me there, but they missed of their prey for that time, whereupon they were displeased.  
Then within 3. days after, 
L. chamberlain sendeth to take Woodman at his plough.  my L. sent 3. of his men to take me, whose names were Deane, jeffrey, and Frances. I being at plough with my folks, right in the way as they were coming to my house, least mistrusting them of all other, came to them and spoke to them, ask them how they did. And they said, 
Woodman arrested.  they arrested me in the King and Queen's name, and that I must go with them to their Master the L. Chamberlain. Which words made my flesh to tremble and quake because of that sudden. But I answered them that I would go with them. 
Fear coming upon Woodman at his first taking.  Yet I desired them that they would go to my house with me, that I might break my fast, and put on some other gear, and they said I should. Then I remembered myself, saying in my hart: Why am I thus afraid? they can lay no evil to my charge. If they kill me for well doing, 
Woodman comforted in his spirit after his fear.  I may think myself happy. I remembered how I was contented gladly before to die in that quarrel, and so had continued ever since: and should I now fear to die? God forbidden that I should, for than were all my labour in vain.  
So by and by I was persuaded, I praise God, considering it was but the frailty of my flesh, which was loath to forego my wife & children and goods: for I saw nothing but present death before mine eyes. And as soon as I was persuaded in my mind to die, I had no regard of nothing in this world, but was as merry and glad and joyful, I praise GOD, as ever I was. This battle lasted not a quarter of an hour, but it was sharper than death itself for the time, I dare say.  
So when I had my breakfast, I desired them to show me their warrant, thinking thereby I should have seen wherefore I was arrested, 
Woodman asketh for their Warrant.  to the intent I might the better answer for myself when I came before their master. And one of them answered, they had not their warrant there. Which words made me astonished, and it was put in my mind by God, that I need not to go with them, 
How God worketh for his servants.  unless they had their warrant. Then said I to them, that is marvel that you will come to take a man without a warrant. It seemeth to me that you come of your own mind to get thank of your master, for in deed I heard say (said I) that there was 4. or 5. warrants out for me, but they were called in again, 
The unorderly doings of the Papi●tes in attaching men without any warrant.  because I had certified my L. and the Commissary by a letter that I sent to the Commissaries court, that I was not faulty in that they laid to my charge, which was for baptising of children, and marrying of folks: the which I never did, for I was never minister appointed to do any such thing: wherefore set your hearts at rest, I will not go with you (said I) unless you will carry me by force, and if you will do so, at your own adventures. And so I rose from the board and stepped into my chamber, meaning to go from them if I could possible, seeing God had made the way so open for me. 
Woodman refus●th to go with them unless they show their warrant.  I meant to play Peter's part with them, but God would not it should be so, but sent a fear amongst them, that as soon as I was gone into my chamber, ere ever I could come out again, they were gone out of my house.  
When I saw that, I knew it was Gods doing to set me at liberty once again. 
God's great work, how the persecutors which came to take Woodman, went away without him.  Yet I was compelled to speak to them, and said: If you have a warrant, I desire you for God's sake to show it me, and I will go with you, with all my hart: if not, I desire you to departed in God's peace and the kings: for surely I will not go with you without the order of the law: for I have been too simple in such things already. For before I was sent to prison first, I went to the justices to two Sessions, without any warrant or commandment, but had word by one of their men, & I went gently to them, & they sent me to prison, and kept me there almost a year and three quarters, without all right or equity, as it is openly known, not hearing my cause justly debated. And it seemeth to me that I should be thus evil handled, and therefore I will not go to none of them all henceforth without the extremity of the law.  
Then one of them answered me, and said: we have not the warrant here, but it is at home at my house: the worst is you can but make us fetch it. Then I said: Fetch it, if you will, but if you come in my house before you have it, at your own adventure. 
Woodman escapeth the hands of his takers.  So I shut my door, and went my way out of the other door. So they got help to watch my house, while one of them fet the Constable and many more, thinking to have had me in my house, and to have taken me in my house, & carried me away with a licence: but I was gone before as god would have it. 
Woodman's house again searched for him,  Notwithstanding they sought every corner of my house, but could not prevail, I mistrusted they would search it again that night, and kept me abroad, and in deed there came seven of his men & the Constable, and searched my house.  
And when they saw that they could not meet with me, they were ready to rend their coats, that I had scaped them so, knowing they should have such a check of their master. When I heard that they had sought so for me again, I perceiving that they were greedy of their prey, came home, and my wife told me all things.  
Then I supposed that they would lay all the country for me, and the sea coast, because I should not go over, and then I thought that they would not mistrust that I would dare be nigh home. So I told my wife that I would make my lodging in a wood not past a flight shot from my house, as I did in deed, even under a tree, and there had my Bible, my pen and mine ink, and other necessaries, 
Woodman lodged six wee●es in a wood.  and there continued a six or seven weeks, my wife bringing me meat daily as I had need. Yea I thought myself blessed of God, that I was counted worthy to lie in the woods for the name of Christ. Then there came word into the country, that I was seen and spoken too in Flaunders: 
All the country and Sea coasts l●yd for woodman.  whereupon they left laying await for me for they had laid all the Country for me, and the sea coast from Portesmouth to Dover, even as God put in my mind they would.  
So when all was hushed, I went abroad among our friends & brethren, and at length I went beyond the Sea both into Flanders and in France: but I thought every day seven year or ever I were at home again. So I came home again as soon as it was possible. I was there but three weeks, but as soon as I was come home, and it once known among Baal's priests, they could not abide it, but procured out warrants against me, causing my house to be searched sometimes twice in a week. This continued from Saint james tide to the first Sunday in Lent. Otherwhile I went privily, otherwhile openly, otherwhile I went from home a fortnight or three weeks, otherwhile I was at home a month or five weeks together, living there most commonly and openly, doing such works as I had to do: and yet all mine enemies could lay no hands on me, 
Woodman delivered by his own brother into his enenemyes' hands.  till the hour was full come: and then by the voice of the country, and by manifest proofs, mine own brother as concerning the flesh, delivered me into their hands, by that he knew that I was at home.  
For my father & he had as much of my goods in their hands, 
Auri sacra fames quid non Mortalia cogis pectora? Virgil.  as I might have 56. pound for by the year clear, and thereunto prayed. It was a Lordship and a honour, and half a honour that I had delivered into their hands, to pay my debts, and the rest to remain to my wife and children. But they had reported that it would not pay my debts: which grieved me sore. For it was two hundred pounds better than the debts came to. Which caused me to speak to some of my friends, that they would speak to them to come to some reckoning with me, and to take all such money again of me, as they were charged with, and to deliver me such writings and writs, as they had of mine, again, or to whom I would appoint them.  
So it was agreed betwixt my Father and me, that I should have it again, and the day was appointed, that the reckoning should be made and sent to me that same day that I was taken, my brother supposing that I should have put him out of most of all his occupying, that he was in: for it was all mine in a manner that he occupied▪ as all the country can and do well know. Whereon (as it is reported) he told one Gradillar my next neighbour, and he told some of M. Gauges men, or to M. Gage himself: and so he sent to his brother, 
Brother bewrayeth the brother.  and his brother sent 12. o● his men (he being Sheriff) in the night before I was taken, and lay in the bushes not far from my house, till about 9 of the clock, even the hour that was appointed amongst themselves: for about the same time they thought to have had me within my house.  
They had taken a man of mine and two of my children that were abroad in the land: and kept them with them till their hour was appointed to come in, & then a little girl one of my children, saw them come together, & came running in, & cried: mother, mother, yonder cometh 2. men. I sitting in my bed and making of shoe thongs▪ heard the words, and suspecting strait way that I was betrayed, I stirred out of my bed & whipped on my hol●▪ thinking to have gone out of the doors or ever they had been come. My wife being amazed at the child's words, 
Woodman's house again beset, and searched.  looked out at the door, and they were hard by. Then she clapped to the door and barred it fast, even as I came out of my chamber into the Hall, and so barred the other: So the house was beset round straightway, and they bad open the doors, or else they would break them in pieces. Then I had no shift, but either I must show myself openly, or make some other remedy.  
So there was a place in my house that was never found which was at the jest, I dare say 20. times, 
Woodman put to his shifts.  and sometimes almost of 20. men searched at once, both by night & by day. Into which place I went: And assoon as I was in, my wife opened the door: whereby incontinent they came, 
The part of a trusty wife to her husband.  and asked for me: and she said I was not at home. Then they asked her wherefore she shut the door, if I were not at home. She said, because she had been made afraid divers times, with such as came to search us, and therefore she shut the door. For it is reported (saith she) that who soever can take my husband, shall hang him or burn him straight way: and therefore I doubt they will serve me or my children so: for I think they may do so unto us as well as to him, she said. Well, said they, we know he is in the house, and we must search it, for we be the sheriffs men: let us have a candle. It is told us, there be many secret places in your house. So she lighted a candle, & they sought up and down in every corner that they could find, and had given over, and many of them were gone out of my house into the churchyard, and were talking with my father, and with some that he had brought with him.  
Now when they could not find me, 
This belike was his brother.  one of them went to him that gave them word that I was at home, and said, we can not find him. Then he asked them whether they had sought over a window that was in the Hall (as it was known afterward) for that same place I had told him of myself. For many times when I came home, I would send for him to bear me company: yet as it chanced I had not told him the way into it. Then they began to search a new. One looked up over the window, and spied a little fit, with three or four chests, and the way went in betwixt two of the chests, but there could no man perceive it. Then he asked my wife which was the way into it. Here is a place that we have not sought yet. Then she thought they would see it by one means or other. She said, the way was into it out of a chamber they were in even now. So she sent them up, and cried, Away, away. Then I knew there was no remedy, but make the best shift for myself that I could. The place was boarded over and fast nailed, and if I had come out that way that I went in, I must needs come amongst them all in the hall. Then I had no shift, 
Woodman at length after long seeking found out.  but set my shoulders to the boards that were nailed to the rafters to keep out the rain, and broke them in pieces, which made a great noise, and they that were in the other chamber, seeking for the way into it, heard the noise, and looked out of a window, and spied me, and made an outcry. But yet I got out, and leapt down, having no shoes on.  
So I took down a lane that was full of sharp synders, and they came running after, with a great cry, with their sword drawn, crying, Strike him, strike him. Which words made me look back, and there was never a one nigh me by a 100 foot: and that was but one, for all the rest were a great way behind. And I turned about hastily to go my way, and stepped upon a sharp Sinder with one foot, & saving of it, I stepped in a great miry hole, 
 and fell down withal, and ere ever I could arise and get away, he was come in with me. His name is Parker the wild, as he is counted in all Sussex. But if I had had on my shoes, they had been like to have gone away arrandlesse, if there had been 500 more, if I had caught the plain ground once, to the which I had not a stones cast: But it was not Gods will: for if it had, I should have scaped from them all, if there had been ten thousand of them.  
Then they took me and led me home again to put on my shoes and such gear as I had need off. Then said john Fancover: 
 Now your master hath deceived you. You said, you were an Angel, and if you had been an Angel, why did you not flee away from us? Then said I, what be they that ever heard me say that I was an angel? It is not the first lie by a thousand the they have made of me. Angels were never begotten of men, nor borne of women: but if they had said, that they had heard me say, that I do trust I am a Saint, they had not said amiss. What, do you think to be a Saint? Yea that I do, and am already in God's sight, 
 I trust in God: for he that is not a Saint in God's sight already, is a devil. Therefore he that thinketh scorn to be a Saint, let him be a devil. And with the word they had brought me to mine own door: where met with me my father, and willed me to remember myself.  
To whom I answered: I praise God, I am well remembered whereabout I go. This way was appointed of God for me to be delivered into the hands of mine enemies, but woe unto him by whom I am betrayed. It had been good for that man, that he had never been borne, if he repent not with speed. The Scriptures are now fulfilled on me: 
 For the father shall be against the son, and the brother shall deliver the brother to death, as it is this day come to pass. Then said one: He doth accuse his Father: a good child in deed. I accuse him not, but say my mind: for there was no man knew me at home, but my father, my brother, and one more, the which I dare say, would not hurt me for all the good in this town.  

George 〈…〉 in 〈…〉 Woodman.  There was one George Bechinge that married one of my sisters, & he thought that I had meant him, that he had betrayed me: and he said: Brother, I would you should not think that I was the cause of your taking. To whom I answered, that I meant him not: I meant one that was nearer of my blood than he was. Then said one of Lause, that had been a gospeler, & stood from them, when I was brought to a sessions to Lause, and he said, I thought you would have been an honest man when you were at Lause, and I offered Hussey the sheriff to be bound for you, that you should go home to your wife, and come to him again. Then I remembered what he was, 
A Pewterer of 〈◊〉, a 〈◊〉 coat.  and said: Be you the Peauterer? And he said, Yea. Then said I: It is happened to you according to the true Proverb, as sayeth S. Peter: The dog is turned to his vomit again, and the sow that is washed, to wallow in the mire, and the end of all such will be worse than the beginning. Then his mouth was stopped so, that he had nothing to say.  

●oodman 〈◊〉 to 〈◊〉 ●ounde 〈…〉 of 〈◊〉. Woodman 〈◊〉 his 〈◊〉 of his ●●fe and 〈◊〉. The name of this place 〈◊〉 as 〈◊〉 could 〈◊〉 by 〈…〉 Firle.  All this while I stood at my door without: for they would not let me go in. So I put on my shoes and my clothes, and then they put on an harness about mine arms made of a dogs slip, which rejoiced my heart, that I was counted worthy to be bound for the name of God. So I took my leave of my wife and children, my father & other of my friends, never thinking to see them more in this world. For it was so thought of all the country, that I should not live 6. days after my taking: for they had so reported. But yet I knew it was not as they would, unless God would grant it. I know what God can do: but what he will do, I know not: but I am sure he will work all things for the best, for them that love and fear him. So we drank and went our way, and came to Firle about 3. of the clock. And thus much touching the causes & effect of the troubles of Rich. Woodman. Now let us see his examinations, which follow in this order.   

The first examination of Rich. Woodman, before Doctor Christopherson Bishop of Chichester, Doctor Story, Doctor Cook, and other.  
FIrst you shall understand, that I was sent from the sheriffs to London, the 12. day of April, in the year of our Lord. 1557. and afterward upon the 14. day of the same month I was brought before the Bishop of Chichester, and doctor Story, and doctor Cook. So the sheriffs man delivered my warrant and me to the bishop. 
Richard Woodman brought before the B. of Chichester., D. Story, and D. Cook.  Then the bishop asked me what my name was. My name (quoth I) is Richard Woodman.  Chichester. 
I am sorry for you, and so are all the worshipful men of your Country. For it hath been reported to me, that you have been a man of good estimation in all the Country, amongst the poor and rich, till now of late. Wherefore look well upon yourself, your wife, and children, your Father, and other of your friends, and be ruled. Think not yourself wiser than all the Realm. Be informed, and you shall have their favours all, as much as ever you had.  Wood 
You have charged me with many things, wherein I have never offended, and if you will give me leave, I will show you.  Chichester. 
Yes, I pray you, say your mind.  Wood 
If it please you, you have charged me as though I made myself wiser than all the Realm: God doth know, I stand to learn of every man that will or can teach me the truth. And where as you say, I have been well esteemed both of the poor and rich, God doth know, I know not that I have given any just offence, either to rich or poor. And as for my wife and children. 
Richard Woodman preferreth the kingdom of Christ, before life, or wife, & all worldly respects.  God doth know how I love them in him, and my life also. My life, my wife, and my children are all in God's hands, and I have them all as I had them not, I trust, according to S. Paul's words. But if I had x. M. pound of gold, I had rather forego it all, then them, if I might be in choice, and not displease God.  Chichest. 
The sheriff took pain to come to me of love, he said which he bore to you, as to himself: and said, you were desirous to speak with me.  Wood 
I thought it meet to appeal to my ordinary. For they go about to shed my blood unrighteously. 
Woodman appealed to his ordinary.  For they have laid many unjust things to my charge. Wherefore I thought it meet to appeal to you, that if you can find any fault in me, meet to be reform by God's word, I stand to be reform: and likewise, if my blood shallbe shed unrighteously, that it might be required at your hands, because you have taken upon you to be the Physician of our country.  Story. 
Is not this a perverse fellow, to lay to your charge, that his blood shallbe required at your hands? 
D. Story a great spiller of blood by his own confession.  Thinkest thou that thou shalt be put to death unjustly, that thy blood should be required? No, if he should condemn a hundred such heretics as thou art, I helped to rid a good sort of you. And I promise thee I will help to rid thee too, the best that I can.  Wood 
Then I would have answered him, but the Bishop desired us both to give him place.  Chichest. 
Well, neighbour Woodman: I call you neighbour, because you be one of my Diocese: and you are sent to me that I should give you spiritual counsel: for I am your spiritual Pastor. Therefore hear what I shall say to you.  Wood 
First I desire you to hear me a few words. You have said, you will give me spiritual counsel. Be you sure that you have the spirit of God?  Chichest. 
No, I am not sure of that?  Wood 
No, be you not sure of that? 
The Papists in doubt whether they have the spirit of God.   Chich. 
So by S. Mary, I dare not be so bold to say so: I doubt of that.  Wood 
Then you be like the waves of the sea, as saith S. james, that be tossed about with the wind, and be unstable in all your ways, and can look for no good thing at the lords hand: Yea, ye are neither hot nor cold, and therefore God will spew you out of his mouth, as sayeth S. john. Then they were in a great fury, especially doc. Story, saying:  Story. 
What a perverse fellow is this? he hath the Devil within him, and is mad. He is worse than the Devil. 
D. Story in a fury.  Now I perceive that it is true that is reported by thee, and it is the pride of all such heretics, to boast themselves.  Chich. 
Yea surely, he is sent to me to learn, and taketh upon him to teach me.  Wood 
I seeing their blindness and blasphemy, it made my heart melt, and mine eyes gush out with tears, saying: The jews said to Christ, he had the Devil, and was mad, as you have said here by me. But I know, the servant is not above his master. And God forbidden that I should learn of him that confesseth that he hath not the Spirit of God.  Chich. 
Why, do you think that you have the Spirit of God? 
He is no true Christian that hath not the spirit of God.   Wood 
I believe verily that I have the spirit of God.  Chich. 
You boast more than ever Paul did, or any of the apostles, the which is great presumption.  Wood 

Anno 1556. june.  I boast not in myself but in the gift of God, as Paul did: for he said, he believed verily that he had the spirit of God, making thereof no doubts, in the 1. to the Cor. the 7. chap.  Chich. 

1. Cor. 7.  It is not so, you belie the text.  Wood 
If it be not so, let me be burned to morrow.  Story. 
Thou shalt not be burned to morrow, but thou shalt be burned within these 6. days, I promise thee.  Chich 
If it be so, it is wrong translated, as it is in a thousand places more.  Wood 

Whether Paul was sure to rece●ue the spirit of Christ.  Than one looked in a Latin Testament, and another in a Greek Testament, and they said, it was in them both, that Paul supposed that he had the spirit of God, but he was not sure.  Chich. 
Even so I hope and suppose that I have the spirit of God, but I am not sure.  Wood 
If that place be wrong translated, and so many places of the Bible as you say, than I may say with Christ, it cannot be avoided, but offences must be given: But woe unto them by whom they come. I may say woe unto false translator. For cursed are they that add or take away. But take you heed that you bely not the translator. I believe they had the fear of God more before their eyes than you report of them. And yet if that place be wrong translated, I can prove places enough that Paul had the spirit of God, as I myself and all Gods elect have.  Chich. 
How prove you that?  Wood 
No man can believe that jesus is the Lord, but by the holy Ghost. 
1. Cor. 7.  First to the Corrinth. the 7. chap. I do believe that jesus Christ is my redeemer, and that I shall be saved from all my sins, by his death and bloudsheding, as Paul and all the Apostles did, and as all faithful people ought to do, which no man can do without the spirit of God. And there is no damnation to them that are in Christ jesus: so is there no salvation to them that are not in Christ jesu. 
Rom. 8.  For he that hath not the spirit of Christ, is none of his, but is a cast away as he saith in the same text. And again: We have not received the spirit of bondage, 
Rom. 8. G●l. ●. 2. Tim. 8.  to fear any more, but we have received the spirit of adoption, whereby we cry Abba father. The same spirit certifieth our spirits that we are the sons of God. Here are proofs enough, that Paul was sure that he had the spirit of God. 
The Papists bewray their own blindness.  Also S. john saith: He that believeth not that Christ is come in the flesh, is an Antichrist, & denieth both the Father and the son: which is sin against the holy Ghost, which shall never be forgiven in this world, nor in the world to come. Besides all this, He that believeth in God, dwelleth in God, and God in him. So is it impossible to believe in God, unless God dwell in us. Oh good God, what more injury can be done unto thee, then to mistrust that we have received thy holy spirit by thy gift? Thus may all men see their blindness, and whose servants they be, as they do declare themselves both by their words and deeds.  Story. 
Oh my Lord, what an heretic is this same? Why hear you him? Send him to prison to his fellows in the Marshalsee, and they shall be dispatched within these xii. days.  Wood 
When I heard him say so, I rejoiced greatly in my hart, desiring God if it were his will, to keep him in that mind. For I looked surely to have gone to the B. of London's coalhouse, or to Lollards tower: yea I thought myself happy if I might have gone to Lollardes' tower: but it pleased God to put in the hearts of them to send me to the Marshalsee amongst our brethren and my old prison fellows: 
Richard Woodman glad to go to the Marshals●●.  So mercifully hath God dealt with me in casing of my burden, that I looked for. So when they perceived that I feared not imprisonment, but rather rejoiced as they well perceived. Then said the B. methinks he is not afraid of the prison.  Wood 
No, I praise the living God.  Story 
This is an heretic in deed. He hath the right terms of all heretics: 
The living God, is a p●●ne of heresy among the Catholics.  the living God, I pray you be there dead Gods, that you say, the living God?  Wood 
Be you angry with me because I speak the words which are written in the Bible?  Story. 

Story scorneth at the holy Bible.  Bibble babble, bibble babble. What speakest thou of the Bible? There is no such word written in all the Bible.  Wood 
Then I am much to blame if it be not so written: Behold, for the offences that you have done, you shall be carried away captive by Nabuchodonoser to Babylon, 
Barn. 6.  and there ye shall be seven generations: and when you be there▪ you shall see gods of gold, of silver, of wood, and of stone borne before you & behind you upon men's shoulders, to cast out a fear among the Heathen. When you shall see all these abominations, then say in your heart: 
D. Story set to school in the Scriptures.  It is the living God that ought to be worshipped. Here I prove my saying true, both that there is a living God, and that there be dead Gods. Also David saith in his Psalms: 
Psal. ●4.  My soul hath a desire and longing to enter into the courts of the Lord: My heart and my flesh rejoice in the living God: with divers other places that I could recite. Wherefore I marvel that you rebuke me for speaking the truth.  Chich. 
I do not deny but it is written, and is the truth, 

If the living God in heaven do make an heretic, 〈◊〉 maketh 〈◊〉 the dead God on the Altar. Stories rule to know an heretic that is a true Christian.  
When D. Story cannot confute them by learning, he confuteth them by imprisonment.   and I know it as well as you, but such is the speech of all heretics.  Story. 
My Lord, I will tell you how you shall know an heretic by his words, because I have been more used to them than you have been: that is, they will say (the Lord) and (we praise God) and (the living GOD.) By these words you shall know an heretic.  Wood 
All these words are written for our learning, and we are commanded of the Prophets to use them daily, as this: The lords name be praised from the rising up of the sun unto the going down of the same. Also, As many as fear the Lord, say always, the Lord be praised.  Story. 
My Lord, send him to prison, you shall do no good with him. I will go to church and leave you here. This is an old heretic. Wast thou never before me ere now?  Wood 
Yes forsooth, that I have.  Story. 
Yea, I trow so: and I sent thee to the B. of London, and he released thee, and thou promisedst him to be an honest man, and that thou wouldst be of the true Catholic church, which thou hast not fulfilled.  Wood 
I promised him nothing but I have fulfilled it. No man shall be able to prove the contrary.  Story. 
Well, it will be tried well enough. My Lord, I will take my leave. I fear me you shall do this man no good.  Chich. 
I would not have you to use such speech as you do, as the Lord be praised, and the living God, 

No but if he should say: the Sacrament of the altar, worshipped might he be: then he were a perfect Catholic.  
The Lord heretical, our Lord Catholic with the Papists.   with such like words. Can you not say as well, our Lord, or our God, as otherwise?  Wood 
I marvel why you should reprove me therefore, seeing it is the words of God? I do not refuse to say our God, or our Lord, when I talk the Scriptures where it is written. If I should, it must follow that I denied the words of God, and must needs be an heretic: but I do not. Wherefore I marvel what you mean to find fault therein. It seemeth to me, that you mistrust that I believe not as you do.  Chich. 
Yea, that is my meaning in deed.  Woodman. 
I believe in the living God, if you do not so, than our beliefs be not alike in deed. But if it please you to examine me upon any particular matter, now, or at any other time, I will make you answer thereto by God's help.  Chich. 
Though you believe in God, I can prove you believe not as you ought to do, as I can show you by your hand writing. You have denied the catholic church, Wherefore he that erreth from the church, it cannot be said that his faith is good. Wherefore be ruled by the Church, from the which ye have erred. 
Fallacia equivoci. He that erreth from the church, which church erreth not in in the right faith, his faith cannot be good in deed.  I can show you perilous things of your writing, if it should be known, but ye shall not be hurt for me, if you will come to any good order. But I promise you I would not for three thousand pound some had so much against me, as I can show against you of your own hand writing, which you cannot deny.  Wood 
I will not deny my hand by God's help. For I know well, I have written nothing at any time but the truth. There may be things written against me, reporting it to be mine, and yet be not: but my hand cannot well be counterfeited, there be enough that know my hand.  Chich. 
Do you know it yourself if you see it?  Wood 
Yea, that I do. Then he arose and fet a great bundle of writings, and opened them, and bade me come see. I looked on them, and it was my hand in deed.  Chich. 
How say you, is it not your own writing?  Wood 
Yes surely it is.  Chich. 
How say you to this, is not this your hand also?  Wood 
I looked, and it was. And I said, Yes verily is it.  Chich. 
Well, you know what it meaneth, I dare say. 
Woodman charged with his own writings.   Wood 
Yea, I know it very well: here is a great deal, the which I had thought had been in my house, but I thank God that it is here, for in this you shall try whether it be true or not. For in this is contained all the talk that was betwixt the Commissioners and me, when I was before them five times, and also before the Bishop of London divers times: and I am sure, you nor they shall find no words false therein written: 
Richard Woodman 5. times before the Commissioners.  and I think the sheriffs men when they searched my house for me, when I was taken, found this, and carried it with them, but I never knew it before now. But I am not sorry for it, but am rather glad. For herein you may see all the wrong that I received at their hands, & how long I was in prison, and how I was tossed up and down, and how I was delivered at length▪ and by this you may try whether it be so or not. 
Anno 1557. 〈◊〉.  I dare say they that found it, & they that brought it to you, had thought it would have turned me to displeasure: but in very deed all things work for the best to them that fear God.  Chic. 
In deed I find no great fault in this: but here is perilous gear, here is sedition. This was set up upon the church door, you know it well enough.  Wood 

 In deed I wrote it to the Priest and to other that took upon them to fetch my child out of my house without my leave, and used it at their pleasure, when they knew it was baptized already, as they were well certified before. Wherefore my conscience compelled me to show them my mind in writing, wherein is contained nothing but the scriptures of God, rebuking them for their folly.  Chichest. 
Yea, but it is terribly meant, and uncharitably. It is such gear coupled together I promise you, as I never see the like. But I promise you, I will make the best of it. And I protest before God, I would you should do as well as mine own soul and body. Be contented to be informed. God hath done his part on you. Cast not yourself away. Remember your wife and children, & the poor that lack your occupying. Mean to follow your vocation. 
 Remember you are not called to be a teacher nor a preacher. S. Paul saith: Let every man walk wherein he is called, and therein abide. Remember you are called to another vocation, for God's sake walk therein. It is not your office to do as you have done. You might do as much good by the report of worshipful men, as any man might do in all the Country by your example, and if you would follow the laws of the catholic church, it would be an occasion to bring a great many into the true church, that are out as you are.  Wood 
I would not that you should say, that I am out of the church of God, 
●oodman 〈…〉 church.  for I am not, but do allow the Church of God according to his word. Yea, if I were abroad, if I could win any into the true Church that be out, by any means that I could use, I would be very glad. For God knoweth I love all people as myself. And where you say I have been a preacher, it is not so. I never took any such thing upon me, 

A man may 〈…〉 the 〈◊〉 preason.  
●eading 〈◊〉 Scripture letteth 〈◊〉 man to 〈…〉.   as it is well known. But as for teaching I cannot deny: for it becometh every man to teach and instruct his household in the fear of God, and all other (as far as he can) that desire it of him. And where as you have blamed me for reading the Scripture, and leaving my vocation (as you say) I le●● not my vocation in reading the Scripture. For I trust I followed my vocation the better therefore. And the greatest cause that I was compelled to read the Scriptures, was, because the preachers and teachers was so changeable.  Chic. 
No? did you not preach at a Fair?  Woodman. 
No surely, but it was so reported. I was at a Fair in deed. Whilst I was in prison, I had leave of the Counsel to go home to pay my debts, and then I went to a Fair to sell cattle, and there met with me divers poor men that I had set a work, and of love asked me how I did, and how I could away with imprisonment. And I showed them how GOD had dealt with me, and how he would deal with all them that put their trust in him: 
〈◊〉 and ●●●under.  and this they called preaching. And since that it hath been reported that I have baptized children, and married folks, the which I never did: for I was never Minister. Wherefore if I had so done, I had done contrary to the order of the Apostles, as God forbidden I should.  Chich. 
I am well paid, if you be faultless in those things, for I have heard say the contrary.  Wood 
I have showed you the truth, and that no man living shall be able to prove the contrary.  Chich. 
You said you do not disallow the true Catholic Church.  Wood 
No, that I do not.  Chich. 

Woodman 〈…〉 the 〈◊〉 Church.  Why do you not then go to the Church? You come not there, it is informed me.  Wood 
I trust I am in the true church every day. But to tell you truth, I come not at the Church where the most do resort. For if I should, I should offend, and be offended. For at the last time that I was there, I offended many, & was offended myself. Wherefore for conscience sake I would not come there. For I was sent to prison for my coming there, & now I am sent to you for biding thence. So they will not be pleased any way with me, for they seek my life. Wherefore look you to it, for I am now in your hands, and you ought to be a house of defence against mine enemies. For if you suffer them to kill me, my blood shall be required at your hands. If you can find any just cause in me worthy of death by God's word, 
The Bishop 〈…〉.  you may condemn me yourself, and not offend god: wherefore look to it, the matter is weighty, deliver me not into their hands, and think so to be discharged.  Chich. 
I tell you truth, I can do little in the matter. For I have not full authority as yet of mine office: but I will send for you and talk with you, if I wis● I should do you any good.  Wood 
I would be glad to talk with you and to show you my mind in any thing that you shall demand of me, now or at any other tyme.  Chich. 
So then he desired the sheriffs men to tarry dinner with him: that this man (said he) may dine with me also: 
The Bishop biddeth Woodman to dinner.  for it is possible that he may have no great store of meat whither he shall go.  Wood 
So we tarried dinner with him, 
Talk between Richard Woodman and the Bishop about priests marriage.  and had no further talk, neither how to prove where the true church of God is, nor of the Sacraments, nor of any other thing pertaining to meward, not for the space of two hours or more: but he entered in talk with me, how I understood many scriptures, & for bishops and priests marriages, & whether Paul had a wife or not. To whom I answered: It is a thing that I have little to do with, as concerning marriages: but I am very well content to talk with you in the matter, as far as my poor learning will serve. 
Paul if he were not married, yet he had power to marry as well as the other had.  So when he had talked with me of divers Scriptures, he liked my talk well. He asked me how I said by S. Paul, whether he were married or not. To whom I answered: I prove by the scriptures, that he was never married.  Chich, 
How prove you that?  Wood 
I will prove it well enough by God's help. But yet I will prove that Paul might have had a wife, as well as the other Apostles had.  Chich. 
Why, had the Apostles wives?  Wood 
Yea, all, saving Paul and Barnabas, as I understand it. 
1. Cor. 9  For these are Paul's words in the 1. to the Cor. 9 chap. Am I not an Apostle? am I not free? have I not seen jesus Christ? Are not ye my work in the Lord? And if I be not an Apostle to other, yet to you I am an Apostle For you are the seal of my Apostleship in the Lord. Mine answer to them that ask me, is this: Have we not power to eat and to drink? either have we not power to lead about a sister to wife, as well as the other Apostles have, and as the brethren of the Lord? Either have not Barnabas and I power thus to do? So this text proveth, that Paul & Barnabas were unmarried. But Paul declareth that the rest had wives, & that they had power likewise so to have, but they found no need thereof. But Paul declareth in the 7. chap. of the 1. epistle to the Corin. that he that hath no power over his own flesh, may marry: For it is better to marry then to burn. Wherefore, to avoid fornication (saith he) let every man have his wife. 
1. Cor. 7  He saith, Let every man have his wife, and every woman her husband. By this place of scripture I understand, 
priests ought to have wives, rather than to burn, by Saint Paul's doctrine.  that bishops & priests may have wives, because they are men, rather than burn, or to commit fornication. But I think verily, he that can abstain, having power of his own will, doth best: but if he marry, he sinneth not.  
So then he debated the Scriptures with me divers ways, that a bishop nor a priest ought not to have a wife: but I proved by divers Scriptures both in the old Law & in the new, 
Gene, 2.  that women were at first made for the help of men, the which was spoken generally to all men. Wherefore (said I) every man may have a woman and sin not in honest matrimony, as well bishops & Deacons, as other men, which you call priests, if they be true Ministers of jesus Christ, & of that order that Bishops & Deacons were in Paul's tyme. 
1. Tim. 3. Bishops and Deacons were married in the Apostles tyme. Papists ●olde, that Bishops & Deacons having wi●es before, might keep them still: but not having before, might not afterward marry.  For Paul declareth to Tim. 1. and the 3. That a Bishop should be the husband of one wife, & how they should be honestly appareled, and how they should bring up their children, and likewise the Deacons. This (said I) proveth more plainly, that both bishops & Deacons had wives in the Apostles time, the which he could not deny. But then he alleged that no bishop nor Priest might take a wife, after he had taken upon him that office, but if he had a wife before he took the office tried meet for the purpose, for his life and for his learning, he might keep his wife, and bring up his children according to s. Paul's meading to Timothy, or else might they have no wives.  
Then said I, I think Paul's meaning in that place was, that a man that hath had two wives, might not be made a bishop nor a Deacon, if he had never so much learning. But that place maketh not that a bishop or a Deacon may not marry after they be made bishops and Deacons. For I am sure that Paul was in the state of a bishop, when he said: He had power to lead about a sister to wife, as well as the other Apostles had. Here Paul declareth, 
Paul confesseth himself after his Apostleship to have power to ma●y.  that it was in his power to have a wife, after he had the office of a Bishop, which was not in his power, if he had been forbidden of God.  
Thus have I showed you my mind in this behalf, both of Paul, and also for the marriages of bishops and priests, as I understand the scriptures. Howbeit, it is a thing the which I have little to do withal: but as you required me to say my mind in that matter, so I have done.  Chich. 
Marry I am glad that you have said as you have done. Many do affirm boldly that Paul had a wife, and yet can not prove whether he had or had not, by the scriptures: but you have said very well. I am glad that ye are contented to be ruled by God's word. And if you will be contented likewise in other matters, no doubt you shall do well: therefore gentle goodman Woodman be ruled. God hath given you a good wit. 
The Bishops fay●e words to Richard Woodman.  I protest before God, I would you should do as well as mine own soul and body, and so would (I dare say) all the worshipful men in the country, as they have reported to me.  Wood 
Why, my Lord, I take God to record (whom I trust to serve) that I would be as glad to live in rest and peace, as any man in all the world, if I might. And I stand to learn, & am contented to be reform of any thing that I hold, if it can be proved that it be not agreeable to god's word. And the truth is so, I have talked with a dozen Priests at the least, since I was delivered out of prison, of certain matters, and they have not been able to certify me in any thing that I have asked them: 
Richard Woodman complained of by unlearned Priests which could not certify him in matters of religion.  and therefore have they complained on me to the Sheriff and justices, making tales and lies on me, to turn me to displeasure, as much as in them lieth. I promise you, there be as many unlearned Priests in your diocese, as in any one dioceses in England I think: the more it is to be lamented.  Chich. 
I promise you, I do much lament it myself: for I hear say no less: but it is true that you say. I would I could remedy it, but I can not: but I will do the best that I can, when I come into the country, and I will be glad to talk with you some other time, when I am somewhat better at ease. You see I am very tender now, as I have been this half year and more. Come to dinner: our dinner is ready. I caused not you to tarry for any great cheer that you shall have, nor I would you should not think that I go about to win you with my meat. But you be welcome with all my heart. Come, sit down.  Wood 
I thanked him, and went to dinner: and there dined with him a Merchant man, one of the sheriffs men, and I, 
A Byshoplyke di●ner without any talk of Scriptures.  and no more, & we had good cheer, God be praised therefore. We had no talk of the scriptures all the dinner while: but when dinner was done, the bishop said.  Chich. 
Now call M. Stories man. For the commissioners have committed you to prison: but I will send for you or ever it be long, and I pray God I may do you good. I would be very glad of it.  Wood 
If it please you to send for me, I would be very glad to talk with you, for I like your talk well. And then if it please your Lordship to examine me upon any particular matter, I will show you my mind therein, by god's grace, 
D. story a man without reason.  without dissimulation. But I pray you let me have nothing to do with M. Story, for he is a man without reason, me think.  Chich. 
Well, or ever you go, how say you to the seven. Sacraments? Let me hear what you say to them, that I may be the willinger to send for you again.  Wood 

7. Sacraments denied.  I know not seven. Sacraments.  Chich. 
Then what shall I talk with you? How many do you know?  Wood 
I know but two: one the sacrament of baptism, and the other the supper of the Lord. 
Two only Sacraments.  But if you can justly prove by God's word, that there be more than two, I stand to be reform.  Chich. 
If I prove not seven. by God's word, then believe me not: and so he bade me farewell.  
Then the Sheriffs two men, and one of doc. Story's men, carried me to doc. Cook's house, which doctor Cook commanded them to carry me to the sheriffs prison in Southwark: saying, he shall be called before us again shortly and all his fellows, and we shall dispatch them for troubling the country any more.  

Richard Woodman carried to the marshalsea.  And so I was brought to the Marshalsea: where I now am merry (God be praised therefore) looking for judgement of my flesh: for they intend to dispatch me shortly, if God will give them leave: but God hath their hearts in his hands, and they can do nothing to me, but as God will give them leave. Wherefore I commit my cause to God only, 
Luke 22. The devils members persecutors of the Christians.  and I am sure there shall not one hair of my head pearish without my heavenly father's will, although I bide never so much trouble. job pearished not for all his trouble, although God gave the devil leave to trouble and try him divers & many ways, as God hath suffered his members to trouble and try me divers and many ways, I praise God. They shall as little prevail against my faith) I have no mistrust) as the devil prevailed not against job, 
job. Psal. 1●▪ Rom 14.  whatsoever they do with my goods, life or body. For he that kept job in all his trouble, neither slombreth nor sleepeth, but keepeth me & all his elect, that whether we live or die, it shall be to the praise and glory of God. For if we live, we live at the Lords will, and if we die, we die to the Lords will: so, whether we live or die, we are the Lords, blessed be his name therefore.  
Wherefore, dear brethren and sisters, to whom this my writing shall come, be of good cheer and fear not what man can do unto you. For they can but kill the body: 
Richard Woo●m●● to the faithful brethren.  but fear him that hath power to kill both body and soul. And yet once again I bid you be of good cheer. For the Sheriff with divers other Gentlemen and Priests, whilst I was at the sheriffs house, said to me that all the heretics in the country hung on me, as the people did in times passed upon S. Augustine, or S. Ambrose, or such like. Wherefore said they, look well on it, you have a great thing to answer for. To the which I answered: I pray God lay nothing more to my charge, than he will do for heresy, as I am sure he will not. For he hath set my sins as far from me, as it is from the East to the West: 
Psal. 103.  So that I am sure they shall never come near to me any more. Yea, & that they call heresy, we serve God withal. 
Those that fear God hang not or man.  And I am sure there is no man nor woman that hangeth on me, but on God. But yet that is their imaginations and thoughts, that if they might win me to them, they should win a great many likewise: and thinking to kill me, if they can not win me, as I trust in God, and am sure they shall never by God's grace, if it were possible to kill me x. times: for I am so linked to Christ in a chain by Faith, 
The inseparable knot of love between Christ and his members.  that it is unpossible for men to lose us a sunder, neither for life nor death. I praise my Lord God therefore. And no doubt their full intent and purpose is to kill me, thinking thereby to make other afraid. Which death of my body were best of all for me, if God were so pleased. But if I may live for the comfort of other, his name be praised therefore. I know what he can do: but what he will do, I know not. But if death be offered me, so that I can not refuse it, without displeasing of God, I trust in God I shall not offend my brethren in receiving of death, but shall be rather an occasion of the strengthening of their faith, by choosing & receiving of it, and that with joy. For as Christ hath given his life for us, 
Christian's ought to give there lives for defence of the Gospel, if they be thereto called.  so ought we to give our lives for the defence of the gospel, and comfort of our brethren. And whereas the bishop sayeth, he will prove seven. sacraments, be you out of doubt he shall never be able to do it, no more than he hath proved other arguments with me already.  
Thus far ye well from the marshalsea, where I now am, as a sheep appointed to be slain, God be praised therefore.   

The second examination of Richard Woodman, before the bishop of Chichester, two of his Chapleines: and D. Story at the last came to us, the xxvij. day of April.  
FIrst, I was sent for to the marshalsea by Doctor Story, 
The second examination of Rich. Woodman, before D, Christopherson, Bishop of Chichester, Doct. Story etc.  and was carried to his house besides S. Nicholas Shambles: and when I had spoken to him, he sent me to the bishop of Chichester, and said, he would come to him his self strait way: and when we were in the Bishop's Hall, we had not tarried long, but the Bishop sent for me: and when I came before him, I did my duty to him as much as I could.  Chich. 
Then said the Bishop: You be welcome: how do you now?  Wood 
Well, I praise God, thanking your Lordship for the gentle talk that you had with me at my last departing from you.  Chich. 
Well, goodman Woodman, I have sent for you of love & good will that I bore to you, to talk with you: and I would have you to tell me your mind in few words. For in deed the last time that I talked with you, our talk was so long, that I fell into a great drieth thereby, & have been the worse in my body ever since. Wherefore I pray you show me your mind briefly, in those particular matters that I shall demand of you, according to your promise that you made when you were with me the last time. How say you, will you?  Wood 
Yea forsooth: I will answer to any thing that you shall demand of me (by God's help) as well as I can.  Chich. 
How say you by the seven. Sacraments? for there we left off, and there we will begin again. You said then there were but two. How say you now to it? will you deny all saving two?  Wood 
I say now, as I said then. You said, there be seven. sacraments, and I said, I knew but two: 
Proving of 7. Sacraments.  but if you could approve seven by God's word, when I came before you again, I must needs grant them. And you said, if you could not prove them by God's word, I should not believe them: & now I am come to see how well you can prove them. Here-wit● he was moved and all his Chapleines.  Chich. 
By GOD and my troth, I ween he thinketh I can not prove them. How say you to the sacrament of Matrimony?  Wood 
Why, my Lord, Saint Paul sayeth to Timothy: 
 A bishop should be faultless: and you use much swearing, which is a great fault in a Bishop, of all other, that should be an example to the flock. Than he and his Prelates were in a great rage with me, because I reproved him for his swearing.  Chich. 
What, I perceive this man is worse than he was the last day: what, he taketh upon him to teach me to speak, as though I could not tell what I had to do.  Priest. 
So me thinketh, my Lord, he is a stout fellow in deed, as we have seen.  Wood 
Yea, I am stout, because I do that I am commanded. I dare not for my life hold my peace, for I should bear your sin, 
 the which I will not do for none of you all, I tell you plainly.  Chich. 
Where find you that you are commanded to reprove me?  Wood 
If thou see thy Brother sin, reprove him: if he repent, thou hast won thy Brother. But you repent it not, me thinketh, but rather go about to maintain the same. Christ saith: He that breaketh one of the least of my commandments, and teacheth men so, shall be called least in the kingdom of heaven: and you go about to teach men so, as far as I see.  Priest. 
Why my Lord, this man is past cure. I see no hope in him.  Chich. 

 No, so me thinketh. I will never talk with him more, Go call M. Story: let him do with him what he wil He hath been with his fellows in the Marshalsea, & now he is worse than he was before. I had some hope in him the other day, but now I see none.  Wood 
No, I praise God, my faith hangeth upon no men, but upon God.  Priest. 
Nay, my Lord, I think he is not the worse for than: bu● I fear me they be the worse for him. I know this man of old, before mine old Lord.  Wood 
Well my Lord, look well to it: will you deliver me to other men▪ to shed my blood, and so think to wash your hands of me, as Pilate did by Christ? Nay you can not be so discharged.  Chichest. 
I have nothing to do with you: but of my gentleness I have sent for you, because you said, you would declare you mind in any particular matter that I would demand of you.  Wood 
Why, I do not deny but I will do so, if you do demand it of me. But you go about to deliver me to other to kill me? and I know that there is none that hath to do with me but you.  Chich. 

Christopherson not yet consecrated, 〈◊〉 to 〈◊〉 the examination 〈…〉.  I am not consecrated yet: wherefore my Lord Cardinal may examine you, and condemn you, or my Lord of London, for you are now in his Diocese.  Wood 
Yea my Lord, is the matter even so? Then I perceive whereabout you go. Nay, I will talk no more with you then, if you be at that point. Ask me what you will: but I will show you nothing of my mind. I promise you, I will not answer in particular matters, and so you to accuse me to other, and they to kill me.  Chich. 
I go not about to kill you, but would be glad to hear your mind in the sacraments, that if you understand them not aright, I would be glad with all my hart to show you my mind how I understand them. For I would you should do as well as mine own self.  Wood 
If you would talk with me to do me good, I would be content to hear you, and show you my mind: otherwise I would be loath.  Chich. 
Nay, I will promise you, if I can do you no good, I will do you no harm: for if I meant to do you harm, I could lay your own hand writing against you, but I will not: 
●●ether ●●trimony 〈◊〉 Sacrament.  wherefore be in no doubt of me. How say you to the sacrament of Matrimony? Is it a sacrament or no? How think you by it?  Wood 
I think it is a holy institution ordained of God in Paradise, and so to continue to the worlds end.  Chich. 
Lo, now you shall see how you be deceived in that, as you be in all the rest. Come hither. You can read Latin I am ●ure.  Wood 
Yea, I can read latin, but I understand very little.  Chich. 
Come to me, you shall see that Paul calleth it a holy Sacrament. For these be the words: For this cause shall a man leave father and mother, 
Ephe. 5.  and shall be joined to his wife: and two shall be made one flesh: This is a great Sacrament. 
S. Paul's words be these: ●his mystery is great●▪ etc.   Wood 
I remember such a saying: but S. Paul calleth it not a sacrament. But he saith: It is a great mystery.  Chich. 
Where saith he so?  Wood 
I am not sure in what Text it is, but I am sure these be S. Paul's words, and that he calleth it not a sacrament in all his writings.  Chichest. 
What, the last day ye were full of Scriptures: here it is written and there it is written. What, we can rehearse the Scriptures, as well as you. Wherefore, if we be sure it be written, it is no great matter for the place. Come hither, I will show you the place, I think, that you mean.  Wood 
I looked, and it was written Sacramentum. 

In the Greek text S. Paul calleth it misterium.  
What is a mystery, and what difference there is between a mystery and a Sacrament.   I know it is a great mystery in the English translation.  Chich. 
I permit it be a mystery. What is a mystery?  Wood 
A mystery is (I take it) unseen: for he saith, he speaketh betwixt Christ & the congregation. So the great mystery that he speaketh of, I take to be the faith of them that be married, which is hid in christ, the which we see not, but Christ. But the deed which is in the congregation, which is the outward marriage we see, but the inward marriage of the hart we see not. Wherefore Paul calleth it a mystery. And therefore, if it be a sacrament, it is invisible to us: It is not seen, as other sacraments be.  Chichest. 
Nay, I tell you it is a visible Sacrament, seen as the other be: for is not the marriage seen? is not the man and woman seen?  Wood 
My Lord▪ I pray you what is a sacrament?  Chich. 
It is the sign of a holy thing.  Wood 
Me thinks you have certified me very well. There need not be a sign of a holy thing, where the holy thing is itself. Then his chaplains would have interrupted me, but I desired my Lord I might say out my mind in the matter. So with much ado he bade me say what I could.  
There need not to be a sign of a thing, where the thing is itself. 

Argument.  
A thing signified, & a thing signifying can not be at one time in respect of itself, in one subject.  
Matrimony is a holy thing itself signified  
Ergo, Matrimony cannot be a Sacrament signifying a holy thing.   Matrimony is a holy thing itself and is ended outwardly, and need no more signs but themselves: Wherefore it can not be a Sacrament as other Bee.  Chich. 
Lo, how much you speak against yourself. 
The hose in a hosiers stalle, may be a sign●▪ signifying more hose to be within: but it is no signifying sign of itself. Neither again is every sign of an other thing to be called a Sacrament.  And as for an example? I come by a Hosier, and there hangeth a pair of Hose, the which be Hose, and be a sign of hose that be to ●ell within.  Priest. 
How say you to this? Now my Lord hath hit you home in deed.  Wood 
He hath hit me perilously, I tell you with sophistry to blind mine eyes withal. I marvel you be not all ashamed of it. I can answer that, to all your shames, if I might be justly heard, I tell you plainly.  Priest. 
What, you be angry me thinks.  Wood 
I am not angry, but I am earnest, I tell you, to see your blindness and folly. 
Chichester proveth Matrimony to be a Sacrament by a pair of hose.  I talked of the Scriptures that be written, and it is God's word, to prove my matter true by, and you will prove your matter true by a pair of hose. And as well can you prove it by that, as by God's word.  Priest 
Why, is there nothing true, but that is written in the Bible?  Wood 
S. Paul saith to the Galathians the first chapter: If an Angel come from heaven, and preach any other doctrine than may be proved by God's word, hold him accursed: & so do I, I tell you plainly.  Priest. 
Here is a Testament in my hand: if I hurl him in the fire and burn him, have I burned gods word, or not? 
Letters written in the book speaking properly, be one thing: the testament & word of God is an other thing. And yet by use of speech, the book of the testament is called the testament, as bread, and wine be called the body & blood of the Lord.  I will buy a new for xuj. pence.  Wood 
I say, you have burned God's word, and I believe, he that will burn a testament willingly, would burn God himself, if he were here, if he could: for he and his word are all one.  
Then they made a great laughing at it,  Wood 
Laugh on (quoth I) Your laughing will be turned to weeping, and all such joy will be turned to mourning. if you repent it not with speed.  Chich. 
Then the bishop begon to help to cloak the priests folly, saying: why, if my Counting house were full of books, and if my house should be on fire by chance, and so be burned, were God's word burned?  Wood 
No, my Lord, because they were burned against your will: but yet if you should burn them willingly, or think it well, & not being sorry for it, you burn God's word as well as he. For he that is not sorry for a shrewd turn, doth allow it to be good.  Chich. 
Follow your vocation: you have a little learning. We have an altar, whereof you may not eat. What means S. Paul thereby?  Wood 

Heb. 13.  There is no man so foolish, to eat stones, I trow.  Chichest. 
What Mockers and Scorners be you, to say no man will be so foolish, to eat stones? it is a plain mock.  Wood 
Why, my Lord, you said I had no learning, nor knowledge, nor understanding. Wherefore it becometh you to make things more plain to me, & not to ask me such dark questions, and yet blame me too: me think it is too much.  Chic. 
I dare say you know what it meaneth well enough. The most fool in my house will understand my meaning better than you do.  Wood 
There stood some of his men not far of, talking together beside a window. He called one of them by his name.  Chich. 
Come hither. I say to thee, thou shalt not eat of this table. What do I mean thereby?  The man. 

The Bishop of Chicheste● rightly answered of his man according to his question.  Forsooth, my Lord, you would not have me eat of this table, laying his hand thereupon. With this answer he made all them in the house to fall on laughing, and I could not hold it in, but burst out with laughter, and said.  Wood 
He hath expounded the matter almost as well as I.  Chich. 
He meaneth well enough, if you would understand him.  
Answer me again, to make it more plain. I say to thee, thou shalt not eat of this Table. What mean I thereby?  The man. 
Forsooth you would not have me eat this Table.  Wood 
These words made them all laugh. Wherewith the bishop was almost angry, because the answer proved no better, and said.  Chich, 
He meaneth that I would not have him eat any of the meat that is set upon this Table. How sayest thou, dost thou not mean so?  The man. 

Ai●, Aio.  Yes forsooth my Lord, that was my meaning in deed.  Wood 
Yea, my Lord, now you have told him what you mean, he can say so too: and so could I have done (as little wit as I have) if you had said Paul meant that no man might eat of that which was offered upon the altar, but the priests.  Chich. 
Yea, I perceive you understand the meaning of Paul well enough, but that you list to cavil with me.  Wood 
Why, my Lord, do you think I understand such dark places of the scripture, without learning? you said even now, I had no knowledge nor learning, wherefore I answered you, as you judged of me.  Chich. 

Sacrament of the Altar.  Well, let this matter pass, and let us turn to the principal again. How say you by the Sacrament of the Altar?  Wood 
You mean the sacrament of the body and blood of jesus Christ.  Chic. 
I mean the sacrament of the altar, and so I say.  Wood 
You mean Christ to be the altar, do you not?  Chich. 
I mean the sacrament of the aultare in the church. What, is it so strange to you?  Wood 
It is strange to me in deed, if you mean the altar of stone. 
The altar how it is to be taken, and where it is.   Chich. 
It is that altar that I mean.  Wood 
I understand not the altar so.  Chich. 
No, I think so in deed: and that is the cause that you be deceived. I pray you, how do you understand the altar then?  Wood 
If you will give me leave till I have done, I will show you how I understand the altar, and where it is.  Chich. 
Yes, you shall have leave to say your mind, as much as you will.  Wood 
It is written. Mat. 18. That wheresoever two or three be gathered together in Christ's name, 
Math. 18.  there is he in the midst among them: and whatsoever they ask the father upon earth, it shallbe granted them in heaven, agreeing to the 5. of Math. saying: When thou comest to offer thy gift at the altar, and there remember'st that thy brother hath aught against thee, 
Math. 5.  leave there thy offering, and go first and be reconciled to thy brother, and then offer thy gift. The priests would have interrupted me: but the bishop bade them let me alone.  Chich. 
You shall hear a pretty conclusion anon.  Wood 
I pray you let me make an end, and then find fault with me if you can. Now to the matter. In these two places of scripture, 
Christ the true and only Altar.  I prove that Christ is the true altar, where on every christian man & woman ought to come and offer their gifts. First wheresoever the people are gathered together in Christ's name, there is he in the midst: & where he is, there is the altar, so that we may be bold to come & offer our gift, if we be in love and charity: if we be not, we must leave there our offering, and go first and be reconciled to our brother, & agree with him quickly, and so forth, and then come and offer thy gift. Some will say, how shall I agree with my adversary, 
The place of Math. ● expound  when he is not nigh by a hundred miles? may I not pray till I have spoken with him? To all such I answer: if thou presume to pray among the faithful, wishing any evil to any man, woman or child, thou askest vengeance upon thyself. For no such asketh any thing else of the Lord in his prayer. Wherefore agree with thy adversary: that is, make thy life agreeable to God's word. say in thy heart without dissimulation, that thou askest God and all the world forgiveness from the bottom of thy hart, intending never to offend them any more. Then all such may be bold to come & offer their gift, their prayer on the altar, where the people of god be gathered together. Thus have I showed you my mind, both of the altar, & of the offering, as I understand it.  Chich. 
Do you understand the offering and the altar so? I never heard any man understand it so, no not Luther the great heretic, that was condemned by a general Council, and his picture burned.  Wood 
If he were an heretic, I think he understood it not so in deed: but I am sure all Christians ought to understand it so.  Chich. 
O what vain glory is in you, as though you understood all thing, & other men nothing. Hear me: I will show you the true understanding, both of the altar, & the offering on the altar. We have an altar (said Paul) that ye may not eat of▪ 
Heb. 13.  meaning thereby that no man might eat of that which was offered on the altar, but the Priest. For in Paul's time all the living that the Priest had, the people came & offered it on the altar, money or other things: and when the people came to offer it, and then remembered that they had any thing against their brother, than they left their offering upon the altar, and went & were reconciled to their brother: and they came again and offered their gift, and the Priest had it. This is the true understanding of the place that you have rehearsed: wherefore you be deceived.  Wood 
My Lord, that was the use in the old law. Christ was the end of that. But in deed I perceive by Paul's words, the sacrifice was offered in Paul's time: yet that maketh not that it was well done, but he rebuked it. Wherefore, it seemeth to me that you be deceived.  Chich. 
Who shall be judges betwixt us in this matter? 
The Catholics will not have the word to judge.   Wood 
The xii. of john declareth who shall be judge in the last day.  Chich. 
You mean the word shall judge the word: How can that be?  Wood 
saint Peter saith: The Scripture hath no private interpretation▪ but one scripture must be understand by an other.  Chich. 
And you will understand it one way, and I will understand it an other way: and who shallbe judges betwixt us then?  Wood 
The true church of God is able to discuss all doubts: to whom I refer it.  Chich. 
I am glad you say so, if you will say so in deed. 
Woodman referreth himself to the true Church.   Wood 
My Lord, I never meant otherwise.  Chich. 
The Church of God doth allow the Sacrament of the altar.  Wood 
What do you offer now upon the altar?  Chich. 
We offer up in the blessed Sacrament of the Altar the body of Christ, 
Doctrine prejudicial to Christ's passion to say that the Sacrament of the Altar doth pacify the wrath of God.  to pacify the wrath of God the Father: and therewith they put off their caps all, to that abominable Idol.  Wood 
Saint Paul saith to the hebrews, in the x. chap. We are sanctified by the offering of the body of jesus Christ upon the cross once for all: and every Priest is daily ministering & oftentimes offereth one manner of offering, which can never take away sins: and that is the offering that you use to offer. As far as I can see, you be priests after the order of Aaron, that offered up Sacrifice for their own sins, and the sins of the people.  Chichest. 
Nay, Aaron's sacrifice was with blood, which signifieth the death of Christ, the which was ended upon the Cross by his bloodshedding: but we are Priests after the order of Melchisedech, 
The Catholics make themselves Priests, not after the order of Aaron but of Melchisedech.  the which offered bread to the king in remembrance, and signified the giving of Christ's body in bread & wine at his last supper, the which he gave to his disciples, & commanded it to be used to the end of the world. This is the sacrifice that we offer, according to his word.  Woodman. 
Me think you have made the matter very plain to me, that as Christ was the end of all Sacrifices, so was he the beginning of the Sacraments, willing them to be used in the remembrance of him, to the worlds end.  Chichest. 
What, in remembrance of him, and not himself, 

The Catholics 〈◊〉 the Sacrament doth a ●●gne signifying, and the thing it 〈◊〉 signified.  
Another 〈◊〉 words 〈◊〉 make 〈◊〉 Sacrament of Baptism, 〈…〉 child 〈◊〉 to be baptized?   as his word saith: Take, eat, this is my body? It is not the sign only, but the thing itself. How say you? is it not his body, after the words be spoken by the priest? How say you? go briefly to work, for I can not long tarry with you.  Wood 
My Lord, if you will answer me to one sacrament, I will answer you to another.  Chich. 
Yes, I am very well contented with that.  Wood 
If you say the words of baptism over the water, & there be no child there, is there true baptism?  Chich. 
No, there must be the water, the word, and the child, and then it is baptism.  Wood 
very well. Then if a child be baptized in the name of the Father, and of the Son, it is not truly baptized.  Chich. 
No the child must be baptized in the name of the father, & of the son, & the holy ghost, or else it is not truly baptized.  Wood 
Then there may be nothing added, nor taken away from the Sacraments: may there?  Chich. 
No, said the Bishop.  Wood 
Now, my Lord, I will answer to you, if it please you.  Chich. 
Well, how say you. Take, eat, this is my body: is it not Christ's body, as soon as the words be said?  Wood 
My Lord, I will answer you by your own words, 
The word, water and child, 〈◊〉 Baptism: So the word, bread and the receiver 〈◊〉 the Sacrament of the lords body.  that you answered me, whi●h is true: the water, the word, and the child, all these together make baptism: the bread, wine, and the word make the Sacrament: & the eater, eating in true faith, maketh it his body. Here I prove it is not Christ's body, but to the faithful receiver. For he said: Take, eat, this is my body.  
He called it not his body before eating, but after eating. And Saint Augustine saith: Crede, & manducasti: Believe, and thou hast eaten And Saint john saith: He that believeth in God, dwelleth in God, and God in him: wherefore it is unpossible to dwell in God, and to eat his body, without a true faith.  Priest. 

The faith of the receiver maketh it the body.  Then the faith of the receiver maketh it his body, & not his word, by your saying. I pray you, what did judas eat?  Wood 
judas did eat the sacrament of Christ, and the devil withal.  Priest. 
He eat the body of Christ unworthily, as S. Paul saith.  Wood 
Nay, S. Paul saith no such thing. He speaketh not of eating of his body unworthily, but of the sacrament unworthily. For he saith: Who soever eateth of this bread, & drinketh of this cup unworthily, eateth and drinketh his own damnation, because he maketh no difference of the lords body: and not because he eateth the lords body. If judas had eat Christ's body, 
If judas did eat the body of Christ, them must he be saved.  it must needs follow that judas is saved. For Christ saith in the sixth of john: Who so ever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up again at the last day.  Priest. 
My Lord, this man is an interpreter after his own mind.  Chich. 
I see it is but folly to talk with you: it is but lost labour. How say you? Do you not believe, that after the words be said, 
Whether bread remain in the Sacrament.  there remaineth neither bread nor wine, but the very body of Christ really? make me a plain answer, for I will talk no more with you.  Wood 
I will make you no direct answer, how I believe of the true Sacrament. I do believe, that if I come to receive the Sacrament of the body and blood of Christ, truly ministered, 
The true confession of Richard Woodman touching the Sacrament.  believing that Christ was borne for me, and that he suffered death for me, and that I shall be saved from my sins by his bloodshedding, & so receiving the Sacrament in that remembrance, than I believe I do receive wholly Christ, God and man, mystically by faith: this is my belief.  Chich. 
Why then it is no body without faith. God's word is of no force, as you count it.  Wood 
My Lord, I have told you my mind without dissimulation, & more you get not of me, without you will talk with me by the Scriptures: and if you will do so, I will begin anew with you, & prove it more plainly three or four manner of ways, that you shall not say nay to that I have said, yourself.  
Then they made a great laughing, and said: This is an Heretic in deed, it is time he were burned: Which words moved my spirit, and I said to them: judge not lest you be judged. For as you judge me, you shall be judged yourselves. For that you call heresy, I serve God truly with, as you all shall well know, when you shallbe in hell, and have blood to drink, and shallbe compelled to say for pain: This was the man that we jested on, & whose talk we thought foolishness, and his end to be without honour: 
Sap. ●.  but now we may see how he is counted among the Saints of GOD, and we are punished. These words shall you say, being in hell, if you repent not with speed, if you consent to the shedding of my blood: wherefore look to it, I give you counsel.  Priest. 
What, you be angry, me thinks. Now I will say more to you, than I thought to have done. You were at Baxill a twelve month agone, & sent for the Parson & talked with him in the Churchyard, and would not go into the church: for you said: it was the Idols temple. Yea I was with mine old Lord, when he came to the kings Bench to you, and you said many stout words to him.  Wood 
That I said, I said: and where you said, I was angry, I take God to my record, I am not, but am zealous in the truth, 
The zeal of God's spirit in Richard Woodman.  & speak out of the spirit of God with cheerfulness.  Priest. 
The spirit of God? hough, hough, hough: think you that you have the spirit of God?  Wood 
I believe surely that I have the spirit of GOD, I praise God therefore: and you be deceivers, mockers, and scorners before God, and be the children of hell, all the sort of you, as far as I can see. And therewith came in D. Story, pointing at me with his finger, speaking to the bishop in Latin, saying at length.  Story, 
I can say nothing to him, but he is an heretic. 
D. Story cometh in.  I have heard you talk this hour and a half, and can hear no reasonableness in him.  Wood 
judge not, lest you be judged: for as you judge, you shallbe judged yourself.  Story. 
What be you a preaching? you shall preach at a stake shortly with your fellows. My Lord, trouble yourself no more with him.  
With these words, one brought word that the Abbot of Westminster was come to dine with the Bishop, and many other gentlemen and women. Then there was rushing away with speed to meet him. Then said Doctor Story to my keeper.  Story. 
Carry him to the Marshalsee again, 
D. Story commandeth Richard Woodman again to the marshalsea.  and let him be kept close, and let no body come to speak with him.  Wood 
And so they departed. Then one of the priests begon to flatter with me, and said: for God's sake remember yourself. God hath given you a good wit: you have read the scriptures well, & have borne them well in memory: It were great pity you should do amiss.  Wood 
What a flatterer be you, to say my wit is good, and that I have read the scriptures well: & but even now you said I was an heretic & despised me. If I be an heretic I can have no good wit as you have confessed. But I think your own conscience doth accuse you. God give you grace to repent, if it be his will.  Priest. 
I call it a good wit, because you are expert in all questions.  Wood 
You may call it a wicked wit if it agree not with gods word. Than one cried: Away, away, here cometh strangers. So we departed, & I came again to the Marshalsee with my Keeper.   

¶ The third examination of Richard Woodman (copied with his own hand) before D. Langdall parson of Buxted in Sussex, and Chaplain to my Lord Montague, and M. james Gage, at my Lord Montague's house beside S. Mary Oueries in Southwark, the 12. day of May, Anno. 1557.  
THe 1●. day of May the Marshal came to the Marshalsee & sent for me to speak with him. 
The third examination of Richard Woodman, before D. Langdale, and M. james Gage, May. 12.  When I came before him, & had done my duty, he asked my name, & what country man I was, I showed him both. Then he asked me when I was abroad in the city. To whom I answered, if it shall please your mastership, I was abroad in the city on Monday was seven-night.  Martial. 
What made you abroad?  Wood 
The B. o● Chichester sent for me to talk with me at home at his house beside S. Nicholas shambles.  Mar. 
Were you abroad no otherwise then so?  Wood 
No forsooth: I was never abroad since I was sent hither, but then. For I have nothing to do abroad, unless they send for me.  Mar. 
This is a marvelous matter. I promise you I was not so rebuked these 7. years, 
False lies and lewd reports.  as I was for you within these 3. days. It is reported that you were abroad in the city at certain Taverns, & spoke seditious words both in the Taverns and Streets as you went.  Wood 
Sir, the truth is, I was in never a house or Tavern, whiles I was abroad, but in the bishop's house, as my keeper can, & will (I am sure) testify: nor I never talked with any man in the streets as I came, but with my keeper, saving with one man in deed, of the Parish of Framfield in Sussex, where M. james Gage dwelleth. His name is Rob. Smith, being one of my most enemies: who stood in a wain as we came by, and was unlading of Cheese (me thought) but a little way from the Marshalsee. In deed I bade him God speed, and asked him how he did: and he said, well, he thanked me: and he asked me how I did, and I said, well, I praise God: & that was all the talk that we had: & these words were spoken as I came by him. I promise you sir, I stood not still while I spoke then, as my keeper can tell: and I think these words were no seditious words, but might be spoken well enough (I think) or else it were very straight.  Martial. 

Woodman warned to appear.  Then it is to be thought, that that man reported otherwise then it was. I am glad it is as you say. Well make you ready, for you must go forth strait way, where you shall be examined of that and of other things, where you shall answer for yourself. Go make haste: for I will ●ary till you be ready.  Wood 

Woodman taketh his leave of his fellows.  So I departed from him, & went to my prison fellows, & took my leave of them desiring them to pray for me, for I thought verily to come no more to them. For I supposed I should have gone before the Counsel, because the Marshal said he would tarry for me himself: and especially because he said it was reported that I had spoken seditious words, it made me to think it is possible that there may be some false things imagined upon me, to bring me to my end. I remembered that Christ said: The servant is not above his Lord. Seeing the jews brought false witness against Christ, I thought they would do much more, or at the least do so to me, ●● God would suffer them: which made me cast the worst. But I was and am sure (I praise my Lord God) that all the world is not able to accuse me justly of any such thing. Which thing considered, made me merry and joyful: and I was surely certified that they could do no more against me, than God would give them leave: And so I bade my prison fellows farewell, and went into the Porter's Lodge to the Marshal, and he delivered me to one of his own men, and to one of my Lord Mountagues men, 
Woodman delivered to one of the Lord Mountagues men.  and bade me go with them: and they carried me to my Lord Mountagues place in Southwark not far from S. Mary Oueries, and brought me into a chamber in my Lord Mountagues house: and there was one Doc. Langdale, chaplain to my Lord. My keepers said to the Doctor: this is the man that we went for.  Lang. 
Is your name Woodman?  Wood 
Yea forsooth, that is my name.  Lang. 
Then he began with a great Circumstance, and said: I am sorry for you, that you will not be ruled, but stand so much in your own conceit, displeasing your father and other, judging that all the Realm doth evil, save a few that do as you do: with many such words, which be too long to rehearse: but I will declare the substance of them.  Lang. 
What think you of them that died long agone, your Grandfather, 
Religion esteemed by auncitors & Grandfathers, and by place.  with their fathers before them? You judge them to be damned, & all other that use the same that they did, throughout all Christendom, unless it be in Germany and here in England a few years, and in Denmark: & yet they are returned again. Thus we are sure this is the truth, and I would you should do well. Your father is an honest man and one of my parish, and hath wept to me divers times, because you would not be ruled: and he loveth you well, & so doth all the country, both rich and poor, if it were not for those evil opinions that you hold with many such like tales of Robin Hood.  Wood 
I pray you give me leave to speak a few words to you.  Lang. 
Yes, say your mind.  Wood 
You have told a great tale and a long, as it were against me (as you think) saying, I hold this and that: I judge my Father and my Grandfather, and almost all the world, without it be a few that be of our sect. But I judge no man. But the xii. of john declareth, who it is that judgeth, and shall judge in the last day. The father shall not bear the sons offences, nor the son the father's offences: but that soul that sinneth shall die, as saith the Prophet. And again, 
Multitude not to be followed in doing evil. To do as most men do and to do as a man ought to do, are two things.  we may not follow a multitude to do evil, as saith the Prophet: For the most go the wrong way. And Christ saith in the xii. of Luke, that his flock is a little flock. Here be places enough to discharge me, although I do not as the most do. But can any man say, that I do not as I ought to do? where be my accusers?  Lang. 
What, you be full of scripture me think, and call for your accusers, as though you were afraid to utter your mind to me. But I would have you not to be afraid to talk with me: For I mean no more hurt to you then I do to myself, I take God to my record.  Wood 
I cannot tell. It is hard trusting of fair words, when a man cannot trust his father nor brother, 

Hard trusting any man in thi● world.  
Woodman● blamed fo● answering with Scriptures.   nor other that have been his familiar friends, but they deceive him. A man may lawfully follow the example of Christ towards them that he never saw before, saying: Be as wise as Serpents, and as innocent as doves. Beware of men, for they go about to betray you. And it maketh me suspect you much, because you blame me for answering with the scriptures. It maketh me to doubt that you would take vantage of me, if I should speak mine own words. Wherefore I will take as good heed as I can, because I have been deceived already by them I trusted most. Wherefore blame me not though I answer circumspectly. It shall not be said, by God's help, that I will run wilfully into mine enemies hands, and yet, I praise God, my life is not dear to myself, but it is dear with God: Wherefore I will do the uttermost that I can to keep it.  Lang. 
You be afraid where no fear is, 

D. Langdales' talk with Richard Woodman, upon what occasion, & by whose procurement.  
Woodman charged with his own hand writing.   for I was desired of Master Sheriff and his brother, and of other of your friends, to talk with you, and they told me thot you were desirous to talk with me, and now ye make the matter as though you had nothing to do with me, & as though you were sent to prison for nothing: for you call for your accusers, as though there were no man to accuse you. But if there were no man to accuse you, your own hand writing did accuse you enough, that you set upon the Church door (if you be remembered) and other letters that you let fall abroad, some at one place, and some at an other. Wherefore you need not to call for your accusers. Your own hand will accuse you enough, I warrant you: it is kept safe enough. I would not for two hundred pound there were so much against me.  Wood 
I will not deny mine own hand, by God's help. For it cannot be lightly counterfeited. I do not deny but I wrote a letter to the priest and other of the parish, declaring to them their folly and presumption, to come into my house without my love or leave and fet out my child, and use it at their pleasure. 
Richard Woodman's writing ●et upon the the Church door upon what occasion.  Which moved me to write my mind to them: and because I could not tell how to convey it to them, I set it on the Church door. Which letter my Lord of Chichester hath: for he showed it me when I was before him: wherein is contained nothing but the very scriptures, to their reproach. Let it be laid before me when you or he will: I will answer to it by the help of God, to all their shames that I wrote it to. And as for any other letters, I wrote none, as you say I did, neither had I wrote that, if they had done like honest neighbours. Wherefore if they be offended with me, for that I will answer them with Christ's words, in the 18. of Math. woe unto themselves, because they gave me the occasion.  
And whereas you said, I was desirous to speak with you, and that Master Sheriff and his brother, and other of my friends willed me to talk with you, and that I far now as though I had nothing to do with you, and as though I were sent to prison for nothing: the truth is, I know no more wherefore I am sent to prison, them the least child in this town knoweth. And as for me, I desired not M. Sheriff to speak with you: but in deed he desired me that I would speak with you, & to utter my faith to you. 
Woodman required of M. Sheriff and other his friends, to talk with D. Langdale. D Langdale Pa●●on of Buxsteede, where Woodman's father dwelled.  For he supposed that I did not believe well: & he reported you to be learned. But I refused to talk with you at the first. For I remembered not that you were the parson of Buxted: wherefore I said to him, I would not utter my faith to any but to the bishop. I said, he is mine Ordinary: wherefore I appeal unto him. I am commanded by S. Peter in the first Epistle the third chap. to render account of my hope that I have in god, to him that hath authority: wherefore I will talk with none in that matter, but with him. Wherefore send me to him, if you will, or else there shall no man know my faith, I tell you plainly.  
These words than made the Sheriff angry, and he went his way: and when he was gone from me, I remembered that it was you that he would have me to talk with, and then I remembered that I had made a promise to my father, and goodman Day of Uefield, not past a fournight before I was taken, 
Woodman's friends desirous to hear him and D. Langdale talk together.  that when so ever you came into the country, I would speak with you by God's help, because they praised you so much, that ye were learned, and they would fayne here us talk.  
So all these things called to remembrance, I desired my keeper, which was the sheriffs man to show his master that I would fain speak with him: for I had remembered things that were not in my mind before, when I spoke to him. So he went to his master, & showed him the matter, and he came to me: and then I told him my mind, & what promise I had made: and he said, he would send for you on the morrow, as he did, and the messenger brought word you could not come: you preached before the Queen, he said. Whereupon the Sheriff came up himself, and spoke to the Bishop that he should come down, but he was sick. So when he came home again, he sent me to the Bishop, and I have talked with him twice already, 
〈◊〉 Bishop was 〈◊〉 Christo●●erson. W●odman 〈…〉.  and I am sure he can find no fault in me, if he say justly: and yet I know not wherefore I was sent to prison: For I was not guilty of that which was laid to my charge, that I had baptised children, the which I never did, as God knoweth: wherefore I have wrong to be thus handled.  D. Lang. 
In deed it hath been reported that you have christened children, & that you christened your own child: but since I heard say you would not have the child christened, which is a damnable way, if you deny baptism: and they said, your child was not christened in a fortnight or three weeks after it was borne, and the chiefest of the Parish were fain to fetch it out of your house against your will. Wherefore you wrote railing words against the Priest and them for their good will: 
 the which declareth that you allow not baptising of children. And if the child had died, it had been damned, because it was not Christened, and you should have been damned, because you were the let thereof.  Wood 
What abominable lies have you told? Be you not ashamed to speak such words as you have done? first you say, I christened mine own child, and by and by you said, I denied baptising of children, and that my child was a fortnight or three weeks old ere it was baptized. What abominable lies be these? I neither baptized my child myself, neither held against the baptising of it, but did most gladly allow it: for it was baptized as soon as it was borne, and I was glad thereof: therefore you be to blame to report so of me.  Lang. 

 I pray you, who baptized it? some unthrift of your providing.  Wood 
Nay surely the Midwife baptized it.  Lang. 
But it was your mind that it should be so.  Wood 
Nay sure, I was not me home by almost xx. miles nor heard that my wife was brought to bed four days after the child was christened. For it was not like to live: & therefore the Midwife baptized it.  Lang. 
Would you have had it to church to have been christened, 
D. Langdale to 〈…〉.  if it had not been christened?  Wood 
That is no matter what I would have yone. I am sure you can not deny but it is sufficiently done, if the Midwife do it, and I hold not against the doing of it, neither did I it myself, as you said I did.  Lang. 
Wherefore were you displeased with them that fet it to Church?  Wood 
First tell me whether the child were not truly baptized by the Midwife?  Langd. 
Yes, it was truly baptized, if she baptized it in the name of the Father, and of the Son, and of the holy Ghost.  Wood 
Yes that I am sure she did, and you grant that was sufficient: and the cause that I blamed them for, was because they did more to it then need was, 
●●odman 〈◊〉 without 〈◊〉 cause.  by your own saying. Yea, they fet it out of my house without my leave: the which was not well done.  Lang. 
They had it to Church to confirm that was done.  Wood 
Yea, but th●● was more than needs. But God forgive them, if it be his will. But let that matter pass. But I would you should not say that I hold against baptising of children, for I do not, I take God to record: but do allow it to be most necessary, if it be truly used. But me thought you spoke words even now that were uncomely to be spoken: if a child die, & be not baptized, it is damned. How think you? be all damned that receive not the outward sign of baptism?  Lang. 
Yea that they be.  Wood 
How prove you that?  Lang. 

〈◊〉 children 〈◊〉 ●●mned 〈◊〉 Doctor ●●●●dale 〈…〉 ●●ptisme.  Go, saith Christ, and baptise in the name of the father, and of the Son, and of the holy Ghost, and he that believeth, and is baptized, shallbe saved: and he that believeth not shallbe damned. These be the words of Christ, which are my warrant.  Wood 
Then by your saying, baptism bringeth faith, and all that be baptized in the water, shall be saved: shall they? how say you?  Lang. 
Yea, that they shall: if they die before they come to discretion, 
〈◊〉 children 〈…〉 by D. Langdale, 〈◊〉 be 〈◊〉.  they shallbe saved every one of them, and all that be not baptized shall be damned every one of them.  Wood 
Then my spirit was moved with him to reprove him sharply, because I had manifest scriptures fresh in my mind against his saying. Then said I  
O Lord God, how dare you speak such blasphemy against God and his word, as you do? how dare you for your life to take upon you to preach, & teach the people, & understand not what you say? 
Richard Wood-mad chargeth D. Langdale with ignorance in the scriptures▪  For I protest before GOD you understand not the scriptures, but as far as natural reason can comprehend. For if you did, you would be ashamed to speak as you do.  Lang. 
Wherein have I spoken amiss? take heed, you have a toy in your head will make you despair. I dare say you can not tell what you say. Wherefore reprove you me as you do?  Wood 
Because you blaspheme GOD: and as for despairing, take heed to yourself. For I can not see but you be out of your wit alreadye· and as for me, I praise God, I can tell what I say, and what you have said: the which shall turn to your shame, if you will talk the Scriptures with me.  
So, when he perceived that I spoke earnestly, and challenged him to talk by the word, his colour began to change, and his flesh began to tremble and quake. And I said.  
Prove your sayings true, if you can: for I will prove them false, by God's help. You said. All children, or other that be not baptized with water, all shall be damned. I dare not say so, for all the good in the world. And you brought in the saying of Christ for your warrant. In the xvi. of Mark it is written: Who so believeth, and is baptized, shallbe saved: which words be very true: and who so believeth not, shallbe damned. Which words be very true also. He sayeth: He that believeth not, shallbe damned. Yea S. john sayeth: He that believeth not, is condemned already, because he believeth not. But neither of these two scriptures, nor no other scriptures in all the new Testament saith, that he that is not baptized, shallbe damned, or is damned already. But if he believe not, he shallbe damned, and is damned already, as is aforesaid. Then he would have interrupted me, & would have laid to my charge, that I was an Anabaptist. But I would give him no place to speak, but said:  
Let me make an end, and then say what you can. You shall have as much to do, by God's help, with this matter, as ever you had to answer thing in your life. You know (I am sure) it is no manner to pluck a tale out of a man's mouth, nor it is not the order of reasoning, as you know that better than I can tell you. Then Doctor Langdale bade me say on.  Wood 
My saying was, that they that believe not, 
faith, not Baptism saveth. Not lack of Baptism, but lack of faith condemneth.  shall be damned, and be damned already. But I dare not say, for all the goods under heaven, that all they that receive no material baptism by the water, shall be damned, as you have said: yet I would you should not gather of these words, that I deny Baptism, as you were about to lay to my charge, or ever I had half told my tale. But I would not have you, nor no man so rash in judgement, to condemn the thing that they are not able to prove by the word, & to make it seem to the simple, that the outward washing of the water were the cause of faith.  Langd. 
Why, is it not so? will you deny it? How say you? Will you deny it? I say, the child hath no faith before it is baptized: and therefore the baptising bringeth the faith. How say you to it? Make me a plain answer to this question.  Wood 
Now I perceive you go about nothing else, but to take vantage of my words. But by God's help, I will answer you so, 
Baptising of water is not the cause of faith. The Catholics do hold the contrary.  that you shall well see your sayings untrue. And yet I will not speak mine own words, but the words of the holy Ghost, out of the mouth of the prophets and Apostles: and then ask them whether they will deny it.  
You said, that faith cometh by Baptism, had by the use of material water. 
A Catholic paradox. The purpose of God's election standeth by grace and not by reason of works.  I must be so bold to ask you where jacob was baptized before he had faith. S. Paul saith in the ninth chapter to the Romans: Or ever the children were borne, or ever they had done either good or bad, that the purpose of God which is by election, might stand, not by the reason of works, but by the grace of the caller, the elder shall serve the younger. jacob I have loved, and Esau I hated. How think you, had this child faith or ever he were borne, or no? answer to this, if you can.  Lang. 
What, you speak of the old Law, jacob was not christened, but circumcised. I speak of Baptism and you are gone from baptising to the time of Circumcision: answer me to the baptising. And me think by your talk, you deny original sin and free will, 

Doctor Langdales' Argument, Children dying without Baptism may be saved.  
Ergo, children have no original sin.   by the words that you brought in of S. Paul.  
For if children can be saved without baptism, than it must needs follow, that children have no original sin, the which is put away in the baptising. But I think you know not what original sin is, nor free will neither me think by your talk.  Wood 
Yes, I praise God (I think) I can tell them all better than you can, me think even by your words. First I pray you what free will hath man to do good of himself? Tell me this first, & then I will answer to all your other questions that you have objected against me.  Lang. 
I say that all men have as much free will now, as Adam had before his fall. 
Absurd doctrine.   Wood 
I pray you how prove you that?  Lang. 
Thus I prove it, that as sin entered into the world, & by the means of one that sinned, all men became sinners, the which was by Adam, so by the obedience of man, 
Answer. This righteousness by jesus Christ cometh upon all men, not in taking away imperfections of nature, but in not imputing the imperfections of man to damnation.  righteousness came upon all men that had sinned, & set them as free as they were before their fall, the which was by jesus Christ. Rom. v.  Wood 
Oh Lord, what an overthrow have you given yourself here in original sin, and yet can not see it? For in proving that we have free will, you have denied quite original sin. For here you have declared that we be set as free by the death of Christ, as Adam was before his fall, & I am sure Adam had no original sin before his fall. If we be as free now as he was then, I marvel wherefore Paul complained thrice to God, to take away the sting of it, God making him answer, and saying: My grace is sufficient for thee.  
These words with divers other, approveth original sin in us: but not that it shall hurt Gods elect people, but that his grace is sufficient for all his. 

We are made free by the death of Christ, not from falling but from damnation due by the law for our falling.  
Original sin.   But you say in one place, it is not without baptism: and in an other place you put it away quite by the death of Christ: and in very deed you have spoken truer in the matter then you be aware of. For all that believe in Christ, are baptized in the blood of Christ that he shed on the Cross, & in the water that he sweat for pain & putting away of our sins at his death. And yet I say with David in the 51. Psalm: In sin was I borne, and in sin hath my mother conceived me: but in no such sin that shall be imputed, because I am borne of God by faith, as saint john saith. Therefore I am blessed, 
john, 3. Psal. 23.  as saith the Prophet: Because the Lord imputeth not my sin, and not because I have no sin: but because God hath not imputed my sins. Not of our own deserving, but of his free mercy he hath saved us. Where is now your free will become that you spoke of? 
Perfect doctrine.  If we have free will, than our salvation cometh of our own self, & not of God: the which is a great blasphemy against God and his word.  

james. 1.  For Saint james saith: Every good gift, and every perfect gift cometh from above, from the father of light, with whom is no variableness, neither is he changed into darkness. Of his own will he begat us. For the wind bloweth where it lusteth, and we hear the sound thereof, as saith S. john: But we cannot tell from whence it cometh, 
john. 3.  neither whether it goeth: Even so is it with every one that is borne of God. For S. Paul saith: It is God that worketh in us the will and also the deed, 
Phil. 2.  even of good will. Seing then that every good and perfect gift cometh from above, & lighteth upon whom it pleaseth God, and that he worketh in us both the will and the deed: me think all the rest of our own will is little worth, 
Adam's free will nothing.  or nought at all, unless it be to wickedness. So me think here be places enough to prove that a man hath no free will to do good of himself: with a hundred places more, that I could recite if time did serve. And as for original sin, I think I have declared my mind therein, how it remaineth in man: which you can not deny, unless you deny the word of God. Now, if you will suffer me, I will prove my saying of jacob and Esau, that I brought in, to prove that faith was before baptism, and you refused it, because (you said) jacob was not baptized. 
Faith was before baptism.  If you will give me leave, you shall see what I can say therein: for me think you think my talk long. This I said, because I saw he was sore offended at my sayings.  Lang. 
say what you can, For it availeth me to say nothing to you. 
D. Langdale seemeth to be put to silence.  For I was desired to send for you, to teach you, and there will no words of mine take place in you: but you go about to reprove me. say what you will for me.  Wood 
I take not upon me to teach you, but to answer to such things as you lay unto my charge: and I speak not mine own mind, but the mind of the holy Ghost, written by the Prophets and Apostles. Will you give me leave to answer briefly in that matter, that you may report to other what I hold? And he said, he was contented. But I think it was for nothing, but to have caught vantage of my words.  Wood 

Children dying without baptism are not therefore damned, speaking absolutely.  First, if you be remembered, you said, that if my child had died without baptism, if I had been the cause that it had not been baptized, the child should have been damned, and I too. How say you?  Lang. 
Yea that you should.  Wood 
That is most untrue. For the Prophet sayeth: The father shall not bear the child's offences, nor the child the father's offences: but the soul that sinneth shall die. 
Children bear not the offences of their fathers.  What could the child have done withal, if it had died without baptism? the child could not do withal. How say you unto this? And I am sure: that which I brought in in the old Law, to prove that faith is before baptism, is not disagreeable unto the word. For Circuncision was a figure of baptism. And that I may bring to prove baptism by, as well as S. Peter did: for he brought in noah's sloude, 
1. Pet. 3.  which was a long time before jacob & Esau, to prove baptism, saying: While the Ark was a preparing, 
Gene. 6.  wherein few (that is to say) eight souls were saved by water, like as Baptism also now saveth us, not in putting away of the filth of the flesh, but there is ● good conscience consenting to God.  
Here Peter proveth, that the water had not saved Noah and the other seven, no more than it saved all the rest, if it had not been for their faith, which faith now saveth us: not in putting away of the filthy sin of the flesh, by the washing of the water, but by a good conscience consenting unto God.  
But you said: If they be baptized with the water, if they die before they come to years of discretion, they be all saved: the which S. Peter is clean against, unless you grant that children have faith before they be baptized.  
Now I ask you what consent of conscience the children have, being infants. For you say they believe not, before they be baptized: Ergo, than they consent not to be baptized, because they believe not. And by this it followeth that none shallbe saved, although they be baptized. I would fain see how you can answer to this.  Lang. 
You are the most perverse man that ever I knew. You wot not what you say. The children are baptized in their 
* Nay rather in the faith of their Parents. Neither is it the faith of the Godfathers and Godmothers▪ that sanctyfieth the child but their diligence may help him in seeing him catechised.  Godfathers and Godmothers faith, and that is the good conscience that S. Peter speaketh of: and the Christening is the keeping of the law, that S. Paul speaketh of, saying: neither is Circumcision any thing worth, nor uncircumcision any thing worth, but keeping of the law is altogether. Like as the Circumcision was the keeping of the old law, so is baptism the keeping of the new law.  Wood 
Ah, me thought if you would talk with me, you should be fain to bring in the old law, to maintain your sayings by (for all that you refused it) when I brought it in. But yet it serveth not for your purpose, so much as you think for. For here you have confessed that neither circumcision availeth, nor uncircumcision: the which you yourself have coupled with Baptism, proving that none of them both prevaileth, but keeping of the law is altogether: the which law is kept (you say) by the outward signs: the which is nothing so, for Abraham believed God, & that was counted to him for righteousness: And this was before he was Circumcised. 

False doctrine of D. Langdale.  
first where he saith the keeping of the law is altogether.  
Secondly, that the keeping of the law standeth in the outward signs.  
Thirdly, that children dying before Baptism are damned.  
Fourthly, that children be baptized in the faith of their Godfathers and Godmothers. etc.  
Many called but few chosen. Luke▪ 12.   So the children believe before they be either Circumcised, or baptized, according to my first saying of jacob and Esau: jacob I loved, but Esau I hated.  
These words declared that jacob had faith in his mother's womb: also john Baptist was sanctified in his mother's womb, and therefore it was counted to them for righteousness: and I am sure, if they had died before, they had either received Circumcision or Baptism as concerning the outward deed, they should have been saved. For God's gifts and callings are such, that he cannot repent him of them. But by your saying he doth both repent and change. For you say, keeping of the outward law is altogether. But a bad excuse is as good as none at all.  
And where you said, the children be baptized in their Godfathers and Godmothers faith, they being all unbelievers, in what faith is that child baptized then? in none at all, by your own saying. Which words made him stamp and stare.  Lang. 
What? then you would count that there were very few believers, if there be not one of three that believeth. You enter into judgement against the people. Belike you think there be none that believe well unless they be of your mind. In deed than Christ's flock were a very little flock.  Wood 
In deed these be Christ's words, in the 12. of Luke, the which we may see to be very true. Yea you said, if there were not one amongst three, that were very few. But there is not one amongst three hundred, for any thing that I can see. For if there were, there would not be so many that would seek their neighbours goods & lives as there be.  Lang. 
Is the flock of Christ such a little flock as you speak of? you may call it a great flock. How many be there of them: Can you tell me?  Wood 
A pretty question, I promise you, it is that you ask me: as though I did make myself equal with God.  
No, no, you shall catch no such vantage of my words nor I know not how many there be. But I will tell you as nigh as I can. For therefore you look, I am sure, that I should enter into judgement.  Lang. 

God's elec●●on stands not by 〈◊〉 most 〈◊〉, but by the fewest. ●ath. 7. Luke. 12.  Yea, I pray you tell me as much as you can, seeing you be so cunning.  Wood 
You shall see my judgement in it by and by. First the Prophet: Fellow not a multitude to do evil, for they must go the wrong way. For the most go the wrong way. There is one point to know them.  
Then christ saith in the 7. of Mat. Broad is the way & wide is the gate that leadeth into destruction, and many there be that go in thereat: and straight is the gate, and narrow is the way that leadeth unto life, and few there be that find it. And in the xii. of Luke, it is written (which words were spoken of Christ) Come you little flock, it is my father's will to give you a kingdom. The third point is this. In the third of Mark and second of matthew: You (saith Christ) shall know the tree by the fruits. 
〈◊〉. 3. Math. 2.  A good tree bringeth forth good fruits, and a bad tree tree bringeth forth bad fruits: So by fruits I know them. For every tree that bringeth not forth good fruits, must be hewn down and cast into the fire (into hell I think Christ meant) and your fruits declare that you be one of them. 
〈◊〉 Arguments 〈…〉 to be 〈…〉 taketh 〈◊〉 against ●●odman 〈…〉.  Thus have I proved four ways that the people that shallbe saved, is but a small company in comparison of the rest. But if that be not enough, for the proof thereof, I have twenty ways more to prove it by, and you were never the near of your purpose.  Lang. 
What a naughty man are you? you would make the patientest man in the world angry with you. I think your talk is nothing but pride and vainglory, with frumps, and mocks, and despising & judging of men. It was time such a fellow were taken in deed. Such a one is enough to trouble a whole country. I think he is blest of GOD that took you: for you are not meet to be in a common wealth.  Wood 
With divers other such like words that I cannot recite, they came out so thick, with stamping and staring and chase as though he had been out of his wit. I held my peace, until he had made an end of his tormentors talk and then I spoke.  
Wherein have I said amiss? or have I not answered you unto every question that you have demanded of me? What fault can you find in one word that I have said? I dare say you can find none. I marvel why you take on thus against me, having no cause so to do.  Lang. 
No, no, you have not answered me to original sin, you deny original sin.  Wood 
With these words came in at the door M. james Gage: And I think he stood at the door a good while before he came in, and that Doctor Langdall saw him: For his face was to the door ward, 
〈◊〉. james 〈…〉 talk with Wood●●n.  and my face was from it.  Gage. 
Ah Woodman, me think master Doctor and you cannot agree.  Wood 
Yes sir me think we agree very well.  Lang. 
Without doubt sir he is the naughtiest man that ever I talked with in all my life: for he will have his own way in all things.  Gage. 
Woodman, leave that pride. Do not trust so much to your own wit. hearken to this man. This is a learned man, I tell you. He is known to be learned. For else he should not be allowed to preach before the Queen's majesty: and I dare say he will tell thee nothing, nor will thee to do nothing, but that he will do himself: and I dare say he will not go to the Devil to bring the thither: How say you M. Doc.? Thou mightest think us mad, if we would hurt ourselves to hurt thee. No I promise thee, my brother, neither I, nor no gentleman in the Country, I think of my conscience, but would thou shouldst do as well as their own bodies and souls, as a great many of them have said to thy face whilst thou wast at my brothers, the which thou canst not deny.  Wood 
Sir, I can say none otherwise but I was gently entreated at your brothers, both with meat and drink & gentle words, both of you and him, and divers other gentlemen: and I am sure you nor they can say, that you found me unreasonable at any time. For I said I was contented to learn of them that were able to teach me, and so I am, as God knoweth: and here M. Doctor (I think) can say no otherwise: for I dare say he can find no fault in the talk that we have had. 
D. Lang●●le com●●●ayneth to 〈◊〉 Gage of Woodman, causeless. Woodman falsely be●●ed.   Lang. 
No marry, I can find nothing else in you, I promise you master Gage, if you had been here, you would have said so yourself. He took me up in deed, and said he marveled how I durst preach. For he said, I understood not the scripture, but as far as natural reason comprehended? as though he understood all, and I nothing. With divers other such like words he made a great complaint to him on me, & said to master james Gage, he would make you believe that I could find no fault in in him. Yes iwis: he denieth original sin.  Gage. 
Yea? doth he so? by S. Mary that is a great matter, Woodman: leave that pride. That pride will come to nought. Can ye live without sin?  Wood 
Sir, now I perceive he will soon lie on me behind my back, when he will not stick to lie before my face.  
He saith I denied original sin: and it was he himself, as I will let you be judge in the matter. For as he went about to prove that man hath free will, he said we were set as free by the death of christ, 
D. Langdale denieth original sin, yet accuseth Woodman, for the which he is culpable himself.  as Adam was before his fall: which words prove plainly that we have no original sin: And I took him withal, & said: had Adam original sin before his fall? and than he could not tell what to say but cavilled with words, and said he meant not so: and therefore I marvel he is not ashamed to make such lies to my face, These words made them both astonied.  Gage. 
M. Doctor he said even now you could find no fault in all his talk. I will bid you ask him a question, that I will warrant you shall find fault enough, I pray you ask him how he believeth in the Sacrament of the Altar. I think he will make but a bad account thereof.  Wood 
Yes, I will make account good enough of that, by God's help.  Lang. 
Well, how say you to the sacrament of the altar?  Wood 
I say I know no such sacrament, unless christ be the altar that you mean.  Gage. 
Lo, I told you, you should soon find fault in him if you came to that point with him. You should have begun with that first, and never have talked with him about other things. What? 
Woodman knoweth no Sacrament of the Altar, unless they take Christ to be the Altar.  know ye not the sacrament of the altar?  Wood 
No sure, I know no such, unless christ be the altar that you mean: for Christ is the altar of all goodness. And if you mean Christ to be the altar of the sacrament you speak of, you shall soon hear my mind and belief therein.  Lang. 
Well, we mean Christ to be the altar. Say your mind, and go briefly to work: for I think it almost dinner. 
Woodman's judgement of the Sacrament.   Gage. 
I pray you go roundly to work, that you may make an end before dinner.  Woodman. 
Yes, you shall soon hear my mind therein by God's help. I do believe that whensoever I come to receive the sacrament of the body and blood of jesus Christ being truly ministered according to Christ's Institution I believing that Christ was borne of the virgin Mary, & that he was crucified on the cross, and shed his blood for the remission of my sins, and so take and eat the sacrament of bread and wine in that remembrance, that then I do receive wholly Christ, God and man, mystically by faith. This is my belief of the sacrament, the which no man is able to disprove.  Gage. 
By S. Mary I can find no fault in this. 
D. Langdale seeketh a knot in a rush.  How say you Master Doctor?  Lang. 
Sir, you see not so much in it as I do. For he goeth craftily to work: I tell you, as I have heard. For though he have granted that the faithful receiver receiveth the body of Christ, God and man, yet he hath not granted that it is the body of Christ before it be received, as you shall see by and by I warrant you, by his own words. 
Whether the Sacrament be be the body of Christ before it be received.  How say you? is it the body of Christ as soon as the words be spoken by the Priest or not? for these words will try him more than all the rest.  Wood 
Doth the word say that it is his body before it is received? if it do, I will say so to.  Gage. 
Why? then you shall agree well enough, if you will be tried by the word.  Wood 
Yes forsooth, that I will: God forbidden else.  Gage. 
Why? the word saith it is his body before it is eaten.  Wood 
Those words would I fain hear: 
Luke. ●2.  but I am sure they be not in the Bible.  Lang. 
No, that you shall see by and by (M. Gage quoth he) & turned to the xxii. of Luke, & there he read, When supper was done, Christ took bread, gave thanks, and broke it, 
Eating goeth before the words of consecrating.  and gave to his Disciples, and said: take, eat, this is my body. Then they spoke both at once: Here he saith it is his body.  Wood 
M. Gage, I do not deny but he called it his body but not before eating, as I said before. Wherefore I pray you mark the words. Christ said, Take, eat, I pray you Sir mark these words that he said, Take and eat, 
D. Langdale driven to his shifts.  and then he said, it was his body. So you see, eating goeth before. For he said: eat, this is my body. So according to the very word, I do believe it is his body. Which words made them both astonished.  Lang. 
Why, then by your saying, judas eat not the body of Christ. How say you? did he not?  Wood 
Nay, I ask you. Did he?  Lang 
I ask you.  Wood 
And I ask you.  Lang. 
And I ask you.  Woodman. 
Mary and I ask you. And I bid you answer if you dare for your life. For what soever you answer: unless you say as I have said, you will damn your own soul. For M. Gage, I protest before God, I would you should do as well as mine own own soul and body: & it lamenteth my hart to see how you be deceived with them: they be deceivers all the sort of them. He cannot answer to this, but either he must prove judas to be saved, or else he must prove that it is no body before it be received in faith, as dou shall well perceive by God's help, if he dare to answer the question.  Gage. 
Yes, I dare say he dareth. What? you need not to threaten him so.  Wood 
Then let him answer if he can.  
Then he said he knew what I would say to him: therefore he was much in doubt to answer the question.  Lang. 
Master Gage, I will tell you in your ear what words he will answer me, or ever I speak to him.  Wood 
Then he told M. Gage, a tale in his ear, & said:  Lang. 

D. Langdale afraid to answer to Richard Woodman.  I have told M. Gage what you will say.  Gage. 
Yea, and I will tell the truth for both parties.  Wood 
Well, how say you? did judas eat the body of christ or not?  Lang 
Yea, I say judas did eat the body of Christ.  Wood 
Then it must needs f●llowe, That judas hath everlasting life. 

The Catholics hold that judas did eat the body of Christ. Argument.  
Who so ever eateth the flesh of Christ hath everlasting life. john. 6.  
judas did eat the flesh of Christ: Ergo, judas hath everlasting life.   For Christ saith in the 6. of john: Who so eateth my flesh and drinketh my blood: hath eternal life, and I will raise him up at the last day. If judas did eat Christ'S body, I am sure you cannot deny but that he did both eat his flesh, and drink his blood, and then is judas saved by Christ's own words. Therefore now you are compelled to say that it was not Christ's body, or else that judas is saved.  Gage. 
Surely these be the very words that M.D. told me in mine ear, that you would say to him.  Wood 
Well, let us see, how well he can avoid this argument.  Lang. 
judas is damned, and yet he eat the body of christ: but he eat it unworthily, and therefore he is damned:  Wood 
Where find you that judas did eat the body of Christ unworthily?  Lang. 

S. Paul's words misalleaged by D. Langdale.  They be S. Paul's words. i. Corinth xi. chap.  Wood 
M. Gage, I desire you for god's sake mark my words well what I say. If S. Paul speak any such words there or in any other place, if there be any such words written in all the whole Bible, 
1. Cor. 11.  that ever any man eat the body of Christ unworthily, then say that I am the falsest man that ever you heard speak with tongue. But in deed these be the words of S. Paul: Who so eateth of this bread, and drinketh of this cup unworthily, eateth and drinketh his own damnation; 
Making no difference of the lords body expounded.  because he maketh no difference of the lords body: that is, because he presumeth to eat the sacrament of the lords body without saith, making no difference betwixt the sacrament and other bread and drink: And that is S. Paul's meaning, and not that any man doth or can eat the body of Christ 
* Christ speaketh of eating his flesh simply, without any determination of unworthiness: that is simply who soever believeth in Christ he shallbe saved neither is any unworthiness in believing in Christ.  unworthily. For who soever eateth the body of christ, hath everlasting life, as is aforesaid in the 6. of john. With which words one came from them to come to dinner in all the haste.  Gage. 
I am sorry. I would fain hear more of this talk but we shall have an other day well enough.  Lang. 
Nay M. Gage, I will never talk with him more: for he is the unreasonablest man that ever I talked with in all my life.  Wood 
Then M. Gage put of his cap and desired him that he would not refuse to talk with me, and that it might not be grievous to him. For he said: we will seek all the means possible to make him an honest man, and to keep him from burning, if we could. For if my brother and I had not been, he had been burned ere this tyme. Then there was great courtesy betwixt them.  Lang. 
Sir, for your sake, & for my master your brother's sakes and for his father's sake, 
Note well the working of this man's charity, to do for a man more at request, then for any compassion of the party.  and other of his friends sakes, that have spoken to me many times with weeping tears, I will do the best to him that I can: but for no love nor favour that I bear to him. I tell you truth.  Gage. 
Woodman, you hear what M.D. saith. When will you come again?  Wood 
Even when you will send for me. For I am a prisoner, and cannot come when I would. Or if I should desire to come, it will cost me money, and I have none to give: but if you send for me, it shall cost me none.  Gage. 
Well, I will send for you on Friday or saturday, at the farthest: for to morrow I must ride forth of town & I would fain hear your talk.  Wood 
Sir I would be very glad you should hear our talk always, and I trust in God you shall hear me say no thing, but the word of God shall be my warrant. So M. Gage took his leave and went his way to his lodging, which was right in my way as I went unto prisonward again: and when he came without my Lord Mountagues gates: there we met with one hood of Buxted, a Smith. Then said M. Gage.  Gage. 
Woodman, I had forgot one thing, that hood hath brought me in remembrance of as soon as I saw him, for he heard when the tale was told me.  Gage. 
hood, did not you hear when Smith of Framfield told me that he saw Woodman abroad in the City at liberty?  Hood. 
Yea forsooth, that I did.  Gage. 
Yea surely, and I was very glad, for I had well hoped you had been conformable. But I heard otherwise afterward again, that you had leave of the keeper to go abroad and speak openly in the streets, as you went up and down.  Wood 
In deed so the Marshal told me to day. 
Lewd tales and false lies raised upon Woodman.  But in deed I was never abroad since I came to prison, but when I was sent for, and in deed the same time I was abroad with my keeper, coming from the Bysh. and as I was coming, even not far from the Marshalsey, I saw goodman Smith, stand in a Wain unlading of Cheese & I asked him how he did, even as I went by and never stayed for the matter, and thereupon it did rise. So I departed from them, with my keeper to the Marshalsea again, where I now am merry I praise God therefore, as a sheep appointed to be slain.   

* The fourth examination of Richard Woodman, had before the Bishop of Winchester, the Bishop of Rochester, and a certain Doctor, with divers other Priests and Gentlemen, the xxv. day of May. Anno. 1557.  Woodman. 
I Was fet from the Marshalsea to the said Bishops and Priests, 
The 4. examination of Richard Woodman before the Bishop of Winchester. etc.  sitting in S. George's Church in Southwark by one of the Marshal's men and one of the sheriffs men, When I came before them, and had done my duty to them as nigh as I could, then said the Bishop of Winchester.  Winchester. 
What is your name?  Wood 
My name is Richard Woodman forsooth?  Winchester. 
Ah Woodman, you were taken and apprehended for heresy about a three years agone, 
This old Bishop of Chichester was Doct. day.  and were sent to prison in the kings Bench, and there remained a long time. Mine old Lord of Chichester, being a learned famous man well known in this realm of England, and almost throughout all Christendom. I think came to prison to you, and there, and at other places, called you before him divers times, travailing and persuading with you many ways (because he was your Ordinary) to pluck you from your heresies that you held, but he could by no means advertise you.  
Whereupon you were delivered to the Commissioners and they could do no good with you neither. 
Untrue. For B. Boner delivered him of his own accord at the burning of Philpot, upon other causes.  Then they sent you unto my Lord of Lond. My Lord of Lond. calling you before him divers times, labour was made unto him of your friends, that you might be released. My Lord having a good hope in you, that you would become an honest man, because he had heard so of you in times past, yea & you yourself promising him that you would go home and recant your heresies that you held, delivered you: sending also a letter of your recantation to the Commissary that he should see it done. 
False and untrue.  But as soon as you were out of his hands, you were as bad as ever you were, & would never fulfil your promise, but have hid yourself in the woods Bushes, Dens & Caves, and thus have continued ever since, till it was now of late. Then the Sheriff of that Shire (being a worshipful man) hearing thereof, sent certain of his men, & took you in a wood, & so carried you to his house. I cannot tell his name. What is your sheriffs name?  Wood 
Forsooth his name is sir Edward Gage.  Winc. 
Well, you were apprehended for heresy, 
Sir Edward Gage Shrieve of Sussex.  and being at M. Gauges three weeks or more, ye were gently entreated there, he and other Gentlemen persuading with you divers times, little prevailed.  
Then you appealed to the Bishop of Chichester that now is▪ The Sheriff like a worshipful man sent you to him, and he hath traveled with you, and other also, & can do no good with you, whereupon we have sent for you.  Wood 
Then I spoke to him. For I thought he would be long, before he would make an end. I thought he was a year in telling of those lies that he had told there against me already. Yea I kept silence from good words: but it was great pain and grief unto me (as David said).  
At length the fire was so kindled within my hart, that I could not choose but speak with my tongue: for I feared lest any of the company should have departed or ever I had answered to his lies, and so the Gospel to have been slandered by my long silence keeping. So I spoke I praise God therefore, and said: my Lord, I pray you let me now answer for myself, for it is time.  Winchest. 
I permit you to answer to these things that I have said.  Wood 
I thank God therefore. And I think myself happy (as Paul said when he was brought before king Agrippa) that I may this day answer for myself. My Lord I promise you there is never a word of your sayings true that you have alleged against me.  Winch. 
I can not tell, but thus it is reported of you. As for me, I never did see you before this day: but I am sure it is not all lies that I have said, 
Woodman charged with false matter.  as you report:  Wood 
Yes my Lord, there is never a true word of that you said. And ●urther, where you said you never saw me before this day, you have both heard me, and seen me, I dare say, before this day.  Winchester. 
I think I heard you in deed on sunday where you played the malapert ●ellow: but I cannot tell that I saw you. But I pray you, were you not taken in the woods by the sheriffs men?  Wood 
No sure, I was taken besides my house, I being in my house when they came, wherefore that is not true,  Winchester. 
Were not you at the Sheriffs 3. weeks.  Wood 
Yes that I was, a month just, and was gently entreated of him, I can say no otherwise: for I had meat and drink enough, and fair words.  Winch. 
Ah. I am well appayd: it is not all lies then, as it chanced. For I spoke, but of three weeks, and you confess a month yourself.  Woodman. 
Yet your tale is never the truer for that. For you said I was there three weeks for heresy, the which is not so. For I was not apprehended for heresy at the first, neither did mine old Lord of Chichester travail with me to pull me from heresy, as you said: for I held none then, neither do I now, as God knoweth neither was I sent to the Commissioners nor to the Bishop of London for heresy, neither was I delivered to him for any such thing, nor promised him to recant, as you said I did. Wherefore I marvel you be not ashamed to tell so many lies, being a bishop that should be an ensample to other.  Winch. 
Lo, what an arrogant heretic this same is. He will deny God: 
Winchester 〈◊〉 in i●dging. Richard Woodman cleareth himself of recantation.  for he that denieth his own hand denieth God.  Wood 
My Lord, judge not lest you be judged yourself. For as you have judged me, you shallbe judged, if you repent not. And if I have set my hand to any recantation, let it be seen to my shame, before this audience: For I will never deny mine own hand, by God's help.  Win. 
It is not here now, but I think it will be had well enough: but if it cannot be found, by whom will you be tried.  Wood 
Even by my Lord of London: for he dealt like a good man with me in that matter that I was sent to prison for.  
For it was upon the breach of a Statute, as Master Sheriff here can tell. 
The honest dealing of B Boner with Woodman herein.  For he was Sheriff then, as he is now, & can tell you how I was tossed up and down, from Sessions to Sessions: and because I would not consent that I had offended therein, they sent me to prison again.  
Then my Lord of Chichester being mine Ordinary, and I being his tenant: came to me, to persuade with me that I should have consented, 
This was Doct. Day.  to them, and to find myself in fault, where I was in none. To the which I would not agree, but I desired him that he would see me released of my wrong but he said he could not, but willed me or my friends to speak to the Commissioners for me, because it was a temporal matter: 
The cause and manner how Woodman was delivered by B. Boner.  and when I came before them, they sent me to my Lord of London, and my Lord of London was certified by the hands of almost thirty men, both esquires, Gentlemen, and Yeomen, the chiefest in all the country where I dwelled, that I had not offended in that matter that I was sent to prison for. Whereupon he delivered me, not willing me to recant heresies, for I held none (as God knoweth) neither do I now: nor I know not wherefore I was sent to prison, no more than any man here knoweth: for I was taken away from my work. 
Wherefore Woodman appealed to his Ordinary.   Winch. 
No? wherefore appealed you then to my Lord of Chichester, if it were not for heresy?  Wood 
Because there was laid to my charge that I had Baptised children, and married folks, the which I never did, for I was no where Minister. Wherefore I appealed to mine Ordinary, to purge myself thereof as I have. Wherefore if any man have any thing against me, let them speak, for I came not hither to accuse myself, neither will I.  Winch. 
Master Sheriff, can you tell upon what breach of Statute he was sent to prison first?  The Sheriff. 
Yea forsooth my Lord that I can.  Wood 
My Lord, if you will give me leave, I will show you the whole matter.  Winch. 
Nay, M. Sheriff, I pray you tell the matter, seeing you know it.  The Sheriff. 
My Lord it was for speaking to a Curate in the Pulpit, as I remember.  Winc. 
Ah, like enough, that he would not stick to reprove a Curate. 
The cause why Woodman was first apprehended.  For did you not see how he fashioned himself to speak to me in the Pulpit on Sunday? You played the maliperte fellow with me, and therefore it was no great marvel though he played that part with an other.  Woodman. 
Why, you will not blame me for that, I am sure. For we spoke for no other cause, but to purge ourselves of those heresies that you laid to our charge. For these were your words: Good people, these men that be brought before us, being here, deny Christ to be God, 
Rich. Woodman and his fellow prisoners falsely accused and belied of the B. of Winchester in the pulpit.  and the holy Ghost to be GOD (pointing to us with your left hand) the which might seem to the whole audience, that you meant us all. Wherefore to clear ourselves thereof, we spoke, and said we held no such thing. And you said you would cut out our tongues. But I am sure you have no such law.  Win. 
Yes, that we have, if you blaspheme, and as it chanced, I found such amongst you.  Wood 
In deed, after we spoke, you declared who they were, but not before, for you spoke generally. Wherefore we blasphemed not, but purged ourselves.  Winch. 
But I pray you, how can you purge yourself for speaking to the Curate that it is not heresy? 
Speaking to the curate in the pulpit made heresy.   Wood 
Forsooth these be the words of the Statute: Who soever doth interrupt any preacher or preachers, lawfully authorised by the Queen's Majesty, or by any other lawful Ordinary, that all such shall suffer three months imprisonment, 
Woodman cleareth himself from breach of the Statute.  and furthermore be brought to the quarter Sessions, there (being sorry for the same) to be released upon his goodabering one whole year. But I had not so offended as it was well proved. For he that I spoke too, was not lawfully authorised, nor had not put away his wife. Wherefore it was not lawful for him to preach by your own law, and therefore I broke not the Statute, though I spoke to him.  Winch. 
I am glad. I perceive this man speaketh against priests marriages, he is not contented with priests that have wives. He is honester man, 
Note the pretty shift of this Catholic Prelate.  than I took him for, M. Sheriff, have him away. I am glad he loveth not priests Marriages.  Wood 
Then I would have answered to his sayings, but he would in no wise hear me, but bade the Sheriff have me away. So the Sheriff took me by the hand, & plucked me away, and would not let me speak, but going out of the Chancel door, I said: I would show him the whole matter, if he would have given me leave, but seeing he will not, if he will let me go so, they shall see whether I will not go home to my wife and children, and keep them as my bounden duty is, by the help of God. So I was sent to the Marshalsea again, where I now am merry, I praise God therefore, as a sheep appointed to be slain.  
Moreover, I was credibly informed by one of our brethren that heard our talk, that the Bishop said when I was gone, that they would take me whilst I was somewhat good. Which words seemed to many of the people that were there, that I spoke against priests marriages, but I did not, but did not only answer to such questions as he asked me, as you shall perceive well by the words if you mark them, which words were these.  
How can you purge yourself from heresy, for talking to the Curate in the Pulpit, and not offend the Statute, said the Bishops? 

Woodman falsely taken to spea●e against priests marriage.  
A Priest keeping his wife yet would needs hold again with Papistry.   meaning thereby I think to have taken vantage of my words: but it was not Gods will that he should at that tyme. For I answered him by the words of the Statute, which words be as hereafter followeth (that is): whosoever doth interrupt any preacher, or preachers lawfully authorised by the Queen's Majesty, or by any other lawful Ordinary, that all such shall suffer three months imprisonment. But I proved that this man was not lawfully authorised to preach (by their own law) because he had not put away his wife. For their law is, that no Priest may say Mass, nor preach with the Mass, but he must first be separated from his wife. That is because honest marriages be good and commendable, 
A Priest keeping his wife yet would needs hold again with Papistry.  and theirs nought and abominable, therefore they cannot dwell together.  
Now, I give you all to understand, that I did not reprove this Priest he cause he had a wife, but because he taught false doctrine, which grieved my soul, because he had been a fervent Preacher against the Mass and all the Idolatry thereof seven years before, and then came & held with it again: for the which cause I reproved him in the Pulpit. And the words that I spoke to him are written in divers of my examinations of my first imprisonment for that same. 
Richard Woodman saving himself from his enemies by their own law.  But in very deed, I knew not of the Statute when I reproved him. But because I was sent to prison upon the breach of it, I bought a Statute book, & when I had perused it, I perceive I had not offended by their own law: and therefore still when I was called to answer, I answered them with their own law. But yet they kept me in prison a year and almost three quarters or ever I was released. I was at mine answer for that eighten times. If any think I do not allow Bishops and priests marriages, let them look in my first examination before the Bishop of Chichester that now is, during this my imprisonment, and there they shall find what I have found in the matter. The truth is, I looked to be condemned with my brother that same day. But we may also see that they can do nothing but as God will permit them to do. But when the time is full come, I trust in God, I shall run that joyful race that my brethren have done. Thus I commit you all into the hands of God, who is the preserver, defender, and keeper of all his elect for evermore. Amen.   

* The fift examination of Richard Woodman, had before the Bishop of Winchester, the Archdeacon of Cant. Doct. Langdale, with a fat headed Priest and other whose names I know not, with certain also of the Commissioners, at S. mary's Oueries church in Southwark, in the presence, of three C. people at the least, the xv. day of june. An. 1557.  WInchester. 

The fift examination of Richard Woodman, before the B. of Winchester, and divers other. june. 15. Anno. 1557.  Woodman, you were before us the last day and would not be acknown in any wise that you were sent to prison for heresy, and called for your accusers and stood stoutly in defending of yourself, and in your departing I had thought you had spoken against priests Marriages, thinking by your words we should have found you an honest man, and conformable when we had called you before us again. You told such a fair tale for yourself, as though you had been free from all that was laid to your charge. For you said it was all lies that I told against you: but since I have proved the contrary, as here is your own hand to show. By the which I have proved that you reproved not the priest for lacking of authority, and because he had not put away his wife, but because you liked not his preaching. For in deed I took it that you reproved him for because he was not lawfully authorised, but I have proved the contrary since.  Wood 
I told you not that I did either reprove him for lack of authority, or because I liked not his preaching, but I told you wherefore I was first sent to prison. For you said I was sent to prison for heresy, & made a long tale against me. And in deed I told you that there was never a word of your sayings true, but was all lies, as it was in deed. For I never was sent to prison for heresy, neither held I any then, nor do now. I take heaven and earth to witness, but I told you I was sent to prison upon the breach of a Statute, which was for speaking to a Priest in the Pulpit, and for that cause the justices of that country had thought I had offended the Statute, and called me before them, and would have had me to have been bound to my good abearing, and because I refused it, they sent me to prison. And these be the words of the Statute, as I told you the last day. If any man do interrupt any preacher or preachers, lawfully authorised by the Queen's Majesty, or by any other lawful Ordinary, 
The words of the statute.  that then every party that so offendeth, shall suffer three months imprisonment, and furthermore be brought to the quarter Sessions, and there being sorry for the the same, and also bound for his good abearing, one whole year, to be released, or else to remain to prison again.  
And when I was in prison, I bought a Statute book which when I had perused over, 
No breach of this Statute, & why.  I found by the words thereof that I had not offended, because he was not lawfully authorised, as the Bishop of London was certified by the hands almost of thirty. men: both esquires, Gentlemen and Yeomen, the chiefest in all that Country. For he had not put away his wife, and therefore the Statute took no place on me, as I told you the other day. Wherefore my Lord of London seeing me having so much wrong, did like a good man to me in that matter, & released me. Now when I had told you this matter, you bade the Sheriff have me away: You said you were glad I h●lde against priests Marriages, because I answered to the question you asked me.  The fat Priest. 
My Lord, do you not hear what he saith by my Lord of London? 
The Priest scannet● upon the meaning of Woodman.  He saith he is a good man in that he released him, but he meaneth that he is good in nothing else.  Wood 
What? can you tell what I mean? let every man say as he findeth: he did justly to me in that matter. I say if he be not good in any thing else, as you say, he shall answer for it, and not I: for I have nothing to do with others men's matters.  Winc. 
Well, how say you? how liked you his preaching? I pray you tell us.  Wood 
That is no matter how I liked it. How soever I liked it, I offended not the Statute. 
See how nearly these men seek matter against him whereby to trap him.  Wherefore you have nothing to say to me for that I am sure.  Winc. 
Well, how like you this then? Here is your own hand writing: I am sure you will not deny it. Will you look on it?  Wood 
It is mine own handy work in deed, the which by God's help I will never deny, nor never did yet, I praise God therefore.  Winchester. 
And hear is good gear I tell you. I pray you hearken well to it: these be the words, before the Commissioners. How say you? Do you not believe, as soon as the words be spoken by the Priest, that there remaineth neither bread nor wine, but only the very body of Christ, both flesh and blood as he was borne of the virgin Mary? these were the words of the Commissioners.  
And then thou saidest: thou durst not say otherwise then the scripture saith. 
Luke. ●●. W●odman charged with his answers before the Commissioners at his last examination.  I cannot find (said you) that it is the body of Christ before it is received by faith, bringing in the xxii. of Luke, saying: Christ said, take, eat, this is my body: so I cannot prove that it is his body before it is eaten. Then said the Commissioners: did not judas eat Christ's body? And if you can prove that judas is saved (said you) I must grant that he eat his body. For christ saith in the sixth of john: Who so eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day: which words prove (said you) that if judas eat the body of Christ, he must needs be saved. How say you now? did judas eat the body of Christ, or no?  Wood 
Then I perceived they went about nothing but to catch words of me in his Diocese, to condemn me with. 
D. White B of Winchester bend to have the blood of Woodman.  Though I should confound him never so much, I perceived that he was fully bend thereto. To whom I answered and said:  
I will answer you to no such thing, for I am none of your Diocese: Wherefore I will not answer to you.  Winchester. 
Thou art within my Diocese, and thou hast offended within my Diocese: and therefore I will have to do with thee.  Wood 
Have to do with me and you will: 
Richard Woodman appealeth from the B. of Winchester, to his own Ordinary.  but I will have nothing to do with you. I tell you plainly: For though I be now in your Diocese, I have not offended in your diocese: if I have, show me wherein.  Winc. 
Marry here is thine own hand writing, the which thou affirmedst in my Diocese.  Wood 
I do not deny, but it is mine own hand writing: but that proveth never the more that I have offended in your Diocese: for that doth but declare what talk there was betwixt the Commissioners and me, the which you have nothing to do withal.  Winchest. 
No? hold him a book, and thou shalt swear, whether thou holdest it now or not, & whether thou wrotest it not in my Diocese, as I think thou didst: Lay thy hand on the book.  Wood 
I will not be sworn for you: 
Woodman refuseth to swear or answer before Winchester being not his Ordinary.  for I am not of your Diocese, and therefore you have nothing to do with me. And as for the writing of that same, I never wrote word of it in your Diocese.  Lang. 
No? did you not? my Lord let me see: I will find where you wrote it.  Wood 
Then he took it & looked on it, and anon he found that I was sent for out of the King's bench, to come before the Commissioners.  Lang. 
My Lord, here you may see it was in the kings Bench, the which is in your Diocese.  Wood 
Although I were fet out of the King's Bench, that proveth not that I wrote it there, nor I did not, I promise you truly.  The fat Priest. 
Where wrote you it then?  Wood 
Nay, I own you not so much service to tell you: find it out as well as you can: For I perceive you go about to shed my blood.  Winchester. 
It is no great matter where it was written: it is here, and he denieth not but he wrote it. You shall hear more of it. Here the Commissioners asked you whether judas did eat any more than bare bread, and you answered, that he eat more than bare bread.  
Whereupon they sent you away back to the Kings Bench again, and asked you not what more, for the which cause (as you have written here) you had a hell burning in your conscience. 
 For you had thought they would have sent a discharge to the kings Bench, and so let me go (said you) and Register my name in their books, that I had granted that judas did eat the body of Christ, and so the Gospel should have been slandered by me. For the which cause I was in such case, I could scantly eat, drink, or sleep for that space, as all my prison fellows can testify. If all you (I say) that go to the Church of Satan, and there hear the detestable doctrine, that they spit, and spew out in their Churches, and Pulpits to the great dishonour of God, if all you (I say) that come there, had such a hell burning in your conscience for the time, as I had till I came before them again & had uttered my conscience, more plainly. I dare say you would come there no more. All this is your writing is it not? how say you?  Woodman. 
I do not deny, but it was mine own deed.  Winch. 
And I pray you, where is there such spitting and spewing out of false doctrine as you speak of?  Wood 
In the synagogue of Satan, where God is dishonoured with false doctrine.  Winc. 
And I pray you, where is one of them?  Wood 
Nay, that judge yourself: I came not hither to be a judge.  Winc. 
Well, here you have affirmed that judas (your M.) eat more than bread: but yet he eat not the body of Christ as you have declared by your words. For you had a hell burning in your conscience, because you were in doubt, that the commissioners understood by your words that judas had eaten the body of christ, because you said, he eat more than bread. Therefore thou hadst a great sort of Devils in thee, for in hell he many Devils: and therefore the devil, and judas is thy master, by thine own words.  Wood 
Nay, I defy judas, and the Devil, and his servants: for they be your masters and you serve them, for any thing that I can see, I tell you truth.  Winchest. 
Nay, they be thy masters. 

* The Bishop's Argument.  
The devil is master in hel● Woodman felt a burning hell in his 〈◊〉. Ergo, the devil was Wood●●● Master.  
* Answer.  
Hell is taken in Scripture two ways, 〈◊〉 for the place where damned spi●●● and souls be tormented for ever 〈…〉 this life: or else for God's correc●●● and anguish of the soul in this life 〈◊〉 sometime is felt so sharp, that it ●●●embled to hell itself. As where 〈◊〉: The Lord bringeth to hell and 〈◊〉 out again. etc. Tob. 13. The 〈◊〉 of hell have found me. etc. Psal. ●●.   For the devil is master where hell is, and thou saidest thou hadst a hell burning in thee. I pray thee tell me how thou canst avoid it but that the Devil was in thee by thine own saying.  Wood 
The hell that I had, was the loving correction of GOD toward me, to call me to repentance that I should not offend God and his people in leaving things so dark, as I left that. For the which cause, my conscience bore me record I had not done well, as at all times I have felt the sting of it when I have broken the commandments of God by any means, as all god's people do, I dare say, and it is the loving kindness of god towards them, to drive them to repentance. But it is to be thought that your conscience is never troubled, how wickedly soever you do. For if it were, it should not be so strange to you as you make it, which declareth plainly whose servant you be.  Winch. 
What a naughty fellow is this? This is such a perverse villain as I never talked with in all my life. Hold him a book, I will make him swear, to answer directly to such things, as I will demand of him: and if he will not answer, I will condemn him.  Wood 

 Call you me a fellow? I am such a fellow, I tell you, that will drive you all to hell if you consent to the shedding of my blood, and you shall have blood to drink as said S. john in his Revelation the ix. chapter and being in hell, you shall be compelled to say for pain of conscience: this is the man that we had in derision, & thought his life madness, and his end to be without honour, but now we may see how he is counted among the saints of God, and we are punished. This shall you see in hell, if you repent it not, if you do condemn me. This you shall find in the fift chapter of the book of wisdom, & therefore take heed what you do, I give you counsel.  Winchester. 
Wisdom? What speakest thou of wisdom? thou never hadst it: for thou art as very a ●oole as ●uer I heard speak.  Wood 
Do you not know that the foolish things of this world must confound the wise things? 
1. Cor. ●.  Wherefore it grieveth me not to be called a fool at your hand.  Winchest. 
Nay thou art none of those fools: thou art an obstinate fool, and an heretic. Lay hand on the book, and answer to such things as I will lay against thee.  Woodman. 
I will not lay hand on the book for none of you all, You be not my Bishop, and therefore I will have nothing to do with you.  Winch. 
I will have to do with you. 
Rich. Woodman again refuseth to swear or answer before the Bishop being not his Ordinary.  This man is with out law, he careth not for the king nor Queen, I dare say for he will not obey their laws. Let me see the Kings Commission. I will see whether he will obey that or not.  Wood 
I would you loved the king and Queen's Majesty, no worse than I do, if it pleased God: You would not do as you do then.  Winch. 
Hold him a book, he is a rank heretic. Thou shalt answer to such things as I will demand of thee.  Wood 
I take heaven and earth to record I am no heretic, neither can I tell wherefore I am brought to prison, no more than any man can here tell, and therewith I looked round about on the people, and said to the Bishop: If you have any just cause against me, worthy of death ●ay it against me, and let me have it: for I refuse not to die (I praise God) for the truths sake, if I had x. lives. If you have no cause let me go home (I pray you) to my wife & children to see them kept, and other poor folk that I would set a work by the help of God. I have set a work a hundredth persons ere this, all the year together, and was unjustly taken from them: but God forgive them that did it if it be his will.  Winchester. 
Do you not see how he looketh about for help: But I would see any man show thee a cheerful countenance, and especially you that be of my Diocese. 
A charitable commandment of a Catholic Prelate under pain of excommunication, no man to say: God strengthen him.  If any of you bid God strengthen him, or take him by the hand, or embrace him, or show him a cheerful countenance, you shall be excommunicated, and shall not be received in again, till you have done open penance, and therefore beware of it.  Wood 
I look for no help of men, for God is on my side I praise him therefore, and therefore I need not not care who be against me, neither do I care.  
Then they cried: away with him, and bring us an other. So I was carried again to the Marshalsea, where I am now merry (I praise God therefore) as a sheep appointed to be slain. But for lack of time, I have left out much of our talk, but this is the chiefest of it.   

¶ The 6. and last examinations of Richard Woodman written and copied with his own hand.  
BE it known unto all men by this present writing that I Richard Woodman, sometime of the parish of Warbelton, in the County of Sussex: was condemned for gods everlasting truth an. 1557. july. 16▪ by the bishop of Winchester, in the church of S. Mary Oueries in Southwark, there sitting with him the same time the bishop of Chichester, the Archdeacon of Caunterbury Doctor Langdale, M. Roper with a fat headed Priest, I cannot tell his name All these consented to the shedding of my blood, upon this occasion, as here after followeth.  
I affirmed that judas received the sacrament with a sop and the Devil withal, and because I would not be sworn upon a book to answer directly to such Articles as he would declare to me: and because I would not believe that there remained neither bread nor wine after the words of consecration and that the body of Christ could not be received of any but of the faithful. For these Articles I was condemned, as hereafter shall follow more at large, by the help of God.  
First, the Bishop said when I came before him.  Win. 
You were before us on Monday last passed: 
The sixth examination of Richard Woodman, before the Bishop of Winchester & divers other in the Church of S. Marry Queries.  & there you affirmed certain heresies. How say you now? Do you hold them still, or will you revoke them?  Wood 
I held no heresies then, neither do I now, as the Lord knoweth.  Win. 
No? did you not affirm, that judas received bread? which is no heresy, unless you tell what more than bread.  Wood 
Is it heresy to say that judas received more than bread? I said he received more than bare bread: for he received the Sacrament, that was prepared to show forth the lords death: and because he presumed to eat without saith, he eat the devil withal, as the words of Christ declare: after he eat the sop, the Devil entered into him, as you cannot deny.  Winc. 
Hold him a book. I will have you answer directly whether judas did eat the body of Christ, or no.  Wood 

Richard Woodman again refuseth Winchester to be his judge.  I will answer no more: for I am not of your Diocese: wherefore I will have nothing to do with you.  Winc. 
No, you be in my Diocese, and you be of my Diocese because you have offended in my Diocese.  Wood 
I am not of your Diocese, although I am in your Diocese: and I was brought into your Diocese against my will: and I have not offended in your Diocese: if I have, tell me wherein.  Winchester. 
Here is your own hand writing, the which is heresy. 
Truth taken for heresy.  These be the words. I cannot find (say you) that it is the body of christ to any, before it be received in faith. How say you? is not this your own hand writing?  Wood 
Yea, I do not deny but it is mine own hand writing: but when, or where was it written, or where were the wo●des spoken?  
Before the Commissioners: and here is one of them: Master Roper, 
M. Roper Commissioner, and witness against Woodman.  the words were spoken before you. Were they not?  Roper. 
Yes in deed, that they were Woodman. I am sure you will not deny them: for you have written the words even as you spoke them.  Wood 
No sir, in deed I will not deny but that I spoke them and I am glad that you have seen it. For you may see by that whether I lie or not.  Roper. 

Woodman's hand writing brought in against him.  In deed the words be written word by word as we spoke them.  Winchest. 
Well, here you affirm that it is your own deed. How say you now? Will you be sorry for it, and become an honest man?  Wood 
My Lord, I trust no man can say, but that I am an honest man: and as for that, I marvel that you will lay it to my charge, knowing that my Lord of London discharged me of all matters that were laid against me, when I was released of him.  Winc. 
You were released▪ and it might fortune, it was not laid to your charge then: 
Woodman first released, and yet called to account again, against all good order.  therefore we lay it to your charge now because you be suspected to be an heretic: and we may call you before us, and examine you upon your faith upon suspicion.  Wood 
In deed S. Peter willeth me to render account of my hope that I have in God, and I am contented so to do, if it please my Bishop to hear me.  Chichester. 
Yes I pray you let us hear it.  Wood 
I do believe in God the father almighty, maker of heaven & of earth, and of all things visible & invisible, and in one Lord jesus christ, my saviour very God and man. I believe in God the holy Ghost, the comforter of all Gods elect people, and that he is equal with the father, and the son I believe the true Catholic church, and all the sacraments that belongeth thereto. Thus I have rendered account of my hope that I have of my salvation.  Winch. 
And how believe you in the blessed sacrament of the altar? 
Sacrament of the Altar.  And with that word they all put of their caps to that abominable Idol.  Wood 
I pray you be contented: for I will not answer to any more questions: for I perceive you go about to shed my blood.  Winch. 
No, hold him a book. If he refuse to swear, he is an Anabaptist, 
Woodman made an Anabaptist, because he will not swear before him that is not his Ordinary.  and shall be excommunicated.  Wood 
I will not swear for you, excommunicate me if you will. For you be not meet to take an oath, for you laid heresies to my charge in yonder pulpit, the which you are not able to prove: wherefore you be not meet to take an oath of any man. And as for me, I am not of your diocese, nor will have any thing to do with you.  Winchester. 
I will have to do with thee: and I say thou art a strong heretic.  Wood 
Yea, all truth is heresy with you: but I am content to show you my mind, 
All truth is heresy, with these men.  how I believe on the sacrament of the body and blood of jesus Christ, without flattering. For that you look for, I am sure. But I will meddle no ●urther: But what I hold myself of it. I will not meddle of any other man's belief on it.  N Harp. 
Why? I am sure all men's faith ought to be alike.  Wood 
Yea, I grant you so, that all true Christians faith ought to be alike. But I will answer for myself.  N. Harp. 
Well, let us hear what you say to it.  Wood 
I do believe that when I come to receive the Sacrament of the body and blood of jesus Christ, if it be truly ministered according to Christ's institution, 
Woodman's confession of the Sacrament.  I coming in faith, as I trust in God I will, whensoever I come to receive it, I believing that Christ was borne for me: & that he suffered death for the remission of my sins, and that I shallbe saved by his death and blood shedding, and so receive the Sacrament of bread and wine in that remembrance, that then I do receive whole Christ, God and man, mystically, by faith. This is my belief on the sacrament.  
Then they spoke all at once, saying: 
Mystically.  mystically by faith The fat priest. What a fool art thou? mystically by faith thou canst not tell what mystically is?  Wood 
If I be a fool, so take me: 
1. Cor. 1.  But God hath chosen such fools of this world to confound such wife things as you are.  The fat priest. 
I pray thee what is mystically? 
What is Mystically▪   Wood 
I take mystically to be the faith that is in us, that the world seethe not, but God only.  Winch. 
He cannot tell what he saith. Answer to the Sacrament of the altar, whether it be not the body of Christ before it be received, and whether it be not the body of Christ to whom soever receiveth it. Tell me, or else I will excommunicate thee.  Wood 
I have said as much as I will say: excommunicate me if you will. 

Woodman again appealeth to his Ordina●●●lye.  
M. Christopherson B. of Chichester his Ordina●●, not yet consecrated.   I am none of your Diocese The Bishop of Chichester is mine Ordinary. Let him do it, if you will needs have my blood, that it may be required at his hands.  Chichest. 
I am not consecrated yet, I told you when you were with me.  Wood 
No in deed, your kine bring forth nothing but Cow calves, as it chanceth now: Meaning thereby that he had not his Bulls from Rome.  
Then they were all in a great rage with me, and called me all to nought, and said I was out of my w●t, because I spoke fervently to every man's question: all the which I cannot remember: but I said:  
So Festus said to Paul when he spoke the words of soberness and truth out of the spirit of God, as I do. But as ye have judged me, you be yourselves. You will go to hell all the sort of you, if you condemn me, if you repent i● not with speed.  Wood 
Then my keeper and the sheriffs deputy Fuller, rebuked me, because I spoke so sharply to them. 
Woodman for hi● fervent speech rebuked.  And I said: I pray you let me alone: I answer for my life.  
Then there was much ado, that I should keep silence, and so I held my peace. Then spoke the Bishop of Winchester and the Archdeacon of Caunterbury, saying: we go not about to condemn thee, but go about to save thy soul, if thou wilt be ruled one do as we would have thee.  Wood 
To save my soul? nay you can not save my soul. My soul is saved already, I praise God therefore. There can no man save my soul, but jesus Christ: and he it is that hath saved my soul before the foundation of that would was laid.  The fat Priest. 
What an heresy is that my Lord? 
This fat Priest well seen in the Scriptures.  here is an heresy. He saith his soul was saved before the foundations we●e laid. Thou canst not tell what thou sayest. Was thy soul saved before it was?  Wood 
Yes I praise God, I can tell what I say, & I say the truth. Look in the first of the Ephesians, and there you shall find it, where Paul saith: Blessed be God the Father of our Lord jesus Christ▪ 
Ephes 1.  which hath blessed us with all manner of spiritual blessings in heavenly things by Christ, according as he hath chosen us in himself before the foundation of the earth was laid, that we should be holy and without blame before him, through love, and thereto were we predestinated. 
jesus Christ only Saviour of 〈◊〉 soul, and not man.  These be the words of Paul, and I believe they be most true. And therefore it is my faith, in and by jesus Christ that saveth, and not you or any man else.  The fat priest. 
What? faith without works? Saint james saith: faith without works is dead, and we have free will to do good works.  Wood 
I would not that any of you should think that I do disallow good works. 
Good wo●●e● not disallowed.  For a good faith cannot be without good works. Yet not of ourselves, but it is the gift of God, as saith S. Paul to the philippians, the 2. Chapt. It is God that worketh in us both the will and also the deed, even of good will.  Winchester. 
Make an end: answer to me. Here is your Ordinary, the Archdeacon of Caunterbury: 
Phil. 2. The Archdeacon of Canterbury made Ordinary by the Cardinal to examine Richard Woodman.  he is made your Ordinary by my Lord Cardinal: and he hath authority to examine you of your faith upon a book, to answer to such Articles as he will lay to you. And I pray you refuse it not: for the danger is great if you do. Wherefore we desire you show yourself a subject in this matter.  
Then they spoke all, and said: lo, my Lord desireth you gently to answer to him, and so we do all. For if you refuse to take an oath, he may excommunicate you. For my Lord Cardinal may put whom he will in the Bishop's office, until he is consecrated.  Wood 
I know not so much. If you will give me time to learn the truth of it (if I can prove it be as you say) I will tell you my mind in any thing that he shall demand of me, without any flattering.  Priest. 
My Lord and all we tell thee it is true: & therefore answer to him.  Wood 
I will believe none of you all, for you be turn coats, 
Richard ●oodman challengeth 〈◊〉 judges 〈◊〉 ●e all 〈◊〉 coats 〈◊〉 chaunge●●●ges.  & chaungelinges, & be wavering minded, as saith S. james: you be neither hot nor cold, as saith S. john, therefore God will spew you out of his mouth. Wherefore I can believe none of you all, I tell you truth.  Winchest. 
What? be we turn coats and chaungelinges? what meanest thou by that?  Wood 
I mean that in king Edward's time you taught the doctrine that was set forth then, every one of you, and now you teach the contrary: and therefore I call you turn coats, and chaungelinges, as I may well enough. Which words made the most part of them to quake.  Winc. 
Nay, not all, as it chanced.  Wood 
No? I pray you where were you then?  Winch. 
I was in the Tower, as the Lieutenant will bear me record.  Wood 
If you were in the Tower, it was not therefore, I dare say: it was for some other matter.  
Then they took all hart of grace, and said: my Lord, he cometh to examine you, we think: if he will not answer to the Articles, you were best to excommunicate him.  Winch. 
He is the naughtiest varlet heretic, that ever I knew. I will read the sentence against him.  Wood 

The free speech of Woodman 〈◊〉 the Bishops and Priests.  Then they spoke all at once: and I answered then as fast as I could. But I can not remember it all, the words came out so thick, & that I spared them not (I praise God therefore) for I spoke freely.  
Then they that stood by, rebuked me, & said: you can not tell to whom you speak I think.  Wood 
No? think you so? they be but men, I am sure I have spoken to as good as they be, and better than they will ever be, for any thing that I can see, if they repent not with speed.  Winc. 

Winchester about to read the Sentence.  give ear: for I will read sentence against you.  Wood 
Will you so? wherefore will you? you have no just cause to excommunicate me: and therefore if you do condemn me you willbe condemned in hell, if you repent not: and I praise God. I am not afraid to die for God's sake, if I had a hundred lives.  Winch. 
For God's sake? nay for the devils sake. Thou sayest thou art not afraid to die: No more was judas that hanged himself, as thou wilt kill thyself wilfully, because thou wilt not be ruled.  Wood 
Nay, I defy the devil, judas and all their members. And judas flesh was not afraid, but his spirit and conscience was afraid, and therefore despaired, and hung himself. But I praise God, I feel no loathsomeness in my flesh to die, but a joyful conscience and a willing mind thereto. Wherefore my flesh is subdued to it, I praise God: and therefore I am not afraid of death.  Chichester. 
Woodman, for God's sake be ruled. You know what you said to me at my house. I could say more if I would.  Wood 

Read in the first examination of Woodman pag. in the 2. edition 2176.  Say what you can: the most fault that you found in me was, because I praised the living God, and because I said, I praise God, and the Lord: which you ought to be ashamed of, if you have any grace, for I told you where the words were written.  Winc. 
Well: how say you? will you confess that judas received the body of Christ unworthily? tell me plainly.  Wood 

No man can receive the body of Christ unworthily.  My Lord, if you, or any of you all can prove before all this audience, in all the bible, that any man ever eat the body of Christ unworthily, than I will be with you in all things that you will demand of me: of the which matter I desire all this people to be witness.  Priest. 
Will you so? then we shall agree well enough, S. Paul saith so.  Woodman. 
I pray you where sayeth he so? rehearse the words.  Priest. 
In the xi. of the first to the Corinthians, he sayeth: Who so eateth of this bread, and drinketh of this cup unworthily, 
1. Cor. 11.  eateth and drinketh his own damnation, because he maketh no difference of the lords body.  Wood 
Doth these words prove that judas eat the body of Christ unworthily? I pray you let me see them. They were contented. Then said I: these be the words even that you said. 
The place of S. Paul 1. Cor. 11. expounded.  Good people, hearken well to them: Who so eateth of this bread, & drinketh of this cup unworthily: He saith not, who so eateth of this body unworthily, or drinketh of this blood unworthily. But he sayeth: Who so eateth of this bread, 
What it meaneth to make no difference of the lords body.  and drinketh of this cup unworthily (which is the sacrament) eateth and drinketh his own damnation, because he maketh no difference of the sacrament which representeth the lords body, and other bread and drink. Here good people, you may all see they are not able to prove their sayings true. Wherefore I can not believe them in any thing that they do.  Winc. 
Thou art a rank heretic in deed. Art thou an expounder? Now I will read sentence against thee.  Wood 
judge not least you be judged. For as you have judged me, you be yourself. Then he read the Sentence. 
Winchester readeth sentence against Woodman and cannot tell wherefore.  Why, said I? Will you read the Sentence against me, and can not tell wherefore.?  Winc. 
Thou art an heretic, and therefore thou shalt be excommunicated.  Wood 
I am no heretic, I take heaven & earth to witness, I defy all heretics: and if you condemn me, you willbe damned, if you repent it not. But God give you grace to repent all if it be his will: 
Richard Woodman condemned & carried to the marshalsea, being not suffered to speak.  and so he read forth the sentence in latin, but what he said, God knoweth, and not I. God be judge between them & me. When he had done, I would have talked my mind to them, but they cried away, away with him. So I was carried to the Marshalsea again, where I am, & shallbe as long as it shall please God: & I praise god most heartily, that ever he hath elected, & predestinated me to come to so high dignity, as to bear rebuke for his name's sake: his name be praised therefore, for ever and ever. Amen.  
And thus have you the Examinations of this blessed Woodman, or rather Goodman: wherein may appear as well the great grace and wisdom of God in that man, as also the gross ignorance and barbarous cruelty of his adversaries, especially of Doct. White bishop of Winchester. Now followeth likewise the effect of his Letter.   

A godly Letter of Richard Woodman written to a Christian woman Mistress Robertes of Hawkhurst.  
GRace, mercy, and peace from God the father, and from his son our alone Saviour jesus Christ, by the operation and working of the holy Ghost, be multiplied plenteously upon you (dear sister Robertes) that you may the more joyfully bear the cross of Christ that ye are under, unto the end, to your only, comfort and consolation, and to all our brethren and sisters that are round about you, both now and ever. Amen.  
In my most humble wise I commend me unto you, and to all our brethren and sisters in those parties, that love our Lord unfeignedly, certifying you that I and all my brethren with me, 
Phil. 2.  are merry and joyful, we praise God therefore, looking daily to be dissolved from these our mortal bodies, according to the good pleasure of our heavenly father: praising God also for your constancy, and gentle benevolence, 
Math. 24.  that you have showed unto Gods elect people, in this troublesome time of persecution: which may be a sure pledge and token of God's good will and favour towards you, and to all other that hear thereof. For blessed are the merciful, for they shall obtain mercy. 
Math. 5.  Wherefore the fruits declare always what the tree is. For a good man or woman, out of the good treasure of their hearts bring forth good things.  
Wherefore dear Sister, it is not as many affirm in these days (the more it is to be lamented) that say God asketh, 
God asketh more than the hart only. james. 2.  but a man's hart: which is the greatest injury that can be devised against god and his word. For S. james saith: Show me thy faith by the deeds, and I will show thee my faith by my deeds, saying: the devils have faith, and tremble for fear, & yet shallbe but devils still, because their minds were never to do good. 
Phil. 2.  Let us not therefore be like them, but let our faith be made manifest to the whole world by our deeds: and in the midst of a crooked and perverse nation, as S. Paul saith, let your light shine as in a dark place.  
Oh dear hearts, now is the Gospel of God overwhelmed with many black and troublesome clouds of persecution, for the which cause very few go about to have their eyes made clear by the true light of the Gospel, for fear of losing of their treasures of this world which are but vain, and shall perish.  
Let not us therefore be like unto them which light their candle and put it under a bushel: but let us set our candle upon a candlestick, that it may give light unto all them that are in the house: 
Math. 5.  that is to say, let all the people of the household of God see our good works, in suffering all things patiently that shallbe laid upon us for the Gospel's sake, if it be death itself. For Christ died for us, leaving us an example, that we should follow his steps, and as he hath given his life for us, so ought we to give our lives for the defence of the Gospel, to the comfort of our brethren.  
How is it then that some will say, that their faith is good, & yet they do all the deeds of Antichrist the devil, 
Rom. 10. Confessing with the mouth and believing in hart, must go together.  and be not ashamed to allege certain Scriptures to maintain their wickedness? Saint Paul saith: To believe with the hart justifieth, & to confess with the mouth maketh a man safe. Oh good GOD: here may all men see that no man or woman can have a true faith, 
Anno 1557. August.  unless they have deeds also: and he that doubteth, is like the waves of the Sea tossed about of the wind, and can look for no good thing at the lords hands. May not a man judge all such to be like those which Saint john speaketh of, that be neither hot nor cold, 
Apoc. 1.  and therefore God will (he saith) spew them out of his mouth? If we judge evil of such, have not they given us occasion? 
Math. 18.  Had it not been better for them to have had a mill stone tied about their necks, and to have been cast into the Sea, than they should give such offences to Gods elect people in condemning them as they do, 
Apoc. 13.  in going to the synagogue of Satan, and there to receive the mark of the beast, in that they see and hear God blasphemed there, and hold their peace? Doth not that declare to the whole world, that they allow their doings to be good? 
slanderers of the Gospel.  and these do not only defile themselves, but also be an occasion to confirm the Papists in their Papistry, and so be an occasion of our weak brothers falling, the which will be all required at their hands: which will be to heavy a burden for them to bear, 
Luke. 12.  if they repent it not with speed. For they that know their masters will & do it not, shallbe beaten with many stripes Oh, do not we perceive that now is the acceptable time that Christ speaketh of yea even now is the axe put to the roots of the trees, so that every tree that bringeth not forth good fruits now, 
Math. 3.  must be hewed down and cast into the fire.  
Now is the Lord come with his fan in his hand, to try the wheat from the chaff. The wheat he will gather into his barn, and the chaff he will burn as is aforesaid. Now is the time come, 
Math. 25.  that we must go meet the bridegroom with oil in our Lamps. We are also bidden to the feast: let us make no excuses. Yea, our Master hath delivered his talentes unto us: God give us grace to occupy them well, that at his coming he may receive his own with vantage. Yea now is the Lord come to see if there be any fruit upon his trees, so that if the Lord come & find none, he will serve us as he did the wild fig trees, that is, never fruit shall grow on him more. 
Luke. 13.  Also, if we go to meet the bridegroom without oil in our lamps, & should go to buy: the doubt is, we should be served as was the foolish virgins: that was, God said to them departed, 
Luke. 14.  I know you not. Or if we should make excuses to come to the feast, other shallbe bidden in our rooms. If we occupy not our talentes well, 
Math. 25.  they shallbe taken away from us & given to other, and all such unprofitable servants shallbe cast into prison in hell, whe●e shallbe weeping and gnashing of teeth.  
Oh good God what a sort of fearful sayings are here contained? what christian hart will not hearken diligently hereto? Oh, may not all people well perceive now that this is the time that our Master Christ speaketh of, 
Math. 10.  that the father should be against the son, and the son against the father, and one brother against another: that the brother shall deliver the brother to death: yea and that the wicked shall say all manner of wicked sayings against us for his name's sake? 
Math. 5.  the which I have well found by experience I praise God therefore, that hath given me strength to bear it. For I think there can no evil be devised but it hath been imagined against me, 
Richard Woodman v●xed of his own friends.  & that of my familiar friends, as David said: but I praise my Lord God, they are not able to prove any of their sayings true, but that they go about to find fault in them that God hath chosen, because they themselves list not to take up their cross and follow Christ, & therefore they spoke evil of the thing that they know not: the which shall give account for it before him that is ready to judge both the quick and the dead.  

john. 10.  But my trust is, that all the people of God willbe ruled by the counsel of S. john, saying: My sheep will hear my voice, strangers the will not hear: meaning thereby that ye should not believe strangers, counting them strangers that go about to subvert the Gospel. Wherefore mark well what they be, and try them well or ever you give credit to them, according to S. john's counsel in his Epistle, 
1. john. 4.  saying: Believe not every spirit, but try the spirits whether they be of God or not: meaning thereby that they that be not of God, will speak good of none but of them that be as they be. Wherefore (dear sister) be of good cheer, & give no credit to such people, what so ever ye hear them say. For I have no mistrust, by God's help, but that all the world shall see & know that my blood shall not be dear in mine own sight, whensoever it shall please God to give my adversaries leave to shed it. I do earnestly believe that God which hath begun this good work in me, will perform it to the end, as he hath given me grace & will always, to bear this easy yoke and light burden: the which I have always found, I praise my Lord God.  
For when I have been in prison, wearing other while bolts other while shackles, 
The manifold troubles which Woodman hath passed through.  other while lying on the bare ground, some time sitting in the stocks, sometime bound with cords, that all my body hath been swollen, much like to be overcome for the pain that hath been in my flesh, sometime fain to lie without in the woods & fields, wandering to and fro, few I say, that durst to keep my company for fear of the rulers, sometime brought before the justices, sheriffs, Lords, Doctors, and Bishops sometime called dog, sometime devil, heretic, whoremonger, traitor, thief, deceiver with divers other such like: yea & even they that did eat of my bread, that should have been most my fiends by nature, have betrayed me. Yet for all this I praise my Lord God that hath separated me from my mother's womb, 
Woodma● comforte●● in his tro●●bles.  all this that hath happened to me hath been easy, light and most delectable & joyful of any treasure that ever I possessed: for I praise God they are not able to prove one jot or title of their sayings true. But that way that they call heresy, I serve my Lord God, and at all times before whomsoever I have been brought, God hath given me mouth and wisdom, where against all my adversaries have not been able to resist, I praise God therefore.  
Wherefore dear sister, be of good comfort, with all your brethren and sisters, and take no thought what you shall say, 
Luke. 21. Math. 10. Experienc● of the Lor● to keep promise with his people. 1. Cor. 13.  for it shall be given you the same hour, according to the promises, as I have always found, and as you and all other of God's elect shall well find when the time is full come And whereas I and many other have hoped, that this persecution would have been at an end ere this time: now I perceive, God will have a further trial to root out all dissemblers, that no man should rejoice in himself: but he that rejoiceth, shall rejoice of God.  
Wherefore if prophecy should fail, and tongues should cease, yet love must endure. For fear hath painfulness, but a perfect love casteth out all fear: which love I have no mistrust but God hath poured it upon you so abundantly, that nothing in the world shallbe able to seprate you from God. Neither high nor low, rich nor poor, life nor death, shallbe able to put you from Christ: but by him I trust you shall enter into new Jerusalem, there to live for ever, beholding the glory of God with the same eyes that you now have, and all other faithful people that continued to the end. give all honour and glory to God the father, God the son, & God the holy Ghost, three persons and one God, to be honoured now and ever. Amen.  
After these examinations thus had and commenced between Richard Woodman and the Bishops, he was (as is afore told) judged by sentence of condennation, and so deprived of his life: with whom also was burned 9 other, to wit, five men and four women, which were taken not past two or three days before their judgement. The names of all which being also before expressed, here again follow in this order. Richard Woodman, George Stevens, William Maynard, Alexander Hosman his servant, Thomasine a Wood his maid, Margerye Moris, james Moris her son, Denis Burgis, Ashdownes wife, Groves wife.  
These persons here above named, and blessed martyrs, were put to death at jews, the xxij. of june▪  
¶ The burning of x. Martyrs at jews.  
Of the which number the viii. last were apprehend (as is said) either the same day, or the second or third day before, and so with the said Woodman and Stevens were together committed to the fire: 
Certain justices charged for burning of Christ's people without any lawful warrant: o● writ.  in which space no writ could come down from London to the justices, for their burning. Wherefore what is to be said to such justices, or what reckoning they will make to God and to the laws of this Realm, I refer that to them that have to do in the matter. The like whereof is to be found also of other justices, who without any lawful writ of discharge, or order of law, have unlawfully and disorderly burnt the servants of Christ (whhose blood the law both may and also ought to revenge: 
Anno 1557. june. ) especially at Salisbury, and also at Canterbury, and Garnesey. But concerning these matters though man's law do wink, or rather sleep at them, yet they shall be sure God's law will find such murderers out at length. I pray God the doers may repent betime.    

¶ One Ambrose died in Maydstone prison.  
AFter these x. above named burnt at jews, about the same time and month, 
Ambrose 〈…〉.  one Ambrose died in Maydstone prison, who else should have been burned in the like cause and quarrel, as the other were.   

The condemnation and martyrdom of Richard Lush.  
IN the Registers of Gilbert Bishop of bath & Welles, I find a certificate made to K. Philip and Q. Mary of one Richard Lush, 
 there condemned & given to the secular power to be burned for the cause of heresy, whose affirmations in the said certificate he expressed in tenor and effect, as followeth.  
FIrst, for denying the verity of the body & blood of christ in the Sacrament of the Altar. 
〈◊〉 articles.   
2 Item, for denying auricular confession to be made to the Priest.  
3 Item, for affirming only to be three sacraments, to wit, of baptism, of the supper, and of matrimony.  
4 Item, for refusing to call the lords Supper by the name of the Sacrament of the altar.  
5 Item, for denying Purgatory, and that prayer & alms profit not the dead.  
6 Item, that Images are not to be suffered in the church and that all that kneel to Images at the Church, be Idolators.  
7 Item, that they which were burnt of late for religion, died God's servants and good Martyrs.  
8 Item, for condemning the single life of Priests, and other votaries.  
9 Item, for denying the universal and catholic church (meaning belike the Church of Rome.)  

 For these assertions, as there are expressed, he was condemned, and committed to the Sheriffs, and also a certificate directed by the Bishop aforesaid, to the king and Q. Whereby we have apparently to understand, that the said Richard Lush, thus condemned by Bishop Borne, was there burnt and executed, unless peradventure in the mean season he died or was made away in the prison: whereof I have no certainty to express.   

A note of john Hullier Minister and Martyr burned at Cambridge.  
COncerning the story of john Hullier, Martyr, partly mentioned before pag. 1864. for the more full declaration of the death and martyrdom of that good man, 
〈…〉 this to the story of john H●●lier martyr. pag 〈…〉 ●●ory of john Hul●●●● with 〈…〉. john Hul●●●● first 〈…〉 in the 〈◊〉 College. 〈…〉 Linne 〈…〉.  because the story is but rawly and imperfectly touched before for the more perfetting thereof, I thought thereunto to add that which since hath come to my hand, as followeth.  
First john Hullier was brought up at Eton college and after, according to the foundation of that house, for that he was ripe for the university, he was elected scholar in the kings college where also not tarrying full the 3. years of probation, before he was fellow of the College, he after a little season was one of the x. Conducts in the kings college, which was an. 1539. Then at length in process of time, he came to be Curate of Babrame 3. miles from Cambridge, and so went afterward to Linne: where he having divers conflicts with the papists, was from thence carried to Ely, to D. Thuriby then bishop there: who after divers examinations, sent him to Cambridge Castle, where he remained but a while.  
From thence he was conveyed to the town prison commonly called the Tolboth, lying there almost a quarter of a year, while at length he was cited to appear at great S. Maries on Palmsonday even, before divers Doctors, both Divines & Lawyers, amongst whom was chiefest Doctor Shaxton, also Doct. Young, D. Sedgewike, Doct. Scot, Mitch, and others. Where after examination had, for that he would not recant, he was first condemned, the sentence being read by D. Fuller.  
Then consequently he was disgraded after their popish manner with scraping crown and hands. When they had disgraded him, 
H●llier disgraded.  he said cheerfully: this is the ioyfullest day that ever I saw, and I thank ye all, that ye have delivered and lightened me of all this paltry.  
In the mean time whilst it was doing, one standing by, asked Hullier what book he had in his hand. Who answered a testament. Whereat this man in a rage took it and threw it violently from him. 
Brasey Mayor of Cambridge.  Then was he given over to the secular powers, Brasey being Mayor, who carrying him to prison, again, took from him all his books, writings, & papers.  
On Maundy Thursday coming to the stake, he exhorted the people to pray for him, & after holding his peace and praying to himself, one spoke to him saying, 
Brisley Sergeant, persecutor.  the Lord strengthen thee. Whereat a Sergeant named Brisley, stayed & bade him hold his tongue or else he should repent it.  
Nevertheless Hullier answered and said (either thus or very like the effect was all one) friend I trust that as God hath hitherto begun, so also he will strengthen me, 
Hulliars' steadfast trust in God.  & finish his work upon me. I am bidden to a Maundy, whether I trust to go, & there to be shortly. God hath laid the foundation, and I by his aid will end it.  
Then going to a stool (prepared for him to sit on) to have his hosen plucked of, he desired the people to pray for him again, and also to bear witness that he died in the right faith, and that he would seal it with his blood certifying them that he died in a just cause, and for the testimony of the verity and truth, 
Hullier preparing himself to the stake.  & that there was no other rock but jesus Christ to build upon, under whose banner he fought, and whose soldier he was: and yet speaking, he turned himself about towards the East, and exhorted the people there likewise.  
Now it chanced on a bank to stand three Archpapistes George Boys, Henry Barley, & Grace, 
Three notorious Papists in trinity College.  all three of Trinity College. This Boys was one of the Proctors of the University that year. To whom Master gray spoke, saying: hear ye not master Proctor, what blasphemy this fellow uttereth? surely it is evil done to suffer him.  
At whose words, this Boys spoke with a loud voice: M. Mayor, what mean ye? if ye suffer him thus to talk at liberty, I tell ye the Counsel shall hear of it, 
Boy's Proctor of Cambridge.  and we take you not to be the Queen's friend. He is a pernicious person, and may do more harm than ye wot of. Whereat simple Hullier as meek as a Lamb, taking the matter very patiently, made no answer, but made him ready uttering his prayer. Which done, he went meekly himself to the stake, and with chains being bound, was beset with reed & wood, standing in a pitchbarrell, & the fire being set to, 
The martyrdom of john Hullier.  not marking the wind, it blew the flame to his back. Then he feeling it, began earnestly to call upon God. Nevertheless his friends perceiving the fire to be ill kindled, caused the sergeants to turn it and fire it in that place where the wind might blow it to his face.  
That done, there was a company of books which were cast into the fire, and by chance a Communion book fell between his hands, who receiving it joyfully, opened it, 
Books burned with Hullier.  & read so long as the force of the flame & smoke caused him that he could see no more: and then he fell again to prayer holding his hands up to heaven, & the book betwixt his arms next his hart, thanking God for sending him it: and at that time the day being a very fair day & a hot, yet the wind was somewhat up, and it caused the fire to be the fiercer, 
The last words of john Hullier at his death.  and when all the people thought he bade been dead, he suddenly uttered these words: Lord jesus receive my spirit, dying very meekly  
The place where he was burned is called jesus green, not far from jesus College. Seager gave him certain gunpowder, but little to the purpose: for he was dead before it took fire. All the people prayed for him, and many a tear was shed for him. Which the Papists seeing, cried, he was not to be prayed for, & being but a damned man, 
Papists of Cambridge forbidden the people to pray for Hullier.  it could profit him nothing: nevertheless they continued praying. Whereat the Papists fell in such a rage that they menaced them with terrible threatenings to ward. His flesh being consumed, his bones stood upright even as if they had been alive. Of the people some took as they could get of him, as pieces of bones. One had his hart●, the which was distributed so far as it would go: one took the scalp and looked for the tongue, but it was consumed except the very root.  
One rounded him in the ear and desired him to be constant to the end, at which he spoke nothing, but showed a joyful countenance, and so continued both constant and joyful to the end.   

A Note of Thomas Reed.  
THo. Reed who was burned at jews, as it appeareth above pag. 1807. before he was in prison, 
Refer this to Thomas Reed, Martyr. pag. 1807.  determined with himself to go to church. The night following, he saw in a vision, a company of tall young men in white, very pleasant to behold: to whom he would have joined himself, but it would not be. 
Anno 1557. August.   
Then he looked on himself and he was full of spots, & therewith waked & took hold and stood to the truth: god be thanked therefore, and so constantly was burned with his fellows, as is above specified. pag. 2095.   

¶ Simon Miller and Elizabeth Cooper burnt at Norwich.  

july. 13. Simon Miller a Merchant, Martyr.  IN the month of july next ensued the martyrdom of Simon Miller and Elizabeth Cooper. This Simon dwelling then in the Town of Linne, a Godly and zealous man in the knowledge of the Lord and of his truth, detesting and abhorring the contrary enforced Religion them set forth, came from Linne to Norwich, where he standing in the press and hearing of the people, coming out the same time from their popish service ended in the Church, 
The words of Simon Miller to the people. The cause why Simon Miller was taken.  began to ask them coming out of the Church, where he might go to have the communion. At which words divers much marveling to hear & see his boldness, one that was an evil disposed Papist, hearing the same, said: that if he would needs go to a communion, he would go bring him thither where he should be sped of his purpose. Whereupon shortly after he was brought to the Chancellor of Norwiche (whose name was Dunning:) who after a few words & small talk passed with this examinate, committed him to Warde.  
In the mean while as he was in examination, he had in his shoe his confession written in a certain paper, 
Simon Miller examined before Doctor Dunning. Simon Miller's confession espied in his shoe.  whereof a piece appearing above his shoe, was spied and taken out. The Chancellor ask if he would stand to the confession of the same faith therein contained, he constantly affirmed the same. Whereupon as is said, he was committed. Thus the said Simon being in the Bishop's house under custody of the keeper there called M. Fellow, how it happened it is not certain, whether by gentleness of the keeper (who was somewhat gentle that ways) or by leave given of the Bishop: or else whether he had condescended of a purpose to their articles, 
Simon Miller dismissed to his house at Linne. Simon Miller returneth again to his confession & is condemned.  he was dismissed and went home to his house at Linne. Where he continued a certain space, while he had disposed and set there all things in order.  
That done, he returned again to the bishop's house to his prison and keeper, till the time at length he constantly abiding in his professed purpose, & defence of God's truth, was by the said bishop and his Chancellor condemned and committed to the fire about the xiii. day of july.   

¶ Elizabeth Cooper Martyr.  
WIth this Simon Miller also was burnt one Elizabeth Cooper (as is aforesaid) a Pewterer's Wife, 
Elizabeth Cooper, Martyr.  dwelling in Saint Andrew's parish in Norwich, where she had before recanted, and being unquiet for the same, and greatly troubled inwardly, at the last came into the said Saint Andrew's Church, the people being at their popish service, and there standing in the same, said she revoked her recantation before made in that place, and was heartily sorry that ever she did it, 
Elizabeth Cooper revoketh her recantation in the open Church.  willing the people not to be deceived, neither to take her doings before for an example. etc. These or such like words she spoke in the Church.  
Then cried one Bacon of the said Parish, laying his arms abroad, saying: Master Sheriff, will you suffer this? and repeating the same, urged him to go from the church to her house, at whose knocking she came down, & was taken and sent to prison.  

The Shrieve against his will enforced to lay hands upon Elizabeth Cooper.  This Sheriff (named M. Thomas Sutterton) & she had been servants together before in one house, & for the friendship he bore unto her, & the more for the gospels sake he was very loath to do it, but that he was enforced by those other persons (before specified) much against his own conscience, which he now earnestly repenteth.  
This good woman being condemned, and at the stake with Simon Miller to be burnt, when the fire came unto her, she a little shrunk thereat, with a voice crying once, ha. When the said Simon Miller heard the same, he put his hand behind him toward her, and willed her to be strong, and of good cheer: For good sister (said he) we shall have a joyful and a sweet supper. Whereat she being, as it seemed thereby strengthened, stood as still and as quiet as one most glad to finish that good work which before most happily she had begun. 
Elizabeth Coo●●● strengthened 〈◊〉 the stake by Simon Miller.  So in fine she ended her life with her companion joyfully, committing her soul into the hands of almighty God.   

¶ The martyrdom of x. faithful and blessed Martyrs, five men and five women, burnt at Colchester, five in the forenoon, and five in the afternoon, for the testimony and witness of Christ jesus and his glorious Gospel.  
AS it is no n●w thing in those whom we call Prelates and Priests of the Church, 
August. 2. The martyrdom of 10. godly Martyrs, 5. men and 5. women, at Colchester.  to be raysers up of persecution against Christ and his poor flock: so is it much to be marveled or rather lamented, that noble persons, and men of honour, and worship, would be made such Ministers to serve the affections of these tyrants, as commonly, as well in all the sorrowful days of the late Queen Mary, as namely in this present story is to be marked.  
And first thou remember'st (gentle Reader) how mention was made a little before pag. 1863. of xxij. which were sent up prisoners together from Colchester to London by the Earl of Oxford, the Lord Darcy, Master Tyrrell of Saint Osithes, and other Commissioners & justices. etc. The which xxij. (as is aforesaid) through a gentle submission put unto them, were afterward released & delivered.  
In the number of these foresaid xxij. was one William Mount of Muchbently in Essex, husbandman, 
W. Mount, Alice his wife, Rose Allin her daughter.  with Alice his wife, and Kose Allin maid, the daughter of the said Alice Mount: which coming home again to their house at Muchbently aforesaid, refrained themselves from the unsavoury service of the Popish Church, and frequented the company of good men and women which gave themselves diligently to reading, invocating, & calling upon the name of God through Christ: whereby they so fretted the wicked Priest of the town called Sir Thomas tie, 
Thomas Tie Priest, a wicked Promoter.  & other like unto him, that casting their heads together, they made a pestilent Supplication to the Lord Darcy, in the name of the whole Parish, the tenor whereof hereafter followeth.   

¶ The manner of a Supplication to the Lord Darcy, and by him delivered to Sir john Kingston Priest and Commissary.  
PLeaseth it your honourable Lordship to be advertised that we confess, 
A supplication of the persecutors to the L. Darcy.  whilst your good Lordship lay here in the country, the people were stayed in good order, to our great comfort: but since your lordships departure, they have made digression from good order in some places, & namely in the Parish of Muchbentley, by reason of three seditious persons, William Mount and his wife, & Rose her daughter, who by their colourable submission (as it doth appear) were dismissed and sent noun from the Bishop of London, and since their coming home they have not only in their own persons showed manifest signs and tokens of disobedience, in not coming to the Church, nor yet observing other good orders: but also most maliciously and seditiously have seduced many from coming to the Church, and from obeying all other good orders, mocking also those that frequent the Church, and calling them Church Owls, and blasphemously calling the blessed Sacrament of the altar a blind God, with divers such like blasphemies. In consideration whereof, may it please your honour (for the love of God, and for the tender zeal your good Lorshippe beareth to justice, and common peace and quietness of the king and Queen's majesties loving subjects) to award out your warrant for the said William Mount, his wife, & Rose her daughter, that they being attached & brought before your good Lordship, we trust the rest will fear to offend (their ring leaders of sedition being apprehended) to the quietness of their obedient subjects.  
Your daily Orators the Parishioners of Muchbentley, Thomas Tie Priest, john Carter, 
Cruel persecutors.  Thomas Candeler, john Barker, Richard Mere, john painter, William harry, john Richard, with other.  
This being done, the said sir Thomas Tie bethought with himself where the persecuted did resort. 
Thomas Tie a false brother, & a bloody persecutor.  For in the beginning of Queen Mary's reign, for a xii. month and more, he came not to the Church, but frequented the company of Godly men and women, which abstained from the same, and as they thought, he laboured to keep a good conscience, but the sequel showed him to be a false brother.  
Now (as I said) he partly knowing the places of refuge for honest men, did further inquire of other about the same, & being thereof sufficiently (as he thought) instructed to his purpose, immediately about the time the supplication above specified was exhibited to the said L. Darcy, wrote secretly a letter to Boner B. of London, wherein he maketh his account how he had bestowed his time, & complained of divers honest men, among the which was the said W. Mount & his company. The tenor of which letter hereafter followeth.   

* A Letter sent to Boner Bishop of London, from Sir Thomas tie Priest.  

Tye● letter 〈◊〉 Bishop Boner.  RIght honourable Lord, after my bounden duty done in most humble wise, these shall be to signify unto your Lordship the state of our parties concerning religion. And first since the coming down, of the 24. rank heretics dismissed from you, the detestable sort of Schismatics were never so bold since the king and Queen's Majesties reigns as they are now at this present. In Muc●bently where your Lordship is Patron of the Church, since William Mount, & Alice his wife, with Rose Allin her daughter came home, they do not only absent themselves from the church, and service of God but do daily allure many other away from the same, which before did outwardly show signs & tokens of obedience.  
They assemble together upon the Sabbaoth day in the time of divine service, sometimes in one house, sometime in an other, and there ke●pe their privy conventicles and schools of heresy. The Iurates saith, the lords Commission is out, & they are discharged of their oath. The Quest men in your Archdeacon's visitation alleged that forasmuch as they were once presented & now sent home they have no more to do with them nor none other Your Officers saith, namely Master Boswell, that the Counsel sent them not home without a great consideration. I pray God some of your Officers prove not favourers of heretics. The rebels are stout in the Town of Colchester.  
The ministers of the Church are hemmed at in the open streets, and called knaves. The blessed Sacrament of the altar is blasphemed and railed upon in every Alehouse and Tavern. Prayer and fasting is not regarded. Seditious talks and news are rife, both in town and country, in as ample and large manner, as though there had no honourable Lords and Commissioners been sent for reformation thereof. The occasion riseth partly by reason of john Lone of Colchester H●e●h (a perverse place) which john Lone was twice indicted of heresy, and thereupon fled with his wife and household, and h●s goods seized within the Town of Colchester, to the King and Queen's majesties use. Nevertheless the said john is come home again, and nothing said or done to him. Whereupon the heretics are wonderfully encouraged, to the no little discomfort of good and Catholic people, which daily prayeth to God for the profit, unity, and restoration of his Church again, which thing shall come the sooner to pass, through the travel and pains of su●h honourable Lords and reverend fathers, as your good Lordship is, unto whom I wish long life and continuance, with increase of much honour.  
From Colchester the xviij. of December. Your humble Bedes man Thomas tie Priest.  
When judasly this wicked Priest had thus wrought his malice against the people of god, within a while after, the storms began to arise against those poor persecuted William Mount and his company, whereby they were enforced to hide themselves from the heat thereof. And continuing so a little space at last, the seven. day of March. an. 1557. being the first Sunday in Lent, and by 2. of the clock in the morning, one Master Edmund Tyrrell (who came of the house of that tyrrel's which murdered king Edward the v. and his brother) took with him the Bailiff of the hundred called William Simuell, dwelling in Colchester, and the two Constables of Muchbently aforesaid named john Baker & William Harry's with divers other, 
W. Simuell, john Baker, W. Harry's persecutors.  a great number: & besetting the house of the said William Mount round about, called to them at length to open the door, which being done M. Tyrrell with certain of his company, went into the chamber where the said father Mount and his wife lay, willing them to rise: 
The taking of W. Munt, his wife, and Rose Allin their daughter.  for (said he) ye must go with us to Colchester Castle. Mother Mount hearing that, being very sick, desired that her daughter might first fetch her some drink: for she was (she said) very ill at ease.  
Then he gave her leave & bade her go. So her daughter the forenamed Rose Allin, maid, took a stone pot in one hand, & a candle in the other, & went to draw drink for her mother: & as she came back again through the house, Tyrrel met her, & willed to give her father & mother good counsel, and to advertise them to be better Catholic people.  Rose. 
Sir, they have a better instructor than I. For the holy Ghost doth teach them I hope, which I trust will not suffer them to err.  Tyrrell. 
Why, said Master Tyrrell, art thou still in that mind, thou naughty housewife? Marry it is time to look upon such heretics in deed.  Rose. 
Sir, with that which you call heresy, 
Talk between Edmund Tyrrell and Rose Allin.  do I worship my Lord God. I tell you troth.  Tyrrell. 
Then I perceive you will burn, gossip, with the rest, for companies sake.  Rose. 
No sir, not for companies sake, but for my Christ's sake, if so I be compelled, and I hope in his mercies, if he call me to it, he will enable me to bear it.  Tyrrell. 
So he turning to his company, said: Sirs this gossip will burn: do ye not think it? Marry sir, quoth one, prove her, and you shall see what she will do by and by.  
❧ The burning of Rose Allins hand, by Edmund Tyrrell, as she was going to fetch drink for her Mother, lying sick in her bed.  
Then that cruel tyrril taking the candle from her, held her wrest, and the burning candle under her hand, burning cross wise over the back thereof, so long till the very smowes cracked a sunder. Witness hereof William Kandler then dwelling in Muchbently, 
Tyrrell burneth Rose Allins hand.  which was there present and saw it. Also Mistress Bright of Romford, with Anne Starky her maid, to whom Rose Allin both declared the same, and the said Mistress Bright also ministered salve for the curing thereof, as she lay in her house at Romforde going up towards London with other prisoners.  
In which time of his tyranny, he said often to her: why whore wilt thou not cry? Thou young whore, wilt thou not cry? etc. Unto which always she answered, that she had no cause, she thanked God, but rather to rejoice. He had, she said more cause to weep than she, if he considered the matter well. In the end, when the sinews (as I said) broke that all the house heard them, he then thrust her from him violently, and said: ha strong whore, thou shameless beast, thou beastly whore. etc. with such like vile words. But she quietly suffering his rage for the time, at the last, 
The patience of the faithful.  said: Sir, have ye done what ye will do? And he said, yea, and if thou think it be not well, then mend it.  Rose. 
Mend it? nay, the Lord mend you, and give you repentance, if it be his will. And now if ye think it good begin at the feet, 
The devil payeth the persecutors their wages.  and burn the head also. For he that set you a work, shall pay you your wages one day I warrant you: and so she went and carried her mother drink as she was commanded. Furthermore, after the searching of the house for more company, at the last they found one john Thurston and Margaret his wife there also, whom they carried with the rest to Colchester Castle immediately.  
And this said Rose Allin being prisoner, told a friend of hers this cruel act of the said Tirrell, and showing him the manner thereof▪ she said: while my one hand (quoth she) was a burning, I having a pot in my other hand, might have laid him on the face with it, 
She revengeth not evil for evil.  if I had would? for no man held my hand to let me therein. But I thank God (quoth she) with all my hart, I did it not.  
Also being asked of another how she could abide the painful burning of her hand, she said, at first it was some grief to her, but afterward, the longer she burned the less she felt, or well near none at all.  
And because Master Tyrrell shall not go alone in this kind of cruelty, you shall hear another like example of a blind Harper's hand burnt by Bishop Boner, as is testified by the relation of Valentine Dyngley sometime gentleman to the said Bishop: who declared before credible witness, as followeth: how the said Bishop Boner having this blind Harper before him, spoke thus unto him: that such blind abjects which follow a sort of heretical Preachers, when they come to the feeling of the fire, will be the first that will fly from it.  
To whom the blind man said: that if every joint of him were burnt, yet he trusted in the Lord not to fly. Then Boner signifying privily to certain of his men about him what the should do, they brought to him a burning coal. Which coal being put into the poor man's hand, they closed it fast again, and so was his hand piteously burned. Amongst the doers whereof was the said master Valentine Dyngley witness and reporter hereof, as is afore declared.  
We read in the story of Titus Livius of king Porsenna: who after the burning of the right hand of M. Scaevola, which came purposely to kill him, being only contented therewith, sent him home to Rome again. But thus to burn the hands of poor men and women which never meant any harm unto them, and yet not contented with that, but also to consume their whole bodies without any just cause, we find no example of such barbarous tyranny, neither in Titus Livius, neither in any other story amongst the heathen.  
But to return to our Colchester Martyrs again, as touching William Munt & his Wife, and burning of their daughter Rose Allins hand, sufficient hath been declared. With the said William Munt and his family, was joined also in the same prison at Colchester, another faithful brother named john johnson, alias Aliker, of Thorpe, in the County of Essex labourer, of the age of xxxiiij. years, having no wife alive, but three young children, who also was with them indicted of heresy, and so all these four lay together in Colchester Castle.  
The other six prisoners lay in Mote Hall in the said town of Colchester, whose names were:  
First, William Bongeor, of the parish of S. Nicholas in Colchester, Glazier, of the age of lx. years.  
2. Tho. Benold of Colchester, tallow Chandler.  
3. W. Purcas of Bocking in the County of Essex, Fuller, a young man, of the age of xx. years.  
4. Agnes Syluerside, alias Smith, dwelling in Colchester, widow of the age of lx. years.  
5. Helen Ewring, the wi●e of john Ewring, miller, 
Helen Ewring apprehend●● the second tyme.  dwelling in Colchester, of the age of five and forty years or thereabouts, who was one of the two and twenty prisoners mentioned before. pag. 1863. sent up in bands from Colchester to London, and after being delivered with the rest, repaired home to Colchester again to her husband, where notwithstanding she enjoyed her liberty not very long: for shortly after her return, met with her one Rob. Maynard then Bailiff of Colchester, 
Robert Maynard a great enemy to the Gospel.  a special enemy to God's Gospel, who spying her, came to her, & kissed her, & bade her welcome home from London. Unto whom she considerately answered again, and said, that it was but a judas kiss. For in the end (quoth she) I know you will betray me: As in deed it came to pass, for immediately after that talk she was apprehended by him again, & there lodged with the rest in the town prison (as is aforesaid) called the Mote hall.  
6. The sixth of this company was Elizabeth folks, a young maid, and servant in Colchester, of the age of twenty years.  
These six were imprisoned in the town prison of Colchester, called Mote Hall, as the other sour above specified, were in the Castle.  
divers examinations these good men had at sundry times before divers justices, Priests, and Officers, as M. Roper, john Kingston Commissary, john Boswell Priest and Boners Scribe, and others more, whereof the said Boswell made relation to Bishop Boner, certifying him of their depositions, as is to be read in our first book of Acts and Monuments. pag. 1607. Last of all they were examined again in Mote hall the twenty-three. day of june, by doctor Chadsey, john Kingston Commissary, with other Priests, & Boswell the Scribe, in the presence of the two Bailiffs of Colchester, Robert Browne & Robert Maynard, with divers other justices both of the town & country, and other Gentlemen a great sort: at which time and place, and before the said persons, they had sentence of condemnation read against them, chiefly for not affirming the real presence of the Sacrament in their Altar. The effect of their words therein, was this, or such like, as here followeth.   

¶ First the lords faithful prisoners in Mote Hall.  
William Bongeor, 
William Bongeor.  of the parish of S. Nicolas in Colchester, Glazier, said: that the sacrament of the altar was bread, is bread, & so remaineth bread, & for the consecration it is not the holier, but rather the worse. To this he did stand, as also against all the rest of their Papistical doctrine: and so had sentence read against him.  
Thomas Benold of Colchester, tallow Chandler, affirmed the like in effect that the said William Bongeor did: 
Thomas Benolde.  and so had sentence also read against him.  
W. Purcas of Bocking said, 
W. Purcas condemned.  that when he received the sacrament, he received bread in an holy use, that preacheth the remembrance that Christ died for him. To this he stood and against other their popish matters: and so also had sentence read against him.  
Agnes Syluerside, alias Smith, said: that she loved no Consecration. 
Agnes Siluerside condemned.  For the bread and wine is rather worse then better thereby, she said. This good old woman answered them with such sound judgement and boldness, to every thing they asked her, that it rejoiced the hearts of many, and especially to see the patience of such a reverend old age, against the taunts and checks of her enemies. To this she also stood, and had sentence read against her in like manner.  
Helen Ewring answered the like in effect as the other did, clearly denying all the laws set forth by the Pope, 
Helen Ewring condemned  with her whole hart. This good woman was somewhat thick of hearing, but yet quick in understanding the Lords matters (his name therefore be praised.) Against her also there was sentence read.  
Elizabeth folks the young maiden, being examined whether she believed the presence of Christ's body to be in the Sacrament substantially and really, or no: answered, 
Elizabeth folks condemned.  that she believed that it was a substantial lie, and a real lie. At which words the Priests and others chafed very much, and asked her again, 
A substantial lie. A real lie.  whether after the Consecration there remained not the body of Christ in the Sacrament. And she answered, that before Consecration and after, it is but bread, and that man blesseth without God's word, is cursed & abominable by the word. etc. Then they examined her of confession to the Priest, of going to church to hear Mass, of the authority of the Bishop of Rome. etc. Unto all which she answered, that she would neither use nor frequent none of them all, by the grace of God, but utterly detest and and abhor them from the bottom of our hart, and all such trumpery.  
Then read they the sentence of condemnation against her. 
D. Chadsey wept.  In which time Doct. Chadsey wept, that the tears trickled down his cheeks. So the sentence being read, she kneeled down on both her knees, lifting up her hands & eyes unto heaven, with servant prayer in audible voice praising God that ever she was borne, to see that most blessed and happy day, 
Elizabeth folks praiseth God at her own condemnation. Elizabeth folks prayeth for 〈…〉. Sleeping Maynard.  that the Lord would count her worthy to suffer for the testimony of Christ: and Lord, said she (if it be thy will) forgive them that this have done against me, for they know not what they do. Then rising up, she exhorted all those on the Bench, to repentance, especially those who brought her to prison, as Robert Maynard the Bailiff, and such like: which Maynard commonly when he sat in judgement upon life and death, would sit sleeping on the Bench many times: so careful was his mind on his Office.  
Further she willed halting Gospelers to beware of blood, for that would cry for vengeance, etc. And in the end she told them all, laying her hand on the Bar, if they d●d not repent their wicked doings therein, that undoubtedly the very bar should be a witness against them at the day of judgement, that they had there that day shed innocent blood.  
This Elizabeth folks, the day before she was condemned, was examined only upon this article, whether she believed that there was a Catholic Church of Christ or no. Unto which she answered, Yea. Then was she immediately (by Bowsels means the Scribe) delivered unto her uncle Holt▪ of the same town of Colchester, to keep who carried her home unto his house: & she being there, might have departed thence many times, if she had would: for there was means offered to convey her away. But she hearing that some doubted that she had yielded to the Pope (although it was most untrue) would in no wise content herself, 
Elizabeth 〈◊〉 might have escaped and ●ould not.  but wept, and was in such anguish of mind and terror of conscience, that (no remedy) she would to the Papists again, for any persuasions that could be, and coming before them at Cousin's house at the white Heart in Colchester, she was at utter defiance with them and their doctrine: and so had, as ye have heard in the end, a papistical reward, as the rest of her brethren had.   

¶ The Lords faithful prisoners in Colchester Castle.  

W. Munt condemned.  WIlliam Munt of Muchbentley in Essex, of the age of 61. years, said: that the sacrament of the Altar was an abominable Idol, and that if he should observe any part of their popish proceedings, he should displease God, and bring his curse upon him, and therefore for fear of his vengeance he durst not do it. This good father was examined of many things, but God be thanked, he stood to the truth and in the end therefore had sentence of condemnation read against him.  
john johnson of Thorpe in Essex, widower of the age of xxxiiii. years, was examined as the rest, and made answer in such sort, 
●●hn Iohn●on condemned.  as the Papists counted them none of theirs, and therefore condemned him with their bloody sentence, as they had done the rest before. This joh. johnson affirmed, that in the receiving of the sacrament, according to Christ's institution, he receiveth the body of christ spiritually. etc.  
Alice Munt, the wife of the said William Munt, of the age of xli. years, 
Alice Munt condemned.  being also examined as the rest, said and confirmed the same in effect as her husband did, and was therefore also condemned by their bloody sentence in like manner.  
Rose Allyn maid, the daughter of the said Alice Munt of the age of twenty years, 
Rose Allen.  being examined of auricular confession, going to the church to hear Mass, of the Popish seven sacraments etc. answered stoutly that they stank in the face of God, and she durst not have to do with them for her life, 
〈◊〉 Allins answers.  neither was she (she said) any member of theirs: for they were the members of antichrist, and so should have (if they repented not) the reward of Antichrist. Being asked further, what she could say of the Sea of the Bishop of Rome, whethere she would obey his authority or no: she answered boldly, that she was none of his. As for his See (quoth she) it is for Crows, 
Rose Allin condemned  kites, owls and Ravens to swim in, such as you be, for by the grace of God I shall not swim in that See, while I live, neither will I have any thing to do therewith. Then read they the sentence of condemnation against her, and so sent her unto prison again unto the rest, where she song with great joy, to the wonder of many.  
Thus these poor condemned Lambs, being delivered into the hands of the secular power, were committed again every one unto the Prison from whence they came, where they remained with much joy & great comfort (in continual reading, and invocating the name of God) ever looking and expecting the happy day of their dissolution. In which time the cruel Papists left not their mischievous attempts against them (although they would seem now to have no more to do with than) for bloody Boner, whose throat never cried ho, shortly a●ter got a writ for the burning of the foresaid ten good creatures, and to show the more diligence in the cause, he sent his own trusty man down with it, named Edward Cousin, and with him also his letter for the furtherance of the matter, the thirty day of july, the next month after the condemnation.  
The writ being thus received of the said Bailiffs, & they having then no leisure thereabouts, appointed the day of the execution thereof, to be the second day of August next following. And because the faithful souls were in two several Prisons, as the Castle was for the Country and Mote Hall for the Town, therefore it was agreed among them, that they in Mote Hall should be burnt in the forenoon and those at the Castle, by the Sheriff of the Shire, in the after noon, as here thou mayest see it more plain how it came to pass accordingly.  
¶ The martyrdom of three men and three women at Colchester, burned in the forenoon, besides 4 other burned at after noon.  
When all six were also nailed likewise at their stakes and the fire about them, they clapped their hands for joy in the fire, that the standers by (which were by estimation thousands) cried generally all almost: The Lord strengthen them, the Lord comfort them, the Lord pour his mercies upon them, with such like words, as was wonderful to hear.  
Thus yielded they up their souls and bodies into the Lords hands, for the true testimony of his truth. The Lord grant we may imitate the same in the like quarrel (if he so vouch us worthy) for his mercy's sake. Amen.  
In like manner, the said day in the afternoon, was brought forth into the Castle yard, to a place appointed for the same, 
W. Munt, Alice his wife, Rose Allin their daughter, john johnson, burned the same day at afternoon.  W. Munt. john johnson, Alice Munt, and Rose Allyn aforesaid, which godly constant persons, after they had made their prayers, and were joyfully ●yed to the stakes, calling upon the name of God, and exhorting the people earnestly to flee from Idolatry, suffered their martyrdom with such triumph and joy, that the people did no less shout thereat to see it, then at the other that were burnt the same day in the morning.  
Thus ended all these glorious x. souls that day, their happy lives unto the Lord, 
The age of these Ten made the sum of 406.  whose ages all did grow to the sum of 406. years or thereabouts. The Lord grant we may well spend our years and days likewise to his glory. Amen.   

¶ john Thurston died in Colchester Castle.  
BEfore you have heard of the taking of one I. Thurston at Muchbentley, 
john Thurston a confessor of Christ. August. ●.  in the house of one William Munt of the same town: which said john Thurston afterward, about the month of may, in the year aforesaid, died in Colchester Castle, a constant confessor of jesus Christ.   

¶ The story and death of George Eagles, otherwise termed Trudgeover, a most painful travailer in Christ's Gospel, who for the same Gospel most cruelly was martyred by the cruel papists.  
AMong other Martyrs of singular virtue and constancy, 
George Eagles Martyred.  one George Eagles deserveth not the least admiration, but is so much the more to be commended, for that he having little learning or none, most manfully served & fought under the banner of Christ's Church. For oftentimes the will and pleasure of God is to beautify & adorn his kingdom with the weak & simple instruments of this world: such as in the old Testament Amos was, who with many other of obscure and unknown names, were called from the herds and soldes to the honour of Prophets: as likewise we read of the Apostles that were called from fishermen's craft, and put into churches. Wherefore this George Eagles is not to be neglected for his base occupation, whom Christ called thence to set forth and declare abroad his Gospel. Rather we ought to glorify GOD the more thereby in his holiness, which in so blind a time inspired him with the gift of preaching, and constancy of suffering: who after a certain time he had used the occupation of a Tailor, being eloquent and of good utterance, gave and applied himself to the profit of Christ's Church.  
Which man, as before in those most bright and clear days of king Edw. the 6. he had not unfruitfully showed and preached the power & force of the Lord: so afterward in the tempestuous time and fall of the church (at what time the confessors of Christ and his Gospel were turmoiled, divers of them murdered, part banished, & other some constrained for fear not to show their heads) he expressed and uttered his manly stomach. For he wandering abroad into divers and far Countries, 
The painful travel of George Eagles.  where he could find any of his brethren, he did there most earnestly encourage & comfort them, not tarrying in this town, and sometime abiding in that certain months together, as occasion served, lodging sometime in the Country & sometime for fear living in fields & woods, who for his immoderate & unreasonable going abroad, was called Trudgeover. Oftentimes he did lie abroad in the night without covert spending the most part thereof in devout and earnest prayer.  
His diet was so above measure spare and slender, that for the space of three years, he used for the most part, to drink nothing but very water, whereunto he was compelled through necessity of the time of persecution: & after when he perceived that his body by God's providence proved well enough with this diet, he thought best to enure himself therewithal against all necessities.  
Now when he had profited Christ's Church in this sort, by going about and preaching the Gospel a year or two, and especially in Colchester and the quarters thereabout, that privy enemy which envieth always the salvation and blessed estate of the good, lurketh & layeth wait by all means possible for him, so that there were divers espies sent out, who had in commandment, where soever they found him, to bring him either quick or dead.  
But when this their attempt could not prevail, but all was in vain (the said Eagles with his brethren keeping in close, and hiding themselves in out and dark places, as in barns, thickets, holes, and privy closerts) his adversaries went about an other way to compass this their enterprise of taking him. For in the Queen's name a grievous edict was proclaimed throughout four Shires Essex, Suffolk, Kent, and Norfolk, promising the party that took him, twenty pound for his pains: doubtless a worthy hire to entice any jew to treachery. For being inflamed with greedy desire of the money, devised and invented all ways and reasons they could possible to be enriched with the hurt and destruction of this silly man.  
At length it came to pass, that this George being seen by chance at Colchester upon Mary magdalen's day, at which time they kept a Fair in the Town, should have forthwith been delivered to his adversaries, if he perceiving the same (as God would have it) had not conveyed himself away as fast as he could, a great multitude pursuing after, and seeking diligently for him. Who first hide himself in a Grove, and then from thence he stole into a corn field there by, and so lay secretly couched from the violence of his enemies, in so much as they were all, saving one, past hope of taking him, and therefore ready to departed their way.  
This one having more subtly and wicked craft in his head then the rest, would not departed thence with his fellows, but climbed up into a high tree, there to view & espy if he might see Eagles any where stir or move. The poor man thinking all sure enough, by reason that he heard no noise abroad, rose up upon his knees, and lifting up his hands, prayed unto God. 
Quo non mortalia pectora cogis, auri sac●a fames. Virg. Aeneid. 1.  And whether it were for that his head was above the corn, or because his voice was heard the lurker perceiving his desired prey that he hunted after, forthwith came down, and suddenly laying hands on him, brought him as prisoner to Colchester. Notwithstanding the greedy and judas knave which had so much promised him, was feign to be contented with a very small reward, and glad to take that too, lest he should have had nothing at all.  
This George, not without great lamentation of divers good men: and great lack unto the Church of God (of which to his power he was a worthy instrument) was committed to prison there, and from thence within 4. days after conveyed to Chelmsford, where he abode all that night in devout prayer, and would not sleep, neither would eat or drink, but bread and water. The next day he was carried to London to the Bishop or the Counsel, and there remained a certain time, & then was brought down to Chelmsford to the Sessions, and there was indicted and accused of treason, because he had assembled companies together, contrary to the laws and statutes of the Realm in that case provided. For so it was ordained a little before, to avoid sedition, that if men should flock secretly together, above the number of six, they should be attached of treason: which straight law was the casting away of the good Duke of Somerset before mentioned.  
And albeit it was well known that poor Eagles did never any thing seditiously against the Queen, yet to cloak an honest matter withal, and to cause him to be the more hated of the people, they turned religion into a civil offence and crime, and though he defended his cause stoutly and boldly, making a full declaration of his religion or faith before the judges: yet could he not bring to pass by any means, but that he must neeedes be indicted (as is said) of treason, whose indictment did run much after this fashion.  
George Eagles, thou art indicted by the name of George Eagles, otherwise Trudgeover the world, for that thou didst such a day make thy prayer, that God should turn Queen mary's hart, or else take her away. 
George Ea●gles indictment.   
He denied that he prayed that God should take her away, but he confessed that he prayed that God would turn her hart in his prayer. Well, notwithstanding he was condemned for a traitor, although the meaning thereof was for Religion.  
This thing done, he was carried to the new Inn, called the sign of the Crown in Chelmsforde, by the beastly Bailiffs, which some of them were they that before did the best to take him, and being in the Inn, one Richard Potto the elder, 
Richard Potto In●older at 〈◊〉 Cock 〈◊〉 Chelms●●rd.  an Inholder, dwelling at the sign of the Cock in the same town, did much trouble him in persuading him to confess he had offended the Queen in his prayer which he was condemned for, and to ask her forgiveness.  
To whom he said he had not offended her Grace in that behalf. So in process of time he was laid upon a Sled with an Hurdle on it, and drawn to the place of execution being fast bound, having in his hand a Psalm book, of the which he read very devoutly all the way with a loud voice till he came there: and being on the Ladder, this foresaid Potto did much trouble him with the matter aforesaid, when he would have uttered other things, till such time as the Sheriff commanded Potto to hold his peace and trouble him no more.  
So he made his confession and stood very constant still then he was turned of the ladder. With him were cast certain thieves also, and the next day when they were brought out to be executed with him, there happened a thing that did much set forth and declare the innocency and godliness of this man. For being led between two thieves to the place where he should suffer, when as he exhorted both them & all other, to stand steadfastly to the truth, one of these turned the counsel he gave, into a jesting matter, and made but a flout of it.  
Why should we doubt to obtain heaven, saith he, for as much as this holy man shall go before us, as captain and leader unto us in the way. We shall flee thither straight as soon as he hath once made us the entry.  
In this, George Eagles and that other did greatly reprove him, who on the other side gave good heed to George's exhortation, earnestly be wailing his own wickedness, & calling to Christ for mercy. But the more that the first was bid to be still and to leave off his scoffing, the more perverse did he continue in his foolishness and his wicked behaviour. At length he came to the Gallows, where they should be hanged, but George was carried to an other place there by to suffer. Between the two it was the godlyers chance to go the foremost, who being upon the ladder, after he had exhorted the people to beware and take heed to themselves, how they did transgress the commandments of God, and then had committed his soul in to God's hands, he ended his life after a godly and quiet manner.  
The mockers turn cometh next, which would have said likewise somewhat, but his tongue did so fumble and falter in his head, 
 that he was not able to speak a word. Fayne would he have uttered his mind, but he could not bring it out. Then did the under Sheriff bid him say the lords prayer, which he could not say neither, but stutteringly, as a man would say, one word to day, and an other to morrow. Than one did begin to say it, and so bade him say after.  
Such as were there and saw it, were very much astonied: especially those that did behold the just punishment of God, against him that had mocked so earnest a matter. George Eagles in the mean time, after he had hanged a small time, having a great check with the halter, immediately one of the Bailiffs cut the halter a sunder, & he fell to the ground being still alive, although much amazed with the check he had of the ladder.  

 The one William Swallow of Chelmsford a Bailiff did draw him to the fled, that he was drawn thither on, and laid his neck thereon, and with a Cleauer, such as is occupied in many men's kitchens, and blunt, did hackle off his head, and sometime hit his neck, and sometime his chin, and did foully mangle him, and so opened him. Notwithstanding this blessed Martyr of Christ abode steadfast and constant in the very midst of his torments, till such time as this tormentor William swallow did pluck the hart out of his body. The body being divided in four parts, and his bowels burnt, was brought to the foresaid Swallows door, and there laid upon the fish stalls before his door, till they had made ready a horse to carry his quarters, one to Colchester, and the rest to Harwich, Chelmsford and S. Rouses.  
His head was set up at Chelmsforde on the Market Cross on a long pole, 
〈◊〉 just punishment 〈◊〉▪ a 〈◊〉 persecu●●●.  and there stood till the wind did blow it down, and lying certain days in the street tumbled about, one caused it to be buried in the Churchyard in the night. Also a wonderful work of God was it that he showed on this wicked Bailiff Swallow, who within short space after this was so punished, that all the hear went well near of his head, his eyes were as it were closed up and could scant see, the nails of his fingers and toes went clean off. He was in such case of his body, as though he had been a leper, 
W Swallows wife punished with the falling sickness.  and now in his last age almost a very beggar, and his wife which he a little after married God hath punished with the falling sickness, or a disease like unto that: which may be a warning or glass for all men and women to look in, that be enemies to Gods true servants. 
God's judgement upon Richard Potto an other persecutor of George Eagles.   
No less token of his marvelous judgement did God show upon the foresaid Richard Potto, which did so much trouble this George Eagles in the Inn, and at the place of execution, as is above specified. He lived till the beginning of Queen Elizabethes' reign, all which time he little joyed, & on a time being in a great chaufe with two or three of his neighbours in his own house, feeling himself not well, he said to one of his servants: Go with me in to the chamber & when he came there, he fell down on a low bed, as heavy as it had been lead, & lay there foaming at the mouth, & could never speak after, neither yet understand what was said to him, as by all means was tried by his neighbours with signs to him made, but lay as senseless as it had been a very dumb beast, and within three or four days died. God grant that this token sent of God, with many more like, may be a warning to us ever hereafter, while we shall live unto the world's end.  
Besides this, God hath wonderfully showed his work. For at a time when they laid great wait for this George Eagles: so that it was thought that it was unpossible but that he should be taken being so beset, his friends did put him in a Apprentice apparill, that is to say, watche● hose, as their manner is, and an old cloak, and set him on a pack of will, as though he had ridden to carry will to the spinners, so he road amongst the midst of his adversaries and escaped them all for that time. another troubler of the said George Eagles was also justice Browne, who enjoyed not his cruelty many years after. etc.  
Also when he was at the Sessions at Chelmsforde, there was a rumour raised that he had accused divers honest men that did keep him in their houses, and was conversant with him, and all to discredit him, which rumour was very false and utterly untrue. Witness one Reynold, with divers other dwelling in Chelmsford.   

¶ The martyrdom and examination of Richard Crashfield of Wymoundham, condemned to death for the testimony of jesus Christ.  
ABout this time suffered at Norwiche, 
August. 5.  a godly man & a constant martyr of Christ, called Richard Crashfield whose examination before the Chancellor, named Dunnynges, as he penned them with his own hand, so have we faithfully recorded the same.  
How say you Syrha, said the Chancellor, 
The examination of Rich. Crashfield before Dunning Chancellor of Norwich.  to the ceremonies of the Church?  
Then said I: what ceremonies?  
He said unto me: Do you not believe that all the ceremonies of the church were good and godly?  
My answer was: I do believe so many as are grounded in the testament of jesus Christ.  
Tush, said he, 
Sacrament of the Altar.  do you believe in the Sacrament of the altar?  
I said, I knew not what it was.  
Then said he: Do you not believe that Christ took bread, gave thanks, broke it, and said: Take, eat, this is my body.  
Yes verily, said I, and even as Christ did speak, so did he perform the work.  
Tush, said he, do you not believe this, that after the words be spoken by the priest, there is the substance of Christ's body, flesh, and blood? How say you, do you not believe this? Speak man.  
I do believe that Christ's body was broken for me upon the Cross, and his blood shed for my redemption, whereof the bread and the wine is a perpetual memory, the pledge of his mercy, the ring and seal of his promise, and a perpetual memory for the faithful, unto the end of the world. So then I was commanded into prison until the next day.   

¶ An other examination of Richard Crashfield.  

another examination of Richard Crashfield.  THe day following I was brought forth. Then the Chancellor said unto me: Richard, how say you? Are you otherwise minded than you were yesterday? He rehearsing all the words that we had afore, said: are not these your words? Whereto I answered, Yes.  
Then said he: how say you, can you not find in your hart, when you come to the Church, to kneel down before the Rood, and make your prayer?  

Worshipping of Images.  I answered and said, No: rehearsing the commandment of God forbidding the same.  
He said: have you not read or heard, that God commanded an Image to be made?  
I answered, what Image?  
He said, the brazen serpent.  
I said, Yes, I have heard it read, how that God did command it to be made, and likewise to be broken down.  
Then D. Brigges said: Wherefore did God command the Seraphins and Cherubins to be made?  
I said, I could not tell: I would fain learn.  
Then said the Chancellor: But how say you to this? can you find in your hart to fall down before the picture of Christ, which is the Rood?  
I said, No, I fear the curse of God: for it is written that God curseth the hands that make them, yea, and the hands that make the tools wherewith they are carved.  
Then D. Brigges raged, and said: List now what a piece of scripture he hath here gotten to serve his purpose for he will not allow but where he listeth. 
Confessiion to the Priest.   
Then said the Chancellor: How say you to Confession to the priest? when were you confessed?  
I said, I confess myself daily unto the eternal God whom I most grievously offend.  
Then the Chancellor said: You do not then take confession to the priest to be good?  
I answered, No, but rather wicked.  
Then the Chancellor said, How say you by yonder gear, 
Playing on the Organs.  yonder singing, and yonder playing at the Organs? is it not good and godly?  
I said, I could perceive no godliness in it.  
Then he said: why, is it not written in the Psalms: that we should praise God with hymns and spiritual songs?  
I said, Yes, spiritual songs must be had: but yonder is of the flesh: & of the spirit of error. For to you it is pleasant and glorious, but to the Lord it is bitter and odious.  
Then said the Chancellor: why, is it not written: My house is an house of prayer? 
P●ay. 56. Luke. 19   
I said, Yes. It is written also: That you have made my house of prayer a den of thieves.  
With that, the Chancellor looked, and said: Have we?  
I answered and said, Christ said so. Then was I commanded to ward.  
The thursday next following, was D. Brigges sent to me for to examine me of my faith. 
another examination of Richard Crashfield.  And he said: Countryman, my Lord Bishop (for love he would have you saved) hath sent me unto you, because to morrow is your day appointed: therefore my Lord hath thought it meet, that you should declare unto me your faith: For to morrow my lord will not have much ado with you.  
I answered & said: Hath my Lord sent you? It is not you to whom I am disposed to show my mind.  
Then he said to me: I pray you show me your mind concerning the sacrament of the altar.  
I answered: Are you ignorant what I have said?  
He said▪ No: for it was well written. Except you believe, saith he, as the Church hath taught, you are damned both body and soul.  
I answered and said: judge not, lest ye be judged: condemn not, lest ye be condemned.  
And he said: Lo: we shall have a traitor as well as an heretic: for he will disallow the kings judgement.  
I said, No: I do not disallow the kings judgement but yours I do disallow. For I pray you tell me, how came you by this judgement?  
He answered and said: By the Church: for the Church hath power to save and condemn, for if you be condemned by the church, he ye sure, that you be damned both body and soul.  

The Pope's Church taketh Christ's office out of his hand.  Then I answered: If you have this power, I am sore deceived. For I believe that Christ shall be our judge. But now I perceive you will do much for him, that you will not put him to the pain.  
Then he said: stand nearer countryman: why stand ye so far off?  
I said, I am near enough, and a little to near.  
Then he said: Did not Christ say: Is not my flesh meat and my blood drink in deed?  
I said: To whom spoke Christ those words?  
He said: To his Disciples.  
I (intending to rehearse the text) said: whereat did Christ's disciples murmur inwardly?  
He said: No, they did not murmur, but they were the Infidels (saith he:) for the Disciples were satisfied with those words  
I said: Did not Christ say thus, as he taught at Capernaum? whereas his Disciples murmured, saying▪ This is an hard saying. Who can abide the hearing of it? jesus perceiving their thoughts: said: Doth this offend you?  
Then he raged and said: Oh, thou wrastest the text for thine own purpose. For the disciples did never murmur but the unbelievers, as thou art. 
Note here the ignorance of these Catholic men, in the Scriptures.   
I said: Yes, but I perceive you know not the text.  
Then said he with much raging, I will lay my head thereon, it is not so.  
Then said I: I have done with you.  
Then said he: What shall I tell my Lord of you?  
If you have nothing to tell him, your errand shallbe the sooner done, said I. And so we departed.  
Then on Friday I was brought forth to receive judgement. Then the Chancellor said unto me: 
another examination of Richard Crashfield.  Are you a new man, or are you not?  
I answered and said: I trust I am a new man born of God.  
God give grace you be so, said he. So he rehearsed all my examination, & said: How say you, are not these your words?  
I said, Yes: I will not deny them.  
Then he said to Doctor Poor, standing by: I pray you talk with him. Then he alleging to me many fair flattering words, said: Take, eat, this is my body. How say you to this? Do you not believe that it is Christ's body? speak.  
I said: Have you not my mind? Why do you trouble me?  
He said: What did Christ give you? was it bread, or was it not?  
I said: Christ took bread and gave thanks, and gave it, and they took bread, and did eat. And Saint Paul maketh it more manifest, where he saith: So oft as ye shall eat of this bread, and drink of this cup, ye shall show forth the lords death until he come. 
1. Cor. 10.  Saint Paul saith not here, as you say: for he saith: So oft as you shall eat of this bread. He doth not say, body. So they intending that I should go no further in the text, said: Tush, you go about the bush. Answer me to the first question. Let us make an end of that.  
What say you to the bread that Christ gave? Let me have your mind in that.  
I answered: I have said my mind in it.  
Then the Chancellor said: No, we will have your mind in that.  
I answered: I have said my mind in it.  
Then the Chancellor: No, we will have your mind more plainly: For we intent not to have many words with you.  
I said: My faith is fully grounded and established, that Christ jesus the Easter Lamb hath offered his blessed body a sacrifice to God the father, the price of my redemption. For by that only sacrifice are all faithful sanctified, & he is our only advocate and mediator, and he hath made perfect our redemption. This hath he done alone, without any of your daily oblations.  
Then Doctor Brigges start up, and said: Truth, your words are true in deed. You take well the literal sense: but this you must understand, that like as you said that Christ offered his body upon the Cross, which was a bloody sacrifice, and a visible sacrifice: so likewise we daily offer the self same body that was offered upon the cross, but not bloody and visible, but invisible, 
Unbloody Sacrifice of the Mass.  unto God the father.  
Do you offer Christ's body, I said? Why then Christ's sacrifice was not perfect. But Christ is true, when all men shallbe liars.  
Then he said: Thou shalt not fear him that hath power to kill the body: but thou shall fear him that hath power to kill both body and soul.  
I answered & said: It is not so But the text is thus: Thou shalt not fear them that have power to kill the body, and then have done what they can. But thou shalt fear him that hath power to kill both body and soul, and cast them both into hell fire, and not them.  
He answered and said: Yes, for it is the Church.  
I answered and said: Why, Christ saith: I give my life for the redemption of the world. No man taketh my life from me (saith he) but I give it of mine own power, and so I have power to take it again. Therefore Christ the son of god did offer his blessed body once for al. And if you will presume to offer his body daily, than your power is above Christ's power. With that he chafed, and said: What, shall we have doctrine? Ye are not hereto appointed.  
Then the Chancellor stood up, and said: will ye turn from this wicked error, and be an example of goodness, as you have been an example of evil (for by your wicked reading you have persuaded simple women to be in this error) and ye shall have mercy.  
And I said: it is of God that I do crave mercy, whom I have offended, and not of you.  
Then said the Chancellor: When were you at your parish Church? These two years and more you have stand excommunicate. Wherefore you are condemned. And so I was condemned.  

The martyrdom of Richard Crashfield. Anno. 1557. August. 5.  Thus hast thou, gentle Reader, the examinations of this godly young man, set forth and written with his own hand, who not long after his condemnation was by the Sheriffs and Officers there, brought to the stake, where with much patience and constancy he entered his blessed martyrdom. At the burning of which Christian Martyr one Thomas Carman the same time was apprehended, by what occasion, it is not yet to us fully certain, whether it was for words, or for praying with him, or for pledging him at his burning, concerning which Thom. Carman, his story hereafter followeth in his order and place, further to be seen.   

¶ One Friar and a certain godly woman burned at Rochester, who was the sister of George Eagles.  
August. 20. One Fr●ar, & the sister of George Eagles, ●urned at Rochester.  
ABout the same time and month, one named Friar, with a woman accompanying him, who was the sister of George Eagles in the like cause of righteousness, suffered the like martyrdom by the unrighteous papists, whose tyranny the Lord of his mercy abate & cut short, turning that wicked generation, if it be his will, to a better mind.   

* The apprehension and death of Mistress joice jews, the wife to Thomas jews, of Manceter, most constantly suffering for God's word at Lichfield.  

The story of Mistress Io●ce ●ewes, Martyr.  Mistress joice jews, a gentlewoman borne, was delicately brought up in the pleasures of the world having delight in gay apparel & such like foolishness, with the which follies, the most part of the Gentlefolks of England were then and are yet infected, who was married first to one called Appelby, afterward to Thomas jews of Manceter. In the beginning of Queen mary's time she went to the Church and heard mass as others did, but when she heard of the burning of that most godly & learned M. Laurence Saunders, who suffered in Coventry, she began to take more heed to the matter, and inquired earnestly of such as she knew feared God, the cause of his death: and when she perceived it was because he refused to receive the Mass, she began to be troubled in conscience & waxed very unquiet, & because her house was even hard by M. john. glovers house, of whom mention was made before. pag. 1614 and 1620. a man of blessed memory and of a singular example of his unfeigned godliness and manifold troubles which he suffered for the Gospel) she did oftentimes resort to him, and desired him to tell her the faults that were in the Mass, and other things that at that time were urged as necessary to salvation.  
Now he perceiving both her unquiet mind, & also the desire she had to know the truth, did most diligently instruct her in the ways of the Lord, approving unto her out of God's holy word, that the Mass, with all other papistical inventions, was odious in God's sight: and besides this, reproved her, for that she delighted in the vanities of this world so much. By the which godly counsel given by him, it happened that she began to wax weighed of the world thoroughly sorrowful for her sins, being inflamed with the love of God, desirous to serve him according to his word, purposing also to flee from those things the which did displease the Lord her God. And because she had learned the mass to be evil & abominable, she began to hate it. And when at a time she was compelled by the furiousness of her husband to come to the Church, at the same time when the holy water was cast, she turned her back towards it, and showed herself to be displeased with their blasphemous holy water, injurious to the blood of christ: Whereupon she was accused before the Bishop, for the despising of their sacramentals.  
Immediately a Citation was sent for her to her husbands house, to appear before the bishop incontinently. The Summer that brought the Citation delivered it to her husband, who looking upon it, & perceiving what it was, was moved with anger, willing the sumner to take the Citation with him again (or else he would make him to eat it. The Sumner refused to take it again, for he thought no man durst have been so bold to trouble him. But in the end jews compelled the said sumner to eat the Citation indeed, by setting a dagger to his hart: & when he had eaten it, he caused him to drink to it, & so sent him away. But immediately after, the said jews with his wife were commanded to appear before the B. where the said jews by & by submitted himself, & desired the bishop to be good to him, excusing himself after the best fashion he could. Whereupon the B. was content to receive his submission, with condition that his wife should submit herself also. But she stoutly told the bishop, that by refusing of the holy water she had neither offended God nor any part of his laws. At the which words the bish. being grievously offended, & because she was a Gentlewoman, he would not take her at the worst (as he said) he gave her one months respite binding her husband in an hundred pound to bring her again unto him at the months end, and so they were both let go.  
When they came to their own house, the said Mistress joice jews gave herself to most diligent prayer and invocating of the name of God, 
Mistress jews instructed by M. john Glover.  resorting continually to the above named man of God, Master john Glover who did most diligently instruct her with God's word, willing her in any wise not to meddle with that matter in respect of vain glory, or to get herself a name, showing her the great dangers she was like to cast herself in, if she should meddle in God's matters otherwise then Christ doth teach.  
When the month was now almost expired, and the time at hand that she should be brought before the Bishop, her husband being advertised by the said Master john Glover and others, not to carry her to the Bishop, but to seek some ways to save her, or if the worst should come, to be content to forfeit so much money, rather than to cast his own wife into the fire: He answered, he would not lose or forfeit any thing for her sake: and so like a murderer of his own wife, carried her to the bloody B. where she was examined, and found more stout than she was before death was threatened. And to begin withal, 
Mistress jews imprisoned.  she was sent to such a stinking prison, that a certain maid which was appointed to keep her company, did sound in the same prison.  
Being thus kept in prison, and oftentimes examined and ever found stout, at the length she was brought in judgement, & pronounced an heretic, worthy to be burned. When the Bishop reasoned with her, why she would not come to the mass, and receive the sacraments and sacramentals of holy Church, she answered: Because I find not these things in God's word, which you so urge and magnify, as things most needful for men's salvation. If these things were in the same word of God commended: I would with all my hart receive, esteem, and believe them. The Bishop answered: if thou wilt believe no more than is in the scripture, concerning matters of religion: thou art in a damnable case. At the which words she was wonderfully amazed, and being moved by the spirit of God, told the Bishop, that his words were ungodly and wicked.  
After her condemnation, she continued a whole twelve month in prison, because she was committed to the Sheriff that was of late chosen, who could not be compelled to put her to death in his time, as he affirmed: for the which thing after her death, he was sore troubled and in danger of his life. All that time she was in prison, 
Mistress jews a year in prison after her condemnation.  her behaviour was such both in words and deeds, that all they that had any spark of godliness or civil honesty, did greatly lament her case, that she should be put to death.  
Now when the time did draw near the which God had appointed for her deliverance, the writ De comburendo, (as they term it) being brought down from London, she desired certain of her friends to come to her, with whom when they came, she consulted how she might be have herself, that her death might be more glorious to the name of God, comfortable to his people, and also most uncomfortable unto the enemies of God. As for death, said she, I do not greatly pass: when I behold the amiable countenance of Christ my dear Saviour, the uglesome face of death doth not greatly trouble me. In the which time also she reasoned most comfortably out of God's word, of God's election and reprobation.  
In the evening, before the day of her suffering, two of the priests of the close of Lichfield, came to the under sheriffs house where she lay, and sent word to her by the Sheriff, 
Anno 1557. September.  that they were come to hear her confession: for they would be sorry she should die without it. She sent them word again, she had made her confession to Christ her saviour, at whose hands she was sure to have forgiveness of her sins: 
Mistress jews. refuseth to be confessed of the Priests.  As concerning the cause for the which she should die, she had no cause to confess that, but rather give unto God most humble praise that he did make her worthy to suffer death for his word: And as concerning that absolution that they were able to give unto her, being authorised by the pope, she did defy the same, even from the bottom of her hart. The which thing when the priests heard, they said to the Sheriff: Well, to morrow her stoutness will be proved and tried. For although perhaps she hath now some friends that whisper her in her ears, to morrow will we see who dare be so hardy as to come near her: and so they went their ways with anger, that their confession and absolution was nought set by.  
All that night she was wonderfully cheerful & merry with a certain gravity, in so much that the majesty of the spirit of God did manifestly appear in her, who did expel the fear of death out of her heart, spending the time in prayer, reading, & talking with them that were purposely come unto her for to comfort her with the word of God.  
About three of the clock in the morning, Satan (who never sleepeth especially when death is at hand) began to stir himself busily, 
Temptations of Mistress jews before her death and martyrdom.  shooting at her that fiery dart the which he is wont to do against all that are at defiance with him, questioning with her, how she could tell that she was chosen to eternal life, and that Christ died for her. I grant that he died, but that he died for thee how canst thou tell? with this suggestion when she was troubled, they that were about her, did council her to follow the example of Paul, Galathians, 2. where he saith: Which hath loved me, and given himself for me. Also, that her vocation and calling to the knowledge of God's word, was a manifest token of God's love towards her, especially that same holy spirit of God working in her hart that love and desire towards God to please him, and to be justified by him through Christ etc. By these and like persuasions & especially by the comfortable promises of Christ, 
joice jews comforted in he temptations.  brought out of the scripture, Satan was put to flight, and she comforted in Christ.  
About eight of the clock, master Sheriff came to her into her chamber, saying these words: Mistress jews, I am come to bring you tidings of the Queen's pleasure the which is, that you shall live no longer but one hour in this world: therefore prepare yourself thereunto: 〈◊〉 standeth you in hand. At which words being so grossly uttered and so suddenly by such an officer as he was, she was somewhat abashed. Wherefore one of her friends and acquaintance standing by, said these words: Mistress jews, you have great cause to praise GOD, who will vouchsafe so speedily to take you out of this world, and make you worthy to be a witness to his truth, & to bear record unto Christ that he is the only saviour.  
After the which words spoken thus, she said: master Sheriff, your message is welcome to me, and I thank my God that he will make me worthy to adventure my life in his quarrel. And thus master Sheriff departed: and within the space of one hour, he came again, cum gladiis & fustibus: and when he came up into the chamber, one of her friends desired him to give him leave to go with her to the stake, & to comfort her, the which the Sheriff granted at that time, but afterwards he was sore troubled for the same when she was dead.  
Now when she was brought through the town with a number of bill men, 
joice jews brought to the place of martyrdom.  a great multitude of people being present, she being led by two of her friends (which were M. Michael Reniger and M. Augustine Bernher) she was brought to the place of execution: and because the place was far off, and the throng of the people great, and she not acquainted with the fresh air (being so long in prison) one of her friends sent a messenger to the sheriffs house for some drink: and after she had prayed three several times, in the which prayer she desired God most instantly to abolish the idolatrous Mass, and to deliver this realm from Papistry (at the end of the which prayers the most part of the people cried Amen, yea, even the Sheriff that stood hard by her, 
Her prayers.  ready to cast her in the fire for not allowing the Mass, at this her prayers said with the rest of the people, Amen) when she had thus prayed, she took the cup into her hands saying: I drink to all them that unfeignedly love the Gospel of jesus Christ and wish for the abolishment of Papistry. When she had drunken, 
Women put to penance, for pledging joice ●ewes.  they that were her friends drank also. After that a great number, specially the women of the town did drink with her: which afterward were put to open penance in the Church by the cruel Papists, for drinking with her.  
When she was tied to the stake with the chain, she showed such a cheerfulness, that it passed man's reason, being so well coloured in her face, and being so patiented, that the most part of them that had honest hearts did lament, and even with tears bewail the tyranny of the Papists. 
The martyrdom of Mistress joice jews.  When the fire was set upon her, she neither struggled nor stirred, but only lifted up her hands towards heaven, being dead very speedily: for the under Sheriffs at the request of her friends had provided such stuff, by the which she was suddenly dispatched out of this miserable world.  
This amongst other things may not be forgotten, that the Papists had appointed some to rail upon her openly, and to revile her, both as she went to the place of Execution, and also when she came at the stake. Amongst others there was an old Priest, which had a pair of writing tables to note both the names of the women that drank of her cup (as before you heard) and also described her friends by their apparel: for presently he could not learn their names, and afterwards inquired for their names, and so immediately after process was sent out for them, both to coventry and other places: but God, whose providence sleepeth not, did defend them from the hands of these cruel tyrants. Unto the which God, with the son▪ and the holy Ghost be honour and glory for ever, Amen.   

* The martyrdom of Ralph Allerton, james Austo, Margery Awstoo, and Richard Roth burned at Islington.  
IN searching out the certain number of the faithful Martyrs of God that suffered within the time & reign of Queen Mary: 
September 17. The story of Ralph Allerton.  I find that about the 17. day of September, were burned at Islington, nigh unto London, these 4. constant professors of christ, Ralph Allerton, james Awstoo, Margery Austoo, his wife, and Richard Roth. Amongst the which: it first appeareth that this Ralph Allerton was more than a year before his condemnation, apprehended and brought before the Lord Darcy of Chich. and was there accused, aswell for that he would not consent and come unto the idolatry and superstition which then was used, as also that he had by preaching enticed oothers to do the like.  
Being then hereupon examined, he confessed that he coming into his parish Church of Bentley, and seeing the people sitting there, either gazing about, or else talking together, exhorted them that they would fall unto prayer and meditation of Gods most holy word, and not ●it still idly. Whereunto they willingly consented. Then after prayer ended, he read unto them a chapter of the New testament, and so departed.  
In which exercise he continued until Candlemas, & then being informed that he might not so do by the law (for that he was no priest or minister) he left of and kept himself close in his house until Easter than next after. 
Ralph Allerton attached.  At what time, certain sworn men for the inquiry of such matters, came unto his house and attached him for reading in the Parish of Welley.  
But when they understood that he had red but once, & that it was of obedience (whereunto he earnestly moved the people) they let him for that time departed. notwithstanding for fear of their cruelty he was not long after constrained to forsake his own house, and keep himself in woods, barns, and other solitary places, until the time of his apprehension.  
After this examination, the Lord Darcy sent him up to the Counsel: but they (not minding to trouble themselves with him) sent him unto Boner. Who by threatenings and other subtle means, so abused the simple and fearful hart of this man (as yet not thoroughly stayed upon the aid and help of God) that within short time he won him unto his most wicked will, and made him openly at Paul's cross to revoke and recant his former profession, and thereupon set him at liberty of body. Which yet brought such a bondage and terror of soul and conscience, and so cast him down, that except the Lord (whose mercies are immeasurable) had supported and lifted him up again, he had perished for ever.  
But the Lord, who never suffereth his elect Children utterly to fall, casting his pitiful eyes upon this lost sheep, with his merciful and fatherly chastisement, did (with Peter) raise him up again, giving unto him not only hearty and unfeigned repentance, but also a most constant boldness to profess again (even unto the death) his most holy name and glorious gospel. Wherefore at the procurement of one Thomas Tie priest: sometime an earnest professor of Christ, but now a fierce persecutor of the same, (as appeareth more at large before in the history of William Munt and his wife, 
Thomas T●e Priest, 〈…〉.  page 1979) he was again apprehended, and sent up again unto Boner, before whom he was the 8. day of April, and sundry other times else examined. The report of which examination, written by his own hand with blood for lack of other ink, hereafter followeth.   

The examination of Ralph Allerton at his second apprehension, appearing before the Bishop of London at Fulham, the 8. day of April. An. 1557. written by himself, with his own blood.  BOner. 
Ah sirrah, how chanceth it that you are come hither again on this fashion? 
T●e examination of 〈◊〉 Allerton.  I dare say thou art accused wrongfully.  Ralph. 
Yea my Lord, so I am. For if I were guilty of such things as I am accused off, than I would be very sorry.  Boner. 
By saint Marie that is no● well done. But let me hear: Art thou an honest man? for if I can prove no heresy by thee, then shall thine accusers do thee no harm at all. Go too, let me hear thee: For I did not believe the tale to be true.  Ralph. 
My Lord, who doth accuse me? I pray you let me know, and what is mine accusation, that I may answer thereunto.  Boner. 
Ah, wilt thou so? Before God, if thou hast not dissembled, than thou needest not to be afraid, nor ashamed to answer for thyself. But tell me in faith, hast thou not dissembled.  Ralph. 
If I cannot have mine accusers to accuse me before you, my conscience doth constrain me to accuse myself before you: For I confess that I have grievously offended God in my dissimulation at my last being before your lordship, for the which I am right sorry, as God knoweth.  Boner. 
Wherein I pray thee, didst thou dissemble, when thou wast before me?  Ralph. 
Forsooth my Lord, if your lordsh. remember, I did set my hand unto a certain writing, the contents whereof (as I remember) were, that I did believe in all things as the catholic church teacheth. etc. In the which I did not disclose my mind, but shamefully dissembled, because I made no difference between the true church and the untrue church.  Bon. 
Nay, but I pray thee let me hear more of this gear. For I fear me thou wilt smell of an heretic anon. Which is the true church, as thou sayest? Dost thou not call the heretics church the true church, or the catholic church of Christ? Now which of these 2. are the true church, sayest thou? Go too: for in faith I will know of thee ere I leave thee.  Ralph. 
As concerning the church of heretics, I utterly abhor the same, as detestable and abominable before God, with all their enormities and heresies: and the church catholic is it that I only embrace, whose doctrine is sincere, pure and true.  Boner. 
By s. Augustine, but that is well said of thee. For by God almighty, if thou hadst allowed the church of heretics, I would have burned thee with fire for thy labour.  Morton. 
Then said one Morton a Priest: My Lord, you know not yet what church it is that he calleth catholic. I warrant you he meaneth naughtily enough.  Boner. 
Think you so? Now by our blessed Lady, if it be so, he might have deceived me. How say you sirrah, which is the catholic church.  Ralph. 
Even that which hath received the wholesome sound, spoken of Esay, David, Malachi, and Paul, with many other more. The which sound, as it is written, hath gone throughout all the earth in every place, & unto the ends of the world.  Boner. 
Yea, thou sayest true before God. For this is the sound that hath gone throughout all Christendom, and he that believeth not the sound of the holy church, as S. Cyprian saith, doth err. For he saith, that whosoever is out of the Church, is like unto them that were out of noah's ship when the flood came upon all the whole world: so that the Ark of Noah is likened unto the church: and therefore thou hast well said in thy confession. For the church is not alone in Germany, nor was here in England in the time of the late schisms, as the heretics do affirm. For if the church should be there alone, then were Christ a liar. For he promised that the holy Ghost should come to us, lead us into all truth, yea, and remain with us unto the end of the world. So now if we will take Christ for a true sayer, then must we needs affirm, that the way which is taught in France, Spain, Italy, Flanders, Denmark, Scotland, and all Christendom over, must needs be the true catholic church.  Ralph. 
My Lord, if you remember, I spoke of all the world, as it is written, and not of all Christendom only, as me think your Lordship taketh it, the which kind of speaking you do not find in all the Bible. For sure I am that the Gospel hath been both preached and persecuted in all lands: First in jewrie by the Scribes and Phariseis, and since that time by Nero, Dioclesian and such like, & now here in these our days by, your Lordship knoweth whom. 
He meaneth belike B●ne● and his f●llo●es.  For truth it is that the church which you call Catholic, is none otherwise Catholic then was figured in Cain, observed of jeroboam, Ahab, jezabel, Nabuchadonozor, Antiochus, Herode, with innumerable more of the like: and as both Daniel and Esdras maketh mention of these last days by a plain prophecy, and now fulfilled as appeareth, and affirmed by our Saviour Christ, and his Apostles, saying: There shall come grievous wolves to devour the flock.  Boner. 
Now, by the blessed Sacrament of the Altar, M. Morton, he is the rankest heretic that ever came before me. How say you? have you heard the like.  Morton. 
I thought what he was my Lord, at the first, I.  Boner. 
Now by all hallows thou shalt be brent with ●ire for thy lying, thou whoreson verlette and prickelouse th●●. Dost thou find a prophecy in Dan. of us: nay you knave it is of you that he speaketh off, and of your false preten●●d holiness. Go too, let me hear what is the saying of Esdras, and take heed ye make not a lie, I advise you.  Ralph. 
The saying of Esdras is this: the heat of a great multitude is kindled over you, 
4. Esdr. 16.  and they shall take away certain of you, and feed the Idols with you, and he that consenteth unto them, shall be had in derision, laughed to scorn, and trodden under foot: yea they shall be like mad men, for they shall spare no man: they shall spoil and waste such as fear the Lord etc.  Boner. 
And have you taken this thing to make your market good? Ah sirrah, wilt thou so? by my Faith a 〈◊〉 instruction, and a necessary thing to be taught among the people. By my troth I think there be no more of this opinion. I pray thee tell me? Is there any that understandeth this scripture on this fashion? Before God, I think there be none in all England, but thou.  Ralph. 
Yes my Lord, there are in England three religions. 
Three sorts of religion in England.   Boner. 
sayst thou so? which be those three?  Ralph. 
The first is that which you hold: the second is clean contrary to the same: and the third is an Neuter, being indifferent, that is to say, observing all things that are commanded, outwardly, as though he were of your part, his heart being set wholly against the same.  Boner. 
And of these three which art thou? for now thou must needs be of one of them.  Ralph. 
Yea my Lord, I am of one of them: and that which I am of, is even that which is contrary to that which you teach to be believed under pain of death.  Boner. 
Ah sir, you were here with me at Fulham, and had good cheer, yea and money in your purse when you went away, and by my faith I had a favour unto thee, but now I see thou wilt be a naughty knave. Why, wilt thou take upon thee to read the Scripture, and canst not understand never a word? For thou hast brought a text of scripture, the which maketh clean against thee. For Esdras speaketh of the multitude of you heretics, declaring your hate against the catholic Church, making the simple or idle people that believe that all is idolatry that we do, and so entice them away until you have overcome them.  Ralph. 
Nay not so my Lord. For he maketh it more plain, and saith on this wise: They shall take away their goods, 
The place of Esdra● explained.  and put them out of their houses, and then shall it be known who are my chosen (saith the Lord) for they shall be tried, as the silver or gold is in the fire. And we see it so come to pass, even as he hath said. For who is not now driven from house & home, yea and his goods taken up for other men that never sweat for them, if he do not observe as you command and set forth? Or else, if he be taken, then must he either deny the truth, as I did, in dissembling, or else he shall be sure to be tried, as Esdras sayeth, even as the gold is tried in the fire. Whereby all the world may know that you are the bloody church, figured in Cain the tyrant, neither yet are ye able to avoid it.  Morton. 
I promise you my Lord, I like him better now then ever I did, when he was here before you the other time. For than he did but dissemble, as I perceived well enough: but now me think he speaketh plainly.  Bon 
Marry sir, as you say in deed, he is plain. For he is a plain heretic and shallbe burned. Have the knave away. Let him be carried to little ease at London, until I come.  Ralph. 
And so was I carried to London unto Little case, and there remained that night, and on the next morrow I appeared before him again, the Dean of Paul's and the Chancellor of London being present. 
Anno 1556. September.  Then were brought forth certain writings that I had set my hand unto.  Boner. 
Come on your ways, syrha. Is not this your hand, 
All●●ton charged with his o●ne hand writing.  and this, and this?  Ralph. 
Yea, they are my hand all of them: I confess the same, neither yet will I deny any thing that I have set my hand unto. But if I have set my hand to any thing that is not lawful, therefore am I sorry. Nevertheless, my hand I will not deny to be my doing.  Boner. 
Well said. Now ye must tell me: Were you never at the Church since you went from me, at Mass and Matins? etc.  Ralph. 
No my Lord, not at Mass, Matins, nor none other strange worshipping of God.  Boner. 
Yea, sayest thou so? Wast thou neither at thine own parish church, nor at none other? And dost thou also say, that it is a strange worshipping? Why I pray thee, wilt thou not believe the Scripture to be true?  Ralph. 
Yes my Lord, I believe the Scripture to be true, and in the defence of the same I intend to give my life, rather than I will deny any part thereof, God willing.  Deane. 
My Lord, this fellow will be an honest man, I hear by him. He will not stand in his opinion: for he showeth himself gentle and patient in his talk.  Boner. 
Oh, he is a glorious knave. His painted terms shall no more deceive me. Ah whoreson Prickelouse, doth not Christ say: This is my body? And how darest thou deny these words, for to say as I have a writing to show, and thine own hand at the same? Let me see, wilt thou deny this? Is not this thine own hand?  Ralph. 
Yes my Lord, it is mine own hand, neither am I ashamed thereof, because my confession therein is agreeable to God's word. And where as you do lay unto my charge that I should deny the words of our Saviour jesus Christ: Oh good Lord, from whence cometh this rash, hasty, and untrue judgement? Forsooth not from the spirit of truth: for he leadeth men into all truth, and is not the father of liars. Whereupon should your Lordship gather or say of me so diffamously? Wherefore I beseech you, if I deny the Scriptures Canonical, or any part thereof, then let me die.  Tie the Priest. 

Sir Thomas tie, lately turned to his ●ome●, thirsteth for blood.  My Lord, he is a very seditious fellow, and persuadeth other men to do as he himself doth, contrary to the order appointed by the Queen's highness and the Clergy of this Realm. For a great sort of the parish will be gathered one day to one place, and an other day to an other place to hear him: so that very few cometh to the Church to hear divine service: and this was not only before that he was taken and brought unto the Council, but also since his return home again, he hath done much harm. For where both men and women were honestly disposed before, by Saint Anne, now are they as ill as he almost. And furthermore, he was not ashamed to withstand me before all the Parish, saying that we were of the malignant church of Antichrist, and not of the true Church of Christ, alleging a great many of Scriptures to serve for his purpose, saying: Good people, take heed, and beware of these bloodthirsty dogs. etc. And then I commanded the Constable to apprehend him, and so he did. Nevertheless after this apprehension, the Constable let him go about his business all the next day, so that without putting in of sureties, he let him go into Suffolk and other places, for no goodness, I warrant you my Lord: It were alms to teach such Officers their duty, how they should let such rebels go at their own liberty, after that they be apprehended and taken, but to keep them fast in the stocks until they bring them before a justice.  Ralph. 
As I said before, so say I now again: thou art not of the Church of Christ, and that will I prove, if I may be suffered. And where you said, that you commanded the Constable to apprehend me, you did so in deed contrary to the Laws of this Realm, 
Allerton apprehended, contrary to the laws of the realm.  having neither to lay unto my charge, Treason, Felony, nor murder: no neither had you Precept, Process, nor Warrant to serve on me, and therefore I say, without a law was I apprehended. And whereas you seek to trouble the Constable, because he kept me not in the stocks three days & three nights, it doth show a part what you are. And my going into Suffolk was not for any evil, but only to buy half a bushel of corn for bread, for my poor wife & children, knowing that I had no longer time to tarry with them. But if I had run away, than you would surely have laid somewhat to his charge.  Boner. 
Go to, thou art a Merchant in deed. Ah sirrah, before God thou shalt be burnt with fire. Thou knowest Richard Roth, dost thou not? Is he of the same mind that thou art off or no? canst thou tell.  Ralph. 
He is of age to answer: let him speak for himself: for I hear say that he is in your house.  Boner. 
Lo what a knave here is. Go Clunie, fetch me Roth hither. By my troth he is a false knave: 
Allerton charged with Relapse.  but yet thou art worse than he. Ah Syrha, did not you set your hand to a writing, the tenor whereof was, that if thou should any time say or do heretically, than it should be lawful for me to take thee as a Relapse, and to proceed in sentence against thee?  Ralph. 
Yea, that is so. But here is to be asked whether it be sufficient, that my hand or name writing be able to give authority to you or to any other to kill me. For if I, by writing can do so much, then must my authority be greater than yours. Nevertheless, I have neither said nor done heretically, but like a true Christian man have I behaved myself. And so I was committed into prison again, and the 24. day of the same month, I was brought before the Bishop, the Lord North, D. Story and others, and after a long talk in Latin amongst themselves (unto the which I gave no answer, because they spoke not to me, although they spoke of me) at the last the bishop said.  Boner. 
How say you sirrah? tell me briefly at one word, wilt thou be contented to go to Fulham with me, & there to kneel thee down at mass, showing thyself outwardly as though thou didst it with a good will? Go to, speak.  Ralph. 
I will not say so.  Boner. 
Away with him, away with him.  
The 2. day of May I was brought before the bishop, and three noble men of the counsel, 
Allerton brought again before Boner & certain Lords.  whose names I do not remember.  Boner. 
Lo my Lords, the same is this fellow that was sent unto me from the Counsel, and did submit himself, so that I had half a hope of him: but by S. Anne I was always in doubt of him. Nevertheless he was with me, and fared well, and when I delivered him, I gave him money in his purse. How sayest thou? was it not so, as I tell my Lords here?  Ralph. 
In deed my Lord, I had meat and drink enough: but I never came in bed all the while. And at my departing you gave me xii. d. how be it I never asked none, nor would have done.  A Lord. 
Be good to him my Lord. He will be an honest man.  Boner. 
Before God, how should I trust him? He hath once deceived me already. But ye shall hear what he will say to the blessed Sacrament of the altar. How say you sirrah? after the words of consecration be spoken by the priest, there remaineth no bread, but the very body of our saviour jesus Christ, God and man, and none other substance, under the form of bread?  Ralph. 
Where find you that, my Lord, written?  Boner. 
Lo Syr. Why? Doth not Christ say: This is my body? How sayest thou? Wilt thou deny these words of our Saviour Christ? Or else, was he a dissembler, speaking one thing, and meaning an other? Go to, now I have taken you.  Ralph. 
Yea my Lord, you have taken me in deed, and will keep me until you kill me. How be it my Lord, 
Transubstantiation.  I marvel why you leave out the beginning of the institution of the supper of our Lord? For Christ said: Take ye, and eat ye, this is my body. And if it will please you to join the former words to the latter, then shall I make you an answer. For sure I am that Christ was no dissembler, neither did he say one thing, and mean an other.  Boner. 
Why? Then must thou needs say, that it is his body: for he sayeth it himself, and thou confessest that he will not lie.  Ralph. 
No my Lord: he is true, and all men are liars. Notwithstanding, I utterly refuse to take the words of our Saviour, so fantastically as you teach us to take them: for than should we conspire with certain heretics, called the Nestorians: for they deny that Christ had a true natural body, and so me think you do, my Lord. If you will affirm his body to be there, as you say he is, then must you needs also affirm, that it is a fantastical body, and therefore look to it for God's sake, and let these words go before: Take ye, and eat ye, without which words the rest are sufficient: but when the worthy receivers do take and eat, even than is fulfilled the words of our Saviour, unto him, or every of them, that so receiveth.  Boner. 
Ah, 
Bishop Boners parable.  I see well thou canst not understand these words: I will show thee a Parable. If I should set a piece of beef before thee, and say, eat: is it no beef? And then take part of it away, & send it to my cook, and he shall change the fashion thereof, and make it look like bread. What wouldst thou say that it were no Beef, because it hath not the fashion of beef?  Ralph. 
Let me understand a little further my Lord: shall the Cook add nothing thereunto, nor take nothing there from?  Boner. 
What is that to the matter, whether he do or no, so long as the shape is changed into an other likeness?  Ralph. 
Ah, will you so my Lord? your Sophistry will not serve: the truth will have the victory, nevertheless, as Esay saith: 
 He that restraineth himself from evil, must be spoiled. 
〈◊〉. 5.  And Amos hath such like words also. For the wise must be feign to hold their peace: so wicked a time it is, saith he. Nevertheless he that can speak the truth, and will not, shall give a straight accounts for the same.  A Doctor. 
By my Lords leave, hear me thinks thou speakest like a fool. Wilt thou be a judge of the scripture. Nay thou must stand to learn, and not to teach: for the whole congregation hath determined the matter long ago.  A priest 
No by your leave, we have a Church, and not a congregation. You mistake that word, master Doctor.  Ralph. 
Then said I to my fellow prisoners standing by: My brethren, do ye not hear how these men help one an other? Let us do so also. But we never came all in together after that time, but severally one after an other. Then was I carried away for that time. The nineteen. day of May I was brought before the Bishop of Rochester, and Chichester with others.  B Rochest. 
Were you a companion of George Eagles, otherwise called Trudgeover? My Lord of London telleth me that you were his fellow companion.  Ralph. 
I know him very well, my Lord.  Rochest. 
By my faith I had him once, and then he was as drunk as an Ape, for he stonke so of drink, that I could not abide him, and so sent him away.  Ralph. 
My Lord, I dare say you took your marks amiss. It was either yourself or some of your own company: for he did neither drink Wine, Ale, nor Beer in a quarter of a year before that time, and therefore it was not he forsooth.  
The rest of mine examinations you shall have when I am condemned, if I can have any time after my coming into Newgate, the which I trust shall touch the matter a great deal more plainly: for the pithy matters are yet unwritten. Thus far you well good friends all. Yea I say, farewell for ever in this present world. Greet ye one an other, and be joyful in the Lord. Salute the good widows among you, with all the rest of the congregation in Barfold, & Dedham, and Colchester.  
This promise of his, being either not performed, for that he might not thereto be permitted, or else if he did write the same not coming to my hands, I am feign in the rest of his examinations to follow the only report of the Register: who witnesseth that the 15. day of May. An. 1557. in the bishops palace at London, he was examined upon certain interrogatories, the contents whereof be these.  
FIrst, that he was of the parish of Muchbentley, and so of the Diocese of London. 
〈…〉 Ralph Allerton.   
Secondly, that the 10. day of januarie than last passed, M. john Morant preaching at Paul's, the said Ralph Allerton did there openly submit himself unto the Church of Rome, with the rites and Ceremonies thereof.  
Thirdly, that he did consent and subscribe aswell unto the same submission, as also to one other bill, in the which he granted, that if he should at any time turn again unto his former opinions, it should be then lawful for the Bishop immediately to denounce and adjudge him as an heretic.  
Fourthly, that he had subscribed to a bill, wherein he affirmed, that in the sacrament, after the words of consecration be spoken by the Priest, there remaineth still material bread and material wine: and that he believeth that the bread is the bread of thanksgiving, and the memorial of Christ's death: and that when he receiveth it, he receiveth the body of Christ spiritually in his soul, but material bread in substance.  
Fiftly, that he had openly affirmed, and also advisedly spoken that which is contained in the said former fourth article last before specified.  
Sixthly, that he had spoken against the Bishop of Rome, with the Church and Sea of the same, and also against the seven Sacraments and other Ceremonies and ordinances of the same Church, used then within this Realm.  
seventhly, that he had allowed and commended the opinions and faith of M. Cranmer, Ridley, Latimer, and others of late burned within this Realm, and believed that their opinions were good and godly.  
Eightly, that he had divers times affirmed that the religion used within this realm at the time of his apprehension, was neither good nor agreeable to God's word, and that he could not conform himself thereunto.  
Ninthly, that he had affirmed, that the book of Common prayer set forth in the reign of king Edward the vj. was in all parts good and godly: and that the said Ralph and his company prisoners, did daily use amongst themselves in prison some part of the book.  
Tenthly, that he had affirmed, that if he were out of prison, he would not come to Mass, Matins, nor Evensong, nor bear Taper, Candle, or Palm, nor go in procession, nor would receive holy water, holy bread, ashes, or pax, or any other ceremony of the Church then used within this Realm.  
eleventhly, that he had affirmed, that if he were at liberty, he would not confess his sins to any Priest, nor receive absolution of him: nor yet would receive the Sacrament of the altar, as it was then used.  
Twelfly, that he had affirmed, that praying to saints, and prayers for the dead, were neither good nor profitable, and that a man is not bound to fast and pray, but at his own will and pleasure, neither that it is lawful to reserve the Sacrament, or to worship it.  
Thirtenthly, that the said Allerton hath, according to these his affirmations, abstained & refused to come unto his parish Church ever sithence the 10. day of januarie last, or to use, receive or allow any ceremonies, sacraments, or other rites then used in the church.  
To all these Articles he answered affirmatively, denying precisely none of them: saving to this clause contained in the 12. article, that a man is not bound to fast and pray but at his own will & pleasure, he said that he had affirmed no such thing, but he confessed that he had not fasted nor prayed so oft as he was bound to do. And unto this answer he also subscribed in this sort.  
Except it be proved otherwise by the holy Scripture, I do affirm these articles to be true. By me Ralph Allerton.  
The next examination was the fourth day of julie. The acts whereof, because they do appear more amply in his other examination, had the 10. day of September, I do here omit, giving you farther to understand, that upon the seventh day of the same month of julie, he was brought before Doctor Derbyshire in the bishops Palace, who examined him again upon the former Articles, and after persuaded him to recant, threatening him that otherwise he should be burned. To whom he boldly answered: I would I might be condemned even to morrow: for I perceive my Lord (meaning Boner) doth nothing but seek men's blood. Upon which saying Darbishire committed him again to prison, and the 10. day of September, the Bishop caused him (with the other three above named) to be brought unto Fulham, and there in his private Chapel within his house, he iudiciallye propounded unto him certain other new Articles: of the which, the tenours of the first, fift, sixth, and seventh are already mentioned in the second, third, and fourth former objections: as for the rest, the contents thereof here followeth.  
Thou Ralph Allerton canst not deny, but that the Information given against thee, and remaining now in the Acts of this court of thine ordinary, edmund Bishop of London, was and is a true information.  
This information was given by Tho. Tie, 
Persecutors.  Curate of Bentley (of whom ye have already heard) and certain other of the same parish and affinity: as namely john Painter, William Harris, john Barker, john Carter, Thomas Candeler, jeffrey Bestwoode, john Richard, Richard Mere.  
The effect whereof was, that one Laurence Edward's of Bentley aforesaid, had a child that was unchristened, 
Information given against Ralph Allerton, by Sir Thomas tie Priest, a wicked 〈◊〉.  and being demanded by the said tie, why his child was not baptized, he made answer it should be when he could find one of his religion (meaning a true professor of Christ's gospel) Whereat the Curate said: Ah, ye have had some instructor that hath schooled yo● of late. Yea (quoth the said Edwardes) that I have: and if your doctrine be better than his, than I will believe you: and therewithal fond offered to fetch him.  
Whereupon the Constable going with him, they brought before the said curate the said Ralph Allerton: of whom in this information they make this report that he was a seditious person, who sithence his coming down from the bish. had set upon the Constable's door certain seditious Letters, moving and persuading thereby the people to follow his malicious disobedience: and that these his persuasions had taken effect in many: And farther, that the said Ralph Allerton (the Curate ask him whether he had instructed this Laurence Edward's that it was against God's commandment to enter into the church) casting abroad his hands, should say. Oh good people, now is fulfilled the saying of the godly Priest and Prophet Esdras, who sayeth: The fire of a multitude is kindled against a few: they have taken away their houses, 
4. Esdr. 16.  & spoiled their goods. etc. Which of you all have not seen this day, who is he here amongst you, that seethe not all these things done upon us this day. The church which they call us unto, is the church of Antichrist, a persecuting church, and the church malignant. With these and many more words (said they most maliciously and falsely alleged out of the Scriptures, he thus persuaded a great multitude there present (as much as in him lay) unto disobedience. For the which cause the constables did then apprehend him.  
3. Item, thou Ralph Allerton canst not deny, but that the letter sent unto me by my Lord Darcie, beginning with these words (pleaseth it your Lordship. etc.) was thine own letter, and was subscribed by thine own hand.  
The contents of the letter mentioned in this Article, and written by Allerton, unto the Lord Darcie, was a confession of his demeanour before his first apprehension: the effect and purport whereof because it appeareth in the beginning of this his History, I do here omit.  
4. Item, thou Ralph Allerton canst not deny, but that the other letter, sent also to me from my said Lord Darcy, beginning thus (pleaseth it your Lordship. etc.) and ending with these words (whensoever it be) is thine own very letter, and subscribed with thine own hand.  
This was also an other letter written by him unto the Lord Darcie, the contents whereof were, that where the said Lord had commanded him to declare where he had been ever sithence Whitsuntide last before his first apprehension, this was to certify his Lordship, that he was not able so to do, otherwise then as he had already showed him by his former letters. And moreover, where as he charged him to have read unto the people abroad in the woods, he certified him that he did never read any thing abroad, saving once when he was in the company of George Eagles and others, Richard Roth took a writing out of his bosom, and desired the said Ralph to read it, which request heethens accomplished: and demanding of him whose doing the same was, the said Roth told that it was master Cranmers, late Archbishop of Canterbury: and farther he could not show him. Nevertheless he was ready, and willing to suffer such punishment as his lordship should think meet, desiring yet that the same might be with favour and mercy, although he feared neither punishment nor death, praying the Lord, that it might be in his fear, when soever it should be.  
8. Item, thou Ralph Allerton canst not deny, but that the letters written with blood, beginning with these words (Grace, mercy and peace. etc. and ending thus.) Farewell in God) remaining now Registered in the Acts of this Court, were written voluntarily with thine own hand.  
He wrote this letter in the prison with blood for lack of other ink, and did mean to send the same unto Agnes Smith, alias Siluerside, at that time imprisoned, and afterwards burned at Colchester for the testimony of the Gospel of Christ, as before is mentioned. The Copy of which letter here ensueth.   

A letter written by Ralph Allerton, unto Agnes Smith, Widow.  
GRace, mercy, and peace from God the father, and from our Lord jesus Christ, 
A letter of Ralph Allerton.  with the assistance of God's holy spirit, and the abundant health both of soul and body, I wish unto you, as to mine own soul, as GOD knoweth, who is the searcher of all secrets.  
Forasmuch as it hath pleased almighty God of his infinite mercy, to call me to the state of grace, to suffer Martyrdom for jesus Christ's sake, although heretofore I have most negligently dallied therewith, and therefore far unworthy I am of such an high benefit, to be crowned with the most joyful crown of Martyrdom: nevertheless it hath pleased God not so to leave me, but hath raised me up again according to his promise, which sayeth: Although he fall, yet shall he not be hurt: For the Lord upholdeth him with his hand. 
Psal 37.  Whereby we perceive God's election to be most sure: for undoubtedly he will preserve all those that are appointed to die. And as he hath begun this work in me: even so do I believe that he will finish the same, to his great glory, and to my wealth, through jesus Christ. So beit.  
Dearly beloved sister (I am constrained so to call you because of your constant faith and love unfeigned) consider, that if we be the true servants of Christ, then may not we in any wise make agreement with his enemy Antichrist. For there is no concord nor agreement between them saith the Scriptures, and a man can not serve two masters, sayeth Christ. And also, it is prefigured unto us in the old law, whereas the people of God were most straightly commanded that they should not mingle themselves with the ungodly heathen, and were also forbidden to eat, drink, or to marry with them. For as often as they did either marry unto their sons, or take their daughters unto them, or to their sons, even so oft came the great and heavy wrath of God upon his own people, to overthrow both them and all their Cities, with the holy Sanctuary of God: & brought in strange Princes to reign over them, and wicked rulers to govern them, so that they were sure of hunger, sword, pestilence, and wild beasts to devour them. Which plagues never ceased, until the good people of God were clean separated from the wicked idolatrous people.  
Oh dearly beloved, this was written for our learning, that we through patience and comfort of the scriptures might have hope. And is it not in like case happened now in this Realm of England? For now are the people of god had in derision, & trodden under foot, and the Cities, Towns, and houses where they dwelled, are inhabited with them that have no right thereunto, & the true owners are spoiled of their labours: yea, and the holy sanctuary of Gods most blessed word, is laid desolate and waste, so that the very Foxes run over it. etc. yet is it the food of our souls, the lantern of our feet, and the light unto our paths: and where it is not preached, the people perish. But the Prophet sayeth: he that refraineth himself from evil, must be spoiled. 
Esay. 59  Why should we then be abashed to be spoiled, seeing that it is told us before, that it must so happen unto them that refrain from evil? And thus I bid you farewell in God.  
R. A.  
Item, thou Ralph Allerton canst not deny, but that the letters written with blood, beginning with these words in the over part thereof. (The angel of God. etc.) and ending thus (be with you, Amen) and having also this postscript (do ye suppose that our brethren. etc.) remaining now registered in the acts of this Court, are thine own hand writing.  
9 For the better understanding of this Article, I have also here inserted the Copy of the Letter mentioned in the same: which letter he wrote (by his own confession) unto Richard Roth, then in danger of the subtle snares of that bloody wolf Boner.   

A Letter written by Ralph Allerton unto Richard Roth, his fellow Martyr.  
THe Angel of God pitch his tent about us, and defend us in all our ways. Amen. Amen. 
A letter of Ralph Allerton.   
O dear brother, I pray for you, for I hear say that you have been divers times before my Lord in examination. Wherefore take heed for God's sake what the wise man teacheth you, and shrink not away when you are enticed to confess an untruth, for hope of life, but be ready always to give an answer of the hope that is in you. For whosoever confesseth Christ before men, him will Christ also confess before his father. But he that is ashamed to confess him before men, shall have his reward with them that do deny him. And therefore dear brother go forward: ye have a ready way, so fair as ever had any of the Prophets or Apostles, or the rest of our brethren, the holy Martyrs of God. Therefore covet to go hence with the multitude while the way is full. Also dear brother understand that I have seen your letter, and although I cannot read it perfectly, yet I partly perceive your meaning therein, and very gladly I would copy it out, with certain comfortable additions thereunto annexed. The which as yet will not be brought to pass for lack of paper, until my Lord be gone from hence, and then your request shallbe accomplished, God willing without delay. Thus far ye well in God. Our dear brother and fellow in tribulation, Robert Allen saluteth you, and the fellowship of the holy ghost be with you, Amen.  
Ralph Allerton.  
Do ye suppose that our brethren and sisterne are not yet dispatched out of this world? 
Post scriptum.  I think that either they are dead, or shallbe within these two days.  
And for the other Objection yet remaining, and not specified, if it were not more somewhat to show the folly of those bloody tyrants (which of so small trifles take occasions to quarrel with the Saints of God) then for any weighty thing therein contained: I would neither trouble you with the reading thereof, nor yet myself with writing. But that ye may judge of them as their doings do give occasion, I will now proceed in the matter.  

Anno 1557. 〈◊〉.  Item thou Ralph Allerton canst not deny, but confessest, that the writing of letters in a little piece of paper on both sides of it, with this sentence on the one side following (look at the foot of the stocks for a knife) and with this sentence following upon the otherside (look between the post an● the wall for two books and two Epistles, leave them here when ye go) remaining now in the Regality and Acts of this court is voluntarily written by the● Ralph Allerton with thine own hand.  
Item, thou Ralph Allerton canst not deny, but that thou art privy to a certain writing, remaining now in the registry & acts of this Court, the beginning whereof is with these words (I would have men wise. etc.) and ending thus (from house to house.)  
Item, thou Ralph Allerton, canst not deny, but that thou art privy and of consent and maintenance of a certain great Woodknife, a long cord, a hook, a stone, and of a trencher written upon with chalk, having this sentence (All is gone and lost, because of your folly:) of two boards written upon with chalk, the one having this sentence (●nder the stone look) and the other having this sentence, (whereas you ●id me take heed, I thank you, I trust in God that I shall be at peace with him shortly) remaining now registered in the acts of this Court.  
For answer unto all these articles, he granted that the first ●x. were true, 
 as the Register recordeth. Howbeit, I find noted in the backside of the information, specified in the 2. article (although crossed out again) that he denied such things as were there in the same informed against him. Wherefore it is not likely that he did simply grant unto the contents of the 2. article, but rather that he only affirmed that such an information was given against him, and not that the same was true.  
Thus much I thought to warn the reader of, lest that in mistaking his answers, it might seem, that he granted himself to be a seditious and a rebellious person: of which fact he was most clear & innocent. And being farther demanded upon the contents of the 8. article, where he had the blood he wrote that letter withal: he said that Richard Roth, sometime his prison fellow, did make his nose bleed, and thereby he got the blood wherewith he did then write. The bish. again asked him, to whom he would have sent the same. He answered, unto one Agnes Smith alias Siluerside of Colchester. Why (quoth the bish.) Agnes Smith was an Heretic, and is burned for Heresy. Nay, said Allerton, she is in better case, then either I myself, or any of us all. Then being again demanded (upon the 9 objection) to whom he would have sent the letter mentioned in the same: he answered, that he meant to have sent it unto Richard Roth, at that present separated from him. Whereupon the bish. farther inquired, what he meant by these words (brethren and sister) specified in the said letter? he answered that he meant thereby, such as were lately condemned at Colchester, and were like (at the writing thereof) shortly to be burned. Now, as for the contents of the 10. and 11. articles he utterly denied them. But to the 12. he confessed, that he writ upon the said trencher and other boards, the words mentioned in the said Article, & that he did leave the same in the prison house, to the intent that Richard Rothe should read them. Boner also bringing out the wooden sword, mentioned in the said article, asked him who made it, and for what purpose. Whereunto he answered, that he was the maker thereof, howbeit for no evil purpose. But being idle in the prison, and finding there an old board, he thought the time better spent in making thereof, then to sit still and do nothing at all.  
The forenoon being now spent, the rest of this tragedy was deferred until the afternoon. Wherein was ministered unto him yet certain other objections, the tenor whereof was.  

 FIrst, that he had misliked the Mass, calling upon Saints, and carrying the cross in procession, with other their ceremonies, calling them Idolatry, & also had dissuaded them there from.  
1. Item, that he was much desirous to have the people believe as he did, and therefore being in prison with his fellows, did sing Psalms and other songs against the Sacrament of the Aultare, and other ordinances of the church, so loud, that the people abroad might hear them and delight in them.  
2. Item, that he had divers times conspired against his keeper, and had provided things to kill him, and so to break the prison and escape away.  
Item, that he had raised against the B. being his ordinary, calling him a bloody butcher, tyrant and ravening wolf, and also against his officers, especially Clunie his sumner, calling him butchers cur, with other such names.  
4. Item, that he had murmured, grudged, disdained, and misliked that the bishop had proceeded against certain of his Diocese, and had condemned them as Heretics: or that he should proceed now against him and others yet remaining in errors, notwithstanding that he and his chaplains had charitably admonished and exhorted them from the same.  
5. Item, that he ought faithfully to believe, that there is one catholic church, without the which there is no salvation: of the which church jesus Christ is the very priest & sacrifice, whose body and blood is really and truly contained in the sacrament of the altar under the forms of bread and wine: the bread and wine being by the divine power transubstantiated into his body and blood.  
6. Item, that he had kept himself, and also distributed to others certain heretical and corrupt books, condemned and reproved by the laws of this realm.  
7. Item, that he had contrary to the orders and statutes of this realm, kept company with that seditious heretic and traitor, George Eagles, commonly called Tru●gedner, and had heard him read in woods and other places, yet not accusing, but allowing and praising him.  
8. Unto which articles, because they were for the most part, so foolish and full of lies, he would in a manner make no answer, saving he granted that he did mislike their mass and other ceremonies, because they were wicked & nought. And moreover he told the bishop, that he and his complices, did nothing but seek how to kill innocents.  
The bishop than asked him, whether he would believe in all points touching the Sacrament of the altar, as is contained in the general council holden and kept under Innocentius 3. and therewithal he did read the decree of the said Counsel touching the Sacrament.  
Whereunto Allerton again made answer and said: I believe nothing contained in the same Council, neither have I any thing to do therewith: and it were also very necessary that no man else should have to do therewith.  
Then (quoth Boner) thou art of the opinion that the heretics lately burned at Colchester were of.  
Yea (said he) I am of their opinion, and I believe that they be Saints in heaven.  
This done, the bishop perceiving that he would not recant, demanded what he had to say, why he should not pronounce the sentence of condemnation against him. To whom he answered: ye ought not to condemn me as an heretic, for I am a good christian. But now go to, do as you have already determined: For I see right well, that right and truth be suppressed, and cannot appear upon the earth.  
These words ended, the bish. pronounced the Sentence of condemnation, & so delivered him unto the temporal officers: Who reserved him in their custody until the 17. day of September, at which time, both he and the other 3. before mentioned were all burned, as ye have already heard. Of which other 3. because as yet little is said, I will therefore now proceed to declare such cause of their cruel deaths, as in the registry is recorded.   

james Austoo and Margery his wife  
TOuching the first apprehension of these ij. persons, I find neither occasion why, neither time, 
Examination of james Austoo & Margery his wife.  nor manner how. Howbeit as the days then served, it was no hard or strange matter to fall into the hands of such as with cruelty persecuted the true professors of God's gospel, especially having so many promoters, and unneighborly neighbours to help them forwards. By which kind of people, it is not unlike these two godly yokefellowes were accused and taken: and being once delivered into the pitiles handling of Boner: their examinations (ye may be sure) were not long deferred. For the 16. day of july 1557. they were brought before him into his palace at London. Where first he demanded of the said james Austoo (amongst other questions) where he had been confessed in Lent, and whether he received the sacrament of the altar at Easter or not.  
To whom he answered that in deed he had been confessed of the curate of A●halowes Barking, ●e to the tower of London, but that he had not received the sacrament of the altar, for he defied it from the bottom of his heart.  
Why, quoth the Bishop, dost thou not believe that in the sacrament of the altar there is the true body & blood of Christ.  
No said Austoo, not in the Sacrament of the altar, but in the Supper of the Lord, to the faithful receiver is the very body and blood of Christ by faith.  
Boner not well pleased with this talk, asked then the wife, how she did like the religion then used in this cour●h of England.  

Anno 1556. September.  She answered that she believed, that the same was not according to God's word, but false and corrupted, and that they which did go thereunto, did it more for fear of the law, than otherwise.  
Then he again asked her if she would go to the Church and hear Mass, and pray for the prosperous estate of the king, being then abroad in his affairs.  
Whereunto she said that she defied the Mass with all her heart, and that she would not come into any Church wherein were Idols.  
After this the bishop objected unto them certain articles, to the number of 18. The tenor whereof (because they touch only such common & trifling matters as are already mentioned in divers & sundry places before) I do here for brevity sake omit and pass over: giving you yet this much to understand, that in the matters of faith, they were as sound, and answered as truly (God be therefore praised) as ever any did, especially the woman, to whom the Lord had given the greater knowledge and more ferventness of spirit. Notwithstanding, according to the measure of grace that God gave them, they both stood most firmly unto the truth. And therefore to conclude, the 10. day of Sept. they were (with Ralph Allerton, of whom ye have heard) brought again before the bishop within his chapel at Fulham, where he speaking unto them, said first on this wise: Austoo, dost thou know where thou art now, and in what place, and before whom, and what thou hast to do?  
Yea (quoth Austoo) I know where I am: For I am in an idols temple.  
After which words their articles being again red, & their constancy in faith perceived, Boner pronounced against either of them severally the sentence of condemnation, and delivering them unto the sheriff there present, did rid his hands (as he thought) of them: but the Lord in the end will judge that: to whom I refer his cause.  
It so happened upon a night, that as this Margery Austoo was in the bishops prison (which prison I suppose was his dog kennel, 
Margery Austoo terrified in prison.  for it was, as is reported, under a pair of stairs) by the bishops procurement there was sent a stout champion (as appeared) about 12. of the clock at night, who suddenly opened the door, and with a knife drawn or ready prepared, fell upon her, to the intent to have cut her throat. Which she by reason of the clearness of the Moon perceiving, and calling unto God for help, he (but who it was she knew not) giving a grunt, and fearing (belike) to commit so cruel a deed, departed his ways without any more hurt doing.  
The next night following, they caused a great rumbeling to be made over her head, which seemed to her to have been some great thunder, which they did for to have feared her out of her wits, but yet thanks be to God, they miss of their purpose.   

Richard Roth.  
IN the godly fellowship of the forenamed three Martyrs, was also this Rich. Roth, 
Examination of Richard Roth.  as is already specified. Who being apprehended and brought up unto the bish. of London, was by him examined the 4. day of july: at what time the bish. did earnestly travel to induce him to believe that there were 7. sacraments in Christ's church, and that in the sacrament of the altar (after the words of consecration duly spoken) there remained the very substance of Christ's body and blood and none other. Whereunto, (at the present) he made only this answer: that if the scriptures did so teach him, and that he might be by the same so persuaded, he would so believe, otherwise not. But at another examination (which was the 9 day of Sept.) he declared plainly, that in the said sacrament of the altar (as it was then used) there was not the very body and blood of Christ, but that it was a dead God, and that the Mass was detestable and contrary to God's holy word and will, from the which faith and opinion he would not go or decline.  
The next day being the 10. day of the same month of September, the Bishop at his house at Fulham (by way of an article) laid and objected against him: that he was a comforter and boldener of heretics, and therefore had written a letter to that effect unto certain that were burned at Colchester: the copy whereof ensueth.   

A letter written by Rich. Roth, unto certain brethren and sisters in Christ, condemned at Colchester, and ready to be burned for the testimony of the truth.  
O Dear brethren and sisters, how much have you to rejoice in God, 
A letter of Richard Roth.  that he hath given you such faith to overcome this blood thirsty tyrants thus far: and no doubt he that hath begun that good work in you, will fulfil it unto the end. O de●● 〈…〉 in Christ, what a crown of glory shall ye receive with Christ in the kingdom of God? Oh that it had been the good will of God, that I had been ready to have gone with you For I lie in my 〈◊〉 little ease in the day, and in the night I lie in the coalhouse, from Ralph Allerton, or any other: and we look every day when we 〈◊〉 be condemned For he said that I should be burned within 〈◊〉 days before Easter: but I lie still at the pools brink, and every man goeth in before me: but we abide patiently the lords l●isure, with many bands, in setters and stocks: by the which we have received great joy in God. And now far you well dear brethren and sisters, in this world: but I trust to see you in the heavens face to face.  
Oh brother Munt, with your wife and my dear sister Rose, how blessed are you in the Lord, that God hath found you worthy to suffer for his sake: with all the rest of my dear brethren & sisters known & unknown. O be joyful even unto death. Fear it not, saith Christ: for I have overcome death, saith he. Oh dear hearts, seeing that jesus Christ will be our help, oh tarry you the lords laisure. Be strong, let your hearts be of good comfort, & wait you still for the Lord. He is at hand. Yea the angel of the lord pitcheth his tent round about them that fear him, and delivereth them which way he seethe best. For our lives are in the lords hands: and they can do nothing unto us before God suffer them. Therefore give all thanks to God.  
Oh dear hearts, you shall be clothed with long white garments upon the mount Zion, with the multitude of saints, and with jesus Christ our Saviour, which will never forsake us. Oh blessed virgins, ye have played the wise virgins part, in that you have taken oil in your lamps, that ye may go in with the bride grom when he cometh into the everlasting joy with him. But as for the foolish they shallbe shut out, because they made not themselves ready to suffer with Christ, neither go about to take up his cross. O dear hearts, how precious shall your death be in the sight of the Lord? for dear is the death of his saints. O far you well, and pray. The grace of our Lord jesus Christ be with you all, Amen, Amen. Pray, pray, pray.  
By me Rich. Roth, written with mine blood.  
This letter he confessed in deed (upon the said examination) to have written with his blood, & that he meant to have sent the same unto such as were condemned at Colchester for the gospel of jesus Christ, and were afterwards burned there, as ye have already heard.  
The bish. then farther asked him, 
The testimony of Rich. Roth o● Ralph Allerton.  what he thought his prison fellow Ralph Allerton to be?  
He answered that he thought him to be one of the elect children of God: and that if at any time hereafter he happened to be put to death for his faith and religion, he thought he should die a true Martyr. And moreover finding himself aggrieved with the bishops privy and secret condemning of God's people, he said unto him in this sort: My Lord, because the people should not see & behold your doings, ye cause me and others to be brought to our examinations by night, being afraid (belike) to do it by day.  
Four Martyr's burned at Islington.  
The Bishop not greatly caring for this talk, 
Anno 1557. Septem.  proceeded to examine him of other matters, amongst which this high and weighty thing was one, videlicet, how he did like the order and rites of the Church than used here in England.  
To whom he said, that he ever had, and yet then did abhor the same with all his heart.  
Then divers of the Bishop's complices entreated and persuaded him to recant, and ask mercy of the bishop.  

〈◊〉 con●●●●atiō 〈◊〉. Roth.  No (quoth Roth) I will not ask mercy of him that cannot give it. Whereupon he was (as the rest before mentioned) condemned, and delivered unto the Sheriff, and the xvij. day of September, they all most joyfully ended their lives in one fire at Islington, for the testimony of Christ, as before is declared.   

¶ Agnes Bongeor, and Margaret Thurston, two godly Christian women, burnt at Colchester for the sincere professing of Christ's Gospel.  
A Little before (gentle Reader) was mention made often that suffered martyrdom at Colchester, 
September.  pag. 2007. at wh●ch time there were two other women also, 
 one called Margaret Thurston, and the other Agnes Bongeor, that should have suffered with them, and were likewise condemned at the same time and place that the other above named ten were, for the like cause, and answered also in their examinations the like in effect as the other did. But the one, namely Margaret Thurston, that 〈◊〉 she should suffer with those that went from the Castle, was for that time deferred. What the cause was, the testimony of Io●e Cook shall declare unto us. 
 Which Io●e Cook, the wife now of john Spark, being then in the castle of Colchester for religion, did demand of this widow Thurston, whose husband died in the prison being imprisoned for religion, wherefore the said Margaret being a condemned woman, should be reserved, when the other suffered in the Castle Baily. She answered, that it was not for any fear of death, but being prepared as the rest were that suffered the same day, she felt in herself a great shivering and trembling of the flesh. Whereupon forsaking the company, she went aside to pray. And whilst she was a praying, she thought that she was lifted up with a mighty wind that came round about her. Even at that instant came in the Gaoler and company with him, & whilst she turned herself to fetch her Psalter, they took the other prisoners and left her alone. Shortly after she was removed out of the Castle and put into the Town prison, where she continued until Friday seven-night after her company were burnt. That day, not two hours before her death, she was brought to the Castle again, where she declared thus much to the aforesaid joane Cook. 
  
The other named Agnes Bongeor, who should have suffered in like manner with the 6. that went out of Motchal was also kept back at that time, but not in like sort, because her name was wrong written within the writ, as in the Bailiffs letters of Colchester, sent to Boner about the same, more plainly doth appear in the book of our first edition, pag. 1632.  
The same morning, the 2. of August, that the said six in Motehall were called out to go to their martyrdom, was Agnes Bongeor also called with them, 
 by the name of Agnes Bowyer. Wherefore the Bailiffs understanding her (as I said) to be wrong named within the writ, commanded the said Agnes Bongeor to prison again, as ye have heard in the letter before named, and so from Motehall that day, sent her to the Castle, where she remained until her death.  
But when she saw herself so separated from her said prison fellows in that sort, Oh good Lord what piteous moan that good woman made, how bitterly she wept, what strange thoughts came into her mind, how naked and desolate she esteemed herself, and into what plunge of despair and care her poor soul was brought, it was piteous and wonderful to see: which all came because she went not with them to give her life in the defence of her Christ: for of all things in the world, life was least looked for at her hands. For that morning in which she was kept back from burning, had she put on a smock that she had prepared only for that purpose. 
 And also having a child, a little young Infant sucking on her, whom she kept with her tenderly all the time she was in prison, against the day likewise did she send it away to another Nurse, and prepared herself presently to give herself for the testimony of the glorious Gospel of jesus Christ. So little did she look for life, and so greatly did God's gifts work in her above nature, that death seemed a great deal better welcome than life. But this took not effect at that time as she thought it would, and therefore (as I said) was she not a little troubled.  
Being in this great perplexity of mind, a friend of hers came to her and required to know whether Abraham's obedience was accepted before God for that he did sacrifice his son Isaac, or in that he would have offered him. Unto which she answered thus.  
I know (quoth she) that Abraham's will before God was allowed for the deed, in that he would have done it, if the Angel of the Lord had not stayed him: but I (said she) am unhappy, the Lord thinketh me not worthy of this dignity, and therefore Abraham's case and mine is not alike.  
Why (quoth her friend) would ye not willingly have gone with your company, if God should so have suffered it?  
Yes (said she) with all my hart, and because I did not, it is now my chief and greatest grief.  
Then said her friend: My dear sister, I pray thee consider Abraham and thyself well, & thou shalt see thou dost nothing differ with him in will at all.  
Alas (quoth she) there is a far greater matter in Abraham then in me: for Abraham was tried with the offering of his own child, but so am not I, and therefore our cases are not like.  
Good sister (quoth her friend) way the matter but indifferently. Abraham I grant (said he) would have offered his son: and have not you done the like in your little sucking babe? But consider further than this, my good sister (said he) where Abraham was commanded but to offer his son, you are heavy and grieved because you offer not yourself, which goeth somewhat more near you then Abraham's obedience did, & therefore before God assuredly, is no less accepted & allowed in his holy presence: which further the preparing of your shroud also doth argue full well, etc. After which talk between them, 
Agnes Bongeor receiveth comfort.  she began a little to stay herself, and gave her whole exercise to reading and prayer, wherein she found no little comfort.  
In the time that these foresaid ij. good women were prisoners, one in the Castle, & the other in Motehall, God by a secret mean called the said Margaret Thurston unto his truth again, who having her eyes opened by the working of his spirit, did greatly sorrow and lament her backsliding before, and promised faithfully to the Lord, in hope of his mercies, never more while she lived to do the like again, but that she would constantly stand to the confession of the same, 
A writ for the burning of Margaret Thurston, and Agnes Bongeor.  against all the adversaries of the cross of Christ. After which promise made, came in short time a writ from London for the burning of them, which according to the effect thereof, was executed the 17. day of September, in the year aforesaid.  
* The burning of Margaret Thurston, and Agnes Bongeor, at Colchester.  
to Laxfield to be burned, and on the next day morning was brought to the stake where was ready against his coming, the foresaid justice M. Thurston, one M. Waller then being under sheriff, and M. Tho. Lovel being high Constable, 
 as is before expressed, the which commanded men to make ready all things meet for that sinful purpose. Now the fire in most places of the street was put out, saving a smoke was espied by the said Tho. Lovel proceeding out from the top of a chimney, to which house the sheriff and Grannow his man went, and broke open the door and thereby got fire and brought the same to the place of execution. When john Noyes came to the place of execution. When john Noyes came to the place where he should be burned, he kneeled down and said the 50. Psalm, with other prayers, and then they making haste bound him to the stake, and being bound, the said john Noyes said: Fear not them that can kill the body, but fear him that can kill both body and soul, and cast it into everlasting fire.  

 When he saw his sister weeping and making moan for him, he bade her that she should not weep for him, but weep for her sins.  
Then one Nich. Cadman being Hastler, a valiant champion in the Pope's affairs, brought a faggot and set against him: and the said joh. Noyes took up the faggot and kissed it, and said: Blessed be the time that ever I was borne to come to this.  
Then he delivered his Psalter to the undershirife, desiring him to be good to his wife and children, & to deliver to her that same book: and the sheriff promised him that he would, notwithstanding, he never as yet performed his promise. Then the said john Noyes said to the people: They say they can make God of a piece of bread, believe them not.  

 Then said he, good people bear witness that I do believe to be saved by the merits & passion of jesus Christ, and not by mine own deeds: and so the fire was kindled, and burned about him, and then he said: Lord have mercy upon me, Christ have mercy upon me, Son of David have mercy upon me.  
¶ The burning of john Noyes, Martyr.  
And so he yielded up his life, and when his body was burned, they made a pit to bury the coals and ashes, and amongst the same they found one of his feet that was unburned, whole up to the ankle, with the hose on, and that they buried with the rest.  
Now while he was a burning, there stood one john jaruis by, a man's servant of the same town, a plain fellow, 
 which said: Good Lord, how the sinews of his arms shrink up. And there stood behind him one Gran now and Benet being the sheriffs men, and they said to their master, that john jaruis said, what villeine wretches are these. And their master bade lay hand on him, & then they took him and pinioned him, and carried him before the justice that same day, and the justice did examine him of the words aforesaid, but he denied them, and answered, that he said nothing but this: Good Lord how the sinews of his arms shrink up. But for all this the justice did bind his father and his master in v. pounds a piece that he should be forth coming at all times. And on the Wednesday next he was brought again before these justices, M. Thurston, and M. Kene, they sitting at Fresingfield in Hoxton hundred, and there they did appoint and command that the said john jaruis should be set in the stocks the next market day, and whipped about the market naked. But his Master one William jaruis did after crave friendship of the Constables, and they did not set him in the stocks till Sunday morning, and in the after noon they did whip him about the market with a dog whip having three cords, and so they let him go.  
Some do give that john jaruis was whipped for saying that Nich. Cadman was Noyes Hastler, that is, such one as maketh and hasteth the fire.   

The copy of a certain letter that he sent to comfort his Wife at such time as he lay in prison.  
WIfe, you desired me that I would send you some tokens that you might remember me. 
A letter of john Noyes to his wife. 1. Peter. 4.  As I did read in the new Testament, I thought it good to write unto you certain places of the Scripture for a remembrance. S. Peter saith: dearly beloved, be not troubled with this heat that is now come among you to try you, as though some strange thing had happened unto you, but rejoice in so much as ye are partakers of Christ's suffryngs, that when his glory appeareth, ye may be merry & glad. If ye be railed on for the name of Christ, happy are ye, for the spirit of glory, and the spirit of God resteth upon you.  
It is better if the will of God be so, 
1. Peter. 3.  that ye suffer for well doing, then for evil doing.  
See that none of you suffer as a murderer, or as a thief, 
1. Peter. 4.  or an evil doer, or as a busy body in other men's matters: but if any man suffer as a Christian man, let him not be ashamed, but let him glorify God in this behalf: for the time is come that judgement must begin at the house of God. If it first begin at us, what shall the end of them be that believe not the gospel of God? Wherefore let them that suffer according to the will of God, commit their souls to him in well doing.  
S Paul saith: All that will live godly in Christ jesus, 
2. Tym. 3.  must suffer persecution.  
S. john saith: See that ye love not the world, 
1. john. 2.  neither the things that are in the world.  
If any man love the world, the love of the father is not in him. For all that is in the world, as the lust of the flesh, the lust of the eyes, and the pride of life, is not of the father, but is of the world, which vanisheth away and the lust thereof, but he that fulfilleth the will of God, abideth for ever.  
S. Paul saith: If ye be risen again with Christ, 
Coloss. 3.  seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things that are above, and not on things which are on the earth.  
Our Saviour Christ sayeth: 
Math. 18.  Whosoever shall offend one of these little ones that believe in me, it were better for him that a millstone were hanged about his neck, and that he were cast into the sea.  
The Prophet David saith: 
Psal. 34.  Great are the troubles of the righteous, but the Lord delivereth them out of all.  
Fear the Lord ye his saints, for they that fear him lack nothing.  
When the righteous cry, the Lord heareth them and delivereth them out of all their troubles: But misfortune shall slay the ungodly, and they that hate the righteous shall perish.  
Hear oh my people. I assure thee O Israel, if thou wilt hearken unto me, there shall no strange God be in thee, neither shalt thou worship any other God. Oh that my people would obey me, for if Israel would walk in my ways, I should soon put down their enemies, and turn my hand against their adversaries.  
Our Saviour Christ saith: The Disciple is not above his master, nor yet the servant above his Lord. It is enough for the Disciple to be as his master is, and that the servant be as his Lord is. If they have called the master of the house Belzebub, how much more shall they call them of his household so: fear not them therefore.  
S. Paul saith: Set yourselves therefore at large, and bear not a stranger's yoke with the unbelievers: 
2. Cor. 6.  for what fellowship hath righteousness with unrighteousness? what company hath light with darkness: either what part hath the believer with the Infidel? etc. Wherefore come out from among them, & separate yourselves now (saith the Lord) and touch none unclean thing: so will I receive you, and I will be a father unto you, & ye shall be my sons and daughters, saith the Lord almighty.  
For neither eye hath seen, nor the ear hath heard, neither can it enter into the hart of man, what good things the Lord hath prepared for them that love him.  
Ye are not bought neither with silver nor gold, but with the precious blood of Christ. 
Cor ●. 1. Peter 1. Acts. 4.   
There is none other name given to men wherein we must be saved.  
So far ye well wife and children, and leave worldly care, and see that ye be diligent to pray.  

Math. 6.  Take no thought (saith Christ) saying: what shall we eat or what shall we drink, or wherewith shall we be clothed: for after all these things seek the Gentiles) for your heavenly father knoweth that ye have need of all these things, but seek ye first the kingdom of heaven, and the righteousness thereof. And all these things shall be ministered unto you.   

¶ The martyrdom and suffering of Cicelie Ormes, burnt at Norwich for the testimony and witness of Christ's Gospel.  

September. 23. Ci●elye Ormes Martyr.  ABout the 23. day of the said month of September, next after the other above mentioned, suffered at Norwich Cicelie Ormes, wife of Edmund Ormes Worstedweaver, dwelling in S. Laurence parish in Norwich, she being of the age of xxxij. years or more, was taken at the death of Simon Miller and Elizabeth Cooper above mentioned, in a place called Lolardes' pit without bishops gate, at the said Norwich, for that she said she would pledge them of the same cup that they drank on. 
M. Corbet of Sprowson, persecutor.  For so saying, one Master Corbet of Sprowson by Norwich, took her and sent her to the Chancellor. When she came before him, he asked her what she said to the Sacrament of Christ's body. 
The Chancellors' name was Dunning.  And she said, she did believe, that it was the Sacrament of the body of Christ. Yea said the Chancellor, but what is that that the priest holdeth over his head? She answered him and said, it is bread: and if you make it any better it is worse. At which words the Chancellor sent her to the bishop's Prison to the keeper called Fellow, with many threatening, & ho●e words as a man being in a great cha●e.  
The twenty-three. day of july she was called before the Chancellor again, who sat in judgement with Master Bridges and others. The Chancellor offered her if she would go to the Church and keep her tongue, she should be at liberty, and believe as she would. But she told him she would not consent to his wicked desire therein, do with her what he would: for if she should, she said GOD would surely plague her. Then the Chancellor told her, he had showed more favour to her, than ever he did to any, and that he was loath to condemn her, considering that she was an ignorant, unlearned, and foolish woman. But she not weighing his words, told him if he did, he should not be so desirous of her sinful flesh, as she would (by God's grace) be content to give it in so good a quarrel. Then rose he and red the bloody sentence of condemnation against her, and so delivered her to the secular power of the sheriffs of the City, M. Thomas Sutherton, and M. Leonard Sutherton brethren, who immediately carried her to the Guildhall in Norwich, where she remained until her death.  
This Cicelie Ormes was a very simple woman, but yet zealous in the lords cause, being borne in East Deram, and was there the daughter of one Thomas Hand Tailor. She was taken the v. day of july, and did for a twelve month before she was taken, recant, but never after was she quiet in conscience, until she was utterly driven from all their Popery. Between the time she recanted and that she was taken, 
Brigges a Popish persecutor.  she had gotten a letter made, to give to the Chancellor, to let him know that she repented her recantation from the bottom of her hart, & would never do the like again while she lived. 
Cicelye Ormes first recanted.  But before she exhibited her bill, she was taken & sent to prison, as is before said. She was burnt the 23. day of September, between 7. and 8. of the clock in the morning, 
Cicelye Ormes repenteth her recantation.  the said two sheriffs being there, and of people to the number of 200. When she came to the stake, she kneeled down and made her prayers to God. That being done, she rose up and said: good people, I believe in God the father, God the son, and God the holy ghost, three persons and one God.  
¶ The burning of Cicelie Ormes at Norwich.   

¶ The trouble and disturbance among good men and women at Lichfield.  
Octob. 27.  
AFter the death and martyrdom of mistress joice Lewis, a little above specified, divers good men and women in the same town of Lichfield were vexed and in trouble before the Bishop and his Chancellor, for kissing the said joice Lewis, 
Good men and women troubled in Lichf●ed, for kissing Mistress joice jews before her death.  and drinking with her about the time of her death, the names of which persons were these: joane Love, Elizabeth Smith, Margaret Biddell, Helen Bouring, Margaret Cootesfote, Nich. Bird joh. Hurlstone and his wife, Agnes Glyn, Agnes Glover, Agnes Penyfather. etc. These with other were produced to their examination before the Bishop & his Chancellor for the cause above named, and therefore adjudged for heretics, for that they did pray and drink with the said mistress Lewis, but especially Agnes Penyfather sustained the most trouble, for that she accompanied the said joice Lewis going to her death. Which Agnes being examined further of the said Bishop, what words she had spoken to two priests of the church of Lichfield, called john Adye and james Fox, concerning the said joice Lewis after her burning, said as followeth: that she being asked by the said two priests being at her father's house in the City of Lichfield, at such time as she came from the burning of the said joice Lewis, 
Agnes Penifather accused of two Priests for words.  wherefore she the said Agnes did weep for such an heretic, meaning joice Lewis, whose soul said they was in hell: the said Agnes Penyfather to the demand made this answer, that she thought the said blessed Martyr to be in better case than the said two Priests were.  
With the which words she being charged, and willed to submit herself as the other had done above rehearsed to such penance as they should enjoin unto her, refused so to do, and therefore was commanded to close prison, the sheriffs being charged with her under pain of one hundred pounds, that none should have any access unto her. At length at the persuasion of her friends, she was compelled to do as the other had done before. And thus much concerning things done at Lichfield.   

¶ The Persecution and cruelty exercised by the Papists in the Diocese of Chichester.  

Persecution 〈◊〉 the ●odly men 〈…〉.  ANd now from Lichfield to come to Chichester, although we have but little to report thereof, for lack of certain relation and records of that country, yet it seemeth no little trouble and persecution there also to have raged, as in other countries. For what place was there almost in all the Realm, where the Pope's ministers did not bestir them, murdering some or other, as in the Acts of this ecclesiastical history may sufficiently appear. Wherefore as this plague of the pope's tyranny was general to all other people and countries of England, so likewise in the Diocese of Chichester, divers and many there were condemned and martyred for the true testimony of righteousness within the compass of Queen Mary's reign. In the number of whom were these.  

Martyrs.  
john Foreman, of Estgrimsted.  
john Warner of Berne.  
Christian Grover of the Archdeaconry of Lewis.  
Thomas Athoth Priest.  

 Thomas Auyngton of Erdinglie.  
Dennis Burgis of Buxsted.  
Thomas Ravensdale of Rye.  
john mills of Hellinglegh.  
Nich Holden of Withiam.  
john Hart of Withiam.  
Margery Morris of Hethfield.  
Anne Try of Estgrenested.  
john Oseward of Woodmancote.  
Thomas Harland of Woodmancote.  
james Morris of Hethfield.  
Tho. Dougate of Estgrenested.  
john Ashedon of Ketherfield.   
The greatest doers against these godly and true faithful Martyrs and sitters upon their condemnation, 
Persecutors.  were these: Christopherson the Bishop after Day, Rich. Brisley Doctor of Law, and Chancellor of Chichester, Rob. Taylor Bachelor of Law his Deputy, Tho. Paccard Civilian, Anth. Clarke, Alban Langdale Bach. of Divinity, etc.   

¶ The examination of Thomas Spurdance one of Queen Mary's servants, before the Chancellor of Norwich.  
THe Bishop's Chancellor did ask me if I had been with the priest, 
The examination of Thomas Spurdance.  and confessed my sins unto him. And I said no, I had confessed my sins to God, and God sayeth: In what hour so ever a sinner doth repent and be sorry for his sins, and ask him forgiveness, willing no more so to do, he will no more reckon his sin unto him, and that is sufficient for me.  
Then said the Chancellor: Thou deniest the Sacrament of penance.  
I said, I deny not penance, but I deny that I should show my sins unto the priest.  
Then said the Chancellor, that is a denying of the sacrament of penance.  
Writ this Article.  
Have you received the blessed sacrament of the altar (said he) at this time of Easter?  
And I said, no.  
And why have ye not, saith he?  
I said, I dare not meddle with you in it, as you use it.  
Why? do not we use it truly, said he.  
I said, no, for the holy supper of the Lord serveth for the Christian congregation, and you are none of Christ's members, & therefore I dare not meddle with you, lest I be like unto you.  
Why, are we none of Christ's members said the Chancellor?  
I said: because you teach laws contrary to God's law.  
What laws are those, said he?  
I said, these 3. articles that you swear the people unto here, be false and untrue, and you do evil to swear the people unto them.  
Then said he: Good people take no heed unto his words: for he is an heretic & teacheth you disobedience: and so he would no more speak of that matter.  
Then said he, how believest thou in the blessed Sacrament of the altar? dost thou not believe that after it is consecrated, it is the very same body that was borne of the virgin Mary?  
I said: no, not the same body in substance: for the same body hath a substance in flesh, blood and bones, and was a bloody sacrifice, and this is a dry sacrifice.  
And I said, is the Mass a sacrifice?  
Unto which a D. answered that sat by him, it is a sacrifice both for the quick and the dead.  
Then said I, no, it is no sacrifice: for s. Paul saith, that Christ made one sacrifice once for all, and I do believe in none other sacrifice, but only in that one sacrifice that our Lord jesus Christ made once for all.  
Then said the D. that sacrifice that Christ made, was a wet sacrifice, and the Mass is a dry sacrifice.  
Then said I: 
Spurdance examined upon the Sacrament of the Altar.  that same dry sacrifice is a sacrifice of your own making, & it is your sacrifice, it is none of mine  
Then said the Chancellor, he is an heretic, he denieth the sacrament of the altar.  
Then said I: will ye know how I believe in the holy supper of our Lord?  
And he said, yea.  
Then said I: I believe that if I come rightly & worthily as God hath commanded me, to the holy supper of the Lord, I receive him by faith, by believing in him. But the bread being received, is not God, nor the bread that is yonder in the pixe is not God. God dwelleth not in temples made with hands, neither will be worshipped with the works of men's hands. And therefore you do very evil to cause the people to kneel down and worship the bread: for God did never bid you hold it up above your heads, neither had the Apostles such use.  
Then said the Chancellor: he denieth the presence in the sacrament. Writ this Article also. He is a very heretic.  
Then said I: the servant is not greater than his master. For your predecessors killed my master Christ, the Prophets and Apostles, and holy virtuous men, & now you also kill the servants of Christ, so that all the righteous blood that hat hath been shed, even from righteous Abel, until this day, shall be required at your hands.  
Well, said the Chancellor, have him away.   

Another examination of Spurdance, before the Bishop in his house.  
THe B. said: sirrah, dost thou not believe in the catholic faith of holy Church? 
another exaamination of Thomas Spurdance before the Bishop.   
And I said: I believe Christ's catholic church.  
Yea said he, in Christ's church, of the which the Pope is the head? Dost thou not believe that the Pope is supreme head of the catholic church?  
And I said, no. I believe not that he should be above the Apostles, if he take them to be his predecessors. For when there came a thought among the Apostles, who should be the greatest when their master was gone, Christ answered them unto their thoughts: 
Luke. 22.  The Kings of the earth bear domination above other, but ye shall not so do, for he that will be greatest among you, shall become servant unto you all. How is it then (said I) that he will climb so high above his fellows? And also we were sworn by my Master King Henry's time, that we should to the uttermost of our power, never consent to him again. And therefore as he hath nothing to do here in England, so neither in his own country more, than a Bishop hath in his Diocese.  
Yea said the B. what of that? We were then in error & sin, now we are in the right way again, and therefore thou must come home again with us, and knowledge thy fault, and become a christian man, and be sworn unto the Pope as our supreme head. 
The Pope's supremacy.  Wilt thou be sworn unto the Pope? How sayest thou?  
Then I said, no I warrant you by the grace of God, not as long as I live. For you cannot prove by the scripture, that the Pope is head of the church, and may do therein what him list.  
No, said he? yes I trow: For as the Bell-wether which weareth the Bell, is head of the flock of sheep, even so is the Pope the head of the Church of Christ. 
Anno 1557. October.  And as the Bees in the hive have a master Be when they are gone out, to bring them home again to the hive: even so the Pope when we be gone astray and wandered from the fold, from the hive, etc. then is ordained our head by succession of Peter, to bring us home again to the true church: as thou now my good fellow hast wandered long out of the way like a scattered sheep, etc. Hear therefore that Belwether, the master bell, etc. & come home with us to thy mother the true church again.  
Unto whom I answered: My Lord, all this is but natural reason, & no scripture: but since ye cannot prove the Pope to be authorised by scripture, ye answer not me as I thought ye would.  
Ha, said he, I see well ye be stout, and will not be answered: therefore ye shall be compelled by law whether ye will or no.  

The Pharisees law.  My Lord said I, so did your forefathers entreat Christ and his Apostles. They had a law, and by their law they put him to death: and so likewise, you have a law which is tyranny, & by that would ye enforce me to believe as you do. But the Lord I trust will assist me against all your beggarly ceremonies, and make your foolishness known to all the world one day.  
Then said he, when were ye at church & went in procession, and did the ceremonies of the church?  
And I said, never since I was borne.  
No said he? How old are you?  
And I said, I think about xl.  
Why said he, how did you use yourself at Church xx. years ago?  
I said, as you do now.  
And even now, said he, you said you did not the Ceremonies since you were borne.  
No more I did said I, since I was borne a new: as Christ said unto Nicodemus, except ye be borne a new, ye cannot enter into the kingdom of heaven.  
Then said a D. that sat by, he is a very Anabaptist: for that is their opinion plain.  
No sir, you say falsely, said I, for I am no Anabaptist: for they deny Children to be baptized, and so do not I.  
Well said the B. why dost thou not go to the church, and do the ceremonies?  
And I said: because they be contrary to God's word and laws, as you yourself have taught: but now you say it is good again: and I think if there were a return to morrow, you would say that is false again which you hold now. Therefore I may well say there is no truth in you.  
Then said the B. thou art a stubborn fellow, and an heretic, and a Traitor.  
No said I, I am no Traitor, for I have done I think, better service to the crown imperial of England, than you.  
If you had done so good service (said he) you would be obedient to the laws of the Realm.  
So I am, said I. There is no man alive (I thank God) to accuse me justly that ever I was disobedient to any civil laws. 
Obedience to Princes, how far.  But you must consider my Lord, that I have a soul and a body, & my soul is none of the Queens, but my body and my goods are the Queens. And I must give God my soul, and all that belongeth unto it: that is, I must do the law and commandments of God, and whosoever commandeth laws contrary to God's laws, I may not do them for losing of my soul, but rather obey God then man.  
And he said: why dost thou not these laws then? are they not agreeable to God's law?  
And I said, no, you cannot prove them to be God's laws.  
Yes saith he, that I can.  
Then said I, if you can prove me by the word of God that you should have any graven Images made to set in your churches for lay men's books, or to worship God by them, or that you should have any Ceremonies in your church as you have, prove them by the word of God, and I will do them.  
Then said he, It is a good and decent order to furnish the Church: 
Images.  as when you shall go to dinner, you have a cloth upon the table to furnish the Table before the meat shall come upon it: so are these ceremonies a comely decent order to be in the Church among Christian people.  
These said I are inventions and imaginations out of your own brain, without any word of God to prove them. For God saith: look what you think good in your own eyes, if I command the contrary, it is abominable in my sight. And these ceremonies are against God's laws. For S. Paul saith, they be weak and beggarly, & rebuketh the Galathians for doing of them.  
Well, said he: If you will not do them, seeing they be the laws of the realm, you are an heretic and disobedient: and therefore come home again and confess your fault with us, that you have been in error, etc. Will you do so?  
And I said no, I have been in no error: for the spiritual laws were never trulier set forth, then in my master K, Edward's time, and I trust unto God I shall never forsake them whiles I live.  
Then came a Gentleman to me and said: are ye wiser than all men? and have ye more knowledge than all men? will you cast away your soul willingly? my Lord and other men also, would fayne you would save yourself: therefore choose some man where you will, either spiritual or temporal, and take a day: my Lord will give it you.  
Then said I, if I save my life, I shall lose it, and if I lose my life for Christ's sake, I shall find it in life everlasting. And if I take a day, when the day cometh, I must say then, even as I do now, except I will lie, and therefore that needeth not.  
Well, then have him away said the Bishop.  
This above named Thomas Spurdance was one of Queen Mary's servants, 
Tho. Spurdance by whom he was apprehended.  and was taken by two of his fellows, the said Queen's servants named john Haman, otherwise called Barker, and George Loosen, both dwelling in Codman in the County of Suffolk, who carried him to one master Gosnall, dwelling in the said Codnam, and by him he was sent to Bury, where he remained in prison, and afterward burned in the month of November.   

¶ The story and martyrdom of three constant witnesses of Christ.  
NOt long after the martyrdom of the two good women at Colchester, above named, 
November. 18. The story & martyrdom of john Hallingdale, William Sparrow, Richard Gibson.  were three faithful witnesses of the lords Testament, tormented and put to death in Smithfield at London, the 18. of novemb. in the year aforesaid, whose names hereafter follow.  

john Hallyngdale.  
William Sparrow.  
Richard Gybson.   
Which three were produced before Boner B. of London, the v. day of novem. 1557. and had by him and his Officers certain Articles ministered, the sum whereof hereafter followeth.  

* Articles ministered by Boner unto john Hallingdale.  
FIrst, that the said john Hallyngdale is of the Diocese of London, and so subject to the jurisdiction of the Bishop of London. 
Articles against john Hallingdale,   
Secondly, that the said john before the time of the reign of K. Edward the 6 late K. of England, was of the same faith and religion that was then observed, believed, taught, & set forth in the realm of England.  
Thirdly, that during the reign of the said K. Edward the 6. the said john Hallingdale, upon occasion of the preaching of certain ministers in that time, did not abide in his former faith and religion, but did departed from it, and so did and doth continue till this present day, and so determineth to do (as he sayeth) till his lives end.  
Fourthly, that the said john Hallyngdale hath thought, believed and spoken divers times, that the saith, religion, and ecclesiastical service received, observed & used now in this realm of England, is not good and laudable, but against God's commandment and word, especially concerning the Mass and the seven Sacraments: and that he the said john, will not in any wise conform himself to the same, but speak and think against it during his natural life.  
Fiftly, that the said john absenteth himself continually from his own Parish church of S. leonard's, neither hearing Matins, Mass, nor Evensong, nor yet confessing his sins to the Priest, or receiving the Sacrament of the altar at his hands, or in using other Ceremonies as they are now used in this Church and realm of England: and as he remembreth, he never came but once in the parish church of S. Leonard, and careth not (as he saith) if he never come there any more, the service being as it is there, and so many abuses being there, as he saith there are, especially the Mass, 
Anno 1558. novem.  the Sacraments, and the ceremonies and service set forth in Latin.  
6. Sixtly, that the said john, when his wife, called Alyce, was brought in bed of a man child, caused the said child to be christened in English, after the same manner and form in all points, as it was used in the time of the reign of king Edward the 6. aforesaid, and caused it to be called joshua, & would not have the said child christened in Latin after the form and manner as it is now used in the Church and Realm of England, nor will have it by his will (as he saith) to be confirmed by the Bishop.  
Unto all which Articles the said john Hallingdale made answer, 
His answers to the articles.  confessing them all, and every part of them to be true, and saying that he would not revoke his said answers, but stand unto them according as it was in every Article above written.  
Furthermore, the said john Hallingdale, being demanded by the said Boner, whether he did firmly believe that in the sacrament commonly called the sacrament of the altar, 
The Real presence denied.  there is really and truly the very body and blood of our Saviour Christ, or nor made answer that he neither in the time of the said king Edward 6. nor at that present did believe, that in the said Sacrament there is really the very body and blood of Christ. For he said that if he had so believed, he would (as other had done) have received the same, which he did not because he had and then did believe that the very body of Christ is only in heaven, and no where else. And furthermore the said joh. Hallingdale said that Crammer, Latimer, Ridley, Hooper, and generally all that of late have been burned for heretics, were no heretics at all, because they did preach truly the Gospel: upon whose preaching, he grounded his faith & conscience, as he said, according to the saying of S. john in the xviij. chap. of his Revelation, where he saith, that the blood of the Prophets and of the Saints, and of all that were slain upon earth, was found in the Babylonical church by the which he said is understand the church where the Pope is the head.  
After which examination, the said john was sent unto prison again. 
john Hallingdale again brought before the Bishop.  And the next day, being the vi. day of the said month, he was called before the Bishop again, who persuading him with some wrested sentences of the Scripture, the said john Hallingdale answered: Because I will not (saith he) come to your babylon church, therefore (speaking unto Boner) you go about to condemn me. And being of Boner further demanded, whether he would persever and stand in his opinions or no, he made answer that he would continue and persist in them unto the death. 
Sentence read against john Hallingdale by Bishop Boner.  Then Boner read the bloody sentence of condemnation. At which time the said john affirmed openly that (thanking God) he never came into the church since the abomination came into it: and so he was sent to prison again.  
Upon the same 6. day also, in the fornoone, was produced before the Bishop, the forenamed William Sparrow, and had laid unto him certain Articles, which hereafter followeth.   

* Articles ministered by Boner unto William Sparrow.  

Articles against William Sparrow.  FIrst, that thou William Sparrow waist in times past detected & presented lawfully unto thy Ordinary the Bishop of London, called Edmund, who also is now thine Ordinary of the said diocese: and thou wast presented and detected unto him for heresy, errors, and unlawful opinions, which thou didst believe, set forth, and hold.  
2. Secondly, that thou before the said Ordinary didst openly & judicially confess the said heresies, errors, and unlawful opinions, as appeareth plainly in the acts of the court, had & made before thy said Ordinary.  
3. Thirdly, that thou after the premises, didst make thy submission in writing, and didst exhibit and deliver the same as thy deed, to thy said Ordinary: openly confessing and recognising thy heresies, errors, unlawful opinions, and thine offences & transgressions in that behalf.  
4. Fourthly, that thou after the premises, didst promise unto thy said Ordinary voluntarily and of thine own mind, that always after the said submission, thou wouldst in all points conform thyself unto the common order of the Catholic Church observed and kept here in this Realm of England, and in no wise fall again to heresies, errors, or unlawful opinions.  
5. Fiftly, that thou since thy said submission, hast willingly fallen into certain heresies and errors, and hast holden and set forth divers unlawful opinions, to the right great hurt of thine own soul, and also to the great hindrance and loss of divers others, especially against the Sacrament of the Altar, against confession auricular, with other the Sacraments of the Catholic Church.  
6. Sixtly, that thou since the said submission, hast willingly gone about divers places within the diocese of London, and sold divers heretical, erroneous, and blasphemous ballets about, and waste apprehended and taken with the said ballets about thee, & committed to prison.  
Unto all which Articles the said William sparrow answered in effect as hereafter followeth.  
TO the first, second, third, and fourth articles he answered affirmatively, as thus: 
His aunswere● to the articles.  that he was presented & detected to Boner, unto whom he made his submission. etc. as in the articles.  
To the fifth article, he answered, that if he had spoken against them, he had spoken but the truth: for they be nought, meaning the contents of the said article.  
To the sixth, he granted to the article, adding that he did sell the said ballets then showed and read before him, & that the same did contain God's word.  
After which answers the said William sparrow was sent unto prison. And the same day in the afternoon, being produced before the Bishop again, and there charged with his said Submission, made the year before unto the Bishop, he answered thus: I am sorry (said he) that ever I made it, and it was the worst deed that ever I did, adding further unto them: Hold up your abomination so long as you can. Also being laid unto him, and charged by the bishop that he went to Church, and there was confessed and heard Mass, the said William Sparrow made answer and confessed, that he did so, but with a troubled conscience he said, God knoweth. And speaking further to the bishop, he said: that which you call truth, I do believe (said he) to be heresy. And also the bishop charging him again with the contents of the fifth article above named, he answered that he had so done, as is contained in the same article, and so will do again if he were at liberty. And being further demanded of Boner, whether he would persist and continue in the same, or no: he made answer that he would not go from his opinions: and adding thereunto, he said: that which you call heresy (speaking to the bishop) is good and Godly, and if every hair of my head were a man (said he) I would burn them all, rathe then to go from the truth.  
Then being demanded what ground of learning he had to cleave to his opinions, he made answer and said, that all the laws now used (meaning the Ecclesiastical laws) are nought and abominable. And further, thereunto he said: that the Mass is nought and abominable. etc. Which words being spoken, 
Sentence read against William Sparrow.  the Bishop immediately read the sentence of condemnation upon him, and so delivered him to the secular power, by whom he was sent to prison again.   

Richard Gibson Martyr.  
WIth the other two above named, suffered also in the same fire, Richard Gibson, 
Richard Gibson, Martyr.  who first was cast into the Counter in the Poultry (where he had been prisoner by the space of two years for suretishippe in a matter of debt, & then stood upon his deliverance) then upon suspicion and evil will was accused to Boner, for that in the prison he was never confessed nor received at the Popish altar: by reason whereof he was called for, and sustained divers & sundry conflicts and examinations in the cause of his faith and religion. But first he seemed to make a certain submission which also he exhibited with the other 28. mentioned above pag. 1865. but because it seemed something to differ in words from the other, it appeareth not to be received: or whether it was received or no, it is not fully certain. This is certain, that although his submission was in the bishops Register recorded, yet he was not delivered out from imprisonment till the day of his burning. The Articles first objected and ministered unto him by the Bishop, were these.   

Articles objected and ministered to Richard Gibson by Boner Bishop of London.  
FIrst, that the said Richard Gibson prisoner in the Counter in the poultry in the diocese of London, 
Articles against Richard Gibson.  hath otherwise than became a faithful Christian man and a good subject of this Realm of England, behaved himself in words and deeds in divers conditions and points, contrary to the order, Religion, and faith of Christ's Catholic church, and contrary to the order of this Realm, to the pernicious and evil example of the inhabitants of the City of London, and the prisoners of the prison of the said Counter in the Poultry, and greatly to the hurt & damage of his own soul, offending especially in the Artiles following. By reason whereof the said Richard Gibson was, and is of the jurisdiction of the said bishop of London, and subject to the said jurisdiction, to make answer to his offences and transgression under written, according to the order of the law.  
2. Secondly, that the said Richard Gibson hath unreverently spoken against the Pope, and Sea and Church of Rome, and likewise against the whole Church of this Realm of England, and against the seven Sacraments of the Catholic and whole Church of Christendom and against the Articles of the Christian faith here observed in this Realm of England, and against the commendable and laudable Ceremonies of the Catholic Church.  
3. Thirdly, that the said Richard Gibson hath commended, allowed, defended, and liked, both Cranmer, Latimer, Ridley, and also all other heretics here in this Realm of England, according to the Ecclesiastical laws condemned for heretics, and also liked all their heretical and erroneous, damnable, and wicked opinions, especially against the Sacrament of the altar, and the authority of the Pope and Sea of Rome, with the whole Religion thereof.  
4 Fourthly, that the said Richard Gibson hath comforted, aided, assisted and maintained both by words and otherwise, heretics and erroneous persons, or at the least suspected and infamed of heresies and errors condemned by the Catholic Church, to continue in their heretical and erroneous opinions aforesaid, favouring and counseling the same unto his power.  
5. Fifthly, that the said Gibson hath affirmed and said that the Religion and Faith commonly observed, kept, and used now here in this Realm of England, 
Queen Mary's Religion disproved.  is not good and laudable nor in any wise agreeable unto God's word and commandment.  
6. Sixtly, that the said Gibson hath affirmed that the English service, and the books commonly called the books of communion, or common prayer, here set forth in this Realm of England in the time of K Edward the sixth, 
The book of English Service.  were in all parts and points good and godly, and that the same only and no other ought to be observed and kept in this Realm of England.  
7. seventhly that the said Gibson hath affirmed, that if he may once be out of prison and at liberty, he will not come to any parish church, 
Matins, Mass, Evensong refused.  or ecclesiastical place to hear Matins Mass▪ Evensong, or any divine service now used in this Realm of England, nor come to procession upon times and days accustomed, nor bear at any time any Taper or Candle, nor receive at any time Ashes, nor bear at any time Palm, nor receive Pax at Mass time, nor receive holy water, nor holy bread, nor observe the ceremonies or usages of the Catholic Church, here observed or kept commonly in this realm of England.  
8. Eightly, that the said Gibson hath affirmed that he is not bound at any time, though he have liberty, and the presence of a Priest convenient and meet, 
Auricular confession.  to confess his sins to the said Priest, nor to receive absolution of his sins, at his hands, nor to receive of him the sacrament commonly called the Sacrament of the altar, after such fo●me as is now used within this Realm of England.  
9 Ninthly, that the said Gibson hath affirmed, that prayer unto Saints, 
Popish fast and prayer.  or prayers for the dead, are not laudable, available, or profitable: and that no man is bound at any time, or in any place, to fast or pray, but only at his own will and pleasure, and that it is not lawful to reserve or keep the said sacrament of the altar, nor in any wise to adore and worship it.  
The greatest matter which he was charged withal, was for not coming to Confession, being thereunto required, for not receiving of the sacraments of the popish making, and for that he would not swear to answer unto their interrogatoryes laid against him.  
Notwithstanding after these his first examinations, he continued in the aforesaid Prison of the Counter a good space, from the month of May, unto November: at what time he was again produced unto the final examination judiciary. 
Richard Gibson a tall and big man.  Where is to be noted, that M. Gibson being a very big and tall man, of a personable and heroical stature, was sent for of Boner by a little and short person, a promoter, like Robin papist, called Robin Caley, if it were not he himself.  
This Robin Caley having the conducting of the said Gentleman from the poultry, would needs hale him thorough Chepeside, the gentleman desiring him to turn some other way. 
Intolerable bragging of a vile promoter.  But the more the Gentleman entreated, the more fierce was the silly jack upon him: and drawing and holding him by the arm, would needs hale him through the high street, that the all world might see what he could do in his office. M. Gibson desirous to be led without holding, willed and entreated him to let his arm lose: he would go quietly of his accord with him whether he would, only craving that he might go by him freely without noting of the people.  
The saucy and impotent miser the Promoter hearing this, who was scarce able to reach unto his shoulders: nay (saith he) thou shalt not escape me so, come on thy ways. Thou shalt not choose but come: & so reaching at his arm, would needs drag him unto the Bishop. The Gentleman content to go, yet loath to be notified in the streets, gently requested again and again, that refraining his hold, he would suffer him to go of his own free and voluntary will: he should not need to fear him, for he would not start from him. To whom the caitiff, looking up to his face: Come on thy way, saith he, I will hold thee fast, spite thy beard, and whether thou wilt or no.  
Master Gibson seeing and beholding the intolerable bragging of the wretched miser, and moved therewith not a little, could bear no longer, but said: Wilt thou said he? and addeth moreover, bitterly looking down towards him, that if he did not incontinently pluck away his hand (and so stayed withal) he would immediately wring his neck from his body. Whereupon Robin Papist the Promoter, was fain to pluck away his hold, and so proceeded they unto the Bishop, there to be examined again before him.  
After this, 
An other appearing of Richard Gibson.  an other day being assigned him to appear again, much talk passed between him and derbyshire, than Chancellor. But in fine, being required to swear that he should answer unto all they would demand, he denied to answer unto all things the Bishops should command him as Ordinary: for he is not (sayeth he) mine Ordinary, and so bid him go tell the bishop. Before the which bishop he being then commanded to appear the Friday next following, was brought unto the justice Hall without Newgate, where he had the like conflicts with the foresaid Bishop and divers other justices. At length he was assigned the saturday following, to be present in the Bishop's consistory Court, to hear his final sentence. At which day and place, the said Examinate appearing as he was commanded, the Bishop after other matter of communication, asked him if he knew any cause why the sentence should not be read against him. To whom the said Master Gibson answered, that the Bishop had nothing wherefore justly to condemn him. The Bishop's reason was again objected to him, that men said he was an evil man. To whom Gibson replying again: yea, saith he, and so may I say of you also. To be short, after this and such other talk, the Bishop hasted unto the sentence. Which being read, Gibson yet again admonished to remember himself and to save his soul, said, 
Sentence read against Richard Gibson.  that he would not hear the Bishops babbling, and said moreover, boldly protesting and affirming that he was contrary and an enemy to them all in his mind and opinion, although he had afore time kept it secret in mind for fear of the law. And speaking to the bishop: blessed, said he, am I that am cursed at your hands. We have nothing now, but thus will I. For as the bishop saith, so must it be. And now heresy is to turn the truth of God's word into lies, and that do you, meaning the bishop and his fellows.  
Thus this valiant soldier fight for the Gospel and sincere doctrine of God's truth and religion, against falsehood and error, was committed with his fellows to the secular power.  
And so these three godly men, john Hallingdale, William Sparrow, and Master Gibson, 
The martyrdom of john Hallingdale, William Sparrow, Richard Gibson. Anno. 1557. November 18.  being thus appointed to the slaughter, were the xii. day after their condemnation (which was the xviij. day of the said month of November) burnt in Smithfielde in London. And being brought thither to the stake, after their prayer made, they were bound thereunto with chains, and would set unto them, and after wood, fire, in the which being compassed about, and the fiery flames consuming their flesh, at the last they yielded gloriously and joyfully their souls and lives into the holy bands of the Lord, to whose tuition and government, I commend thee good Reader. Amen.  
¶ It is a little above declared in this story of Richard Gibson, how Boner ministered unto the laid Gibson certain Articles, to the number of nine. Now let us see likewise the Articles which the said Gibson ministered again to Boner, according to the same number of nine for him to answer unto, as by the same here under written may appear.   


Anno 1558. March.  ¶ Articles proponed by Richard Gibson unto Edmund Boner, Bishop of London, by him to be answered, be yea, or nay, or else to say he cannot tell  
1. WHether the Scriptures of God, written by Moses, & other holy Prophets of God, through faith that is in Christ jesus, 
gibson's questions or demands put to B. Boner.  is available doctrine to make all men in all things unto salvation learned without the help of any other doctrine, or no.  
2. What is authority and from whence it cometh, to whom it appertaineth, and to what end it tendeth.  
3. Whether the holy word of God, as it is written, doth sufficiently teach all men, of what dignity, estate, or calling by office so ever he or they be, their full, true, and lawful duty in their office: and whether every man of what dignity, estate, or calling by office so ever he or they be, are bound upon the pain of eternal damnation in all things to do as they are hereby taught & commanded, and in no wise to leave undone any thing that is to be done, being taught and commanded by the same.  
4 Whether any man, the Lord jesus Christ God and man only except, by the holy ordinance of God ever was, is, or shall be Lord over faith, and by what lawful authority any man, of what dignity, estate, or calling by office soever he or they be, may use Lordship or power over any man for faith sake or for the secrecy of his conscience.  
5. By what lawful authority or power any man, of what dignity, estate, or calling so ever he or they be, may be so bold as to alter or change the holy ordinances of God, or any of them, or any part of them.  
6. By what evident tokens Antichrist in his Ministers may be known, seeing it is written that Satan can change himself in to the similitude of an Angel of light, and his ministers fashion themselves as though they were the Ministers of righteousness, and how it may be known to him that is desirous thereof, when he is one of that number or in the danger thereof, or when he is otherwise.  
7. What the beast is, the which maketh war with the Saints of God, and doth not only kill them, but also will suffer none to buy nor sell, but such as worship his Image, or receive his mark in their right hands, or in their foreheads, his name or the number of his name, or do worship his Image, which by the just and terrible sentence of God already decreed, shallbe punished in fire and brimstone before the holy Angels and before the lamb: and they shall have no rest day nor night, but the smoke of their torment shall ascend up for evermore: Also what the gorgeous & glittering whore is, the which sitteth upon the beast with a Cup of gold in her hand, full of abominations, with whom the kings of the earth have committed fornication, and the inhabitors of the earth and she herself also is drunken with the blood of Saints, which is the wine of her fornication, whose flesh the horns of the beast shall tear in pieces, and burn her with fire. For god hath put in their hearts to do his will.  
8. Whether a king over all those people which are borne and inhabit within his own dominions, regions, and countries, or any part of them, of what dignity, estate, or calling by office soever they be, here upon this earth immediately under Christ, by the holy ordinance of God, is lawful, supreme, and chief Governor or no: And whether a king over all those people within his dominions, regions and countries, and every part of them, by holy ordinance of God, lawfully may, and ought not otherwise to do, nor suffer otherwise to be done, then in his own name, power, and authority (the name of God only except) as lawful, supreme and chief head in all things that belongeth to rule (without exception) to govern and rule: And whether all those people of what dignity, estate, or calling soever they be, are bound by the holy ordinance of God, to owe their whole obedience and service in all things without exception (their duty to god only excepted) to their king only, as to their supreme and chief Governor upon earth immediately under Christ: And whether a king without offence against GOD and his people, may give away, and not himself use that his authority and power given him of God, or lawfully may without offence to God and his people (after knowledge thereof had) suffer himself by fraud or guile, or by any other unlawful mean, to be beguiled, defrauded, and spoiled thereof, and whether any subject, of what dignity, estate, or calling soever he or they be, without offence to God and to his king, to the minishing or derogating of the supreme prerogative royal of his king or of any part thereof, may do aught, or after knowledge thereof, had without offence to God & to his king, may conceal the same.  
9 Whether the holy written law of God be given of God unto all men, of what dignity, estate, or calling by office soever they be, 
He meaneth the Canon law.  aswell thereby to govern all their Dominions, Regions, and Countries, and their people therein inhabiting, as themselves: and whether any law or laws (the holy law of God only excepted) not being made within any Dominion, Region, or Country whereas it or they be used, may be lawfully used before it or they be, as the lawful law or laws of the same Dominion, Region o● Country, by public and common order of the same Dominion, Region, or Country lawfully allowed: and whether any subject without offence against God and his king, within the Dominion of his king, may lawfully use any such law or laws not so allowed.  
Emanuel,  
¶ Ascribe unto the Lord, O ye mighty, ascribe unto the Lord, worship and strength: give the Lord the honour of his name, 
Psal. 39  and bow yourselves to the holy majesty of the Lord.  
I will hearken what the Lord God will say: 
Psalm. 8●.  for he shall speak peace unto his people, that they turn not themselves unto foolishness. This 6. of April. 1557.  
By me Richard Gibson.    

¶ The death and martyrdom of john Rough Minister, and Margaret Mearing burned at London the 22. of December.  
IN this furious time of persecution, were also burned these two constant and faithful Martyrs of Christ, john Rough a Minister, 
December. 22. john Rough, Margaret Mearing, Martyrs.  and Margaret Mearing.  
This Rough was borne in Scotland, who (as himself confesseth in his answers to Boners Articles) because some of his kinsfolk would have kept him from his right of inheritance which he had to certain lands, did at the age of xvij. years, 
A zealous occasion of a friarly profession.  in despite (and the rather to displease his friends) profess himself into the order of the black Friars at Sterling in scotland: where he remained the space of xuj. years, until such time as the Lord Hamulton, Earl of Arren, and governor of the Realm of Scotland aforesaid (casting a favour unto him) did sue unto the Archbishop of Saint Andrew's, to have him out of his professed order, that as a Seculare Priest he might serve him for his Chaplain. At which request the Archbishop caused the Provincial of that house, having thereto authority, to dispense with him for his habit and order.  
This suit being thus by the Earl obtained, the said Rough remained in his service one whole year: 
john Rough first called to the truth.  during which time it pleased God to open his eyes, and to give him some knowledge of his truth, and thereupon was by the said governor sent to preach in the freedom of Air, where he continued four years, and then after the death of the Cardinal of Scotland, he was appointed to abide at S. Andrew's, and there had assigned unto him a yearly pension of xx. pound from king Henry the eight King of England. Howbeit, at last weighing with himself his own danger, and also abhorring the Idolatry and superstition of this country, and hearing of the freedom of the Gospel within this Realm of England, he determined with himself not to tarry any longer there: And therefore soon after the battle of Muscle bourough, he came first unto carliel, and from thence unto the Duke of Somerset, than Lord Protector of England, 
john Rough first coming to England in K. Edward's tyme.  and by his assignment had appointed unto him out of the kings treasury xx. pounds of yearly stipend, and was sent (as a Preacher) to serve at carliel, Berwick, and Newcastle. From whence (after he had there, according to the laws of God and also of this Realm, taken a country woman of his to wife) he was called by the archbishop of York that then was, unto a benefice nigh in the Town of Hull: where he continued until the death of that blessed & good king Edward the 6.  
But in the beginning of the reign of Queen mary (perceiving the alteration of Religion, and the persecution that would thereupon arise, and feeling his own weakness) he fled with his wife into Friesland, 
john Rough with his wife flieth into Friesland.  & dwelt there at a place called Norden, labouring truly for his living, in knitting of Caps, hose, and such like things, till about the end of the month of October last before his death. At which time, lacking yearn and other such necessary provision for the maintenance of his occupation, he came over again into England, here to provide for the same, and the x. day of November arrived at London. Where hearing of the secret society, and holy Congregation of God's children there assembled, he joined himself unto them, 
john Rough joineth himself to the congregation at London.  and afterwards being elected their Minister and Preacher, did continue most virtuously exercised in that Godly fellowship, teaching and confirming them in the truth and Gospel of Christ. But in the end (such was the providence of God, who disposeth all things to the best, the xii. day of December, he with Cuthbert Symson and others, 
Anno 1557. December.  through the crafty and traitorous suggestion of a false Hypocrite and dissembling Brother called Roger Sergeant, a tailor, were apprehended by the Uicechamberlayne of the Queen's house, at the Saracens head in Islington: 
john Rough apprehended & by whom.  where the Congregation had then purposed to assemble themselves to their Godly and accustomable exercises of prayer, and hearing the word of God: which pretence, for the safeguard of all the rest, they yet at their examinations, covered and excused by hearing of a play that was then appointed to be at that place. The Uicechamberlayne after he had apprehended them, carried ●ough and Symson unto the Counsel, who charged them to have assembled together to celebrate the Communion or Supper of the Lord, and therefore after sundry examinations and answers, they sent the said Rough unto Newgate: but his examinations they sent unto the bishop of London, with a Letter signed with they hands, the copy whereof followeth.  

¶ A Letter sent from the Queen's Council unto Boner, Bishop of London, touching the examination of john Rough Minister.  

A letter sent from the Counsel to B. Boner.  AFter our hearty commendations to your good Lordship, we send you here enclosed the examination of a Scottish man, named john Rough, who by the Queen's majesties commandment is presently sent to Newgate, being of the chief of them that upon Sunday last, under the colour of coming to see a Play at the Saracens head in Islington, had prepared a communion to be celebrated and received there among certain other seditious and heretical persons. And forasmuch as by the said Roughes examination, containing the story and progress of his former life, it well appeareth of what sort he is: the queen's highness hath willed us to remit him unto your Lordship, to the end that being called before you out of prison, as oft as your Lordship shall think good, ye may proceed, both to his further examination, and otherwise ordering of him, according to the laws, as the case shall require. And thus we bid your Lordship heartily well to far. From Saint james the 15. day of December. 1557.  
Your Lordship's loving friends. Nicholas Ebor. 
Persecutors.  F. Shrewsbery. Edward hastings. Antony Montague. john Bourne. Henry jernegam.  
Boner now minding to make quick dispatch, did within three days after the receipt of the Letter (the xviij. day of December) send for this Rough out of Newgate, and in his Palace at London ministered unto him 12. Articles: Many whereof because they contain only questions of the profession and Religion of that age, wherein both he and his Parents were Christened (which in sundry places are already mentioned) I do here for brevity omit: minding to touch such only, as pertain to matters of faith now in controversy, and then chiefly objected against the Martyrs and Saints of God, which in effect are these.  
1. FIrst, that thou john Rough didst directly speak against the 7. Sacraments, 
Articles against john Rough. Sacrament of the Altar. Confession.  used commonly and reverently, as things of estimation and great worthiness in the catholic church: and also didst reprove and condemn the substance of the said Sacraments, but especially the Sacrament of the altar, affirming that in that same is not really and truly the very body & blood of Christ: and that confession to the priest, and absolution given by him (as the minister of Christ) for sins, is not necessary or available in any wise.  
2. Item, thou hast misliked and reproved the religion and ecclesiastical service, as it is now used in this realm, and hast allowed the religion and service used in the latter years of king Edward the 6. and so much as in thee hath lain, 
Latin Service.  hast by word, writing, & deed, set forwards, taught, and preached the same openly, and in sundry places, affirmed, that the said English service and doctrine therein contained, is agreeable in all points to God's word and unto the truth, condemning utterly the Latin service now used in the Queen's reign, and inducing other by thine example to do the like  
3. Item, thou hast in sundry places within this Realm commended and approved the opinion & doctrine of Thomas Cranmer, late Archbishop of Canterbury. Nicholas Ridley, & Hugh Latimer, concerning the Sacrament of the altar, affirming that in the Sacrament there remaineth after the words of consecration, material bread and material wine, without any transubstantiation.  
4. Item, thou hast in sundry places of this Realm, since the Queen's reign, ministered and received the Communion as it was used in the late days of king Edward the sixth, 
Books of Communion.  and thou knowest, or credibly hast heard of divers, that yet do keep books of the said Communion, and use the same in private houses ou● of the Church, and are of opinion against the Sacrament of the altar.  
5. Item, that thou in sundry places of this realm hast spoken against the Pope of Rome and his Apostolic sea, 
Against the Supremacy of the Pope.  & hast plainly contemned & despised the authority of the same, misliking & not allowing the faith and doctrine thereof, but directly speaking against it, and by thine example hast induced other the subjects of this realm, to speak and do the like.  
6. Item, thou dost know, and hast been conversant with all, or a great part of such English men as have fled out of this Realm for Religion, and hast consented and agreed with them in their opinions, and hast succoured, maintained, and helped them, and hast been a conueyer of their seditious Letters and books into this realm.  
7. Item, that thou hast said, that thou hast been at Rome, and tarried there about 30. days or more, and that thou hast seen little good or none there, but very much evil. 
Abominable sights at Rome.  Amongst the which thou sawest one great abomination, that is to say, a man (or the Pope) that should go on the ground, to be carried upon the shoulders of four men, as though he had been God and no man: Also, a Cardinal to have his harlot riding openly behind him: And thirdly a Pope's Bull that gave express licence to have and use the stews, and to keep open bawdry by the Pope's approbation and authority.  
8. Item, that thou sithence thy last coming into England out of the parties beyond the sea, hast perniciously alured and comforted divers of the subjects of this Realm, both young, old men, and women, to have and use the book of Communion, set forth in this Realm in the latter days of king Edward the sixth, and hast also thyself read and set forth the same, causing others to do the like, and to leave their coming to their parish churches to hear the Latin service now used.  
9 Item, that thou the third sunday of advent the xii. day of this December. 1557. waist apprehended at the Saracens head at Islington, in the county of Middlesexe and diocese of London, by the Queen's Vicechamberlayne, with one Cuthbert a Tailor, 
Cuthbert Simson. Hugh Fox.  Hugh a hosier, and divers other there assembled, under the colour of hearing a play, to have read the communion book, and to have used the accustomed fashion, as was in the latter days of king Edward the sixth.   

The answers of john rough to the foresaid Articles.  
1. TO the first he said and confessed that he had spoken against the number of the said sacraments, 
His answers to the articles▪  being fully persuaded that there be but only two Sacraments: to wit, baptism, and the supper of the Lord: and as for the other five, he denied them to be sacraments, and therefore hath spoken against them. And as concerning the sacrament of the altar (which he then called the supper of the Lord) he confessed that he had spoken and taught that in the said sacrament there is not really and substantially the very body and blood of Christ, but that the substance of bread and wine doth remain in the said Sacrament, without any transubstantiation at all. Farther as touching confession of sins to the priest, he answered that he thought it necessary, if the offence were done unto the priest: but if the offence were done to another, than confession made to the priest is not necessary, but reconciliation only to be made to the party so offended.  
2. To the second, he answered that he then did and had before misliked the order of latin service then used: and also did allow the service used in the latter time of King Edward's reign, for that the holy scripture doth the same, and therefore he granted that he did teach and set forth the said English service, as in the same article is objected.  
3. To the third, he granted that he had approved the doctrine of the parties articulate as agreeable to God's word, and that they were godly learned men, and such as had perfect understanding in the contents of the same article.  
4. To the fourth, he answered that he did well like the Communion used in King Edward's days, but said that he had not ministered or received the same here in England since the Queen's reign, neither yet knew any that had the books thereof. But on the other side, he knew many that had those books, and that there also he had received the Communion in sundry places.  
5. The contents of the fift he granted to be true.  
6. To the sixth, he confessed that he had been familiar with divers English men and women being in Friesland, and agreed with them in opinion, as Master Scory, Thomas Young, George roe, and others, to the number of one hundredth persons, which fled thither for Religion, using there the order set forth in the reign of king Edward, and otherwise he denieth the contents of this Article.  
7. The contents of the seventh he granted in every point to be true.  

Anno 1558. March.  8. To the eight he answered and confessed that sithence his last coming into England (which was above the x. day of November) he had in sundry places in the suburbs of London prayed and read such prayers and service, as is appointed in the book of the communion, and had willed others to do the like, both men and women, which he did know by sight, but not by name. Howbeit he did neither cause any to withdraw themselves from the Latin service, but he said that it were better to pray in a tongue that they did understand, then in an unknown tongue.  
9 To the ninth, he confessed that the time and place articulate he was present to hear and see a play, and there was apprehended by the Queen's Majesties Vicechamberleyne, with one Cuthbert a tailor, and one Hugh a hosier, and divers other both men and women, whose names he knew not, and by him was brought before the Counsel, who sent him unto Newgate, and from thence he was brought to the bishop. And otherwise he denieth the contents of this Article.  
Upon these answers he was dismissed, and the next day (being the nineteen. of December) he was again brought before the said Bishop and others. 
another appearance of john Rough before the Bishop.  Who, when they perceived his constantness, determined the next day after to bring him openly into the Consistory, there to adjudge, & condemn him as an heretic. Which purpose they accomplished. For the xx. day at afternoon, in the presence of the Bishops of London, and S. n1g-nn's, with Fecknam Abbot of Westminster, and others he was there produced. Where, after much and many fair persuasions, Boner read unto him the articles, and answers before mentioned, in the which they charged him to have received the orders of the church, and therefore might not marry, and that he had refused to consent unto the Latin service then used in the Church. Whereunto he then answered and said, that their orders were no thing at all, and that he being a Priest might lawfully marry, and that his children which he had by his wife, were lawful. And as touching the service then used, he utterly detested it, saying, that if he should live as long as did Methusalach yet he would never come to the Church to hear the abominable Mass and other service, being as it was then. Upon which words the Bishop proceeded to the actual degradation of the said Rough, 
joh. Rough condemned and degraded by Boner.  exempting him from all the benefits and privileges of their Church, and after condemning him as an heretic, committed his body to the secular power, who taking him into their charge and custody, carried him unto Newgate.  
Moreover, as touching the said M. Rough, this is further to be noted, 
A note of Master Rough.  that he being in the North country in the days of king Edward the sixth, was the mean to save Doctor watson's life (who in queen mary's time was Bishop of Lincoln) for a Sermon that he made there. The said Watson after that, in the said days of Queen mary, being with Boner at the examination of the said M. Rough, to requite the good turn in saving his life, de, tected him there to be a pernicious heretic who did more hurt in the North parts, than an hundredth beside of his opinions. Unto whom M. Rough said again. Why sir, is this the reward I have for saving your life, when you preached erroneous doctrine in the days of king Edward the sixth? This M. Rough said, he had lived thirty years, and yet had never bowed his knee to Baal: and being before Boner, among other talk, he affirmed that he had been twice at Rome, and there had seen plainly with his eyes, which he had many times heard of before, namely that the pope was the very Antichrist, for there he saw him carried on men's shoulders, and the false named sacrament borne before him. Yet was there more reverence given to him, then to that which they counted to be their GOD. When Boner heard this, rising up, and making as though he would have torn his garments: hast thou (said he) been at Rome, and seen our holy father the Pope, & dost thou blaspheme him after this sort, and with that flying upon him he plucked of a piece of his beard: 
●. Boner plucked of half the ●eard of joh. Rough  and after making speedy haste to his death, he burned him half an hour before six of the clock in the morning, because the day (belike) should not be far spent, before he had done a mischievous deed.  
Furthermore note that this Master Rough being at the burning of Austoo in Smithfield, and returning home ward again, 
another note concerning john Rough.  met with one Master Farrar, a Merchant of Hallifaxe, who asked him where he had been. Unto whom he answered: I have been (saith he) where I would not for one of mine eyes, but I had been. Where have you been, said M. Farrar? Forsooth saith he to learn the way. And so he told him he had been at the burning of Austoo, where shortly after he was burned himself.   

¶ A letter written by john Rough, unto certain of his godly friends, confirming and strengthening them in the truth, which he had before taught.  
THe comfort of the holy Ghost make you able to give consolation to others, in these dangerous days, 
A letter of john Rough.  when Satan is let lose, but to the trial only of the chosen, when it pleaseth our God to sift his wheat from the Chaff. I have not leisure & time to write the great temptations I have been under. I speak to God's glory: my care was to have the senses of my soul open, to perceive the voice of God, saying: Who so ever denieth me before men, him will I deny before my father and his angels. And to save the life corporal, is to lose the life eternal. And he that will not suffer with Christ, shall not reign with him. Therefore most tender ones, I have by God's spirit given over the flesh, with the fight of my soul, and the spirit hath the victory. The flesh shall now ere it be long, leave of to sin: the spirit shall reign eternally. I have choose the death to confirm the truth by me taught. What can I do more? Consider with yourselves, that I have done it for the confirmation of God's truth. Pray that I may continue unto the end. The greatest part of the assault is paste, I praise my God. I have in all my assaults felt the present aid of my God, I give him most hearty thanks therefore. Look not back, nor be ye ashamed of Christ's Gospel, nor of the bonds I have suffered for the same: thereby ye may be assured it is the true word of God. The holy ones have been sealed with the same mark. It is no time for the loss of one man in the battle, for the camp to turn back. Up with men's hearts, blow down the daubed walls of heresies: Let one take the Banner, and the other the trumpet, I mean not to make corporal resistance, but pray, and ye shall have Elias defence, and Elizeus company to fight for you. The cause is the Lords. Now my brethren I can write no more, time will not suffer, and my heart with pangs of death is assaulted: but I am at home with my God yet alive. Pray for me, & salute one another with the holy kiss. The peace of god rest with you all. Amen. From Newgate prison in haste, the day of my condemnation.  
john Rough.   

another letter of john Rough written unto the Congregation two days before he suffered.  
THe spirit of all consolation be with you, aid you and make you strong to run to the fight that is laid before you: wherewithal God in all ages hath tried his elect, and hath found them worthy of himself, by copling to their head jesus Christ: in whom, who so desireth to live Godly, the same must needs suffer persecution. For it is given unto them not only to believe, but also to suffer. And the Servant or Scholar can not be greater than his Lord or Master: but by the same way the head is entered, the members must follow: no life is in the members which are cut from the body, likewise we have no life, but in Christ: for by him we live, move, and have our being. My dear son, now departing this life to my great advantage, I make change of mortality with immortality, of corruption, to put on incorruption, to make my body like to the corn cast into the ground, which except it die first, it can bring forth no good fruit. Wherefore death is to my great vantage, for thereby the body ceaseth from sin, and after turneth into the first original: but after shall be changed, and made brighter, than the Son or Moon. What shall I write of this corporal death, seeing it is decreed of God, that all men shall once die: happy are they that die in the Lord, which is to die in the faith of Christ, professing and confessing the same before many witnesses. I praise my God I have passed the same journey by many temptations, the devil is very busy to persuade, the world to entice with promises and fair words, which I omit to write, lest some might think I did hunt after vain glory, which is farthest from my hart. Lastly the danger of some false brethren who before the Bishop of London purposed to confess an untruth to my face: yet the God that ruled Balaam, moved their hearts, where they thought to speak to my accusation, he made them speak to my purgation. What a journey (by God's power) I have made, these eight days before this date, it is above flesh and blood to bear: but as Paul saith, I may do all things in him which worketh in me, jesus Christ. My course brethren have I run, I have fought a good fight, the crown of righteousness is laid up for me, my day to receive it is not long too. Pray Brethren, for the enemy doth yet assault. Stand constant unto the end, then shall you possess your Souls. Walk worthily in that vocation, wherein you are called. Comfort the brethren. Salute one another in my name. Be not ashamed of the Gospel of the Cross, 
Anno 1557. March.  by me preached, nor yet of my suffering: for with my blood I affirm the same. I go before, I suffer first the baiting of the Butcher's Dogs: yet I have not done, what I should have done: but my weakness, I doubt not, is supplied in the strength of jesus christ: and your wisdoms & learning will accept that small talon, which I have distributed unto you (as I trust) as a faithful steward, and if what was undone, impute that to my frailty and ignorance, and with your love cover that which is and was naked in me. God knoweth ye all are tender unto me, my hart bursteth for the love of you. Ye are not without your great pastor of your soul: who, so loveth you, that if men were not to be sought out (as God be praised, there is no want of men) he would cause stones to minister unto you. Cast your care on that Rock, the wind of temptation shall not prevail, fast and pray for the days are evil. Look up with your eyes of hope, for the redemption is not far off, (but my wickedness hath deserved that I shall not see it.) And also that which is behind of the blood of our brethren, which shall also be laid under the altar, shall cry for your relief. Time will not now suffer me to write longer Letters. The spirit of God guide you in and out, rising & sitting, cover you with the shadow of his wings, defend you against the tyranny of the wicked, and bring you happily unto the port of eternal felicity, where all tears shall be wiped from your eyes, and you shall always abide with the Lamb.  
john Rough.    

¶ Margaret Mearing Martyr.  
IT is declared, that in the company of john rough, was burned one Margaret Mearyng, 
The story and examination of Margaret Mearing, Martyr.  who, as the Register maketh mention, was at one time and day brought with the said Rough forth to examination: where the Bishop having no private matters to charge her withal, did the eighteenth day of December object against her those common and accustomable Articles mentioned before pag, 1585. To which she answered as followeth.  
FIrst, that there is here in earth a catholic Church and that there is the true faith of Christ observed, 
Her answers to the articles.  and kept in the same Church.  
2 Item, that there were only two sacraments in the Church, namely the sacrament of the body and blood of Christ, and the sacrament of Baptism.  
3 Item, that she was baptized in the faith, & belief of the said Church, renouncing there, by her Godfathers and Godmothers, the Devil and all his works. etc.  
4 Item, that when she came to the age of fourteen years, she did not know what her true belief was, because she was not then of discretion to understand the same, neither yet was taught it.  
5 Item, that she had not gone from the catholic faith at any time: but she said that the Mass was abominable before the sight of God, and before the sight of all true Christian people, and that it is the plain Cup of fornication, and the whore of Babylon. And as concerning the Sacrament of the altar, she said she believed there was no such sacrament in the catholic Church. Also she said, that she utterly abhorred the authority of the Bishop of Rome, with all the Religion observed in the same Antichristes Church.  
6 Item, she answered to the sixth Article, as to the first, before specified.  
7 Item, that she hath refused to come to her Parish Church, because the true Religion of Christ was not then used in the same: and farther said that she had not come unto the Church by the space of one year, and three quarters, than last paste, neither yet did mean any more to come unto the same in these Idolatrous days.  

Margaret Mearing apprehended by Cluney.  8 Item, as touching the manner of her apprehension she said that Cluney the Bishop's Summoner, did fetch her to the Bishop.  
These answers being then registered, they were again (with the said Articles), propounded against her the xx. day of December, and there being demanded if she would stand unto those her answers, she said: I will stand to them unto the death: for the very Angels of heaven do laugh you to scorn, to see your abomination that you use in the Church. 
Sentence against Margaret Mearing.  After the which words the Bishop pronounced the sentence of condemnation: and then delivering her unto the Sheriffs, she was with the forenamed john Rough carried unto Newgate. From whence they were both together led unto Smithfield, the xxij. day of the same month of December, and there most joyfully gave their lives for the profession of Christ's Gospel.  
When the latter end of this history of Master Rough, 
The martyrdom of john Rough and Margaret Mearing i● Smithfield. Anno. 1557. December. A note of Margaret Mearing.  and Margarete Mearing was in finishing, there came to our hands one necessary thing of the said Margaret Mearyng, which we thought not good to omit. The matter is this. Master Rough being chief Pastor to the congregation in the said time of Queen Mary, as before ye have heard (of which company this Margaret Mearyng was one) did not well like the said Margaret, but greatly suspected her, as many other of them did beside, because she would often times bring in strangers among them, and in her talk seemed (as they thought) somewhat ●o busy. etc. Now, what they saw or understood further in her, we know not, but this followed the evil suspicion conceived of her. Master Rough the friday before he was taken, in the open face of the Congregation, did excommunicate her out of the same company: and so seemed with the rest to exclude, and cut her of from their fellowship and society. Whereat she being moved, did not well take it, nor in good part, but thought herself not indifferently handled among them. Whereupon to one of her friends in a heat, she threatened to remove them all. But the providence of God was otherwise. For the sunday after Master Rough being taken by the information of one Roger, Sergeant to the Bishop of London (as here after thou shalt hear) was laid prisoner in the Gatehouse at Westminster, 
Margaret Mearing relieveth M. Rough in prison.  where none of his friends could come to him to visit him. Then this said Margaret hearing thereof, got her a basket, and a clean shirt in it, and went to Westminster, where she feigning herself to be his Sister, got into the prison to him, and did there to her power not a little comfort him.  
Then coming abroad again, she understanding that the Congregation suspected the said Sergeant to be his Promoter, went to his house, and asked whether judas dwelled not there. Unto whom answer was made, there dwelled no such. No, said she? Dwelleth not judas here that betrayed Christ? His name is Sergeant. When she saw she could not speak with him, she went her way. So the Friday after, she standing at Mark lane end in London, with an other woman, a friend of hers, saw Cluney Boners Summoner, coming in the Street towards her house. Whom when she saw, she said to the other woman standing with her: whether goeth yonder fine fellow said she? I think surely he goeth to my house: and in viewing him still, at the last she saw him enter in at her door. So immediately she went home, and asked him whom he sought. 
The ta●ing of Margaret Mearing Martyr.  Whereunto Cluney made answer and said, for you: you must go with me. Marry, quoth she, here I am: I will go with you, and coming to the Bishop, she was laid in prison, and the Wednesday after burnt with Master Rough in Smithfielde, as ye have heard.  
Anno. 1558.   

¶ The Suffering & cruel torments of Cuthbert Symson, Deacon of the Christian Congregation in London, in Queen Mary's days, most patiently abiding the cruel rage of the Papists for Christ's sake.  
NExt after the martyrdom of M. Rough Minister of the Congregation, above mentioned, 
Anno. 1558. The story & cruel handling of Cuthbert Simson. Deacon and Martyr. March. 28.  succeeded in like martyrdom the Deacon also of that said Godly company or Congregation in London, named Cuthbert Symson, being committed to the fire, the year of our Lord. 1558. the 28. day of March.  
This Cuthbert Symson was a man of a faithful, and zealous hart to Christ and his true flock, in so much that he never ceased labouring, and Studying most earnestly, not only how to preserve them without corruption of the Popish religion, but also his care was ever vigilant, how to keep them together without peril, or danger of persecution. The pains, travail, zeal, patience, and fidelity of this man, in caring, and providing for this Congregation, as it is not lightly to be expressed▪ so is it wonderful to behold the providence of the Lord by vision, concerning the troubles of this faithful minister, and godly Deacon, 
The visions sent to God's Saints concerning their afflictions▪  as in this here following may appear.  
The friday at night before Master Rough Minister of the congregation (of whom mention is made before) was taken, being in his bed he dreamt, that he saw 2. of the Guard leading Cuthbert Simson Deacon of the said congregation, 
Anno 1557. june.  and that he had the book about him, wherein were written the names of all them which were of the Congregation. Whereupon being sore troubled, he awaked, and called his wife, saying: Kate strike light, For I am much troubled with my brother Cuthbert this night. When she had so done, he gave himself to read in his book a while, and there feeling sleep to come upon him, he put out the candle, & so gave himself again to rest. Being a sleep, he dreamt the like dream again: & awaked therewith, he said: O Kate, my brother Cuthbert is gone. So they lighted a candle again and rose. And as the ●ayd M. Rough was making him ready to go to Cuthbert to see how he did, in the mean time the said Cuthbert came in with the book, containing the names & accounts of the congregation. Whom when Master Rough had seen, he said: brother Cuthbert, ye are welcome, for I have been sore troubled with you this night, and so told him his dream. After he had so done, he willed him to lay the book away from him, and to carry it no more about him. Unto which Cuthbert answered, he would not so do: for dreams he said, were but fantasies, and not to be credited. Then master Rough straightly charged him in the name of the Lord to do it. Whereupon the said Cuthbert took such notes out of the book, as he had willed him to do, and immediately left the book with M. Roughes wife.  
The next day following, in the night, the said Master Rough had an other dream in his sleep, concerning his own trouble. The matter whereof was this. He thought in his dream that he was carried himself forcibly to the Bishop, and that the Bishop plucked of his beard, and cast it into the fire, saying these words: Now I may say I have had a piece of an heretic burned in my house, and so according it came to pass.  
Now to return to Cuthbert again, as we have touched something concerning these visions, so now remaineth to story also of his pains and sufferings upon the rack, and otherwise like a good Laurence for the congregations sake, as he wrote it with his own hand.   

¶ A true report how I was used in the Tower of London, being sent thither by the Counsel the xiii. day of December.  
A letter of Cuthbert Simson, to certain of 〈…〉.  
ON the Thursday, after I was called unto the warehouse, before the Constable of the Tower and the Recorder of Londer Master Cholmley, they commanded me to tell, whom I did will to come to the English service. I answered I would declare nothing. Whereupon I was set in a rack of Iron, the space of three hours, as I judged.  
Then they asked me if I would tell them. I answered as before. Then was I loosed, and carried to my lodging again. On the sunday after, I was brought into the same place again, before the lieutenant, and the Recorder of London, and they examined me. As before I had said, I answered. Then the lieutenant did swear by god I should tell. Then did they bind my 2. forefingers together, and put a small arrow betwixt them, and drew it through so fast that the blood followed, and the arrow broke.  
Then they racked me twice. Then was I carried to my lodging again, and x. days after the Lieutenant asked me if I would not confess that, which before they had asked me. I said I had said as much as I would. Then five weeks after, he sent me unto the high Priest, where I was greatly assaulted, and at whose hand I received the Pope's curse, for bearing witness of the resurrection of jesus Christ. And thus I commend you unto God, and to the word of his grace, with all them that unfeignedly call upon the name of jesus, desiring God of his endless mercy, through the merits of his dear son jesus Christ to bring us all to his everlasting kingdom. Amen. I praise God for his great mercy showed upon us. Sing hosanna unto the highest with me Cuthbert Simson, God forgive me my sins. I ask all the world forgiveness, and I do forgive all the world, and thus I leave this world, in hope of a joyful resurrection.  

A note for Cuthbert Simsons patience.  
NOw as touching this Cuthbert Simson, 
A note of Cuthbert Simson.  this further is to be noted, that Boner in his Consistory speaking of Cuthbert Simson, gave this testimony of him there to the people, saying, ye see this man (saith he) what a personable man he is: and after he had thus commended his person, added moreover: 
The patience of Cuthbert Simson.  And furthermore concerning his patience, I say unto you, that if he were not an heretic, he is a man of the greatest patience that yet ever came before me. For I tell you, he hath been thrice racked upon one day in the Tower: Also in my house he hath felt some sorrow, and yet I never see his patience broken. etc.  
❧ A true description of the racking and cruel handling of Cuthbert Simson in the Tower.  

Anno 1557. March.  It is thought and said of some, that that arrow, which was grated betwixt his fingers, being tied together, was not in the tower, but in the Bishop's house.  
The day before the blessed Deacon and Martyr of god Cuthbert Simson, after his painful racking should go to his condennation before Boner, 
A vision of Cuthbert Simson.  to be burned, being in the Bishop's coalhouse there in the stocks, he had a certain vision or apparition very strange which he himself with his own mouth declared to the Godly learned man M. Austen, to his own wi●e, and Thomas Simson, and to others besides, in the prison of Newgate a little before his death. The relation whereof I stand in no little doubt, whether to report abroad or not, considering with my sel●e, the great diversity of men's judgements in the reading of histories, and variety of affections. Some, I see, will not believe it, some will deride the same, some also will be offended with setting forth things of that sort incertain, esteeming all things to be incertain and incredible, whatsoever is strange from the common order of Nature.  
Other will be perchance aggrieved, thinking with themselves, or else thus reasoning with me, that although the matter were as is reported, yet for somuch as the common error of believing rash miracles, phantasied visions, dreams, and appparitions thereby may be confirmed, more expedient it were the same to be unsetforth.  
These and such like will be, I know, the sayings of many. Whereunto briefly I answer, granting first, and admitting with the words of basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, not every dream is straight way a Prophecy. Again, neither am I ignorant that the Papists in their books and legends of saints have their prodigious visions, and apparitions of Angels of our Lady: of Christ, and other saints: which as I will not admit to be believed for true, so will they ask me again, why should I then more require these to be credited of them, than theirs of us.  
First I writ not this, binding any man precisely to believe the same, so as they do theirs, but only report it as it hath been heard of persons known, naming also the parties, who were the hearers thereof, leaving the judgement thereof notwithstanding free unto the arbitrement of the reader. 
What Credit is to be given to visions, & how fa●re.  A●beit, it is no good argument, proceeding from the singular or particular, to the universal, to say that visions be not true in some, ergo they be true in none. And if any shall muse, or object again, why should such visions be given to him, or a few other singular persons, more than to all the rest, seeing the other were in the same cause and quarrel, and died also martyrs as well as he? To this I say, concerning the lords times and doings I have not to meddle nor make, who may work where and when it pleaseth him. And what if the Lord thought chief above the other, with singular consolation to respect him, who chief above the other, and singularly did suffer most exquisite torments for his sake? What great marvel herein? but as I said, of the Lords secret times I have not to reason. This only which hath out of the man's own mouth been received, so as I received it of the parties, I thought here to communicate to the Reader, for him to judge thereof as God shall rule his mind. The matter is this.  
The day before this Simson was condemned, he being in the stocks, Cloney his keeper cometh in with the keys, about 9 of the clock at night (after his usual manner) to view his prison, and see whether all were present, who when he espied the said Cuthbert to be there, departed again, locking the doors after him. Within two hours after, about eleven of the clock, toward midnight, the said Cuthbert (whether being in a slumber, or being awake I cannot say) heard one coming in, first opening the outward door, than the second, after the third door, and so looking into the said Cuthbert, having no Candle or Torch that he could see, but giving a brightness, and light most comfortable and joyful to his hart, saying: Ha unto him, and departed again. Who it was he could not tell, neither I dare define. This that he saw, he himself declared four or five times to the said Master Austen, and to other. At the sight whereof he received such joyful comfort, that he also expressed no little solace, in telling and declaring the same.   

Articles severally ministered to Cuthbert Simson the nineteen. of March, with his answers also to the same annexed:  
FIrst, that thou Cuthbert Simson, art at this present abiding within the City and Diocese of London, 
Articles severally ministered to Cuthbert Simson.  and not out of the jurisdiction of the bishop of Rome.  
Item, that thou within the City and Diocese of London hast uttered many times, and spoken deliberately these words and sentences following, videlicet: that though thy parents, ancestors, kinsfolks, and friends, yea, and also thyself▪ before the time of the late schism here in this realm of England have thought and thoughtest, that the faith and religion observed in times passed here in this Realm of England, was a true faith and religion of Christ, in all points and Articles, though in the Church it was set forth in the Latin tongue, and not in English, yet thou believest and sayest, that the faith and religion, now used commonly in the Realm, not in the English but in the Latin tongue, is not the true faith and religion of Christ, but contrary and expressly against it.  
Item, that thou within the said City and Diocese of London, hast willingly, wittingly, and contemptuously done, 
 & spoken against the Rites and the Ceremonies, commonly used here tbrough the whole realm, and observed generally in the Church of England.  
Item, that thou hast thought, and believed certainly, 
Seven S●cramente●.  and so within the Diocese of London, hast affirmed, and spoken delyberate●y, that there be not in the Catholic Church seven Sacraments, nor of that virtue and efficacy, as is commonly believed in the church of England them to be.  
Item, thou hast likewise thought, and believed, 
〈◊〉 of the Altar.  yea and so within the City and Diocese of London spoken, and deliberately affirmed, that in the sacrament of the altar, there is not really, substantially, and truly, the very body and blood of our saviour jesus Christ  
Item that thou hast been, and to thy power art at this present, a favourer of all those, that either have been here in this Realm, heretofore called heretics, or else convented, & condemned by the Ecclesiastical judges for heretics,  
Item that thou, contrary to the order of this Realm of England, 
Using of English Service.  and contrary to the usage of the holy Church of this Realm of England, hast at sundry times and places, within the City and Diocese of London, been at assemblies, and conventicles, where there was a multitude of people gathered together, to h●are the English service said, which was set forth in the late years of King Edward the sixth, and also to hear, and have the Communion book read, and the Communion ministered, both to the said multitude, and also to thyself, and thou hast thought, and so thinkest, and hast spoken that the said English service, and Communion book, and all things contained in either of them was good and laudable, and for such thou didst, and dost allow, and approve either of them at this present.   

* The answer of the said Cuthbert to the foresaid articles.  
Unto all which articles the said Cuthbert Simson answered thus, or the like in effect. 
His answer to the article●.   
To the 1 2 3.4 5. and 6. article he confessed them to be true in every part thereof.  
To the 7. article he said, that he was bound to answer unto it, as he believeth.   

¶ A letter of Cuthbert Simson, written to his wife out of the coalhouse,  
dearly beloved in the Lord jesus Christ, 
A letter of Cuthbert Sim●on to his wife.  I can not write as I do wish unto you.  
I beseech you with my soul, commit yourself under the mighty hand of our God, trusting in his mercy, and he will surely help us, as shall be most unto his glory, and our everlasting comfort, being sure of this, that he will suffer nothing to come unto us, but that which shall be most profitable for us.  
For it is either a correction for our sins, or a trial of our faith, or to set forth his glory, or for altogether, and therefore must needs be well done. For there is nothing that cometh unto us by fortune or chance, but by our heavenly Father's providence, And therefore pray unto our heavenly Father that he will ever give us his grace for to consider it. Let us give him most hearty thanks, for these his fatherly corrections: for as many as he loveth, he correcteth. And I beseech you now be of good cheer, and count the Cross of christ greater riches, than all the vain pleasures of England. I do not doubt (I praise God for it) but that you have supped with christ at his maundy, I mean believe in him, for that is the effect, and then must you drink of his cup, I mean his Cross (for that doth the cup signify unto us.) Take the Cup with a good stomach, in the name of GOD and then shall you be sure to have the good wine Christ'S blood to thy poor thirsty soul. And when you have the wy●e you must drink it out of this cup. Learn this when you come to the lords supper, pray continually. In all things give thanks.  
In the name of jesus shall every knee bow. Cuthbert Simson. Hugh Fox. john Devenishe.  

Hugh Fox, john Devenishe, Martyrs.  WIth Cuthbert likewise was apprehended and also suffered (as is before mentioned) Hugh Fox, and john Devenish. Who being brought into their examinations with the said Cuthbert, before Boner bishop of London, the nineteen. day of March, had articles and Interrogatories to them ministered by the said officer, albeit not all at one time. For first to the said Cuthbert several Articles were propounded, than other articles in general were ministered to them altogether. The order and manner of which articles, now jointly to them ministered here follow, with their answers also to the same annexed, to be seen.   

* Articles generally ministered to them all three together, the said nineteen. day of March with their answers to the same annexed.  
AFter these articles thus ministered and laid to Cuthbert Simson, 
General articles▪ objected to them all 〈◊〉 together.  with his answers likewise unto the same, the Bishop calling them altogether, objected to them other positions and articles, the same which before are mentioned in the story of Bartlet Greene. pag. 1736. only the 8. Article out of the same omitted and excepted, which Articles because they are already expressed in the page above mentioned, we need not here to make any new report thereof, but only refer the Reader to the place assigned.   

¶ The answers general of Cuthbert Simson, Hugh Fox, and john Devinishe, to the Articles by the Bishop to them generally proposed.  

Their answers general to the articles.  TO the first Article they all answered affirmatively: but john Devenishe added, that that Church is grounded upon the Prophets and Apostles, Christ being the head corner stone, and how in that Church there is the true faith and religion of Christ.  
To the second Article, they all confessed and believed, that in Christ's Catholic Church, there are but two Sacraments, that is to wit, Baptism, and the supper of the Lord: otherwise they do not believe the contents of this Article to be true in any part thereof.  
To the 3. Article they all answered affirmatively.  
To the 4. Article they all answered affirmatively.  
¶ Three godly Martyrs burned in Smithfield.  
To the sixth Article, they all answered, and denied to acknowledge the authority of the sea of Rome, to be lawful and good, either yet his religion.  
To the seventh Article, they all answered affirmatively, that they have, and will do still while they live: and john Devinishe adding thereto, said that the sacrament of the altar as it is now used, is no sacrament at all.  
To the 8. Article, they all confessed, and believed all things above by them acknowledged and declared, to be true, and that they be of the Diocese of London, and jurisdiction of the same.  
These three above named persons, and blessed witnesses of jesus Christ, Cuthbert, Fox, and Devenish as they were altogether apprehended at Islington, as is above declared, so the same all three together suffered in Smithfield about the xxviii. day of March, in whose perfect constancy the same Lord (in whose cause and quarrel they suffered) giver of all grace, and governor of all things, be exalted for ever. Amen.    

¶ The suffering and martyrdom of William Nichole, put to death by the wicked hands of the papists at Herefordwest in Wales.  
WE find in all ages from the beginning, that Satan hath not ceased at all times, 
April. 9 William nicol Martyr.  to molest the Church of Christ with one affliction or other, to the trial of their faith, but yet never so aparauntly at any time to all the world, as when the Lord hath permitted him power over the bodies of his saints, to the shedding of their blood, and perverting of religion: for than sleepeth he not I warrant you, from murdering of the same, unless they will fall down with Achab and jesabel to worship him and so kill and poison their own souls eternally: as in 
The burning of W. Nicole at Herefordwest in Wales.  
The martyrdom of William nicol at Herefordwest in Wales.  these miserable latter days of Queen Mary we have felt heard and seen practised upon God's people. 
William nicol a simple soul.  Among whom we find recorded an honest good simple poor man, one William Nicole, who was apprehended by the Champions of the pope, for speaking certain words against the cruel kingdom of antichrist, and the ninth day of April. 1558. was butcherly burnt and tormented at Herefordwest in Wales, where he ended his life in a most happy and blessed state, and gloriously gave his soul into the hands of the Lord, whose goodness be praised for ever, Amen.  
This William nicol (as we are informed) was so simple a good soul, that many esteemed him half foolish. But what he was we know not, but this are we sure he died a good man, and in a good cause, what soever they judge of him. And the more simplicity of feebleness of wit appeared in him, 
Anno 1558. may.  the more beastly and wretched doth it declare their cruel & tyrannical act therein. The Lord give them repentance therefore, if it be his blessed will, Amen, Amen.   

The martyrdom of William Seaman, Thomas Carman, and Thomas Hudson, put to death by the persecuting papists at Norwich in the county of Norfolk.  

May. 19 The story and martyrdom of W. Seaman, Tho. Carman, and Thomas Hudson.  IMmediately after William nicol succeeded in that honourable and glorious vocation of martyrdom three constant godly men at Norwiche in Northfolk, who were cruelly and tyrannically put to death for the true testimony of jesus Christ, the nineteen. of May. an. 1558. Whose names be these.  

William Seaman.  
Thomas Carman.  
Thomas Hudson..   
The said William Seaman was an Husbandman, of the age of xxvi. years, 
William Seaman.  dwelling in Mendlesham in the county of Suffolk, who was sundry sought for times by the commandement of Sir john Tirrell knight, & at last he himself in the night searched his house and other places for him: 
Sir john Tyrrell Knight.  notwithstanding he somewhat missed of his purpose, God be thanked. Then he gave charge to his Servants, Robert Baulding, and james Clerk with others, 
Robert Baulding.  to seek for him. Who having no officer, went in the evening to his house, where he being at home, they took him and carried him to their Master Sir john Tirrell. This Baulding being seaman's nigh neighbour, and whom the said Seaman greatly trusted as a special friend, 
james Clarke, persecutors.  notwithstanding to do his Master a pleasure, now became enemy to his chief friend, and was one of the busiest in the taking of him. Now as they were going to carry him to their Master Sir john Tyrrell in the night, it is credibly reported that there fell a light between them out of the element and parted them. This Baulding being in company with the rest when the light fell, 
A light out of the element.  and albeit he was then in his best age, yet after the time never enjoyed good day, but pined away even unto the death.  
Well, for all that strange sight (as I said) they carried him to their Master. 
God's punishment upon a persecutor.  Who when he came, asked him why he would not go to Mass, and to receive the sacrament and so to worship it? Unto which William Seaman answered, denying it to be a sacrament, but said it was an Idol, 
Seaman brought to Bishop Hopton, and by him condemned. Seaman's wife and his three young children, were persecuted also by Sir john Tyrrell.  and therefore would not receive it. After which words spoken, sir john Tirrel shortly sent him to Norwiche to Hopton then Bishop, and there after conference and examination had with him, the bishop read his bloody sentence of condemnation against him: and afterward delivered him to the secular power, who kept him unto the day of martyrdom.  
This said William Seaman left behind him when he died, a wife, and three children very young: and with the said young children, his wife was persecuted out of the said town also of Mendlesham, because that she would not go to hear Mass, and all her corn and goods seized, and taken away by Master Christopher Coles officers, he being Lord of the said town.  
Thomas Carman (who as is said, pledged Richard Crashfield at his burning, 
Thomas Carman Martyr.  and thereupon was apprehended) being prisoner in Norwiche, was about one time with the rest examined and brought before the said Bishop, who answered no less in his masters cause, than the other, and therefore had the like reward, that the other had, 
Carman condemned.  which was the bishops bloody blessing of condemnation, and delivered also to the Seculare power, who kept him with the other, until the day of slaughter, which hasted on, and was not long after.  
Thomas Hudson was of Ailesham in Norfolk, by his occupation a Glover, 
Thomas Hudson, Martyr.  a very honest poor man, having a wife, and three children, and laboured always truly and diligently in his vocation, being of thirty years of age, and bearing so good a will to the Gospel, that he in the days of king Edward the 6. two years before Q. mary's reign, learned to read English of Anthony & Thomas Norgate of the same Town, wherein he greatly profited about the time of alteration of Religion. 
Hudson learneth to read English.  For when Queen Mary came to reign, and had changed the service in the Church, putting in for wheat draff, and darnill, and for good preaching blasphemous crying out against truth, and godliness, he then avoiding all their ceremonies of superstition, 
Hudson flieth from Papistry.  absented himself from his house and went into Suffolkl a long time, and there remained traveling from one place to an other, as occasion was offered. At the last, he returned back again to Norfolk to his house at A●lesham, to comfort his wife and children, being heavy, and troubled with his absence.  
Now when he came home, and perceived his continuance there would be dangerous, he and his wife devised to make him a place among his faggots, to hide himself in, where he remained all the day (in steed of his chamber) reading and praying continually, for the space of half a year, and his wife like an honest woman being careful for him, used herself faithfully, and dilygently towards him.  
In the mean time came the Vicar of the Town, named Berry (who was one of the bishops Commissaries, 
Berry the Commissary, a persecutor.  a very evil man) and inquired of this said Thomas Hudsons' wife, for her husband. Unto whom he answered, as not knowing where he was. Then the said Berry rated her, and threatened to burn her for that she would not bewray her husband where he was. After that, when Hudson understood it, he waxed every day more zealous than other, 
Hudson waxeth bold in the truth.  and continually read & sang Psalms, to the wonder of many, the people openly resorting to him, to hear his exhortations, and vehement prayers.  
At the last he walked abroad for certain days, openly in the Town, crying out continually against the Mass and all their trumpery, and in the end, coming home in his house, he sat him down upon his knees, having his book by him, reading and singing Psalms continually without ceasing, for three days and three nights together, refusing meat and other talk, to the great wonder of many.  
Then one john Crouch his next neighbour, went to the Constables Robert Marsham, and Robert Laws in the night, to certify them thereof: 
john Crouch bewrayeth Thomas Hudson to the Constables.  for Berry commanded openly to watch for him, and the Constables understanding the same, went cruelly to catch him in the break of the day, the xxii. of the month of April. Anno. 1558.  
Now when Hudson saw them come in, he said: Now mine hour is come. Welcome friends welcome. You be they that shall lead me to life in Christ, 
The taking of Thomas Hudson.  I thank GOD therefore, and the Lord enable me thereto for his mercies sake. For his desire was, and ever he prayed (if it were the Lords will) that he might suffer for the Gospel of Christ. Then they took him, 
Talk between Berry and Hudson.  and lead him to Berry the commissary, which was vicar of the town, and the said Berrye asked him first: where he kept his Church for four years before. To the which the said Hudson answered thus, where so ever he was, there was the church.  
Dost thou not believe, saith Berry, in the sacrament of the altar? What is it?  Hudson. 
It is worms meat: my belief (saith he) is in Christ crucified. 
Sacrament of the Altar.   Berry. 
Dost thou not believe the Mass to put away sins?  Hudson. 
No, God forbid: it is a patched monster, and a disguised Puppet, 
The Mass.  more longer a piecing then ever was salomon's Temple. At which words Berry stamped, fumed, and showed himself as a mad man, and said: well thou villain, thou: I will write to the B. my good Lord, and trust unto it, thou shalt be handled according to thy deserts. Oh sir, said Hudson: there is no Lord but God, though there be many Lords and many Gods. With that Berry thrust him back with his hand. And one Richard Cliffar standing by, said: I pray you sir, 
Richard Cliffar.  be good to the poor man. At which words Berry was more mad than before, and would have had Cliffer bound in a recognisance of 40. pounds for his good abearing, both in word and deed: which his desire took no effect. Then he asked the said Hudson whether he would recant or no. Unto which words Hudson said: the Lord forbidden: I had rather die many deaths, then to do so.  
Then after long talk, the said Berry seeing it booted not to persuade with him, took his pen and ink, and wrote letters to the Bishop thereof, and sent this Hudson to Norwiche bound like a thief to him, which was 8. miles from thence, who with joy and singing cheer went thither, as merry as ever he were at any time before. In prison he was a month where he did continually read & invocate the name of God.  
These three Christians and constant Martyrs, 
Seaman, Carman, and Hudson, condemned at Norwiche.  William Seaman, Thomas Carman, and Thomas Hudson after they were (as ye have heard) condemned, the nineteen. day of May. 1558. were carried out of prison to the place where they should suffer, which was without bishops gate at Norwich, called Lollards Pit. And being all there, they made their humble prayers unto the Lord. That being done, they rose and went to the stake, and standing all there with their chains about them, immediately this said Thomas Hudson cometh forth from them under the Chain, 
Thomas Hudson cometh ●●om under the chain to pray.  to the great wonder of many: whereby divers feared and greatly doubted of him. For some thought he would have recanted: other judged rather that he went to ask a further day, and to desire conference, and some thought he came forth to ask some of his parent's blessing. So some thought one thing and some an other: but his two companions at the stake cried out to him to comfort him what they could, exhorting him in the bowels of Christ to be of good cheer. 
〈…〉 to have the 〈◊〉 of Christ.  etc. But this sweet Hudson, felt more in his heart, and conscience, than they could conceive in him. For (alas good soul) he was compassed (God knoweth) with great dolour and grief of mind, not for his death, but for lack of feeling of his Christ, and therefore being very careful he humbly fell down upon his knees, 
Hudson 〈◊〉 of his 〈◊〉.  and prayed vehemently and earnestly unto the Lord, who at the last according to his old mercies sent him comfort, and then rose he with great joy, as a man new changed even from death to life, and said:  
Now I thank God I am strong, and pass not what man can do unto me. So going to the stake to his fellows again, in the end they all suffered most joyfully, constantly, and manfully the death together, and were consumed in fire, to the terror of the wicked, the comfort of God's Children, and the magnifying of the lords name, who be praised therefore, for ever, Amen.  
Three godly Martyrs burned at Norwich.  
After this, the forenamed commissary Berry made great stir about other which were suspected within the said town of Aylsham, and caused two hundred to creep to the cross at Penticost, besides other punishments which they sustained.  

Berry stripeth a poor man wher●pon he died.  On a time this Berry gave a poor man of his parish of Marsham, a blow with the swingell of a flail, for a word speaking, that presently thereon he died, and the said Berry (as is said) held up his hand at the Bar therefore.  

Berry striveth a poor w●man whereupon 〈◊〉 died.  Then, after that in his parish of Aylesham also, ann. 1557. there was one Alice Ox's came to his house, and going into the Hall, he meeting her (being before moved) smote her with his fist, whereby she was fain to be carried home, and the next day was found dead in her chamber.  
To write how many concubines and whores he had, none would believe it, but such as knew him in the country he dwelled in. He was rich and of great authority, a great s●earer, altogether given to women, and persecuting the Gospel, and compelling men to idolatry.  

john Norgate a Confessor.  One john Norgate a man learned, godly, and zealous who would not go to their trash, but rather die, being sore hunted by the said Berry, prayed heartily to God, and the Lord shortly after in a consumption delivered him. Notwithstanding, the rage of this wicked man waxed more fiercer and fiercer. He troubled sundry men, 
The rage of Berry.  burned all good books that he could get, and divorced many men and women for religion.  
When he heard say that Queen Mary was dead, 
Berry maketh a feast, whereat is one of his Concubines.  and the glory of their triumph quailed, the sunday alter, being the nineteen. of November. an. 1558. he made a great feast, & had one of his concubines there, with whom he was in his chamber after dinner until Evensong. Then went he to Church, where he had ministered Baptism, and in going from Church homeward, after evensong, between the churchyard and his house, 
God's punishment, and terrible end of Berry.  being but a little space (as it were a churchyard breadth asunder) he fell down suddenly to the ground with a heavy groan, and never stirred after, neither showed any one token of repentance. This happened his neighbours being by to the example of all other The Lord grant we may observe his judgements. 
berries goods consumeth as wax against the fire.  And those that had his great riches, since his death have so consumed with them, that they be poorer now than they were before they had his goods, such judgement hath the Lord executed to the eyes of all men.  
At that time one Dunning, Chancellor of Lincoln (which in some part of Queen mary's days was Chancellor of Norwiche, 
God's punishment upon Dunning Chancellor of Norwiche.  and a very merciless tyrant as lived) died in Lincolnshyre of as sudden a warning, as the said Berry died.  
Thus have I showed thee (good reader) the constancy, boldness, and glorious victory of these happy Martyrs as also the tyrannical cruelty of that unfortunate Commissary, and his terrible end. The Lord grant we may all effectually honour the judgements of God, and fear to displease his holy Majesty, Amen.   

The persecution of mother Seman.  
ABout this time, or somewhat before, was one joane Seman, mother to the foresaid William Seman, 
jane Seaman also persecuted by Sir john Tyrrell.  being of the age of 66. years, persecuted of the said Sir john Tyrrell also out of the town of Mendlesham aforesaid, because she would not go to mass, and receive against her conscience. Which good old woman being from her house, was glad sometime to lie in bushes, groves, & fields, and sometime in her neighhors' house, when she could. And her husband being at home, about the age of 80. years, fell sick: and she hearing thereof, with speed returned home to her house again, 
The duty of a good wife.  not regarding her life but considering her duty, and showed her diligence to her husband most faithfully, until God took him away by death. Then by God's providence she fell sick also, and departed this life within her own house shortly after. And when one M. Simondes the commissary heard of it, dwelling thereby in a town called Thorndon, he commanded straightly that she should be buried in no Christian burial (as they call it) where through her friends were compelled to lay her in a pit under a motes side. 
Simondes' the commissary, would not let mother Seaman be buried in the Churchyard.  Her husband and she kept a good house, and had a good report amongst their neighbours, willing always to receive strangers, and to comfort the poor and sick, and lived together in the holy estate of Matrimony very honestly above forty years, and she departed this life willingly & joyfully, with a steadfast faith and a good remembrance of God's promise in Christ jesus.   

The persecution of mother Benet.  
IN the said time of Queen Mary, there dwelt in the town of Wetherset by Mendlesham aforesaid, 
Mother Benet a Confessor.  a very honest woman called mother Bennet, a widow which was persecuted out of the same town because she would not go to mass and other their beggarly ceremonies: but at the last she returned home again secretly to her house, and there departed this life joyfully. But Sir I. Tyrrell & M. Simondes' the Commissary, 
Sir john Tyrrell and Master Simondes would not suffer mother Bennet, to be buried in the Churchyard.  would not let her be buried in the Churchyard. So was she laid in a grave by the high way side.  
The same good old woman mother Benet, in the time of persecution, met one of the said mother Semans neighbours, and asked her how the said mother Seman did, & she answered that she did very well, God be thanked. Oh (said she) mother Seman hath slept a great sleep before me: for she was never covetous that I could perceive. Her husband in his mirth would say unto her: O woman if thou were sparing, 
The charitable almoses of mother Seaman, to be noted.  thou mightest have saved me an C. marks more than thou hast. To the which she would answer again gently and say: O man be content, and let us be thankful, for God hath given us enough if we can see it. Alas good husband would she say, I tell you truth, I cannot birken up my butter, and keep my cheese in the chamber, and wait a great price, and let the poor want, and so displease God. But Husband, let us be rich in good works: so shall we please the Lord, & have all good things given us. 
june.  etc. This good w●man of that vice of covetousness (of all that knew her) was judged lest to be spotted, of any infirmity she had. The Lord root it out of the hearts of them that be infected therewith, Amen.   

¶ The martyrdom of three constant and godly persons burnt at Colchester for the defence and testimony of Christ's Gospel.  
THou hast heard (good Reader) of the forenamed three that were burnt at Norwich, 
may. 26. Two men and one woman Martyrs.  whose blood quenched not the persecuting thirst of the Papists. For immediately after, even the same month, upon the xxvi. day was seen the like murder also at Colchester in Essex of two men and a woman, lying there in prison, appointed ready to the slaughter: who were brought forth the said day unto a place prepared for them to suffer, and accordingly gave their lives for the testimony of the truth, whose names likewise hereafter followeth.  

William Harry's.  
Richard Day.  

Martyrs.  Christian George.   
These three good souls were brought unto the stake and there joyfully and fervently had made their prayers unto the lord 
The Martyrdom of William Harry's, Richard Day, and Christian George, at Colchester.  At the last being settled in their places, and chained unto their posts, with the fire flaming fiercely round about them, they like constant Christians triumphantly praised God within the same, and offered up their bodies a lively sacrifice unto his holy Majesty: in whose habitation they have now their everlasting tabernacles: his name therefore be praised for evermore. Amen.  
The said Christian George's Husband, had an other wife burnt before this Christian, whose name was Agnes George, which suffered (as you have heard) with the thirteen at Stratford the Bow. And after the death of the said Christian, he married an honest Godly woman again, and so they both, I mean the said Richard George and his last wife) in the end were taken also, and laid in prison, 
Richard George and his wife prisoners, delivered by Queen Elizabeth.  where they remained till the death of Queen Mary and at the last were delivered by our most gracious sovereign Lady Queen Elizabeth, whom the Lord grant long to reign among us, for his mercy's sake, Amen.  
In the month of june came out a certain proclamation, short but sharp, from the king and the Queen against wholesome and godly books, which under the false title of heresy and sedition, here in the said Proclamation were wrongfully condemned.   

By the king and Queen.  
WHereas divers books, filled both with heresy, sedition, and treason, have of late, and be daily brought into this Realm, 
A Proclamation by the King and Queen.  out of foreign countries and places beyond the seas, and some also covertly printed within this Realm, and cast abroad in sundry parts thereof, whereby not only God is dishonoured, but also an encouragement given to disobey lawful princes and governors: The king and Queen's majesties, for redress hereof, doth by this their present Proclamation, declare & publish to all their subjects, that whosoever shall after the proclaiming hereof, be found to have any of the said wicked and seditious books, or finding them, do not forthwith burn the same without showing or reading the same to any other person, shall in that case be reputed and taken for a rebel, and shall without delay be executed for that offence according to the order of Martial law.  
Given at our Manor of S. James'S, the sixth day of june. john Cawood Printer   

The order and occasion of taking certain godly men and women praying together in the fields about Islington, of whom 13. were condemned by Boner, & after suffered in the fire for the truths sake, as in the story here following may appear.  

june. 27.22. men taken. ●3. Martyrs burned.  SEcretly in a back close in the field by the Town of Islington were collected and assembled together a certain company of Godly and innocent persons, to the number of forty, men and women. Who there sitting together at prayer, and virtuously occupied in the meditation of God's holy word, first cometh a certain man to them unknown: who looking over unto them, so stayed & saluted them, saying that they looked like men that meant no hurt. Then one of the said company asked the man, if he could tell whose close that was, and whether they might be so bold there to sit. Yes said he, for that ye seem unto me such persons as intend no harm, and so departed. 
King Constable of Is●ington.  Within a quarter of an hour after, cometh the constable of Islington, named king, warded with six or seven other, accompanying him in the same business, one with a bow, an other with a Bill, and other with their weapons likewise. The which six or seven persons the said Constable left a little behind him in a close place, there to be ready if need should be while he with one with him should go and view them before. Who so doing, came through them, looking and viewing what they were doing, and what books they had: and so going a little forward, and returning back again, bade them deliver their books. They understanding that he was Constable, refused not so to do. With that cometh forth the residue of his fellows above touched, who bade them stand and not to depart. They answered again, they would be obedient & ready to go whether so ever they would have them: & so were they first carried to a bruehouse but a little way of, while that some of the said soldiers ran to the justice next at hand. But the justice was not at home: Whereupon they were had to sir Roger Cholmley. In the mean time some of the women being of the same number of the foresaid xl. persons, escaped away from them, some in the close, some before they came to the bruehouse. For so they were carried ten with one man, 8. with an other, and with some more, with some less, in such sort that it was not hard for them to escape that would. In fine, they that were carried to Sir Roger Cholmley, 
Sir Roger Cholmley, and Recorder of London, persecutors. 22. sent to Newgate.  were 27. which Sir Roger Cholmley & the Recorder taking their names in a Bill, & calling them one by one so many as answered to their names, they sent to Newgate. In the which number of them that answered, and that were sent to Newgate, were 22.  
These 22. were in the said prison of Newgate seven weeks before they were examined, to whom word was sent by Alexander the keeper, that if they would hear a Mass, they should all be delivered. Of these foresaid xxii. were burned 13. In Smithfield 7. at Braynford 6. 
Confessors   
IN prison 2. died in Whitsun week, the names of whom were Matthew Wythers, T. Taylar.  
Seven of them which remained, escaped with their lives hardly, although not without much trouble, yet (as GOD would) without burning. Whose names were these.  

john Milles.  
Thomas Hinshaw.  
R. Baily, wolpacker.  
Robert Willeys.  
Hudleys'. 
Persecuted Christians.   
T. Coast, haberdash.  
Roger Sandey.   
The first seven were brought forth to examination before Boner, and so having their condemnation, were burnt (as is said) in Smithfield. The other 6. followed not long after, and suffered at Brayneford, whereof specially here followeth now in order of story to be seen.   

The examination and condemnation of seven godly and faithful Martyrs of Christ, burnt in Smithfield.  
COncerning the examination and condemnation of these abovesaid, 
june. 27. 7. Martyrs burned in Smithfield.  which were apprehended and taken at Is●ington, 7. first were produced before Boner the 14. of june, to make answer to such articles and interrogatoryes, as by the said Bishop should be ministered unto them. The names of these seven were: 

Henry pond.  
Raynold Eastland.  
Robert Southam.  
Matthew Richarby  
john Floyd. 
Martyrs.   
john Holydaye.  
Roger Holland.    
To these 7. constant and godly Martyrs produced before Boner, certain articles were ministered in this effect as followeth.  

Articles.  
FIrst that ye being within the City and diocese of London▪ have not (according to the common custom of the catholic church of this realm of England) come to your own parish church, 
Anno 1558. 〈◊〉.  nor yet to the Cathedral church of this city and diocese of London, to hear devoutly and christianly the Matins, the Mass, the Evensong, song or said there in the Latin tongue, after the common usage and manner of the church of this realm. 
  
2. Second, that ye have not come to any of the said churches, to pray, to go in procession, or to exercise yourselves there in godly and laudable exercises.  
3. third, ye have not conformed yourselves duly to all the laudable customs, rites, and Ceremonies of any the said churches.  
4. Fourth, ye have not been confessed at due times and places to your own curate, of your sins.  
5. Fifth, ye have not received at your said Curates hands (as of the minister of Christ) absolution of your sins.  
6. sixth, ye have not at due times and places, of your Curate received reverently and duly the sacrament of the altar.  
7. Seventh, ye have not faithfully and truly believed, that in the said sacrament of the altar there is really and truly the very body and blood of Christ.  
8. Eight, ye have not by your mouth, nor otherwise by your deed expressed or declared in any wise, that ye without wavering or doubting do think and believe that the faith and religion now observed in the church of England, is a true faith and religion in all points.  
9 ninth, ye have not made any signification, that ye do in deed approve▪ or allow in any wise, the common service in Latin, here observed and kept in the Church of this Realm of England.  
10. Tenth, ye have not believed, nor do believe at this present, that the service in Latin, commonly used and observed in the Church of this realm, is good and lawful, and not against the word of God.  
11. Eleventh, ye have in times past liked, allowed, and approved as good and godly and so do like, allow, and approve at this present, the service in English, the books of Common prayer, the books of Communion, the religion setforth and used in the time of king Edward the sixth, especially as it was set forth and used in the latter days of the said king Edward.  
12. Twelfth, ye have in times past been very desirous, and so are at this present, that the said English service, the said book of common prayer, the said book of communion, and the said religion and faith so set forth and used in King Edward's time, might now again be restored, set forth, and used, and yourself freely at your liberty, without any restraint, or lets to use it: and also in all points and things to do therein, as ye did, especially in the latter days of the said Edward the sixth.  
13. thirteen, ye have of late been charitably sent to from me the Bishop of London, and also by mouth exhorted, that where of late ye did leave your Churches, and went in the time of divine service into the fields and profane places, to read English Psalms, and certain English books, ye would leave of that, and being out of prison, and at your liberty, come in to your own parish churches, there to hear Matins, Mass, and Evensong, after the common order of the churches of this realm, & to make due confession of your sins to your own curate, and receive at his hands (as of the minister of Christ, having therein sufficient authority) absolution of your sins, hear Mass, receive the Sacrament of the altar with a true faith, according to the belief of the catholic church, and observe all other the rites and customs of the said catholic church used in this realm of England, aswell in going in procession after the cross, as also otherwise generally.  
14. fourteen, ye being so required, have refused, and do refuse so to do, saying amongst other vain and light words, that forasmuch as ye were imprisoned by the space of six weeks, not knowing wherewith you were charged, your petition should be and was, that ye might first answer to your former cause, and then ye would be ready to answer me the said bishop to all that by me should be laid to your charge.  
Unto the which Articles, all the forenamed 7. (only Reinold Eastland excepted) made answer in effect as here after followeth.   

The answers of the forenamed persons to the Articles aforesaid. 
  
1. TO the first article they answered affirmatively, Roger Holland adding that he came not to their Latin service these two years before.  
matthew Ricarby added that he came not to church since Latin service was renewed, because it is against the word of God, and Idolatry committed in creeping to the cross.  
Henry Pond added, if he had licence then to go to church, he would.  
2. To the 2. Article, they all answered affirmativelye, henry pond adding as in the first Article. john Floyd add that the Latin service then used, was set up by man, and not by God, & this he learned (he said) in king Edward's days, which he believed to be true. Robert Southam added, that he refused to come to church, because it is furnished with idols, and because the sacrament of the altar he believed to be an idol.  
3. To the 3. Article they all answered affirmatively. For they said, that the customs, rites, and ceremonies of the church then used, are not agreeable to God's word.  
4 5. To the 4 and 5. Articles, they all answered affirmatively, adding that they believed no Priest hath power to remit sin.  
6. To the 6. Article John Holiday, Henry pond, and Robert● Southam answered, that since the Queen's majesties reign, but Robert Southam added, not for 10. years before, he had received the Sacrament of the altar, either at their Curates hands or any other Priest. John Floyde, matthew Ricarby, and Roger Holland answered affirmatively, adding in effect that the Sacrament of the altar is no Sacrament approved by the word of God. etc.  
7. To the 7. Article they all confessed the contents thereof to be true in every part: Henry pond adding that he knoweth not nor believeth any such Sacrament, called the Sacrament of the altar, but confesseth the Sacrament of the lords Supper, and believeth that to be approved. john Floyde added that those that kneel and worship the Sacrament of the altar, commit idolatry. etc.  
8.9.10. To the 8 9.10. Articles, they all confessed the contents of those Articles to be true. But john Holiday, Henry Pond and john Floyd added, that they do allow the Latin service for them that understandeth the same, so far as it agreeth with God's word. For some part thereof is not agreeable to God's word (they said:) but to such as do not understand the said service in Latin, they do not allow it, for it doth not profit them▪ Robert Southam added and said, that it was a fond question to ask a simple man, whether the Latin service be good and lawful. Matthew Ricarby and Roger holland denied the service in Latin to be good.  
11. To the 11. Article, they all confessed the same to be true in every part, saving Henry Pond, and Matthew Ricarby, who answered in effect that they could not judge thereof, but leave them to be tried by the word of God.  
12. To the 12. Article, they granted and confessed the same to be true, and desired of God that the service were in the English again.  
13. To the 13. Article they all granted and confessed the same to be true.  
14. To the 14. Article they all granted and confessed the same to be true in every part.  
Thus have ye the answers of these men to the foresaid Articles, save that Reginald Eastlande required to answer thereunto, refused so to do, alleging that he knoweth that to end a strife an oath is lawful, 
An oath to end a strife lawful but to begin a strife it is unlawful.  but to begin a strife an oath is not lawful, and therefore he now refuseth to take his oath in the beginning of this matter against him. Whereupon being charged by the Bishop, he said: for his not answering to the Articles, he was content to stand unto the order of the law for his punishment, whatsoever it should be.  
The 17. day after of the said month of june, the said Eastland appeared again before the bishop, 
The condemnation of 〈◊〉 Ea●●land.  who standing firm in that he had said before, denied to make any answer in that case. etc. Whereupon the said Eastland with the other 6. his fellow prisoners, were assigned by the Bishop to repair again to the same place at afternoon, who being there present in the foresaid consistory as they were commanded, and standing altogether before the said Bishop, he beginning thus with them, asked them, if he had committed them to prisone. They said no, but Master Cholmley and the Recorder of London committed them to Newgate.  
Then being demanded further by the Bishop, if he had done any thing or act to keep them in prison, or to hinder their liberty from prison, to this they answered, they could not tell. Then the foresaid articles being again recited to them, all they answered and knowledged them to be the articles, & that they would stand to their answers made to the same. Whereupon the bish. dissevering them a part one from an other, proceeded with them severally, first beginning with Reginald Eastlande, who there declared that he had been uncharitably handled and talked withal since his first imprisonment in that behalf. Then being required to reconcile himself again to the catholic faith, 
The words of Eastland to the Bishop at his 〈◊〉 his condemnation. The 〈◊〉 of john Holidaye. The word 〈◊〉 john ●ol●●aye.  and go from his opinions, he said, that he knew nothing why he should recant, and therefore would not conform himself in that behalf. etc. and so the sentence was red against him, and he given to the secular power. etc.  
After him was called in john Holiday, who likewise being advertised to renounce his heresies (as they called them) & to return to the unity of their church, said, that he was no heretic, nor did hold any heresy, neither any opinion contrary to the catholic faith, and so would offer himself to be judged therein. Whereupon he likewise persisting in the same, the sentence was pronounced against him, 
The condemnation of Henry pond.  condemning him to be burnt.  
Next to him was condemned with the like sentence, Henry Pond, because he would not submit himself to the Romish church, saying to Boner, that he had done or spoken nothing whereof he was or would be sorry, but that he did hold the truth of God and no heresy. etc.  
After whom next followed john Floyde, who likewise denied to be of the pope's church, 
The condemnation of john Floyd.  and said his mind of the Latin service, that the prayers made to saints is idolatry, and that the Service in Latin is profitable to none, but only to such as understand the Latin. Moreover, being charged by Boner of heresy, and saying, that what soever he and such other now a days do, all is heresy: for this he was condemned with the same butcherly sentence, and so by the secular power was sent away.  

The condemnation of Robert Southam, Matthew Ricarby, and Roger Holland.  Then Robert Southam, after him Matthew Ricarby and last of all Roger Holland were severally produced.  
The burning of seven. godly Martyrs in Smithfield.   

The examinations and condemnation of Roger Holland.  
THis Roger Holland a merchant Taylor of London, was first prentice with one master Kempton at the black boy in Watling street, 
The first examination of Roger Holland.  where he served his prenticeship with much trouble unto his master in breaking him from his licentious liberty which he had before been trained and brought up in, giving himself to riot, as dancing, fence, gaming, banqueting, and wanton company: and besides all this, being a stubborn & an obstinate papist, far unlike to come to any such end as God called him unto: the which was as followeth.  
His master, notwithstanding this his lewdness, putting him in trust with his accounts, he had received for him certain money, to the sum of 30. pounds, and falling into ill company, lost the said money every groat at dice, being past all hope which way to answer it, and therefore he purposed to convey himself away beyond the seas, either into France or into Flaunders.  
Now having determined with himself thus to do, he called betimes in the morning to a servant in the house, an ancient and discrete maid, whose name was Elizabeth, which professed the Gospel, with a life agreeing unto the same, and at all times much rebuking the wilful and obstinate Papistry, as also the licentious living of this Roger Holland. To whom he said: Elizabeth I would I had followed thy gentle persuasions and friendly rebukes: which if I had done, I had never come to this shame and misery which I am now fallen into: for this night have I lost 30, pound of my master's money, which to pay him and to make up mine accounts, I am not able. But thus much I pray you desire my mistress, that she would entreat my master to take this bill of my hand, that I am thus much indebted unto him, and if I be ever able, I will see him paid, desiring him that the matter may pass with silence, and that none of my kindred nor friends never understand this my lewd part. For if it should come unto my father's ears, it would bring his grey hears over soon unto his grave: and so was he departing.  
The maid considering that it might be his utter undoing: stay said she, and having a piece of money lying by her, given unto her by the death of a kinsman of hers, who (as it was thought, 
A godly example of a maid, setting more by the soul of a Christian brother then by her money.  was doctor Redman) she brought unto him 30. pound, saying: Roger, here is thus much money: I will let thee have it, and I will keep this Bill. But since I do thus much for thee, to help thee, & to save thy honesty, thou shalt promise me to refuse all lewd and wild company, all swearing and ribaldry talk, and if ever I know thee to play one 12. pennies, at either dice or cards, than I will show this thy bill unto my master. And furthermore thou shalt promise me to resort every day to the lecture at All-hallows, and the sermon at Paul's every sunday, and to cast away all thy books of papistry and vain ballets, and get thee the Testament and the Book of service, and read the scriptures with reverence and fear, calling unto God still for his grace to direct thee in his truth. And pray unto God fervently, desiring him to pardon thy former offences, and not to remember the sins of thy youth: and ever be afraid to break his laws or offend his majesty. Then shall God keep thee and send thee thy hearts desire.  
After this time, within one half year God had wrought such a change in this man, 
Roger Holland brought to the love of the Gospel  that he was become an earnest professor of the truth, and detested all papistry & evil company: so that he was in admiration to all them that had known him and seen his former life and wickedness.  
Than he repaired into Lankeshiere unto his Father, and brought divers good books with him, 
Roger Holland converteth his Parents to the Gospel.  and bestowed them upon his friends, so that his father and others began to taste of the Gospel, and detest the Mass, idolatry, and superstition: and in the end his father gave him a stock of money to begin the world withal, to the sum of fifty pound.  
Then he repaired to London again, and came to the maid that lent him the money to pay his master withal, 

Roger Holland repayeth the maid her money again, and marrieth her.  
Hollandes' child Christened in his house▪   and said unto her: Elizabeth, here is thy money I borrowed of thee, and for the friendship, good will, and the good counsel I have received at thy hands, to recompense thee I am not able, otherwise then to make thee my wife: and soon after they were married, which was in the first year of Queen Marie. And having a child by her, he caused master Rose to baptise his said child in his own house. Notwithstanding he was bewrayed unto the enemies, and he being gone into the country to convey the child away, that the papists should not have it in their anointing hands, Boner caused his goods to be sea●ed upon, and most cruelly used his wife.  
After this he remained closely in the City, and in the Country in the congregations of the faithful, 
Roger Holland brought to Newgate.  until the last year of Queen Marie. Then he with the vj. other aforesaid, were taken in or not far from s. john's wood, and so brought to Newgate upon May day in the morning. An. 1558.  
Then being called before the bishop, D. Chedsey, both the Harpsfieldes, & certain other, after many other fair and crafty persuasions of doctor Chedsey, to allure him to their babylonical church: thus the Bishop began with him.  Holland. 
I for my part do wish well unto thee, & the more for thy friends sake. And as doctor Standish telleth me, you and he were both borne in one parish, & he knoweth your father to be a very honest Catholic Gentleman. And master Doctor told me that he talked with you a year a go, and found you very wilfully addict to your own conceit. divers of the City also have showed me of you, that you have been a great procurer of men's servants to be of your religion, & to come to your congregations: but since you be now in the danger of the law, I would wish you to play a wise man's part: So shall you not want any favour I can do or procure for you, both for your own sake, and also for your friends, which be men of worship and credit, and wish you well, & by my troth Roger so do I.  
Then said M. Egleston, a gentleman of Lankeshire, and near kinsman to Roger, being there present: I thank your good Lordship: your honour meaneth good unto my cousin, I beseech God he have the grace to follow your counsel.  Holland. 
Sir, you crave of God you know not what. I beseech God open your eyes to see the light of his word.  Egleston. 
Roger, hold your peace, lest you far the worse at my lords hands.  Holland. 
No, I shall far as pleaseth God: for man can do no more than God doth permit him.  
Then the bishop and the Doctors, with johnson the Register, casting their heads together, in the end sayeth johnson: 
Roger Holland w●lled to s●●mit him●●●●e to the Bishop.  Roger, how sayest thou? wilt thou submit thyself unto my Lord, before thou be entered into the book of contempt?  Holland. 
I never meant but to submit myself unto the Magistrate, as I learn of S. Paul to the Romans, the 13. chap. and so he recited the text.  Chedsey 
Then I see you are no Anabaptist.  Holland. 
I mean not yet to be no Papist: for they and the Anabaptists agree in this point, not to submit themselves to any other prince or magistrate, than those that must first ●e sworn to maintain them and their doings.  Chedsey. 
Roger, remember what I have said, & also what my Lord hath promised, he will perform with further friendship. Take heed Roger, for your ripeness of wit hath brought you into these errors.  Holland. 
M. Doctor, I have yet your words in memory, though they are of no such force to prevail with me. Then they whispered together again, and at the last said Boner: Roger I perceive thou wilt be ruled by no good counsel for any thing that either I or your friends or any other can say.  Holland. 
I may say to you my lord, as Paul said to Felix & unto the jews, as doth appear in the 22. of the Acts, and in the 15. of the 1. Epistle to the Corinth. 
Roger Holland first a great Papist.  It is not unknown unto my master whom I was prentice withal, that I was of this your blind religion that now is taught, and therein did obstinately & wilfully remain, until the later end of K. Edward in manner, having the liberty under your auricular Confession, that I made no conscience of sin, but trusted in the Priest's absolution, he for money doing some penance also for me: which after I had given, I cared no further what offences I did, no more than he passed after he had my money, whether he fasted bread and water for me or no: so that lechery, swearing & all other vices I accounted no offence of danger, so long as I could for money have them absolved. So straightly did I observe your rules of religion, that I would have ashes upon Ashwensday, 
The wickedness of Roger Holland before he was called to the Gospel.  though I had used never so much wickedness at night. And albeit I could not of conscience eat flesh upon the friday, yet in swearing, drinking, or dising all the night long, I made no conscience at all. And thus was I brought up, and herein have I continued till now of late, that God hath opened the light of his word, and called me by his grace to repentance of my former idolatry & wicked life: for in Lankeshire their blindness and whoredom is overmuch more, then may with chaste ears be heard. Yet these my friends which are not clear in these notable crimes, 
At these examinations divers 〈◊〉 Roger Hollandes' friends & kinsfolk being men of worship, were present both of Lankeshire a●d Ches●ire.  think the Priest with his Mass can save them, though they blaspheme God, & keep concubines besides their wives, as long as they live. Yea I know some priests, very devout, my Lord, yet such as have 6. or 7. children by 4. or 5. sundry women.  
M. Doctor, now to your antiquity, unity, & universality (for these D. Chedsey alleged as notes and tokens of their religion) I am unlearned. I have no sophistry to shift my reasons withal: but the truth I trust I have, which needeth no painted colours to set her forth. The antiquity of our church is not from pope Nicolas or Pope joane, but our church is from the beginning, even from the time that God said unto Adam that the seed of the woman should break the Serpent's head: and so to faithful Noah: to Abraham, Isaac and jacob, to whom it was promised that their seed should multiply as the stars in the sky: and so to Moses, David & all the holy fathers that were from the beginning, unto the birth of our saviour Christ. All they that believed these promises, were of the church, though the number were oftentimes but few & small, as in Helias days when he thought there was none but he that had not bowed their knees to Baal, when God had reserved 7000. that never had bowed their knees to that idol: as I trust there be seven. C.M. more than I know of, that have not bowed their knees to the idol your mass, and your god Ma●zim: the upholding whereof is your bloody cruelty, whiles you daily persecute Helias & the servants of God, forcing them (as Daniel was in his chamber) closely to serve the Lord their God: and even as we by this your cruelty are forced in the fields to pray unto God that his holy word may be once again truly preached amongst us, and that he would mitigate and shorten these idolatrous & bloody days, wherein all cruelty reigneth. Moreover, our church have been the Apostles and Evangelists, the Martyrs and Confessors of Christ that have at all times and in all ages been persecuted for the testimony of the word of God. 
The Mass how old it is.  But for the upholding of your church and religion, what antiquity can you show? Yea the Mass, that idol & chief pillar of your religion, is not yet iiij. C. years old, & some of your masses are younger, as that mass of S. Thomas Becket the traitor, 
Latin Service.  wherein you pray that you may be saved by the blood of S. Thomas. And as for your Latin service, what are we of the laity the better for it? I think he that should hear your priests mumble up their service, although he did well understand latin, yet should he understand few words thereof: the priests do so champ them and chaw them, & posteth so fast, that neither they understand what they say, nor they that hear them: and in the mean time the people when they should pray with the priest, are set to their beads to pray our lady's Psalter. So crafty is Satan to devise these his dreams (which you defend with faggot and fire) to quench the light of the word of God: which (as David saith) should be a lantern to our feet. And again, wherein shall a young man direct his ways, but by the word of God? and yet you will hide it from us in a tongue unknown. S. Paul had rather in the church to have 5. words spoken with understanding, than x. M. in an unknown tongue: and yet will you have your Latin service and praying in a strange tongue, whereof the people are utterly ignorant, to be of such antiquity? The Greek church & a good part of Christendom beside, never received your service in an unknown tongue, 
The Greek Church differing from the latin.  but in their own natural language which all the people understand, neither yet your transubstantiation, your receiving all alone, your purgatory, your images. etc.  
As for the unity which is in your church, what is it else but treason, murder, poisoning one an other, idolatry, superstition, wickedness? What unity was in your church, when there was iij. Popes at once? Where was your head of unity when you had a woman Pope? Here he was interrupted and could not be suffered to proceed, but saith the Bishop: Roger, these thy words are very blasphemy, and by the means of thy friends thou haste been suffered to speak, and art over malapert to reach any here: Therefore keeper take him away.   

The second examination of Roger Holland.  
THe day that henry pond and the rest were brought forth to be again examined, D. Chedsey said: Roger, 
The 2. examination of Roger Holland.  I trust you have now better considered of the Church than you did before.  Holland. 
I consider this much: That out of the church there is no salvation, as divers ancient Doctors say.  Boner. 
That is well said. M. Egleston I trust your kinsman will be a good catholic man. But Roger, you mean, I trust, the church of Rome.  Holland. 
I mean that church which hath Christ for her head: which also hath his word, and his Sacraments according to his word and institution.  Chedsey. 
Then Chedsey interrupted him, and said, is that a Testament you have in your hand?  Holland. 
Yea M. doctor, it is the new Testament. You will find no fault with the translation (I think.) It is of your own translation: it is according to the great Bible.  Boner. 
How say you? How do you know it is the Testament of Christ, but only by the Church? For the Church of Rome hath and doth preserve it, and out of the same hath made Decrees, Ordinances, and true expositions.  
No (saith Roger) the church of Rome hath and doth suppress the reading of the Testament. And what a true exposition (I pray you) did the Pope make thereof, when he set his foot on the emperors neck, and said: 
Psal. 91.  Thou shalt walk upon the Lion and the Asp: the young Lion and the Dragon shalt thou tread under thy foot.  
Then said the bishop: Such unlearned wild heads as thou and other, would be expositors of the Scripture. Would you then the ancient learned (as there be some here aswell as I) should be taught of you?  Holland. 
Youth delighteth in vanity. My wildness hath been somewhat the more by your Doctrine, than ever I learned ou● of this book of God. But my Lord, I suppose, some of the old doctors say: If a poor lay man bring his reason and argument out of the word of God, he is to be credited afore the learned, though they be never so great doctors. For the gift of knowledge was taken from the learned doctors, and given to poor fishermen. Notwithstanding I am ready to be instructed by the church.  Boner. 
That is very well said Roger. But you must understand that the church of Rome is the catholic Church. Roger, for thy friends sake (I promise thee) I wish thee well, and I mean to do thee good. Keeper, see he want nothing. Roger, if thou lack any money to pleasure thee, I will see thou shalt not want. This he spoke unto him alone, his fellows being apart, with many other fair promises, and so he was sent to prison again.   

The last examination of Roger Holland.  

The last examination of Roger Holland.  THe last examination of Roger Holland, was when he with his fellow prisoners were brought into the consistory, & there excommunicated all saving Roger, & ready to have their sentence of judgement, given with many threatening words to fear them withal: the Lord Strange, sir Tho. jarret, M. Eagleston Esquire, and divers other of worship, both of Cheshire & Lankeshire, that were Rog. Holland's kinsmen and friends, being there present: which had been earnest suitors to the Bishop in his favour, hoping of his safety of life. Now the Bishop hoping yet to win him with his fair and flattering words, began after this manner.  Boner 
Rog. I have divers times called thee before, home to my house, and have conferred with thee, and being not learned in the latin tongue, it doth appear unto me thou art of a good memory & of a very sensible talk, but something overhasty: which is a natural disease to some men. And surely they are not the worst natured men. For I myself shall now and then be hasty, but mine anger is soon past. So Roger, surely I have a good opinion of you, that you will not with these lewd fellows cast yourself headlong from the church of your parents & your friends that are here, very good catholics (as it is reported unto me.) And as I mean thee good, 
The Rhetorical persuasions of B. Boner.  so Roger play the wiseman's part, and come home with the lost son and say: I have run into the church of schismatics and heretics, from the catholic church of Rome, and you shall, I warrant you, not only find favour at God's hands, but the Church that hath authority, shall absolve you and put new garments upon you, and kill the fatling to make thee good cheer withal: That is, in so doing, as meat doth refresh and cherish the mind, so shalt thou find as much quietness of conscience in coming home to the church, as did the hungry son that had been fed afore with the hogs, as you have done with these heretics that sever themselves from the church. I give them a homely name, but they be worse (putting his hand to his cap for reverence sake) than hogs: For they know the church and will not follow it. If I should say thus much to a Turk, he would (I think) believe me. But Roger, if I did not bear thee and thy friends good will, I would not have said so much as I have done, but I would have let mine ordinary alone with you.  
At these words his friends that were there, gave the Bishop thanks for his good will and pains that he had taken in his and their behalf.  Boner. 
Well Roger, how say you now? Do you not believe that after the Priest hath spoken the words of consecration, there remaineth the body of Christ really & corporally under the forms of bread and wine: I mean that self same body that was borne of the virgin Mary, that was crucified upon the cross, that rose again the third day.  Holland. 
Your Lordship saith, the same body which was borne of the virgin Marie, which was crucified upon the Cross, which rose again the third day: but you leave out which ascended into heaven: 
The Papists how they take 〈…〉 of Scripture, and leave out an other.  and the Scripture sayeth, he shall there remain until he come to judge the quick and the dead. Then he is not contained under the forms of bread and wine, by Hoc est corpus meum. etc.  Boner. 
Roger, I perceive my pains and good will, will not prevail, and if I should argue with thee, thou art so wilful (as all thy fellows be, standing in thine own singularity & foolish conceit) that thou wouldst still talk to no purpose this 7. year, if thou mightest be suffered. Answer whether thou wilt confess the real & corporal presence of Christ's body in the Sacrament, or wilt not.  Holland. 
My Lord, although that God by his sufferance hath near placed you to set forth his truth and glory in us his faithful servants: notwithstanding your meaning is far from the zeal of Christ, and for all your words, you have the same zeal that Annas and Caiphas had, trusting to their authority, traditions and ceremonies, more than to the word of God.  Boner. 
If I should suffer him, he would fall from reasoning to railing, as a frantic heretic.  Lord Strange. 
Roger (saith the Lord Strange) I perceive my Lord would have you to tell him whether you will submit yourself unto him or no.  Boner 
Yea, sayeth Boner, and confess this presence that I have spoken of.  
With this, Roger turning him to the Lord Strange and the rest of his kinsmen and friends, very cheerfully kneeled down upon his knees and said: God by the mouth of his servant S. Paul hath said: Let every soul submit himself unto the higher powers, and he that resisteth receiveth his own damnation: and as you are ● Magistrate appointed by the will of God, so do I submit myself unto you, and to all such as are appointed for Magistrates.  Boner. 
That is well said: I see you are no Anabaptist. How say you then to the presence of Chr●stes body and blood in the Sacrament of the altar?  Holland. 
I say, and I beseech you all to mark and bear witness with me (for so you shall do before the judgement seat of God) what I speak: for here is the Conclusion: 
The presence in the Sacrament.  And ye my dear friends (turning him to his kinsmen) I pray you show my father what I do say, that he may understand I am a christian man: I say and believe, and am therein fully persuaded by the scriptures, that the Sacrament of the Supper of our Lord ministered in the holy Communion according to Christ's institution, I being penitent & sorry for my sins, and minding to amend and lead a new life, and so coming worthily unto God's board in perfect love & charity, do there receive by faith, the body & blood of Christ. And though Christ in his human person sit at the right hand of his father, yet (by saith I say) his death, his passion, his merits are mine, and by faith I dwell in him and he in me. And as for the Mass, transubstantiation, & the worshipping of the Sacrament, they are mere impiety and horrible idolatry.  Boner. 
I thought so much, saith Boner (suffering him to speak no more) how he would prove a very blasphemous heretic as ever I heard. How unreverently doth he speak of the blessed Mass? 
Sentence read against Roger Holland.  and so read his bloody sentence of condemnation, adjudging him to be burned.  
All this while Roger was very patiented & quiet, and when he should departed. he said: my lord, I beseech you suffer me to speak 2. words. The B. would not hear him, but bade him away. notwithstanding, being requested by one of his friends, he said: speak, what hast thou to say.  Holland 
Even now I told you that your authority was from God, and by his sufferance, and now I tell you, God hath heard the prayer of his servants which hath been powered forth with fears for his afflicted saints, 
Roger Holland prophesieth of shortening the time of B. Boners cruelty.  which daily you persecute, as now you do us. But this I dare be bold in God to speak (which by his spirit I am moved to say) that God will shorten your hand of cruelty, that for a time you shall not molest his church: And this shall you in short time well perceive, my dear brethren, to be most true. For after this day, in this place shall there not be any by him put to the trial of fire and faggot: And after this day there was never none that suffered in Smithfielde for the testimony of the gospel, God be thanked.  
After these words spoken, saith Boner: Roger, 
The last that su●tred in Smithfielde.  thou art I perceive as mad in these thy heresies as ever was joan Butcher. In anger and fume thou wouldest become a railing Prophet. Though thou and all the sort of you would see me hanged, yet I shall live to burn, yea I will burn all the sort of you that come in my hands, that will not worship the blessed sacrament of the altar, for all thy prattling, and so he went his way.  
Then Roger Holland began to exhort his friends to repentance, and to think well of them that suffered for the testimony of the Gospel, and with that the B. came back, charging the keeper that no man should speak to them without his licence, and if they did, they should be committed to prison. In the mean season H. Pond and Roger spoke still unto the people, 
The cruel days shortened for the elect sake.  exhorting them to stand in the truth: adding moreover, that God would shorten those cruel and evil days for his elect sake.  
The day they suffered, a proclamation was made, that none should be so bold to speak or talk any word unto them, or receive any thing of them, 
The martyrdom of Roger Holland with six other in Smithfielde.  or to touch them upon pain of imprisonment, without either bale or mainprize: with divers other cruel threatening words, contained in the same Proclamation. Notwithstanding the people cried out, desiring God to strengthen them: and they likewise still prayed for the people, and the restoring of his word. At length Roger embracing the stake, 
Anno 1557. july.  and the reeds, said these words.  
Lord, I most humbly thank thy Majesty, that thou hast called me from the state of death, unto the light of thy heavenly word, and now unto the fellowship of thy Saints, that I may sing and say, Holy, holy, holy, Lord God of hosts. And Lord into thy hands I commit my spirit. Lord bless these thy people, and save them from Idolatry, and so ended his life, looking up into heaven, praying and praising God, with the rest of his fellow Saints. For whose joyful constancy the Lord be praised.    

The martyrdom of vj. which suffered at Brainforde for the true testimony of jesus Christ.  
NOt long after the death of the fore named seven. godly Martyrs that suffered in Smithfielde, were vj. other faithful witnesses of the Lords true Testament, 
〈◊〉 14. 〈◊〉 Martyrs 〈◊〉 at ●ra●●●ord.  Martyred at Braynforde, seven. miles from London, the xiv. day of july 1558. which said six were of that company that were apprehended in a close hard by Islington (as is above specified) and sent to prison. Whose names and articles proponed to them, with their answers unto the same, hereafter followeth.  

Robert Milles.  
Stephen Corton.  
Robert Dynes.  
Stephen Wight.  
john Slade.  
William Pikes, or Pikers, a Tanner. 
Martyrs.    
These vj. forenamed Martyrs (gentle Reader) had their articles ministered to them by Thomas Darbishire, Boners Chancellor, at sundry times, as Robert Mules the 20. day of june, Stephen Wight the 21. day of the said month, Ste. Cotton and john Slade the 22. day, & Robert Dines and William Pikes the 23. day. At which said times, though they were severally examined, yet had they all one manner of articles ministered to them, yea & th● self same Articles that were ministered to john Holiday, Henry Pond, and their company aforesaid. Which said articles I leave the reader to look for in page 1967. and think it not necessary any more to rehearse them, but only to proceed with their answers to the same, which briefly and in sum hereafter followeth.  

The answers of the forenamed persons to the Articles aforesaid.  
1 TO the first Article they all granted the same, and added thereto for going to Church, that Robert mills and Stephen Wight came not there for 3. quarters of a year before, 
The 〈◊〉 of 〈…〉 to the ●●●icles.  and john Slade & William Pikes not since the Queen's reign, Stephen Cotten not for a twelve month before, and Rob. Dynes not for two years before.  
The 2.3.4.5▪ and 6, Articles they all answered in effect, as the forenamed john Holiday, Henry pond and their company did, pag. 1931▪ saving they added, that as their rites, customs & ceremonies are against the word of God, so will they observe and keep no part of the same. Stephen Wight added further, that he received not their Sacrament of the altar for two years before, nor john Slade and William Pikes since Queen Mary's reign, nor Stephen Cotton for a twelve month before, nor Robert Dines for three years before.  
To the 7. article, they all granted the same in every part like unto the aforenamed Henry Pond and his company, page 1931 saving Rob. Dines added that it was no part of his belief.  
To the 8. Article they all granted the same in every part, as the forenamed William holiday and his company, page 193●. but Robert mills added thereto that he will not come to church, nor allow their religion, so long as the cross is crept too, and worshipped, and Images are in the Church john Slade affirmed in effect as Robert mills did, adding further that there be not 7. Sacraments, but 2. Sacraments, which is Baptism & the Supper of the Lord. Stephen Cotton would no further allow the Popish religion, than it agreeth with God's word: and Robert Dines affirmed in effect the like to Stephen Cotton also.  
To the 9 and 10 articles, Robert mills, john Slade & Steven Cotton answered that they do not allow the popish service than set forth, because it is against the truth, and in a strange language which the common people understand not. Robert Dines and William Pikes, will neither allow nor disallow the Latin service, because they understand it not. And Steven Wight would make no direct answer to the articles at all, and to the 11.12.13. and 14. articles we find no answers recorded of the said Steven Wight, but of the rest of his fellow prisoners we find answers to those articles which hereafter follow.  
To the 11. article, Robert mills, john Slade and Steven Cotton answered, that concerning the books, faith and religion specified in this article, they do allow them so far forth as they agree with God's word. etc. Robert Dines would make no answer thereto, because he thought himself unmeet to judge thereof: and William Pikes doth not remember that he hath misliked the service, and the faith, and religion set forth in king Edward the sixth his time.  
To the 12. they grant, that if they might receive the sacrament as they did in king Edward the sixth days, they would with all their heart so do.  
To the 13. and 14. articles, they confess and grant the contents of them to be true in every part.  
When at the days before specified, these good men were produced before Boners' Chancellor, Thomas Darbishire, and had the foresaid articles ministered unto them, and they (as ye have heard) had made answer unto the same, in the end the Chancellor commanded them to appear before them again the 11. day of july after in the said place at Paul's. Where when they came, 
The six Martyrs brought again before Darbyshire.  he required of them, whether they would turn from their opinions to the mother holy church: and if not, that then, whether there were any cause to the contrary, but that they might proceed with the sentence of condemnation. Whereunto they all answered, that they would not go from the truth, nor relent from any part of the same while they li●●ed. Then he charged them to appear before him again the next day in the afternoon, between one and two of the clock, to hear the definitive sentence red against them, according to the Ecclesiastical laws then in force. At which time, he sitting in judgement, talking with these godly and virtuous men, at the last came into the said place sir Edward Hastings & sir Thomas Cornewales knights, two of Queen Mary's officers of her house, 
Sir Edward hastings and Sir Thomas Cornwales at the condemnation of these Martyrs.  and being there, they sat them down over against the Chancellor, in whose presence the said Chancellor condemned those good poor Lambs, and delivered them over to the secular power, who received and carried them to prison immediately, and there kept them in safety till the day of their death.  
In the mean time this naughty Chancellor slept not, I warrant you, but that day in which they were condemned, he made certificate into the Lord Chancellor's office, from whence the next day after was sent a writ to burn them at Brainforde aforesaid, which accordingly was accomplished in the same place, the said 14. day of july: Whereunto they being brought, made their humble prayers unto the Lord jesus, undressed themselves, went joyfully to the stake whereto they were bound, and the fire flaming about them, they yielded their souls, bodies, and lives into the hands of the omnipotent Lord, for whose cause they did suffer, and to whose protection I commend thee gentle Reader. Amen.  
The burning of six Martyrs at Brainforde.  

Anno 1558. july.  Among these 6. was due William Pikes (as ye have heard) who sometime dwelled in Ipswiche in Suffolk, by his occupation a Tanner, a very honest godly man, & of a virtuous disposition, a good keeper of hospitality, and beneficial to the persecuted in Queen Mary's days. This said William Pikes, in the 3. year of Queen Mary's reign, a little after Midsummer, being then at liberty, went into his Garden, and took with him a Bible of Roger's translation, where he sitting with his face towards the South, reading on the said Bible, suddenly fell down upon his book between a 11. and 12. a clock of the day, four drops of fresh blood, & he knew not from whence it came. Then he seeing the same, was sore astonished, & could by no means learn (as I said) from whence it should fall: and wiping out one of the drops with his finger, called his wife, and said: In the virtue of God wife, what meaneth this? Will the Lord have 4. sacrifices? I see well enough the Lord will have blood: his will be done, and give me grace to abide the trial. Wife, let us pray (said he) for I fear the day draweth nigh. afterward he daily looked to be apprehended of the papists, and it came to pass accordingly, as ye have heard. Thus much thought I good to write hereof, to stir up our dull senses in considering the Lords works, and reverently to honour the same. His name therefore be praised for evermore, Amen.  
Moreover, concerning the said William Pikes, as he was in Newgate sore sick and at the point of death, so that no man looked he should live 6. hours, there declared to them that stood by, that he had been twice in persecution before, and that now he desired the Lord, if it were his will, that he might glorify his name at the stake, and so as he prayed, it came to pass at Brainford.  
Ye hard before of those 22. taken at Islington, 13. were burned, and 6. escaped, albeit very hardly, & some of them not without scourging by the hands of the bishop. In the which number was Thomas Hinshaw & John mills, according to the express Picture here after purported.   

Ex epigrammate Ennij apud Ciceronem allusio.  
Si fas caedendo coelestia scandere cuiquam est,  
Bonnero coeli maxima porta patet.   

In effigiem Boneri, carmen.  

QVae nova forma viri, quid virga, quid ora, quid aluus  
Pondera quid ventris, crassitiesue velit?  
Corpus amaxaeum, disten to abdomine pigrum  
Rides, arm stupes, lector amice, magis?  
Vasta quid ista velint, si nescis pondera, dicam,  
Nam nihil hic mirum venter obesus habet.  
Carnibus humanis & sanguine vescitur atro,  
Ducentos annis hauserat ille tribus.  
Ergo quid hoc monstri est, recto vis nomine dicam?  
Nomen nec patris, nec gerit ille matris.  
Qui patre Savago natus, falso que Bonerus  
Dicitur▪ hunc melius dixeris Orbilium.   

The same in English.  
MUse not so much, that nature's work  
is thus deformed now,  
With belly blown, and head so swollen,  
for I shall tell you how:  
This Cannibal in three years space  
three hundredth Martyrs slew:  
They were his food, he loved so blood,  
he spared none he knew.   

It should appear that blood feeds fat,  
if men lie well and soft:  
For Boners belly waxed with blood,  
though he seemed to fast oft.  
O bloody beast, bewail the death  
of those that thou hast slain:  
In time repent, since thou canst not  
their lives restore again. 
  
G. G.    

In Bonerum.  
CArnificis nomen debetur iure Bonero,  
Qui sine Christicolas crimine mactat oves.  
Certe carnificis immitis nomine gaudet,  
Siue isto peius nomine nomen, amat.  
Carnificem vocitas? ridet crudelia facta  
Narris● rem gratam non facis ipse magis.  
Det Deus ut sapias meliora Bonere, vel istis  
Te feriant meritis munera digna precor.    

The scourging of Thomas Hinshaw.  
❧ The right Picture and true Counterfeit of Boner, and his cruelty, in scourging of God's Saints, in his Orchard a Fulham.  
The next morning the bishop came and examined him himself, and perceiving no yielding to his mind, he sent M. Harpsfield to talk with him: who after long talk, in the end fell to raging words, calling the said Thomas Hinshaw p●euish boy, and asked him whether he thought he went about to damn his soul, or no, etc. Unto which the said Tho. answered, that he was persuaded that they laboured to maintain their dark and devilish kingdom, and not for any love to truth. Then Harpsfield being in a mighty rage, told the B. thereof. Whereat the B. fumed & fretted, that scant for anger being able to speak, he said: Dost thou answer my Archdeacon so, thou naughty boy? I shall handle thee well enough, be assured: so he sent for a couple of rods, and caused him to kneel against a long bench in an arbour in his garden, where the said Thomas without any enforcement of his part, offered himself to the beating, 
H●nshaw ●eaten with Rods. The boy wa● beholding to Bishop Boner● grand p●●nch.  & did abide the fury of the said Boner, so long as the fat panched B. could endure with breath, and till for weariness he was fain to cease, & give place to his shameful act. He had two willow rods, but he wasted but one, and so left of.  
Now after this scourging, the said Thom. Hinshaw notwithstanding did sustain divers conflicts and examinations sundry times. At last being brought before the said Bishop in his chapel at Fulham, there he had procured witnesses, and gathered Articles against him, which the young man denied, and would not affirm, or consent to any interrogatory there and then ministered, do what they could.  

¶ The Articles were these.  
Concerning Palms, Ashes, Holy bread, Holy water, Auricular confession, 
Articles 〈◊〉.  receiving the Sacrament at Easter, hearing divine service than set forth, etc.  
Whether he had received all these, or whether he would receive them or no.  
Item, what he thought of the service set forth in K. Edward's time, in his latter days, and in especial, what he thought of the verity of Christ's body in the sacrament.  
In which all his answers, the said Tho. Hinshaw kept an upright conscience, and entangled himself with none of their ceremonies: so merciful was the Lord unto him.  
Not long after this his examination, about a fortnight or such a thing, 
Thomas Hinshaw delivered to Master Pugson his Master.  the foresaid Examinate fell sick of a burning ag●●, whereby he was delivered upon entreaty unto his master Martin Pugson in Paul's Churchyard aforesaid: for the bishop thought verily, he was more like to die then to live. The which his sickness endured a twelve month or more, so that in the mean time Queen Mary died. Then he shortly after recovered health, and escaped death, being at the writing of this yet alive, both witness and reporter of the same, the Lord therefore be praised, Amen.    

The scourging of john mills by B. Boner.  

The story o● john ●●lles Capper.  BEsides the above named, was scourged also by the hands of the said B. one john mills a Capper, a right faith full and true honest man in all his dealings and conditions. Who was brother to the foresaid R. mills burned before at Brainford, as is above signified▪ pag. 1967. Who also was apprehended in the same number with them at Islington, as is mentioned also before, pag. 1969. and being brought before Boner and there examined, was commanded to the coalhouse, with the foresaid Tho. Hinshaw, where they remained one night in the stocks. From thence he was sent to Fulham, 
john mills with Thomas Hinshaw laid in the stocks at Fulham.  where he with the said Hinshaw, remained 8. or 10. days in the stocks: during which time he sustained divers conflicts with the said Boner, who had him oft times in Examination, urging him, and with a stick which he had in his hand, oft time's rapping him on the head, and flirting him under the chin & on the ears, saying he looked down like a thief. Moreover, after he had assayed all manner of ways to cause him to recant and could not, at length having him to his Orchard, there within a little arbour, with his own hands beat him first with a willow rod, and that being worn well nigh to the stumps, he called for a birchin rod, which a lad brought out of his chamber. The cause why he so beat him, was this: Boner asked him when he had crept to the cross. He answered, not since he came to the years of discretion, neither would to be torn with wild horses. Then Boner bade him make a cross in his forehead, which he refused to do. Whereupon he had him incontinently to his Orchard, and there calling for rods, 
Hinshaw and mills beaten of Boner.  showeth his cruelty upon him, as he did upon Tho. Hinshaw, as is above declared.  
This done, he had him immediately to the Parish Church of Fulham with the said Tho. Hinshaw, & with Rob. Willis, to whom there being severally called before him, he ministered certain Articles, 
john mills denieth to subscribe to B. Boners articles.  ask if they would subscribe to the same. To the which the said john mills made his answer according to his conscience, denying them all, except one article which was concerning K. Edward's service in English. Shortly after this beating, 
An old conjuring Priest.  Boner sent to him in prison a certain old priest lately come from Rome to conjure out the evil spirit from him, who laying his hand upon his head, began with certain words pronounced over him, to conjure as he had been wont before to do. mills marveling what the Priest was about to do, said he trusted no evil spirit to be within him, & laughed him to scorn, etc.  
As this john mills was divers times and oft called before Boner, so much communication and talk passed between them, which to recite all, it were too long. And yet it were not unpleasant for the Reader that lusteth to laugh, to see the blind and unsavoury reasons of that B. which he used to persuade the ignorant withal. As in the process of his other talk with this mills, Boner going about to persuade him not to meddle with matters of the scripture, but rather to believe other men's teaching, 

The vnsau●ry reasons or talk of Bishop Boner going about to persuade john Milles.  
Boners' judgement, that we should trust more to men, then to the Scriptures of God.   which had more skill in the same: first asked if he did believe the scripture? Yea, said he, that I do. Then the Bish. Why (quoth he) S. Paul saith: if the man sleep, the woman is at liberty to go to another man. If thou were a sleep having a wife, wouldst thou be content thy wife to take another man? And yet this is the scripture.  
Item, if thou wilt believe Luther, Zuinglius, and such, than thou canst not go right. But if thou wilt believe me. etc. thou canst not err. And if thou shouldst err, yet thou art in no peril, thy blood should be required at our hands. As if thou shouldst go to a far country, & meet with a fatherly man as I am (for these were his terms) and ask the way to the head city, and he should say, go this way, 
This similitude holdeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and thou wilt not believe him, but follow Luther and other heretics of late days, and go a contrary way, how wi●te thou come to the place thou askest for? so if thou wilt not believe me, but follow the leading of other heretics, so shalt thou be brought to destruction, and burn both body and soul.  
As truly as thou seest the bodies of them in Smithfield burnt, so truly their souls do burn in hell, 
Ras●● and presumptuous judgement of Boner.  because they err from the church.  
Oft times speaking to the said john mills, he would say: they call me bloody Boner. A vengeance on you all. I would feign ●e rid of you, but you have a de●ire in burning. But if I might have my will, 
B Boners wish in 〈◊〉 God Saints. The occasion & manner of delivering john Milles.  I would sow your mouths▪ and put you in sacks, and drown you.  
Now somewhat to say concerning the deliverance of the said john mills, the same day that he was delivered, Boner came unto the stocks where he lay, and asked him how he liked his lodging, and his fare.  
Well said mills, if it would please God I might have a little straw to lie or sit upon.  
Then said Boner: thou wilt show no token of a christian man. And upon this his wife came in unknowing unto him, being very great with child, and looking every hour for her lying down, 
mills wife intre●teth for her husband.  entreating the Bishop for her husband, & saying, that she would not go out of the house, but there would lay her belly in the bishop's house, unless she had her husband with her. How sayst thou (quoth Boner) thou heretic? If thy wife miscarry, or thy child, or children if she be with one, 
Anno 1557. july.  or two, should perish, the blood of them would be required at thy hands. Then to this agreement he came, that he should hue a bed in the town of Fulham and her husband should go home with her the morrow after, 
Robert Rousse kins●man to john Milles.  upon this condition, that his kinsman there present (one Rob. Rousie) should bring the said mills unto his house at Paul's the next day.  
Whereunto the said mills said, he would not agree, except he might go home by and by. At length his wife being importunate for her husband, & seeing that she would go no further, but there remain unless she had her husband with her, 
The condition put to john mills to lay. In nomine Pa●ri● etc.  the bishop fearing belike the rumour which might come upon his house thereby, bade the said mills make a cross and say: In nomine Patris & filii, & Spiritus sancti. Amen.  
Then the said mills began to say: In the name of the Father, and of the Son, and of the holy ghost, Amen. No, no, saith Boner, say it me in Latin, In nomine Patris, & filii, & Spiritus sancti, Amen. mills understanding the matter of that Latin to be but good, said the same, and so went home with his wife, his foresaid kinsman being charged to bring him the next day unto Paul's, either else said Boner if thou dost not bring him, 
john mills sent home with his wife.  thou art an heretic as well as he. notwithstanding, the charge being no greater, this kinsman did not bring him, but he of his own voluntary accord came to the said B. within a few days after, where the B. put unto him a certain writing in Latin to subscribe unto, containing as it seemed to him no great matter, that he needed greatly to stick at: albeit, what the bill was, he could not certainly tell. So subscribed he to the bill, and returned home. And thus much concerning the 22. taken at Islington.   

The history and cruel handling of Richard Yeoman, D. tailors Curate at Hadley, constantly suffering for the Gospel's sake.  
AFter the story of these 22. taken at Islington, proceeding now (the Lord willing) we will prosecute likewise the taking and cruel handling of Richard Yeoman minister. 
july. 10. The story and martyrdom of Richard Yeoman Minister.  Which Yeoman had been before D. Tailor's Curate, a godly devout old man, of 70. years, which had many years dwelled in Hadley, well seen in the scriptures, & giving godly exhortations to the people. With him Doc. Tailor left his cure at his departure. But as soon as M. Newal had gotten the benefice, he drove away good Yeoman as is before said, & set in a popish Curate to maintain and continue their Romish religion which now they thought fully established. Then wandered he long time from place to place, moving & exhorting all men to stand faithfully to God's word, earnestly to give themselves unto prayer, with patience to bear the cross now laid upon them for their trial, with boldness to confess the truth before the adversaries, & with an undoubted hope to wait for the crown and reward of eternal felicity. But when he perceived his adversaries to lie in wait for him, 
Richard Yeoman 〈◊〉 into Kent.  he went into Kent, & with a little packet of laces, pings and points, and such like things, he travailed from village to village, selling such things, & by the poor shift gate himself somewhat to the sustaining of himself, his poor wife and children.  
At the last, a justice of Kent called M. moil, took poor Yeoman and set him in the stocks a day and a night, 
Richard Yeoman set in the 〈◊〉 by M. Moil of Kent. Richard Yeoman returneth again to Hadley.  but having no evident matter to charge him with, he let him go again. So came he secretly again to Hadley, and tarried with his poor wife, who kept him secretly in a chamber of the Town house, commonly called the Guild hall, more than a year. All the which time, the good old father abide in a chamber locked up all the day, & spent his time in devout prayer and reading the Scriptures, and in carding of w●ol which his wife did spin. His wife also did go and beg bread and meat for herself and her children, and by such poor means sustained they themselves. Thus the saints of God sustained hunger and misery, while the prophets of Baal lived in jollity, and were costly pampered at jesabels' table.  
At the last, person Newal (I know not by what means) perceived that Rich. Yeoman was so kept by his poor wife, 
Pa●son Newall a wicked persecutor.  and taking with him the Bailiffs deputies and servants, came in the night time & broke up five doors upon Yeoman, whom he found in bed with his poor wife and children. Whom when he had so found, he ireful cried, saying, 
Yeoman taken by Parson Newall.  I thought I should find an harlot and a whore together. And he would have plucked the clothes of from them. But Yeoman held fast the clothes, and said unto his wife, wife, arise and put on thy clothes. And unto the person he said: Nay Person, no harlot, nor whore, but a married man and his wife, according unto God's ordinance, and blessed be God for lawful matrimony. I thank God for this great grace, and I defy the Pope & all his Popery. Then led they Rich. Yeoman unto the cage, & set him in the stocks until it was day.  
There was then also in the cage an old man named john Dale, who had sitten 3. or 4. days, 
This john Dale died in 〈◊〉 G●ile, as 〈◊〉 before mentioned.  because wh● the said Person Newal with his Curate, executed the Romish service in the Church, he spoke openly unto him and said: O miserable & blind guides, will ye ever be blind, leaders of the blind? will ye never amend? will ye never see the truth of God's word? will neither God's threats nor promises enter into you hearts? will not the blood of Martyrs nothing mollify your stony stomachs? 
The words of john Dale to Parson Newall and his Curate.  Oh indurate hard hearted, perverse, & crooked generation. O damnable sort, whom nothing can do good unto.  
These and like words he spoke in ferventness of spirit against the superstitious religion of Rome. Wherefore person Newall caused him forthwith to be attached, and set in the stocks in the cage. So was he there kept till sir Henry Doile a justice, came to Hadley.  
Now when poor Yeoman was taken, the person called earnestly upon Sir Henry Doile to send them both to prison. 
john Dale set in the Cage by Parson Newall.  Sir Henry Doile earnestly laboured and entreated the person, to consider the age of the men, & their poor estate: they were persons of no reputation nor preacher: wherefore he would desire him to let them be punished a day or two, and so to let them go, at the least john Dale who was no priest, and therefore seeing he had so long sitten in the cage, he thought it punishment enough for his tyme. When the person heard this, he was exceeding mad, and in a great rage called them pestilent heretics, 
Sir Henry Doyle entreated for God's Saints, but could not be heard.  unfit to live in the common wealth of Christians. Wherefore I beseech you Sir (quoth he) according to your office defend holy church, and help to suppress these sects of heresies, etc. which are false to God, and thus boldly set themselves to the evil example of other, against the Queen's gracious proceedings. Sir Henry Doyle seeing he could do no good in the matter, & fearing also his peril if he should too much meddle in this matter, made out the writ and caused the Constables to carry them forth to Bury jail. For now were all the justices were they never so mighty, afraid of every shaven crown, and stood in as much awe of them, as Pilate did stand in fear of Annas and Cayphas, and of the Pharisaical brood, which cried Crucify him, Crucify him. If thou let him go, 
The kingdom of Locusts.  thou art not Caesar's friend.  
¶ The burning of Richard Yeoman.  

Yeoman re●●●ned to Norwich.  After that john Dale was dead, Rich. Yeoman was removed to Norwich prison, where after strait and evil keeping, he was examined of his faith and religion. Then he boldly and constantly confessed himself to be of the faith and confession that was set forth by the late king of blessed memory, holy K. Edward the 6. and from that he would in n● wise vary. Being required to submit himself to the holy father the Pope, I defy him (quoth he) & all his detestable abominations: I will in no wise have to do with him, 
The chief 〈◊〉 ob●ected to Richard Yeoman.  nor any thing that appertaineth to him. The chief articles objected to him were his marriage, & the mass sacrifice. Wherefore when he continued steadfast in confession of the truth, he was condemned, disgraded, & not only burnt but most cruelly tormented in the fire. So ended he his poor & miserable life, and entered into the blessed bosom of Abraham, enjoying with Lazarus the comfortable quietness that God hath prepared for his elect saints.   

¶ The story of john Alcocke.  

The story of I●●n Alcocke.  THere was also in Hadley a young man named joh. Alcocke, which came to Hadley seeking work, for he was a Shereman by his occupation. This young man after the martyrdom of D. Tailor, & taking of Rich. Yeoman, used first in the church of Hadley to read the service in English, as partly is above touched. At length, after the coming of person Newal, he being in Hadley church upon a sunday when the Person came by with procession, 
Parson Newal in a 〈◊〉 against john 〈…〉 Procession.  would not once move his cap, nor show any sign of reverence, but stood behind the font. Person Newal perceiving this, when he was almost out of the church door, ran back again, and caught him, and called for the Constable.  
Then came Rob. Rolfe, with whom this young man wrought, and asked: M. Person what hath he done, that ye are in such a rage with him?  
He is an heretic and a traitor (quoth the Person) and despiseth the Queen's proceedings. Wherefore I command you in the Queen's name, have him to the stocks, & see he be forth coming.  

Robert 〈◊〉 an 〈…〉 Constable 〈◊〉 Hadley  Well quoth Rolfe? he shall be forth coming, proceed you in your business and be quiet. Have him to the stocks (quoth the Person.)  
I am Constable (quoth Rolfe) and may bail him, and will bail him: he shall not come in the stocks, but he shall be forth coming. So went the good Person forth with his holy procession, and so to Mass.  
At after noon Rolfe said to this young man: I am sorry for thee, for truly the person will seek thy destruction, if thou take not good heed what thou answerest him.  
The young man answered: Sir, I am sorry that it is my luck to be a trouble to you. As for myself I am not sorry, but I do commit myself into God's hands, and I trust he will give me mouth and wisdom to answer according to right.  
Well (quoth Rolfe) yet beware of him. For he is malicious, and a bloodsucker, & beareth an old hatred against me, and he will handle you the more cruelly, because of displeasure against me.  
I fear him not (quoth the young man) He shall do no more to me then God will give him leave: and happy shall I be if God will call me to die for his truth's sake.  

Alcocke brought to P●rson Newall.  After this talk, they then went to the person, who at the first asked him: Fellow, what sayest thou to the sacrament of the altar?  
I say (quoth he) as ye use the matter, ye make a shame full idol of it, and ye are false idolatrous priests all the sort of you.  

Parson Newall carrieth up john 〈◊〉 to London.  I told you (quoth the person) he was a stout heretic.  
So, after long talk the person committed him to ward and the next day road he up to London, and carried the young man with him, and so came the young man no more again to Hadley, but after long imprisonment in Newgate, where after many examinations and troubles, for that he would not submit himself to ask forgiveness of the Pope and to be reconciled to the Romish religion, 
john 〈◊〉 died at Newgate.  he was cast into the lower dungeon, where with evil keeping & sickness of the house, he died in prison. Thus died he a Martyr of Christ's verity, which he heartily loved & constantly confessed, & received the garland of a well fought battle at the hand of the Lord. His body was cast out & buried in a dunghill. 
john Alcocke buried of the Papists in a dunghill.  For the Papists would in all things be like themselves: Therefore would they not so much as suffer the dead bodies to have honest and convenient sepulture.   

¶ Thomas Benbrige Gentleman and Martyr, wrongfully condemned and put to death by the cruel Papists, for the defence of the Gospel of Christ jesu.  
THoms Benbrige a Gentleman, single and unmarried, 
july. 29. The story of Thomas Benbridge, Martyr.  in the Diocese of Winchester, although he might have lived a pleasant and a Gentleman's life in the wealthy possessions of this world, yet to follow Christ, had rather enter into the strait gate of persecution, to the heavenly possession of life in the lords kingdom, than here to enjoy pleasures present with unquietness of conscience. Wherefore manfully standing against the Papists for the defence of the sincere doctrine of Christ's Gospel, he spared not himself to confirm the doctrine of the Gospel. For the which cause he being apprehended for an adversary of the Romish religion, was forthwith had to examination before D. White Bish. of Winchester, 
W. Benbridge examined before the B. of Winchester.  where he sustained sundry conflicts for the truth against the said Bishop & his Colleagues. The Articles of the Bishop ministered to him, with his answers to the same annexed, be here following.  

¶ Articles ministered to M. Benbrige, with his answers following the same.  
FIrst, we articulate against you, that the Church of God ministereth rightly, 
Articles opposed against W. Benbridge. Answer.  according to the rite Apostolical  
To this he answereth, that Baptism is not administered at this present, so as it was in the Apostles time, for that it is not ministered in the English tongue.  
2. Item, 
The real presence.  we articulate that the church of God doth believe and hold, that in the sacrament of thanksgiving, after the words of consecration pronounced of the priest, the true and natural body of Christ is present really.  
He answereth, 
Answer.  that he believeth not that in the sacrament is contained the body and blood of our saviour jesus Christ, saying: this is the mark that ye shoot at.  
3. Item, we articulate, that the church holdeth and believeth, that confirmation is a sacrament in the church, 
Confirmation.  and that by imposition of hands of a Bishop, cometh grace.  
He answered, 
Answer.  that he knoweth not whether that confirmation be a Sacrament or not, and whether the Bishop giveth grace or not: he knoweth not the order and fashion of ministration.  
4. Item, we articulate, that penance is a Sacrament in the Church, and that by auricular confession and absolution pronounced by the priest, sins be forgiven.  
He answered negatively, denying sins to be forgiven, 
Answer. Penance no Sacrament.  by absolution pronounced of a priest, and that it is not necessary for a man to recite all his sins to a priest.  
5. Item, we articulate against thee, that the Church doth believe and hold, the same authority to be now in the Church which Christ gave to his Apostles.  
He answered negatively, 
Answer.  for that the Church hath not the same power and strength to work.  
6. Item, we articulate, that the Church believeth and holdeth that the order of ministers now being in the church of Christ, is instituted of Christ himself.  
He answered that he believeth not the bishops to be the successors of the Apostles, for that they be not called as they were, 
Answer.  nor have that grace.  
7. Item, we articulate that the church believeth and holdeth, 
Head of the Church.  the Pope to be supreme head in the Church, and the Vicar of Christ in earth.  
He answered, that it is not the Pope, 
Answer.  but it is the devil that is supreme head of the church which you speak of.  
8. Item, we articulate, that the church doth hold and believe that it is necessary to be baptized.  
He denied not the same.  
9 Item, we articulate, that the church doth hold and believe, 
Answer. Purgatory.  that there is purgatory, and that the souls of the dead be relieved with the alms and prayers of the living.  
He answereth and saith, as touching purgatory, he will not believe as their church doth believe. 
Answer.   
10. Item, we articulate, that the church holdeth and believeth, that Matrimony is a sacrament of the Church.  
He answered, that he will not say that Matrimony is a Sacrament, but to be a sacrate order and sign of an holy thing. 
Answer. Matrimony no Sacrament.  etc.  
Moreover, happening into the mention of Martin Luther, he said: 
M. Luther.  that the said Martin Luther died a good christian man, whose doctrine and life he did approve and allow.  
Thus have ye the articles ministered by the Bishop, & also the answers of the said M. Benbrige unto the same for the which he was then condemned, 
W. Benbridge condemned.  and after brought to the place of martyrdom, by the sheriff called sir Rich. Pecksall, where as he standing at the stake, began to untie hsi points, 
W. Benbridge brought to the stake.  and to prepare himself. Then he gave his gown to the keeper, being belike his fee. His jerkin was laid on with gold lace fair and brave, which he gave to Sir Richard Pecksall the high sheriff. His cap of velvet he took of from his head, and threw it away. Then lifting his mind to the Lord, he made his prayers.  

D Seaton forbiddeth to pray for him.  That done, being now fastened to the stake, D. Seaton willed him to recant, and he should have his pardon: but when he saw it prevailed not to speak, the said dreaming and doltish Doct. willed the people not to pray for him unless he would recant, no more than they would pray for a dog.  
M. Benbrige standing at the stake with his hands together in such manner, as the Priest holdeth his hands in his memento, the said D. Seaton came to him again, and exhorted him to recant: unto whom he said, away Babylonian, away.  
Then said one that stood by: Sir, cut out his tongue, & an other being a temporal man, railed on him worse, than Doct. Seaton did a great deal, who (as is thought) was set on by some other.  
The burning of Thomas Benbrige, Gentleman.    

The unjust execution and martyrdom of four burned at S. Edmunds Bury.  
IN this year aforesaid, which was the last of Queen Mary's reign, D. Hopton being B. of Norwich, 
The story of 4. Martyrs in Suffolk.  and D. Spenser bearing the room of his Chancellor, about S. james tide, at S. Edmund's bury, were wrongfully put to death four christian martyrs, to wit: 

john Cook a Sawyer.  
Rob. miles aliâs Plummer, a Shereman. 
Martyrs.   
Alexander Lane a Wheelewright.  
james Ashley, a Bachelor.    
The examination of these forenamed persons, being severally called before the B. of Norwich, & Sir Edward Walgrave with others, was partly upon these articles following.  
First, 
Sir Edward Walgrave persecutor.  sir Edward Walgrave called joh. Cook to him and said: How fortuneth it, that you go not to church?  
john Cook said: I have been there.  
Sir Edward said: 
Examination of john Cook.  what is the cause that you go not thither now in these days?  
john Cook said, because the sacrament of the aultare is an abominable Idol, and (saith he) the vengeance of God will come upon all them that do maintain it.  
Sir Edward said: O thou rank traitor, if I had as good commission to cut out thy tongue, as I have to sit here this day, thou shouldst be sure to have it cut out. Then commanded he the Constable to have him away, saying: he was both a traitor and a rebel.  
Then he called Rob. miles, and said: 
Examination of Robert Milles.  How fortuneth it that you go not to the church?  
Rob. miles answered, because I will follow no false Gods.  
Then said the B. who told thee that it is a God?  
Then said miles: Even you and such as you are.  
Then the B. commanded him aside, & to appear before him the next day.  
Then he called Alexan. Lane before him, 
Examination of Alexander Lane.  & asked him how it chanced that he would not go to the church?  
He said that his conscience would not serve him so to do.  
Then sir Edward said: How dost thou believe.  
Then said Lane, even as it is written in God's book.  
Then sir Edward commanded him to say his belief.  
Then the said Lane being somewhat abashed, said his belief to these words, which he miss unwares: Borne of the virgin Mary.  
Then sir Edward said: What, was he not born of the virgin Mary?  
Yes, said Lane, I would have said so.  
Four burned at S. Edmondsbury.  
Nay, said sir Edward, you are one of Cook's scholars and so commanded him away, 
Anno 1558. novem.  and to come before him the next day.  

Examinations I●mes 〈◊〉.  After the like manner they passed also with james Ashley, whom they warned the next day likewise to appear before them again. So in fine they appearing again, had their condemnation. And thus these four blessed Martyrs & servants of Christ, innocently suffered together at s. Edmundsbury, as is aforesaid, about the beginning of August, not long before the sickness of Queen Mary.   

¶ The martyrdom of two godly persons suffering at Ipswich for the Gospel of Christ and his everlasting testament, named Alexander Gouche, and Alice Driver.  
Master Noon a justice in Suffolk, dwelling in Martlesham, 

novemb. 4. M. Noon a persecutor.  
Gouch and Alice Dry●●● taken at Grousborough.  
G●uch and Alice Dry●●● carried to Melton Ga●le. Q Mary called jesabel.  
Alice Dry●●●●ares 〈◊〉, for 〈◊〉 Q. Marry to Ie●●●ell.   hunting after good men to apprehend them (as he was a bloody tyrant in the days of trial) at the length had understanding of one Gouche of Woodbridge, & Drivers wife of Grosborough, to be at Grosborough together, a little from his house, immediately took his men with him and went thither, and made diligent search for them, where the poor man and woman were compelled to step into an hay golph to hide themselves from their cruelty. At the last they came to search the hay for them, and by gauging thereof with pitchforkes, at the last found them: so they took them & led them to Melton jail, where, they remaining a time, at the length were carried to Bury, against the Assize at S. james tide, and being there examined of matters of faith, did boldly stand to confess Christ crucified, defying the Pope with all his papistical trash. And among other things Drivers wife likened Queen Mary in her persecution, to jezabel, and so in that sense calling her Iezabel, for that sir Clement Higham being chief judge there, adjudged her ears immediately to be cut off, which was accomplished accordingly, and she joyfully yielded herself to the punishment, and thought herself happy that she was counted worthy to suffer any thing for the name of Christ.  
After the Assize at Bury, they were carried to Melton jail again, where they remained a tyme. This Alexander Gouch was a man of the age of 36. years or thereabouts, 
Alexander Gouch.  and by his occupation was a Weaver of shredding Coverlets, dwelling at Woodbridge in Suffolk, & borne at Ufford in the same County. Drivers wife was a woman about the age of 30. years, & dwelled at Grosborough where they were taken, in Suffolk. Her husband did use husbandry. 
Gouch and Alice Dryver carried 〈◊〉 ipswich.  These two were carried from Melton jail to Ipswich, where they remained & were examined. The which their examination, as it came to our hands, hereafter followeth.  

The examination of Drivers wife, before Doct. Spenser the Chancellor of Norwich.  
FIrst, she coming into the place where she should be examined, 
D. Spenser after the death of D. D●nning who died suddenly in Lincolne●●ire, was Chancellor under B●●hop Hopton.  with a smiling countenance. Doct. Spenser said: Why woman, dost thou laugh us to scorn?  Drivers wife. 
Whether I do, or no, I might well enough, to see what fools ye be.  Doct. Spenser. 
Then the Chancellor asked her wherefore she was brought before him, and why she was laid in prison.  Dry. 
Wherefore? I think I need not to tell you: for ye know it better than I.  Spens. 
No by my troth woman, I know not why.  Dry. 
Then have ye done me much wrong (quoth she) thus to imprison me, and know no cause why: for I know no evil that I have done, I thank God, and I hope there is no man that can accuse me of any notorious fact that I have done, justly.  Spenser. 
Woman, woman, what sayest thou to the blessed Sacrament of the altar? 
Sacrament of the Altar.  Dost thou not believe that it is very flesh and blood, after the words be spoken of consecration?  
Drivers wife at those words held her peace, & made no answer. Then a great chuffeheaded priest that stood by, spoke, and asked her why she made not the Chancellor an answer. With that, the said Drivers wife looked upon him austerely, and said: Why Priest, I come not to talk with thee, but I come to talk with thy Master: 
A far Priest put to 〈◊〉.  but if thou wilt I shall talk with thee, command thy Master to hold his peace. And with that the Priest put his nose in his cap, and spoke never a word more. Then the Chancellor bade her make answer to that he demanded of her.  Dry. 
Sir (said she) pardon me though I make no answer, for I cannot tell what you mean thereby: for in all my life I never heard nor read of any such Sacrament in all the Scripture.  Spens. 
Why, what scriptures have you read, I pray you.  Dry. 
I have (I thank God) read God's book.  Spens. 
Why, what manner of Book is that you call God's book?  Dry. 
It is the old and new Testament. What call you it?  Spens. 
That is God's book in deed, I cannot deny.  Dry. 
That same book have I read throughout, 
No Sacrament of the Altar to be found in God's book.  but yet never could find any such sacrament there: & for that cause I cannot make you answer to that thing I know not. Notwithstanding, for all that, I will grant you a Sacrament, called the Lords supper: and therefore seeing I have granted you a Sacrament, I pray you show me what a sacrament is.  Spens. 
It is a sign. And one D. Gascoine being by, confirmed the same, that it was the sign of an holy thing. 
D. Gascoigne persecutor. What a Sacrament is.   Dry. 
You have said the truth sir, said she. It is a sign in deed, I must needs grant it: and therefore seeing it is a sign, it cannot be the thing signified also. Thus far we do agree: for I have granted your own saying. Then stood up the said Gascoine, and made an Oration with many fair words, but little to purpose, both offensive & odious to the minds of the godly. In the end of which long tale, 
D. Gascoyne's Oration little to purpose.  he asked her if she did not believe the omnipotency of God, and that he was almighty, and able to perform that he spoke. She answered, yes, and said: I do believe that God is almighty, and able to perform that he spoke and promised.  Gasc. 
Very well. Then he said to his disciples: Take, eat, this is my body: Ergo, it was his body. 
Talk between Alyce Dryver & D. Gascoigne.  For he was able to perform that he spoke, and God useth not to lie.  Dry. 
I pray you did he ever make any such promise to his disciples, that he would make the bread his body?  Gasc. 
Those be the words. Can you deny it?  Dry. 
No, they be the very words in deed, I cannot deny it: but I pray you, was it not bread that he gave unto them?  Gasc. 
No, it was his body.  Dry. 
Then was it his body that they did eat over night.  Gasc. 
Yea, it was his body.  Dry. 
What body was it then that was crucified the next day?  Gasc. 
It was Christ's body.  Dry. 
How could that be, 
If Christ had but one body, & that body was eaten up over night, what body then was crucified the next day? Luce. 22. 1. Cor. 11.  when his disciples had eaten him up over night? except he had two bodies, as by your argument he had: one they did eat over night, and another was crucified the next day. Such a Doctor, such doctrine. Be you not ashamed to teach the people, that Christ had two bodies? In the 22. of Luke, He took bread, and broke it, and gave it to his disciples, saying: Take, etc. and do this in the remembrance of me. Saint Paul also sayeth, 1. Cor. 11. Do this in the remembrance of me: for as often as ye shall eat this bread, and drink this cup, ye shall show the lords death till he come: and therefore I marvel ye blush not before all this people, to lie so manifestly as ye do. With that Gascoine held his peace, & made her no answer: for, 
Gascoyne's mouth stopped.  as it seemed, he was ashamed of his doings. Then the Chancellor lift up his head of from his cushion, and commanded the Gaoler to take her away.  Dry. 
Now, said she, ye be not able to resist the truth, ye command me to prison again. Well, 
The Chancellor when he could not answer her with reason, sendeth her to prison.  the Lord in the end shall judge our cause, and to him I leave it. Iwisse, iwisse, this gear will go for no payment then. So went she with the Gaoler away.   

The second examination of Alice Dryver.  
THe next day she came before them again, & the Chancellor then asked her, 
another examination of Alice Dryver before D. Spenser, and Gascoigne.  what she said to the blessed sacrament of the altar.  Dry. 
I will say nothing to it: for you will neither believe me nor yourselves. For yesterday I asked you what a sacrament was, and you said, it was a sign, and I agreed thereto, & said, it was the truth, confirming it by the scriptures, so that I went not from your own words: 
Spenser up with his Sacrament of the Altar again.  & now ye come and ask me again of such a sacrament as I told you I never red of in the scriptures.  Spens. 
Thou liest naughty woman, we did not say that it was a sign.  Dry. 
Why masters be ye not the men that you were yesterday? will ye eat your own words? Are ye not ashamed to lie before all this multitude here present, who heard you speak the same?  
Then stood up D. Gascoine & said, she was deceived: for there were three churches: the malignant church, the church militant, and the church triumphant. So he would ●ame have made matter, but he could not tell which way.  Dry. 
Sir, is there mention made of so many Churches in the scripture?  Gasc. 

Gascoigne again taketh ●he m●tter in hand. Thr●●e Churches.  Yea.  Dry. 
I pray you where find you this word (Church) written in the scripture?  Gasc. 
It is written in the new Testament.  Dry 
I pray you sir show the place where it is written.  Gasc. 
I cannot tell the place, but there it is. With that she desired him to look in his Testament. Then he fombled & sought about him for one: but at that time he had none & that he knew well enough, though he seemed to search for it. At the last she said: Have ye none here sir?  Gasc. 
No.  D●y. 
I thought so much in deed, that ye were little acquainted withal. Surely, you be a good Doctor. You say you sit here to judge according to the law, 
Gascoigne little acquainted with th● new Testamen.  and how can you give judgement, & have not the book of the law with you? At which words Gascoine was out of countenance, and asked her if she had one.  Dry. 
No, said she.  Gasc. 
Then said he, I am as good a doctor as you.  Dry. 
Well sir, I had one, but you took it from me (as you would take me from Christ, if you could) and since would ye not suffer me to have any book at all: so burning is your charity. 
The Papists put to silence by a simple woman.  But you may well know (I thank God) that I have exercised the same: Else could I not have answered you (to God's glory be it spoken) as I have. Thus she put them all to silence, that one looked on another, and had not a word to speak.  Dry. 
Have you no more to say? God be honoured. You be not able to resist the spirit of God in me a poor woman, I was an honest poor man's daughter, never brought up in the university as you have been, 
Alice Driver brought up at her father's plough.  but I have driven the plough before my father many a time (I thank God:) yet notwithstanding in the defence of God's truth, and in the cause of my master Christ, by his grace I will set my foot against the foot of any of you all, in the maintenance and defence of the same, and if I had a thousand lives, it would go for payment thereof. 
Spencer readeth sentence against Alice Driver.  So the Chancellor rose up, and red the sentence in Latin of condemnation, and committed her to the secular power, & so went she to prison again, as joyful as the bird of day, praising and glorifying the name of God.   

¶ Alexander Gouche, Martyr.  
AT which time Alexander Gouch also was examined, who was taken with her, as before is said, whose examination here after followeth.  
This Alexander Gouch was examined chief of the Sacrament & other ceremonies of the popish church. 

The articles whereupon Gouch was condemned.  
The martyrdom of Gouch and ●lice Dryver at Ipswich. A●no. 15●8▪ November. 4.   And as for that his belief was, that Christ was ascended into heaven, and there remaineth, & that the Sacrament was the remembrance of his death and passion, and for refusing the Mass, and the Pope to be supreme head of Christ's Church, for these causes was he condemned, & died with Alice driver at Ipswich, the 4. of November which was the Monday after All Saints, 1558. D. miles, Spenser being Chancellor, they both ending their lives with earnest zeal, nothing fearing to speak their conscience when they were commanded to the contrary.  
These two godly persons being come to the place where the stake was set by 7. of the clock in the morning, 
Gouch & Alice Dryver brought to the stake.  notwithstanding they came the self same morning from Melton jail, which is vj. miles from Ipswich, being in their prayers, and singing of Psalms both of them together, Sir Henry dowel then being Sheriff, was very much offended with them, and willed the Bailiffs of Ipswich to bid them make an end of their Prayers, they kneeling upon a broom faggot, one of the Bailiffs, whose name was Richard Smart, commanded them to make an end, saying: On, on, have done, have done: make an end, nail them to the stake, yet they continued in prayer.  
Then sir Henry sent one of his men, whose name is Rich. Cove, that they should make an end.  

The Martyrs not suffered to pray.  Then Gouch stood up, and said unto the Sheriff: I pray you M. Sheriff let us pray a little while, for we have but a little time to live here.  
Then said the bailiff: Come of, have them to the fire.  
Then the said Gouch and Alice Driver said: Why M. Sheriff, and M. Bailiff, will you not suffer us to pray?  
Away, said sir Henry, to the stake with them.  
The martyrdom of Alexander Gouch, and Drivers wife.  
Then divers came & took them by the hands as they were bound standing at the stake. The sheriff cried, lay hands on them, lay hands on them. With that a great number ran to the stake. The sheriff seeing that, let them all alone, so that there was not one taken.  
There was one Bate a Barbour, a busy doer about them, who having them a freeze gown upon him, sold it immediately: saying, it stunk of heretics, 
Bate a railing persesecut●u●. Example of God● judgement upon persecutors.  with other foul words more. After this, within three or four weeks, God's hand was upon him, and so he died very miserably in Ipswich.    

The martyrdom of three which were burned at Bury, for the true testimony of jesus Christ.  
ALthough our history hasteth apace (the Lord be praised) to the happy death of Queen Mary, 
The martyrdom of 3. good men at Bury.  yet she died not so soon, but some there were burned before, and more should have been burnt soon after them, if God's provision had not prevented her with death. In the number of them which suffered the same month when Queen Mary died, were three that were burned at Bury, whose names were these: 

Philip Humphrey.  
john David.  
Henry David, his brother.    
Concerning the burning of these three, 
Sir Clement Higham persecutor.  here is to be noted, that sir Clement Higham about a fortnight before the Queen died, did sue out a writ for the burning of these three aforesaid godly and blessed Martyrs, notwithstanding that the Queen was then known to be past remedy of her sickness.   

The trouble and martyrdom of a godly poor woman which suffered at Exeter.  
The story of a poor woman bur●ed at ●xcestor i● Queen Marye● tyme.  
ALthough in such an innumerable company of godly Martyrs, which in sundry quarters of this Realm were put to torments of fire in Q. Mary's time, it be hard so exactly to recite every particular person that suffered, but that some escape us either unknown, or omitted: yet I can not pass over a certain poor woman, and a silly creature, burned under the said queen's reign, in the City of Exeter (whose name I have not yet learned:) who dwelling sometime about Cornwall, having a husband and children there, 
Her departing from her husband & returning again.  much addicted to the superstitious sect of popery: was many times rebuked of them, & driven to go to the church, to their Idols and ceremonies, to shrift, to follow the Cross in Procession, to give thanks to God for restoring Antichrist again into this Realm. etc. Which when her spirit could not abide to do, she made her prayer unto God, calling for help and mercy, and so at length lying in her bed, about midnight, she thought there came to her a certain motion and feeling of singular comfort. 
The poor woman sent up to Excestor. D. Troublevile B. of Excestor, Blackstone persecutors.  Whereupon in short space, she began to grow in contempt of her husband and children, and so taking nothing from them, but even as she went, departed from them, seeking her living by labour & spinning as well as she could, here & there for a time. In which time notwithstanding she never ceased to utter her mind, as well as she durst: howbeit she at that time was brought home to her husband again. Where at last she was accused by her neighbours, and so brought up to Exeter, to be presented to the Bishop and his Clergy. The name of the Bishop which had her in examination, was Doctor Troublevile. His Chancellor (as I gather) was Blackstone. The chiefest matter whereupon she was charged and condemned, was for the Sacrament (which they call of the Altar) and for speaking against Idols, as by the declaration of those which were present▪ I understand, which report the talk between her and the bishop on this wise.  Bishop. 

Talk between the woman & the Bishop.  Thou foolish woman (quoth the Bishop) I hear say that thou hast spoken certain words of the most blessed Sacrament of the Altar, the body of Christ. Fie for shame. Thou art an unlearned person and a woman: wilt thou meddle with such high matters, which all the Doctors of the world can not define? Wilt thou talk of so high mysteries? Keep thy work, & meddle with that thou hast to do. It is no woman's matters, at cards and tow to be spoken of. And if it be as I am informed, thou art worthy to be burned.  Woman. 
My Lord (said she) I trust your Lordship will hear me speak.  Bish. 
Yea marry (quoth he) therefore I send for thee.  Woman. 
I am a poor woman & do live by my hands, getting a penny truly & of that I get I give part to the poor.  Bish. 
That is well done. Art thou not a man's wife?  
And here the Bishop entered into talk of her husband.  
To whom she answered again, declaring that she had a husband and children: and had them not. So long as she was at liberty, she refused not, neither husband, nor children. 
The wife renouncing her husband for Christ's sake.  But now standing here as I do (said she) in the cause of Christ & his truth, where I must either forsake Christ, or my husband, I am contented to stick only to Christ my heavenly spouse, and renounce the other.  
And here she making mention of the words of Christ: He that leaveth not father or mother, sister or brother, husband. etc. the Bishop inferred that Christ spoke that of the holy martyrs, which died because they would not do sacrifice to the false Gods.  Woman. 
sickerly sir, and I will rather die than I will do any worship to that foul Idol, which with your Mass you make a God.  Bish. 
Yea, you callet, will you say that the sacrament of the altar is a foul Idol?  Wom. 

The Sacrament of the Altar made an Idol.  Yea truly, quoth she: there was never such an Idol as your sacrament is, made of your priests, & commanded to be worshipped of all men, with many fond fantasies, where Christ did command it to be eaten & drunken in remembrance of his most blessed passion our redemption.  Bish. 
See this prattling woman. Dost thou not hear, that Christ did say over the bread: This is my body, & over the cup: This is my blood?  Wom. 
Yes forsooth, he said so, but he meant that it is his body and blood not carnally, but sacramentally.  Bish. 
Lo, she hath heard prattling among these new preachers, or heard some peevish book. Alas poor woman, thou art deceived.  Wom. 
No, my Lord, that I have learned, was of Godly preachers, 
●easons ●●ewing why the Sacrament of the lords body is not to be worshipped.  & of godly books which I have heard read. And if you will give me leave, I will declare a reason why I will not worship the sacrament.  Bish. 
Marry say on, I am sure it will be goodly gear.  Woman. 
Truly such gear as I will lose this poor life of mine for.  Bish. 
Then you will be a martyr good wife.  Woman. 
In deed if the denying to worship that bready God be my martyrdom, I will suffer it with all my hart.  Bish. 
Say thy mind.  Wom. 
You must bear with me a poor woman, quoth she.  Bish. 
So I will, quoth he.  Woman. 
I will demand of you, whether you can deny your creed, which doth say, that Christ perpetually doth sit at the right hand of his father both body & soul, until he come again, or whether he be there in heaven our advocate & do make prayer for us unto God his father. If it be so, he is not here in the earth in a piece of bread. If he be not here, & if he do not dwell in temples made with hands, but in heaven, what shall we seek him here? if he did offer his body once for all, why make you a new offering? if with once offering he made all perfect, why do you with a false offering make all unperfect? if he be to be worshipped in spirit and truth, why do you worship a piece of bread? if he be eaten & drunken in faith & truth, if his flesh be not profitable to be among us, why do you say, you make his body and flesh, and say it is profitable for body & soul? Alas, I am a poor woman: but rather than I would do as you do, I would live no longer. I have said sir.  Bish. 
I promise you, you are a jolly protestant, I pray you in what schools have you been brought up?  Wom. 
I have upon the sundays visited the sermons, and there have I learned such things, as are so fixed in my breast that death shall not separate them.  Bish. 
O foolish woman, who will waste his breath upon thee or such as thou art? But how chanceth it that thou goest away from thy husband? if thou were an honest woman, thou wouldst not have left thine husband and children, and run about the country like a fugitive.  Wom. 
Sir, I laboured for my living: And as my master Christ counseleth me, when I was persecuted in one city, I fled unto another.  Bish. 
Who persecuted thee?  Wom. 
My husband and my children. 
The wife persecuted by husband and children.  For when I would have him to leave Idolatry, and to worship God in heaven, he would not hear me, but he with his children rebuked me, and troubled me. I fled not for whoredom, nor for theft, but because I would be no partaker with him & his, of that foul Idol the Mass. And wheresoever I was, as oft as I could upon sundays and holy days I made excuses not to go to the popish church.  Bish. 
Belike then you are a good housewife, to flee from your husband, and also from the church.  Wom. 
My houswifry is but small but God give me grace to go to the true church.  Bish. 
The true church: what dost thou mean?  Woman. 
Not your Popish Church, full of Idols and abominations, but where three or four are gathered together in the name of God, to that Church will I go as long as I live.  Bish. 
Belike than you have a Church of your own. Well, let this mad woman be put down to prison, until we send for her husband.  Wom. 
No, I have but one husband, which is here already in this city and in prison with me, from whom I will never departed: and so their communication for that day broke of. Blackstone and others persuaded the Bishop that she was a mazed creature, and not in her perfect wit (which is no new thing, for the wisdom of God to appear foolishness to carnal men of this world) & therefore they consulted together, that she should have liberty and go at large. So the keeper of the bishop's prison had her home to his house, where she fell to spinning and carding, and did all other work as a servant in the said keepers house & went about the city, when and whither she would, and divers had delight to talk with her. And ever she continued talking of the sacrament of the altar. Which, of all thing they could least abide. Then was her husband sent for, but she refused to go home with him, with the blemish of the cause and religion, in defence whereof she there stood before the Bishop and the priests.  
Then divers of the Priests had her in handling, 
Talk between The woman and the Priests about the Sacrament.  persuading her to leave her wicked opinion about the sacrament of the altar, the natural body and blood of our Saviour Christ. But she made them answer, that it was nothing but very bread and wine, and that they might be ashamed to say, that a piece of bread should be turned by a man into the natural body of Christ, which bread doth vinow, and Mice oftentimes do eat it, and it doth ●ould & is burned: And (said she) Gods own body will not be so handled, nor kept in prison, or boxes, or aumbries. Let it be your God: it shall not be mine: for my Saviour sitteth on the right hand of God, & doth pray for me. And to make that sacramental or significative bread instituted for a remembrance, the very body of Christ, and to worship it, it is very foolishness and devilish deceit.  
Now truly (said they) the devil hath deceived thee.  
No (said she) I trust the living God hath opened mine eyes, and caused me to understand the right use of the blessed sacrament, which the true church doth use, but the false church doth abuse.  
Then stepped forth an old Friar, and asked what she said of the holy Pope. 
Talk between the woman and a Friar.   
I (said she) say that he is Antichrist and the devil.  
Then they all laughed.  
Nay (said she) you had more need to weep then to laugh, & to be sorry that ever you were borne, to be the chapleines of that whore of Babylon. I defy him and all his falsehood: and get you away from me: you do but trouble my conscience. You would have me follow your doings: I will first lose my life. I pray you departed.  
Why, thou foolish woman (said they) we come to thee for thy profit and soul's health.  
O Lord God (said she) what profit riseth by you that teach nothing but lies for truth? how save you Souls, when you preach nothing but damnable lies, and destroy souls.  
How provest thou that (said they?)  
Do you not damn souls (said she) when you teach the people to worship Idols, Stocks, and Stones, the work of men's hands? and to worship a false GOD of your own making, of a piece of bread, and teach that the Pope is God's vicar, and hath power to forgive sins? and that there is a Purgatory, when God's son hath by his Passion purged all? and say, you make God and sacrifice him, when Christ's body was a Sacrifice once for all? 
False doctrine of the Papists reproved.  Do you not teach the people to number their sins in your ears, and say they be damned, if they confess not all: when God's word saith: Who can number his sins? Do you not promise them Trentals and Diriges, & masses for souls, and sell your prayers for money, and make them buy pardons, and trust to such foolish inventions of your own imaginations? Do you not altogether against God? Do you not teach us to pray upon Beads, and to pray unto Saints, and say they can pray for us? Do you not make holy water and holy bread to fray Devils? Do you not a thousand more abominations? And yet you say, you come for my profit and to save my soul. No, no, one hath saved me. Farewell you with your salvation. Much other talk there was between her and them, which here were too tedious to be expressed.  
In the mean time during this her months liberty granted to her by the Bishop, which we spoke of before, it happened that she entering in saint Peter's Church, beheld there a cunning Dutchman how he made new noses to certain fine Images which were disfigured in King Edward's time: What a mad man art thou (said she) to make them new noses, which within a few days shall all lose their heads. The Dutchman accused her, & laid it hard to her charge. And she said unto him: Thou art accursed, and so are thy Images. He called her Whoore. Nay (said she) thy Images are Whores, and thou art a Whore hunter: for doth not GOD say: You go a whoring after strange Gods, figures of your own making? and thou art one of them. Then was she sent for, and clapped fast: and from that time she had no more liberty.  
During the time of her imprisonment, divers resorted to her, 
The revolting of one Daniel a minister, from the Gospel to Popery in Q. mary's time  to visit her, some sent of the bishop, some of their own voluntary will: amongst whom was one Daniel a great doer and preacher sometimes of the Gospel, in the days of king Edward, in those parties of Cornwall and devonshire, whom after that she perceived by his own confession, to have revolted from that which he preached before, through the grievous imprisonmentes (as he said) and fear of persecution, which he had partly sustained by the cruel justices in those parties, earnestly she exhorted him to repent with Peter, and to be more constant in his profession.  
Moreover, there resorted to her a certain worthy gentlewoman, the wife of one Walter Rauley, a woman of noble wit, and of a good & godly opinion, came to the prison & talked with her: she said her creed to the gentlewoman, & when she came to the Article· He ascended: there she stayed, and bade the Gentlewoman to seek his blessed body in heaven, not in earth, & told her plainly that God dwelleth not in temples made with hands, & that sacrament to be nothing else but a remembrance of his blessed passion, & yet (said she) as they now use it, it is but an Idol, & far wide from any remembrance of Christ's body? which (said she) will not long continue, & so take it good masters. So that as soon as she came home to her husband, she declared to him, that in her life, she never heard a woman (of such simplicity to see to) talk so godly, so perfectly, so sincerely, & so earnestly: in so much that if God were not with her, she could not speak such things: to the which I am not able to answer her (said she) who can read, and she can not.  
Also there came to her one William Kede, 
William & john Kede, two godly brethren.  and john his brother, not only brethren in the flesh, but also in the truth, and men in that Country of great credit, whose father Robert Kede, all his life suffered nothing but trouble for the Gospel. These two good and faithful brethren were present with her, both in the hall and also at the prison, & (as they reported) they never heard the like woman: of so godly talk, so faithful, or so constant, & as godly exhortations she gave them.  
Thus this good matron, the very servant and handmaid of Christ, 
The constancy of woman 〈◊〉 ways 〈◊〉.  was by many ways tried both by hard prisonment, threatenings, taunts, and scorns, called an Anabaptist, a mad woman, a drunkard, a whore▪ a runagate. She was proved by liberty to go whither she would: she was tried by flattery, with many fair promises: she was tried with her husband, her goods and childred, but nothing could prevail: her hart was fixed, she had cast her anchor, utterly contemning this wicked world: A rare ensample of constancy to all professors of Christ's holy Gospel.  
In the bill of my Information, it is so reported to me, that albeit she was of such simplicity and without learning, yet you could declare no place of Scripture, but she would tell you the Chapter: yea, she would recite to you the names of all the books of the Bible. For which cause one Gregory Basset a rank Papist, said, she was out of her wit, and talked of the Scripture, 
Gregory Basset a railing Papist▪  as a dog rangeth far of from his master when he walketh in the fields, or as a stolen sheep out of his masters hands, she witted not whereat, as all heretics do, with many other such taunts, which she utterly defied. 
The constant pa●ience of this woman and Martyr to be noted.  Whereby as almighty God is highly to be praised, working so mightily in such a weak vessel: so men of stronger and stouter nature, have also to take example how to stand in like case: when as we see this poor woman, how manfully she went through with such constancy and patience.  
At the last, when they perceived her to be past remedy, and had consumed all their threatenings, that by neither prisonment nor liberty, by menaces nor flattery, they could bring her to sing any other song, nor win her to their vanities and superstitious doings, than they cried out, An Anabaptist, an Anabaptist. Then at a day they brought her from the Bishop's prison to the Guildhall, 

The woman brought 〈◊〉 make Bishop's prison to the Guild Hall.  
Exhortations to have her recant. The constant standing of this woman. Blasphemy of the Bishop.  
How God revealed his truth unto her.   & after that delivered her to the temporal power, according to their custom, where she was by the Gentlemen of the country exhorted yet to call for grace, & to leave her fond opinions: And go home to thy husband (said they:) thou art an unlearned woman, thou art not able to answer to such high matters.  
I am not, said she: yet with my death I am content to be a witness of Christ's death: and I pray you make no longer delay with me: my hart is fixed, I will never otherwise say, nor turn to their superstitious doings.  
Then the bishop said, the devil did lead her.  
No my Lord (said she) it is the spirit of God which leadeth me, and which called me in my bed, & at midnight opened his truth to me. Than was there a great shout and laughing among the priests and other.  
During the time that this good poor woman was thus under these priests hands, amongst many other baytinge and sore conflicts which she sustained by them, here is moreover not to be forgotten, how that Master Blaxton aforesaid, being treasurer of the Church, had a concubine which sundry times resorted to him, with other of his gossips: so that always when they came, this said good woman was called forth to his house, there to make his minion with the rest of the company some mirth, he examining her with such mocking & gyruing, deriding the truth, that it would have vexed any christian hart to have seen it. Then when he had long used his foolishness in this sort, & had sported himself enough in deriding this christian martyr: in the end he sent her to prison again, and there kept her very miserably, saving that sometimes he would send for her, when his foresaid guest came to him, to use with her his accustomed folly aforesaid. But in sine, these vile wretches (after many combats and scoffing persuasions) when they had played the part of the cat with the mouse, at length condemned her, and delivered her over to the secular power.  
Then the Indictment being given and read, which was, that she should go to the place whence she came, 

judgement given against this good woman.  
She thanketh God for her judgement 〈◊〉.   and from thence to be led to the place of execution, then & there to be burned with flames till she should be consumed: she lifted up her voice and thanked GOD, saying: I thank thee my Lord my God, this day have I found that which I have long sought. But such outcries as there were again, and such mockings were never seen upon a poor silly woman: All which she most patiently took. And yet this favour they pretended after her judgement, that her life should be spared, if she would turn & recant. Nay, that will I not (said she:) God forbid that I should lose the life eternal for this carnal and short life. I will never turn from my heavenly husband, to my earthly husband: from the fellowship of angels, to mortal children: And if my husband and children be faithful, then am I theirs. God is my father, God is my mother, God is my Sister, my Brother, my Kinsman, God is my friend most faithful.  
¶ The cruel burning of a woman at Exeter.  
Touching the name of this woman (as I have now learned) she was the wife of one called priest, dwelling in the Diocese of Exeter, not far from Launceston.   

¶ The Persecution and martyrdom of three godly men burnt at Bristol, about the latter years of Queen Mary's reign.  
IN writing of the blessed Saints, which suffered in the bloody days of queen Mary, 
The story of three Martyrs which suffered at Bristol.  I had almost overpassed the names and story of three godly Martyrs, which with their blood gave testimony likewise to the gospel of Christ, being condemned and burnt in the town of Bristol. The names of whom were these: 

Richard Sharpe.  
Thomas Benion.  

Martyrs.  Thomas Hale.    
First, Richard Sharp Weaver, of Bristol, 
Richard Sharp Martyr. M. Dalby Chancellor of Bristol, persecutor.  was brought the 9 day of March. an. 1556. before M. Dalbye Chancellor of the Town or City of Bristol, and after examination concerning the sacrament of the altar, was persuaded by the said Dalbye and others, to recant, and the 29. of the same month was enjoined to make his recantation before the Parishioners in his parish Church. Which when he had done, he felt in his conscience such a tormenting hell, that he was not able quietly to work in his occupation, but decayed and changed, both in colour and liking of his body. Who shortly after upon a sunday came into his parish Church, called Temple, & after high mass, came to the queer door & said with a loud voice: Neighbours, bear me record that yonder Idol (and pointed to the altar) is the greatest and most abominable that ever was: and I am sorry that ever I denied my Lord GOD. Then the Constables were commanded to apprehend him, but none stepped forth, but suffered him to go out of the Church. After by night he was apprehended and carried to Newgate, & shortly after, he was brought before the said Chancellor, 
Richard Sharp condemned.  denying the sacrament of the altar to be the body & blood of Christ, & said, it was an Idol, and therefore was condemned to be burnt by the said Dalby, He was burnt the 7. of May. 1557. and died godly, patiently, and constantly, confessing the articles of our faith.   

¶ Thomas Hale, Martyr.  
THe Thursday in the night, before Easter .1557. came one M. David Herris Alderman, & john Stone, 
Thomas Hale, Martyr.  to the house of one Thomas Hale, a Shoemaker, of Bristol, & caused him to rise out of his bed, & brought him forth of his door. To whom the said Tho. Hale said: You have sought my blood these two years, & now much good do it you with it. Who being committed to the watchmen, was carried to Newgate, the 24. of April, the year aforesaid was brought before M. Dalby the Chancellor committed by him to prison, & after by him condemned to be burnt, for saying the sacrament of the altar to be an Idol. He was burned the 7. of May, with the foresaid Rich. Sharpe, & godly, patiently, and constantly embracing the fire with his arms.  
Two Godly Martyrs burned at Bristol.  
Richard Sharp & Thomas Hale were burned both together in one fire, and bound back to back.   

Thomas Benion.  
THomas Benion a Weaver, at the commandment of the Commissioners, was brought by a Constable, 
Thomas Benion Martyr.  the thirteenth day of August. 1557. before Master Dalbye Chancellor of Bristol, who committed him to prison for saying there was nothing but bread in the Sacrament as they used it. Wherefore, the twenty day of the said August he was condemned to be burnt by the said Dalby, for denying five of their Sacraments, and affirming two, that is: the Sacrament of the body and blood of Christ, and the Sacrament of Baptism. He was burnt the seven and twenty of the said month and year, and died godly, 
Thomas Benion burned at Bristol.  
The martyrdom of Thomas Benion at Bristol. Anno. 1557. August. 27.  constantly and patiently, with confessing the articles of our christian faith.   

¶ The martyrdom of five constant Christians, which suffered the last of all other in the time of Queen Mary.  

〈◊〉 10.  THe last that suffered in Queen Mary's time, were five at Caunterburye, burned about six days before the death of Queen Mary, whose names follow here under written.  

john Corneford, of Wortham.  
Christopher Browne, of Maydstone.  
john Herst, of Ashford.  

Martyrs.  Alice Snoth.  
Katherine Knight, otherwise called Katherine Tynley, an aged woman.   
These five, to close up the final rage of queen Mary's persecution, 
●. Last Martyrs that were burned in Queen mary's tyme.  for the testimony of that word, for which so many had died before, gave up their lives, meekly and patiently suffering the violent malice of the Papists. Which Papists although they then might have either well spared them, or else deferred their death, knowing of the sickness of Queen Mary: yet such was the implacable despite of that generation, that some there be that say, the Archdeacon of Canterbury the same time being at London, & understanding the danger of the Queen, incontinently made all post hast home to dispatch these, whom before he had them in his cruel custody.  
The matter why they were judged to the fire, was for believing the body not to be in the sacrament of the altar, 
Their articles why they were condemned.  unless it be received, saying moreover that we receive an other thing also beside Christ's body, which we see, and is a temporal thing, according to S. Paul: The things that be seen, be temporal. etc.  
Item, for confessing that an evil man doth not receive Christ's body: Because no man hath the son, except it be given him of the father.  
Item, that it is Idolatry to creep to the cross and S. john forbidding it, saith, Beware of Images.  
Iten, for confessing that we should not pray to our Lady and other Saints, because they be not omnipotent.  
For these and such other articles of Christian doctrine, were these five committed to the fire. Against whom when the sentence should be read, and they excommunicate, after the manner of the papists, 
 one of them, john Cornford by name, stirred with a vehement spirit of the zeal of god, proceeding in a more true excommunication against the papists, in the name of them all, pronounced sentence against them, in these words as follow.  
In the name of our Lord jesus Christ the son of the most mighty God, and by the power of his holy spirit, 
Sentence of condemnation pronounced by john Cornford against the Papists.  & the authority of his holy catholic & Apostolic church, we do give here into th● hands of Satan, to be destroyed, the bodies of all those blasphemers & heretics, that do maintain any error against his most holy word, or do condemn his most holy truth for heresy, to the maintenance of any false Church or feigned Religion, so that by this thy just judgement, O most mighty God, against thy adversaries, thy true religion may be known, to thy great glory, and our comfort, and to the edifying of all our nation. Good Lord so be it. Amen.  
This sentence of excommunication being the same time openly pronounced and registered, proceeding so, as it seemeth from an inward faith and hearty zeal to God's truth and Religion, took such effect against the enemy, that within six days after, Queen Mary died, and the tyranny of all English Papists with her. Albeit, notwithstanding the sickness and death of that queen, whereof they were not ignorant, yet the Archdeacon, with other of Caunterbury, 
The cruel dealing of M. Harpsfield the Archdeacon of Canterbury.  thought to dispatch the martyrdom of these men before.  
¶ The burning of five Martyrs at Caunterbury.  
In the which fact, the tyranny of this Archdeacon seemeth to exceed the cruelty of Boner: who notwithstanding he had certain the same time under his custody, yet he was not so importune in haling them to the fire, as appeareth by father Living and his wife, and divers other, who being the same time under the custody and danger of Boner, delivered by the death of Queen Mary, remain yet some of them alive.  
These godly martyrs in their prayers which they made before their martyrdom, desired God that their blood might be the last that should be shed, and so it was.  
This Katherine Tynley was the mother of one Robert Tynley now dwelling in Maydstone, which Robert was in trouble all Queen mary's time. To whom his Mother coming to visit him, asked him how he took this place of Scripture (which she had seen, not by reading of the Scripture, for she had yet in manner no taste of Religion, but had found it by chance in a Book of prayers: I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy: your old men shall dream dreams, and your young men shall see visions. 
joel. 2.  And also upon the servants, and upon the maids in those days will I pour my spirit. etc. Which place after that he had expounded to her, she began to take hold on the Gospel, growing more and more in zeal and love thereof, and so continued unto her martyrdom.  
Among such young women as were burned at Caunterbury, it is recorded of a certain maid, and supposed to be this Alice Snoth here in this story mentioned, 
A note of Alice Snoth.  or else to be Agnes Snoth above storied, pag. 1751. (for they were both burned) that when she was brought to be executed, she being at the stake, called for her godfather and godmothers. The justice hearing her, sent for them, but they durst not come. Notwithstanding the justice willed the messenger to go again, and to show them that they should incur no danger therefore.  
Then they hearing that, came to know the matter of their sending for. 
Hereby B. Boner may see, that the Martyrs died in the same faith wherein they were baptized by their Godfathers and Godmothers.  When the maid saw them, she asked them what they had promised for her: and so she immediately rehearsed her faith, and the commandments of God, and required of them, if there were any more that they had promised in her behalf: and they said no.  
Then said she: I die a Christian woman: bear witness of me, and so cruelly in fire was she consumed, & gave joyfully her life up for the testimony of Christ's Gospel, to the terror of the wicked, and comfort of the godly, and also to the stopping of the slanderous mouths of such, as falsely do quarrel against these faithful Martyrs for going from that religion wherein by their Godfathers & Godmothers they were first baptized.   

¶ The story and condemnation of john Hunt, and Richard White, ready to be burnt, but by the death of Queen Mary escaped the fire.  
BEsides these Martyrs above named, divers there were in divers other places of the Realm imprisoned, 
The story of john Hunt, and Richard White.  whereof some were but newly taken and not yet examined, some begon to be examined but were not yet condemned, certain both examined and condemned but for lack of the writ escaped.  
Other there were also, both condemned, and the writ also was brought down for their burning, and yet by the death of the Chancellor, the bishop, and of Queen Mary happening together about one time, they most happily & marvelously were preserved and lived many years after. In the number of whom was one john Hunt and Rich. White imprisoned at Salisbury. Touching which history something here is to be showed.  
First these two good men and faithful servants of the Lord above named, to wit, john Hunt, and Richard White had remained long time in prison at salisbury, & other places thereabout, the space of two years and more. During which time, oft times they were called to examination, & manifold ways were impugned by the Bishop, and the Priests. All whose examinations, as I thought not much needful here to prosecute or to search out, for the length of the volume: so neither again did I think it good to leave no memory at all of the same, but some part to express, namely of the examination of Richard White before the Bishop of Salisbury, the Bishop of Gloucester, with the Chancellor and other Priests, not unworthy perchance to be rehearsed.  

* The examination of Richard White, before the Bishop of Salisbury in his chamber in Salisbury, the 26. day of April. an. 1557.  

Examination of Richard White.  THe Bishop of Salisbury at that time was Docor Capon. The Bishop of Gloucester was Doctor Brookes. These with Doctor Geffrey the chancellor of Salisbury, and a great number of Priests sitting in judgement, Richard White was brought before them. With whom first the Bishop of Gloucester, which had the examination of him, beginneth thus.  Bishop Brookes. 
Is this the prisoner?  The chancellor. 
Yea my Lord.  Brooks. 
Friend, wherefore camest thou hither?  White. 
My Lord I trust to know the cause, for the law saith: in the mouth of two or three witnesses things must stand.  Doctor Capon. 
Did not I examine thee of thy faith when thou camest hither?  White. 
No my Lord, you did not examine me, but commanded me to the Lollardes' Tower, and that no man should speak with me. And now I do require mine accuser.  

The Mayor of Marlborough persecutor.  Then the Register said: the Mayor of Marlborow did apprehend you for words that you spoke there, & for that I commanded you to be conveyed hither to prison.  White. 
You had the examination of me in Marlborow. Say you what I have said. And I will answer you.  Geffray. 
Thou shalt confess thy faith ere thou depart, and therefore say thy mind freely, and be not ashamed so to do.  White. 
I am not ashamed of the Gospel of Christ, because it is the power of God to salvation unto all that believe, & S. Peter saith: If any man do ask thee a reason of the hope that is in thee, make him a direct answer, and that with meekness. Who shall have the examination of me?  Chaunc. 
My Lord of Gloucester shall have the examination of thee.  White. 
My Lord, will you take the pains to wet your coat in my blood? be not guilty thereof: I warn you before hand.  Brooks. 
I will do nothing to the contrary to our law.  White. 
My Lord, what is it that you do request at my hands?  Brookes 
I will appose thee upon certain articles, & principally upon the sacrament of the altar? How dost thou believe of the blessed Sacrament of the altar? believest thou not the real, carnal, 
The Sacrament of the Altar.  and corporal presence of Christ in the same, even the very same Christ that was borne of the virgin Mary, that was hanged on the Cross, and that suffered for our sins? (and at these words they all put of their caps and bowed their bodies.)  White. 
My Lord what is a Sacrament.  Brooks. 
It is the thing itself the which it representeth.  White. 
My Lord that can not be, for he that representeth a Prince can not be the Prince himself.  Brooks. 
How many sacraments findest thou in the scriptures called by the name of Sacraments?  White. 
I find 2. Sacraments in the Scriptures, but not called by the names of the sacraments. But I think S. Augustine gave them the first name of Sacraments.  Brooks. 
Then thou findest not that word sacrament in the Scriptures.  White. 
No my Lord. 
The name of Sacraments no● found in the Scriptures.   Brokes. 
Did not Christ say: This is my body? and are not his words true?  White. 
I am sure the words are true, but you play by me as the devil did by Christ, for he said, If thou be. Mat. 4. For it is. etc. Psal. 91. 
How the Papists play with Scriptures, as the devil did when he tempted Christ.  But the words that followed after he clean left out, which are these: Thou shalt walk upon the Lion and Asp. etc. These words the Devil left out because they were spoken against himself: and even so do you recite the Scriptures.  Brokes. 
Declare thy faith upon the Sacrament.  White. 
Christ and his Sacraments are like, 
Whites opinion of the Sacrament.  because of the natures, for in Christ are 2. natures, a divine and a human nature: so likewise in the Sacrament of Cristes' body and blood, there be two natures: the which I divide into 2. parts, that is, external and internal. The external part is the element of bread and wine, according to the saying of S. Austin. The internal part is the invisible grace which by the same is represented. So is there an external receiving of the same Sacrament, & an internal. The external is with the hand, the eye, the mouth, and the ear. 
Double receiving of the Sacrament, external and internal.  The internal is the holy ghost in the hart, which worketh in me faith. Whereby I apprehend all the merits of Christ, applying the same wholly unto my salvation. If this be truth believe it, and if it be not, reprove it.  Doct. Hoskins. 
This is Oecolampadius doctrine, & Hooper taught it to the people.  Brokes. 
Dost thou not believe that after the words of consecration there is the natural presence of Christ's body?  White. 
My Lord, I will answer you, if you will answer me to one question. Is not this article of our belief true: He sitteth at the right hand of God the father almighty? if he be come from thence to judgement, say so.  Brokes. 
No. But if thou wilt believe the Scriptures, I will prove to thee that Christ was both in heaven and in earth at one time. 
A Popish Paradox Christ's body both in heaven and in earth at one tyme.   White. 
As he is God, he is in all places: but as for his manhood, he is but in one place.  Brokes. 
S. Paul saith. 1. Cor. 15. Last of all he was seen of me. etc. Here S. Paul saith he saw Christ, and S. Paul was not in heaven.  White. 
S. Paul's chief purpose was by this place to prove the resurrection. But how do you prove that Christ when he appeared to S. Paul, was not still in heaven: like as he was seen of Stephen, sitting at the right hand of God? 
How S. Paul saw Christ. Supra Psal. 54  S. Augustine saith the head that was in heaven did cry for the body and members which were on the earth & said Saul, Saul, why persecutest thou me? And was not Paul taken up into the third heaven where he might see Christ▪ as he witnesseth. Cor. 15. For there he doth but only say that he saw Christ, but concerning the place, he speaketh nothing. Wherefore this place of scripture proveth not that Christ was both in heaven and earth at one tyme.  Brokes. 
I told you before he would not believe. Here be three opinions, the Lutherans, the Oecolampadians, and we the Catholics. 
B. Brookes leaveth the Scripture & proveth the Sacrament by other matter.  If you the Oecolampadians have the truth: then the Lutherians & we the catholics be out of the way. If the Lutherians have the truth, than you the Oecolampadians and we the Catholics be out of the way. But if we the catholics have the truth, as we have in deed, than the Lutherians and you the Oecolampadians are out of the way: as ye are in deed, for the Lutherians do call you heretics.  White. 
My Lord, ye have troubled me greatly with the Scriptures.  Brokes. 
Did I not tell you it was not possible to remove him from his error? Away with him to the Lollardes' Tower, and dispatch him as soon as ye can.  
This was the effect of my first examination. More examinations I had after this, which I have no time now to write out.  

The trembling and shaking of Blackston at the examination of Richard White.  Amongst many other examinations of the foresaid Richard White, at divers and sundry times sustained, it happened one time, that Doctor Blackston Chancellor of Exeter sa●e upon him, with divers other, who alleging certain Doctors, as Chrysostom, Cyprian, Tertullian, against the said Richard, and being reproved by him for his false patching of the Doctors, fell in such a quaking, & shaking (his conscience belike remorsing him) that he was fain, ●lowping down, to lay both his hands upon his knees. to stay his body from trembling.  
Then the said john Hunt and Richard White, after many examinations and long captivity, at length were called for and brought before Doctor Geffrey the bishops Chancellor, 
Condemnation of john Hunt & Richard White.  there to be condemned, and so they were. The high Sheriff at that present was one named Sir Anthony Hungerford, who being then at the Sessions, was there charged with these two condemned people, with other, malefactors there condemned likewise the same time, to see the execution of death ministered unto them.  
In the mean time M. Clifforde of Boscon in Wiltshyre, 
The Christian zeal of M. Clifford.  son in law to the said Sir Anthony Hungerford the Sheriff, cometh to his father, exhorting him & counseling him earnestly in no case to meddle with the death of these two innocent persons: and if the Chancellor and Priests would needs be instant upon him, yet he should first require the writ to be sent down De comburendo, for his discharge.  
Sir Anthony Hungerford hearing this, and understanding justice Brown to be in the town the same time, went to him to ask his advise & counsel in the matter: who told him that without the writ sent down from the superior powers, he could not be discharged: and if the writ were sent, than he must by the law do his charge.  
The Sheriff understanding by justice Browne how far he might go by the law, 
Example of Christian piety in a Shrieve to be noted.  and having at that time no writ for his warrant, let them alone, and the next day after taking his horse departed.  
The Chancellor all this while marveling what the Sheriff ment, and yet disdaining to go unto him but looking rather the other should have come first to him, at last hearing that he was ridden, taketh his horse and rideth after him: who at length overtaking the said Sheriff, declareth unto him, how he had committed certain condemned prisoners to his hand, whose duty had been to have seen execution done upon the same: which for that he had not done, the matter he said, was great, and therefore willed him to look well unto it how he would answer the matter. And thus began he fiercely to lay to his charge.  
Wherein note, gentle Reader, by the way, the close and covert hypocrisy of the Papists in their dealings. 
A note to be observed concerning the Papists dealings.  Who in the form and style of their own sentence condemnatory. pretend a petition unto the secular power, In visceribus jesu Christi, ut juris rigor mitigetur, atque ut parcatur vitae, That is, That the rigour of the law may be mitigated, and that their life may be spared. And how standeth this now with their own doings and dealings, 
The Papists charged with manifest dissimumulation.  when this Chancellor (as ye see) is not only contented to give Sentence against them, but also hunteth here after the Officer, not suffering him to spare them, although he would? What dissimulation is this of men, going and doing contrary to their own words and profession? But let us return to our matt●● again.  
The Sheriff hearing the Chancellors' words, and seeing him so urging upon him, told him again that he was no babe, which now was to be taught of him. If he had any writ to warrant and discharge him in burning those men, than he knew what he had to do. Why, saith the Chancellor, did not I give you a writ, with my hand and 8. more of the Close set unto the same? Well quoth the Sheriff that is no sufficient discharge to me, and therefore as I told you, if ye have a sufficient writ and warrant from the superior powers, I know then what I have to do in my office: otherwise, if you have no other writ but that, I tell you, I will neither burn them for you nor none of you all. etc.  
Where note again (good Reader) how by this it may be thought and supposed, that the other poor Saints and Martyrs of God, 
Burning without a sufficient Writt●.  such as had been burned at salisbury before, were burned belike without any authorised or sufficient writ from the superiors, but only upon the information, of the Chancellor and of the Close, through the uncircumspect negligence of the Sheriffs, which should have looked more substantially upon the matter. But this I leave and refer unto the Magistrates. Let us return to the story again.  Doct. Geffrey 
the Chancellor thus sent away from the Sheriff, went home, and there fell sick upon the same (for anger belike) as they signified unto me, which were the parties themselves, both godly and grave persons, who were then condemned, the one of them, 
Rich. White now Vicar of Malbrough in Wiltshire.  which is Richard White being yet alive.  
The under Sheriff to this Sir Anthony Hungerford above named, was one M. Michael, likewise a right and a perfect godly man. So that not long after this came down the writ to burn the above named Rich. White, 
M. Mi●hell under Sheriff b●●neth the writ.  & john Hunt, but the under Sheriff receiving the said writ, said I will not be guilty (quoth he) of these men's blood, & immediately burnt the writing, and departed his way. With in 4. days after the Chancellor died. Concerning whose death this cometh by the way to be noted, that the●e 2. foresaid john Hunt and Richard White being the same time in a low and dark Dungeon, being Saturday, toward evening (according to their accustomed manner) fell to evening prayer. Who kneeling there together, as they should begin their prayer, 
God's 〈◊〉 kings 〈…〉 the death 〈◊〉 D. Geffrey Chancellor of Salisbury.  suddenly fell both to such a strange weeping & tenderness of hart (but how they could not tell) that they could not pray one word, but so continued a great space bursting out in tears. After that night was past, and the morning come, the first word they heard, was that the Chancellor their great enemy was dead. The time of whose death they found to be the same hour, when as they fell in such a sudden weeping. The Lord in all his holy works be praised. Amen. Thus much concerning the death of that wicked Chancellor.  
This Richard White, and the said john Hunt, after the death of the Chancellor, the Bishop also being dead a little before, continued still in prison till the happy coming in of Queen Elizabeth: and so were set at liberty.    

* The martyrdom of a young lad of eight years old, scourged to death in Bishop Boners house in London.  
IF bloody torments and cruel death of a poor innocent suffering for no cause of his own, 
The story of john Fetty, and martyrdom o● his child●.  but in the truth of Christ and his Religion, do make a Martyr, no less deserveth the child of one john Fetty, to be reputed in the Catalogue of holy Martyrs, who in the house of Bishop Boner unmercifuly was scourged to death, as by the sequel of this story here following may appear.  
Amongst those that were persecuted & miserably imprisoned for the profession of Christ's Gospel, & ye● mercifully delivered by the providence of God, there was one john Fetty, a simple and godly poor man dwelling in the parish of Clerkenwell, & was by vocation a Tailor, of the age of 42. years or thereabout, who was accused and complained of, unto one Brokenbury a priest & a parson of the same parish, by his own wife, for that he would not come unto the church, & be partaker of their Idolatry & superstition: & therefore through the said priests procurement, he was apprehended by Rich. Tanner & his fellow, constables there, and one Martin the Hedborough. 
God's dreadful hand upon a wife seeking the destruction of her husband.  Howbeit immediately upon his apprehension, his wife (by the just judgement of God) was stricken mad, and distract of her wits: which declared a marvelous example of the justice of God against such unfaithful and most unnatural treachery. And although this example perhaps for lack of knowledge & instruction in such cases little moved the consciences of those simple poor men▪ to surcease their persecution: yet natural pity towards that ungrateful woman, wrought so in their hearts that for the preservation & sustentation of her & her 2. children (like otherwise to perish) they for that present let her husband alone and would not carry him to prison, but yet suffered him to remain quietly in his own house. During which time, he as it were forgetting the wicked and unkind fact of his wife, did yet so cherish and provide for her, that within the space of three weeks (through God's merciful providence) she was well amended, and had recovered again some stay of her wits and senses.  
But such was the power of Satan in the malicious hart of that wicked woman, that notwithstanding his gentle dealing with her, yet she so soon as she had recovered some health, did again accuse her husband: 
The wife persecuting her husband.  whereupon he was the second time apprehended, and carried unto Sir john Mordaunt Knight, one of the Queen's Commissioners, and he upon examination sent him by Cluny the Bishop's Sumner, unto the Lollardes' Tower: where he was (even at the first) put into the painful stocks, and ha● a dish of water set by him, 
john Fetty again apprehended. The straight handling of john Fetty by Sir john Mordant▪ Richard Smith dead in prison through cruel handling.  with a stone put into it. To what purpose God knoweth, except it were to show that he should look for little other sustenance. Which is credible enough, if we consider their like practices upon divers before mentioned in this history, as amongst other (upon Richard Smith, who died through their cruel imprisonment. Touching whom, when a godly woman came unto Doct. Story to have leave that she might bury him, he asked her if he had any straw or blood in his mouth: but what he meant thereby, I leave to the judgement of the godly wise.  
After the foresaid Fetty had thus lain in the prison by the space of xv. days, hanging in the stocks, sometime by the one leg and the one arm, sometime by the other, and otherwhiles by both, it happened that one of his children (a boy, of the age of eight or nine years) came unto the Bishops house to see if he could get leave to speak with his father. 
The cruel handling and scourging of john Fettyes' child.  At his coming thither, one of the Bishops chaplains met with him and asked him what he lacked, and whom he would have. The child answered that he came to see his father. The chaplain asked again, who was his father. The boy than told him and pointing towards Lollardes' Tower, showed him that his father was there in prison. Why (quoth the priest) thy father is an heretic. The child being of a bold and quick spirit, and also godly brought up and instructed by his father in the knowledge of God, answered & said: my father is no heretic: but you are an heretic: For you have balam's mark  

The miserable tyranny of the Papists in scourging a 〈◊〉.  With that the Priest took the child by the hand, & carried him into the Bishop's house (whether to the Bishop, or not, I know not, but like enough he did) & there amongst them they did most shamelessly and without all pity, so whip and scourge, being naked, this tender child, that he was all in a gore blood, and then, in a jolly brag of their Catholic tyranny, they caused Cluny, having his coat upon his arm, to carry the child in his shirt unto his father being in prison, the blood running down by his heels.  
At his coming unto his father, the child fell down up-his knees, 
The child all bloody brought to his father in prison. Cluny carrieth the 〈◊〉 again to the bishops hou●e.  and asked him blessing. The poor man then beholding his child, & seeing him so cruelly arrayed, cried out for sorrow and said: Alas Will, who hath done this to thee? The boy answered, that as he was seeking how to come to see his father, a priest with baalam's mark took him into the Bishop's house, and there was he so handled. Cluny therewith violently plucked the child away out of his father's hands, and carried him back again into the Bishop's house, where they kept him three days after.  
And at the three days end, Boner (minding to make the matter whole, and somewhat to appease the poor man, for this their horrible fact) determined to release him, and therefore caused him early in a morning to be brought out of Lollardes' tower, 
The words between Boner and john Fetty.  into his bedchamber, where he found the B. basting of himself against a great fire: & at his first entering into the chamber, Fetty said, God be here & peace. God be here and peace (quoth Boner) that is neither God speed, nor good morrow. If ye kick against this peace (said Fetty) than this is not the place that I seek for.  
A chaplain of the Bishops standing by, turned the poor man about, & thinking to deface him, said in mocking wise: what have we here? a player? whilst this Fetty was standing in the bishop's chamber, he espied hanging about the Bishop's bed a great pair of black beads: whereupon he said: 
 my Lord, I think the hangman is not far off: ●o● the halter (pointing to the beads) is here already. At which words the Bishop was in a marvelous rage.  
Then immediately after he espied also, standing in the said Bishop's chamber in the window, a little Crucifix (before which belike Boner used to kneel in the time of his hypocritical prayers. 
Boners' Crucifix. ) Then he asked the bishop what it was: and he answered that it was Christ. Was he handled so cruelly as he is here pictured, quoth Fetty?  
Yea that he was, said the Bishop.  
And even so cruelly will you handle such as come before you. 
B. Boner compared to Cayphas.  For you are unto God's people, as Cayphas was unto Christ.  
The Bishop being in a great fury, said: thou art a vile heretic, and I will burn thee, or else I will spend all that I have unto my gown.  
Nay my Lord, said Fetty, ye were better to give it to some poor body, that he may pray for you. But yet Boner bethinking in himself of the danger that the child was in by their whipping, and what peril might ensue thereupon, thought better to discharge him: which thing was accomplished.  
Whereupon, after this and such talk, the Bishop at last discharged him, willing him to go home and carry his child with him: which he so did, and that with a heavy hart to see his poor boy in such extreme pain and grief. 

B. Boner for fear of the law in murdering a child, delivered the father out of prison.  
The martyrdom of a child scourged to death in Boners house.   But within 14▪ days after the child died, whether through this cruel scourging, or any other infirmity: I know not & therefore I refer the truth thereof unto the Lord, who knoweth all secrets, and also to the discreet judgement of the wise reader. But how soever it was, the Lord yet used this their cruel & detestable fact, as a means of his providence for the delivery of this good poor man and faithful Christian, his name be ever praised therefore. Amen.   

The cruel handling and burning of Nicholas Burton Englishman and Merchant in Spain.  
FOrasmuch as in our former book of Acts and Monuments mention was made of the martyrdom of Nicholas Burton, 
The story of Nicholas Burton Martyr in Spain.  I thought here also not to omit the same the story being such as is not unworthy to be known, as well for the profitable example of his singular constancy, as also for the noting of the extreme dealing and cruel revenging of those Catholic inquisitors of Spain, who under the pretenced viso of Religion, do nothing but seek their own private gain and commodity, with crafty defending and spoiling of other men's goods, as by the noting of this story may appear.  
The fift day of the month of November, about the year of our Lord God .1560. this Nicholas Burton Citizen sometime of London and Merchant, 
Nicholas Burton Londoner.  dwelling in the Parish of little Saint Barthelmew, peaceably and quietly following his traffic in the trade of Merchandise, and being in the City of Cadix in the parties of Andolazia in Spain, there came into his lodging a judas (or as they term them) a Familiar of the Fathers of the Inquisition. Whom ask for the said Nicholas Burton, feigned that he had a Letter to deliver to his own hands: by which means he spoke with him immediately And having no Letter to deliver to him then the said Promoter or Familiar, at the motion of the Devil his master, whose messenger he was, invented an other lie, and said that he would take lading for London in such ships as the said Nicholas Burton had fraited to lad, if he would let any: which was partly to know where he laded his goods, that they might attach them, and chief to detract the time until the Alguisiel, or Sergeant of the said Inquisition might come and apprehend the body of the said Nicholas Burton: which they did incontinently.  
Who then well perceiving that they were not able to burden nor charge him that he had written, spoken, or done any thing there in that country against the Ecclesiastical or Temporal laws of the same Realm, boldly asked them what they had to lay to his charge that they did so Arrest him and bade them to declare the cause and he would answer them. Notwithstanding, they answered nothing, but commanded him with cruel threatening words to hold his peace, and not to speak one word to them.  
And so they carried him to the cruel and filthy common prison of the same Town of Cadix, 
Nich. Burton laid in prison, they having no cause to charge him with.  where he remained in irons 14. days amongst thieves.  
All which time he so instructed the poor prisoners in the word of God, according to the good talon which God had given him in that behalf and also in the Spanish tongue to utter the same, that in short space he had well reclaimed sundry of these superstitious and ignorant spaniards to embrace the word of God, and to reject their popish traditions.  
Which being known unto the officers of the Inquisition, 
Nich. Burton carried to Ciuil●▪  they conveyed him laden with irons from thence to a city called Seville, into a more cruel and straighter prison called Triana, where the said fathers of the Inquisition proceeded against him secretly according to their accustomable cruel tyranny, that never after he could be suffered to write or to speak to any of his nation: so that to this day it is unknown who was his accuser.  
Afterward the the xx. day of December, in the foresaid year, 
Nich. Burton brought to judgement after a disguised manner.  they brought the said Nicholas Burton with a great number of other prisoners, for professing the true Christian Religion, into the City of Seville, to a place where the said inquisitors sat in judgement, which they called the Awto, with a Canvas coat, whereupon divers parts was painted the figure of on huge Devil, tormenting a soul in a flame of fire, & on his head a copping tank of the same work.  
❧ The manner of the Popish Spaniards, in carrying Nicholas Burton a blessed Martyr of Christ, after most spiteful sort, to the burning.  
And immediately after the said sentences given, they were all carried from thence to the place of execution with out the city, where they most cruelly burned him, for whose constant faith God be praised.  
This Nicholas Burton by the way, and in the flames of fire made so cheerful a countenance, embracing death with all patience and gladness, that the tormentors and enemies which stood by, said that the Devil had his soul before he came to the fire, and therefore they said his senses of feeling were passed him.  
It happened that after the Arrest of this Nicholas Burton aforesaid, immediately all the goods and Merchandise which he brought with him into Spain by the way of traffic, were according to their common usage, seized, and taken into the Sequester: among the which they also rolled up much that appertained to an other English Merchant, wherewith he was credited as Factor. Whereof so soon as news was brought to the Merchant aswell of the imprisonment of his factor, 
The trouble of john Fronton Citizen of Bristol, in Spain.  as of the Arrest made upon his goods, he sent his Attorney into Spain with authority from him, to make claim to his goods, and to demand them: whose name was I. Fronton Citizen of Bristol.  
When his Attorney was landed at Seville, and had showed all his Letters and writings to the holy house, requiring them that such goods might be delivered into his possession, answer was made him that he must sue by Bill, and retain an Advocate (but all was doubtless to delay him) and they forsooth, of courtesy assigned him one to frame his supplication for him, and other such bills of petition, as he had to exhibit into their holy Court, demanding for each Bill viii. Rials, albeit they stood him in no more stead, then if he had put up none at al. And for the space of three or four months this fellow miss not twice a day, attending every morning and afternoon at the inquisitors Palace, suing unto them upon his knees for his dispatch, but specially to the bishop of Tarragon, who was at that very time chief in the Inquisition at Seville, that he of his absolute authority would command restitution to be made thereof: but the booty was so good and so great, that it was very hard to come by it again.  
At the length, after he had spent whole 4. months in suits and requests, and also to no purpose, he received this answer from them, that he must show better evidence and bring more sufficient certificates out of England for proof of his matter, than those which he had already presented to the Court. 
Note the ravening extortion of these inquisitors.  Whereupon the party forthwith posted to London, and with all speed returned to Civil again with more ample and large letters testimonials and certificates, according to their request, and exhibited them to the Court.  
Notwithstanding, the inquisitors still shifted him off, excusing themselves by lack of leisure, and for that they were occupied in greater and more weighty affairs, and with such answers delayed him other four months after.  
At the last, when the party had wellnigh spent all his money, 
The vile proceding●● of the Inquisitors of Spain.  and therefore sued the more earnestly for his dispatch, they referred the matter wholly to the Bishop. Of whom, when he repaired unto him, he had this answer that for himself he knew what he had to do: howbeit he was but one man, and the determination of the matter appertained unto the other Commissioners as well as unto him: and thus by posting & passing it from one to an other, the party could obtain no end of his suit. Yet for his importunity sake, they were resolved to dispatch him, it was on this sort: One of the inquisitors called Gasco a man very well experienced in these practices, willed the party to resort unto him after dinner.  
The fellow being glad to hear these news, and supposing that his goods should be restored unto him, and that he was called in for that purpose to talk with the other that was in prison, to confer with him about their accounts, the rather through a little misunderstanding, hearing the Inquisitor cast out a word, that it should be needful for him to talk with the prisoner, and being thereupon more than half persuaded, that at the length they meant good faith, did so, and repaired thither about the evening. Immediately upon his coming, the jailer was forthwith charged with him, to shut him up close in such a certain prison, where they appointed him.  
The party hoping at the first that he had been called for about some other matter, 
john Fronton imprisoned by the Spanish Inquisitors for ask his own goods.  and seeing himself contrary to his expectation, cast into a dark dungeon, perceived at the length that the world went with him far otherwise than he supposed if would have done.  
But within two or three days after, he was brought forth into the Court, where he began to demand his goods: 
Anno 1558.  and because it was a devise that well served their turn without any more circumstance they bade him say his ave Maria. 
I●hn Fronton judged 〈◊〉 an heretic for not reading to ave Maria, 〈◊〉 than 〈◊〉 Scripture hath. 〈…〉 the 〈◊〉 Merchant 〈…〉 of his goods.  The party began & said it after this manner ave Maria gratia plena Dominus te cum, benedicta tu in mulieribus & benedictus fructus ventris tui jesus. Amen.  
The same was written word by word as he spoke it: and without any more talk of claiming his goods because it was bootless, they command him to prison again, and enter an action against him as an heretic, for as much as he did not say his ave Maria after the romish fashion, but ended it very suspiciously, for he should have added moreover: Sancta Maria matter Dei ora pro nobis pecca toribus, by abbreviating whereof, it was evident enough (said they) that he did not allow the mediation of saints.  
Thus they picked a quarrel to detain him in prison a longer season, and afterwards brought him forth into their stage disguised after their manner: where sentence was given that he should lose all the goods which he sued for, though they were not his own, and besides this suffer a years imprisonment.   

¶ The martyrdom of an other Englishman in Spain.  

another ●●●lishe 〈◊〉 burnt 〈◊〉 Spain. 〈◊〉 afore 〈◊〉 907.  AT what time this blessed Martyr of Christ suffered, which was the year of our Lord .1560. December. 22. there suffered also an other Englishman, with other xiii. one of them being a Nun, an other a Friar, both constant in the Lord. Of which xiii. read before, pag. 934.   

* john Baker and Willam Burgate Martyrs.  

〈◊〉 Baker 〈◊〉 ●urgate 〈…〉 in 〈◊〉.  IOhn Baker and William Burgate, both Englishmen in Cales, in the country of Spain, were apprehended and in the City of Seville burned the second day of November.   

¶ Mark Burges and William Hoker Martyrs.  

Mark Burges burnt in Lushborne.  Mark Burges an Englishman, Master of an English ship called the Minion, was burned in Lushborn a city in Portugal. an. 1560.  
William Hoker a young man, about the age of xvi. years, 
 being an Englishman, was stoned to death of certain young men there in the City of Seville, for the confession of his faith. an. 1560.  
But of these and such other acts and matters passed in Spain, because they fell not within the compass of Q. mary's reign, but since her time, an other place shall serve hereafter (the Lord willing) to entreat more at large of the same, when we come to the years and reign of the Queen that now is, where we have more conveniently to infer not only of these matters of the Martyrs (whereof somewhat also hath been touched before, pag. 907. but also of the whole Inquisition of Spain, and Plackarde of Flanders, with the tragical tumults & troubles happening within the last memory of these our latter days, according as it shall please the mercy of the Lord to enable our endeavour with grace and space to the accomplishment thereof.   

¶ A chapter or treatise concerning such as were scourged and whipped by the Papists in the true cause of Christ's Gospel  

 ANd thus through the merciful assistance and favourable aid of Christ our Saviour, thou hast as in a general Register (good Reader) the story collected, if not of all, yet of the most part, or at least, not many I trust omitted of such good Saints and Martyrs as have lost their lives, and given their blood, or died in prison for the testimony of Christ's true doctrine and sacraments, 
 from the time of the cruel Statute first given out by king Henry the 4. Ex officio, pag. 523. unto this present time, & especially under the reign of Queen Mary.  
Now after this bloody slaughter of GOD'S good saints and seruau●tes thus ended and discoursed, let us proceed (by the good pleasure of the Lord) somewhat like wise to entreat of such as for the same cause of religion have been, although not put to death, yet whipped and scourged by the adversaries of God's word, first beginning with Richard Wilmot and Thomas Farefaxe, who about the time of Anne Aschue, were pitifully rend & tormented with scourges and stripes for their faithful standing to christ, and to his truth, as by the story and examination both of the said Rich. Wilmot, and of Thomas Farefaxe now following, may appear.  

The scourging of Richard Wilmot, and Thomas Fayrefaxe.  
AFter the first recantation of Doct. Crome for his Sermon which he made the fift Sunday in Lent at Saint Thomas Acons, being the mercer's Chapel, 
The scourging of Richard Wilmot and Tho. Fayrefaxe.  his Sermon was on the Epistle of the same day, written in the x. chap. to the hebrews, wherein he proved very learnedly by the same place of Scripture and others, that Christ was the only and sufficient Sacrifice unto God the Father, 
D. Crome● Sermon.  for the sins of the whole world, and that there was no more sacrifice to be offered for sin by the Priests, for as much as Christ had offered his body on the Cross, and shed his blood for the sins of the people, & that once for all. For the which Sermon he was apprehended of Boner & brought before Stephen Gardyner & other of the Counsel, where he promised to recant his Doctrine at Paul's Cross, the second Sunday after Easter. And accordingly, he was there & Preached, Boner with all his Doctors sitting before him but he so Preached and handled his matter, 
D Crumbs recantation.  that he rather verified his former saying, than denied any part of that which he before had Preached. For the which the Protestants praised God, and heartily rejoiced.  
But Bishop Boner with his Champions, were not therewith pleased, but yet notwithstanding they had him home with them, & so handled him amongst the wolvish generation. that they made him come to the Cross again the next Sunday.  
And because the Magistrates should now hear him, & be witnesses of this recantation which was most blasphemous, 
D. Crome caused to recant the second tyme.  to deny Christ's sacrifice to be sufficient for penitent sinners, & to say that the sacrifice of the Mass was good godly, and a holy sacrifice, propitiatory and available both for the quick and the dead: Because (I say) that they would have the nobles to hear this blasphemous doctrine, the viperous generation procured all the chief of the Counsel to be there present.  
Now to come to our matter at this time, the same week, between his first Sermon and the last, 
Richard Wilmot Prentice in Bow lane.  and while Doct. Crome was in durance, one Rich. Wilmot being Prentice in Bow lane, being of the age of eighteen years, and sitting at his work in his masters shop the Tuesday, in the month of july, One jews a Welshman, being one of the Guard, came into the shop, having things to do for himself.  
One asked him what news at the Court, and he answered that the old heretic D. Crome had recanted now in deed, before the Counsel, 
Lewes' one of the Guard, a Welshman a Popish persecutor.  and that he should on Sunday next be at Paul's Cross again and there declare it.  
Then Wilmot sitting at his masters work, & hearing him speak these words and rejoicing in the same began to speak unto him, 
Wilmot defendeth D. Crome● Sermon.  saying that he was sorry to hear these news. For (said he) if Crome should say otherwise then he hath said, then is it contrary to the truth of God's word, and contrary to his own conscience, which shall before God accuse him.  jews 
answered and said that he had Preached & taught heresy, and therefore it was meet that he should in such a place revoke it.  Wilmot 
told him that he would not so say, neither did he hear him Preach any doctrine contrary to God's word written, but that he proved his doctrine, and that sufficiently by the Scriptures.  jews 
then asked him how he knew that.  Wilmot 
Answered by the Scripture of God, wherein he shall find GOD'S will and pleasure, what he willeth all men to do and what not to do: and also by them he should prove and try all doctrines, and the false doctrine from the true.  jews 
said: it was never merry since the Bible was in English: and that he was doth an heretic and a traitor that caused it to be translated into English (meaning Cromwell) and therefore was rewarded according to his deserts. 
The Lord Cromwell wrongfully accused.   Wilmot 
answered again: what his deserts and offences were to his Prince, a great many do not know, neyneyther doth it force whether they do or no: once he was sure that he lost his life for offending his Prince, and the law did put it in execution: Adding moreover concerning that man, that he thought it pleased GOD to raise him up from a low estate, and to place him in high authority, partly unto this, that he should do that as all the Bishops in the Realm yet never did, in restoring again God's holy word, which being hid long before from the people in a strange tongue, & now coming abroad amongst us, will bring our Bishops & Priests, said he, 
The doings of the Lord Cromwell defended.  in less estimation among the people.  jews 
asked why so?  Wilmot 
said: because their doctrine and living was not according to his word.  

The common reason of the Papists, why the Scriptures s●ould not be in English.  Then said jews: I never heard but that all men should learn of the Bishops and Priests, because they are learned men, and have been brought up in learning all the days of their lives. Wherefore they must needs know the truth, and our fathers did believe their doctrine and learning, and I think they did well: for the world was far better then, than it is now.  
Wilmot answered: I will not say so: For we must not believe them because they are Bishops, neither because they are learned, neither because our forefathers did follow their doctrine. For I have read in God's book how that Byshoqpes and learned men have taught the people false doctrine, and likewise the Priests from time to time and in deed those people our forefathers believed as they taught: and as they did think, so did the people think. But for all this, 
God's truth goeth not always by title & fame of great learning.  Christ calleth them false Prophets, thieves and murderers, blind leaders of the blind, willing the people to take heed of them, lest they should both fall into the ditch.  
Moreover, we read that the bishops, Priests, and learned men have been commonly resisters of the truth, from time to time, and have always persecuted the Prophets in the old law, as their successors did persecute our Saviour Christ and his Disciples in the new law. 
Learned men how far they are to be credited.  We must take heed therefore, that we credit them no further than God will have us, neither to follow them nor our forefathers, otherwise than he commandeth us. For almighty God hath given to all people, as well to kings and Princes, as bishops, Priests, learned and unlearned men, a commandment and law, unto the which he willeth all men to be obedient. Therefore if any Bishop or Priest, preach or teach, or Prince or Magistrate command any thing contrary to his commandment, we must take heed how we obey them. For it is better for us to obey God then man.  
Marry sir, quoth jews, you are a holy doctor in deed. By God's blood if you were my man, I would set you about your business a little better, and not to look upon books: and so would your Master if he were wise. And with that in came his master and young man with him, which was servant with M. Daubny in Watling street.  
His master asked what the matter was.  
jews said that he had a knavish boy here to his servant, 
Wilmot complained of to his Master.  and how that if he were his, he would rather hang him, then keep him in his house.  
Then his Master, being somewhat moved, asked his fellows what the matter was.  
They said: they began to talk about Doct. Crome.  
Then his Master asked him what he had said, swearing a great oath, that he would make him to tell him.  
He said that he trusted he had said nothing, whereby either he or M. jews may justly be offended. I pray you (quoth Wilmot) ask him what I said.  
Marry sir (said jews) this he said, that Doct. Crome did preach and teach nothing but the truth, and how that if he recant on Sunday next, he would be sorry to hear it, & that if he do, he is made to do it against his conscience. And more he saith, that we must not follow our Bishop's doctrine and preaching: For saith he, they be hinderers of God's word, and persecutors of that: and how Cromwell did more good (that traitor) in setting forth the Bible, than all our Bishops have done these hundredth years: thus reporting the matter worse than he had said.  
Then said Wilmot, that in many things he made his tale worse than it was. His Master hearing of this was in a great fury, and rated him, saying: that either he would be hanged or burned, swearing that he would take away all his books and burn them.  

M. Daubnies' servant, called Thomas Fayrefaxe, taketh Wilmots part. Wilmot and Thomas Fayrefaxe sent for to the Lord Mayor.  The young man (Master Dawbnies servant) standing by, hearing this, began to speak on his part unto jews: and his talk confirmed all the sayings of other to be true.  
This young man was learned: his name was Tho. Fayrefaxe. jews hearing this young man's talk, as well as the others, went his way in a rage unto the Court.  
On the morrow they heard news, so that the said Wilmot and Tho. Fayrefaxe were sent for, to come to the Lord Maior. The messenger was M. Smart, Sword-bearer of London. They came before dinner to the Mayor house, and were commanded to sit down at dinner in the Hall, and when the dinner was done they were both called into a Parlour, where the Mayor and Sir Roger Cholmley was, who examined them severally, 
Rich. Wilmot and Thomas Fayrefaxe examined before the Lord Mayor and M. Cholmley.  that one not hearing the other.  
The effect of their talk with them was this, Sir Roger Cholmley said unto the foresaid Wilmot, that my Lord Mayor and he had received a commandment from the Counsel, to send for him and his companion, and to examine them of certain things, which were laid unto their charge.  
Then said Master Cholmley to him: Sirrah, what Countryman art thou? He answered that he was born in Cambridgeshyre, and in such a town. Then he asked him how long he had been in the City. He told him.  
Then he asked what learning he had. He said: little learning, and small knowledge. Then (deridingly) he asked how long he had known Doct. Crome, he said: but a while about two years. He said that he was a lying boy, and said that he the said Wilmot was his son.  
The other said unto him, that was unlike, for that he never see his mother nor she him, Cholmley said he lied, Wilmot said he could prove it to be true. Then he asked him how he liked his sermon that he made at S. Thomas of Acres Chappel in Lent. He said that in deed he heard him not. He said yes, and the other nay. Then says he, what say you to his sermon made at the Cross the ●ast day, heard you not that?  Wilmot. 
Yes, and in that sermon he deceived a great number of people.  Cholmley. 
How so?  Wilmot. 
For that they looked that he should have recanted his doctrine that he taught before, and did not, but rather confirmed it.  Cholmley. 
Yea Sir, but how say you now to him? for he hath recanted before the counsel: and hath promised on Sunday next to be at the cross again, how think ye in that?  Wilmot. 
If he so did, I am the more sorry for to hear it: and said he thought he did it for fear and safeguard of his life.  Cholmley. 
But what say you? was his first sermon heresy or not?  Wilmot. 
No, I suppose it was no heresy. For if it were S. Paul's Epistle to the Hebrews was heresy, 
S. Paul's doctrine made heresy with the Papists.  & Paul an heretic that preached such doctrine, but God forbid that any Christian man should so think of the holy Apostle: neither do I so think.  Cholmley. 
Why how knowest thou that saint Paul wrote those things that are in English now, to be true, whereas Paul never wrote english nor latin?  Wilmot. 
I am certified that learned men of God, that did seek to advance his word, did translate the same out of the Grecke and Hebrew, into Latin and english, and that they durst not to presume to alter the sense of the scripture of God, and last will and testament of Christ jesus.  
Then the Lord Mayor being in a great fury, asked him what he had to do to read such books, and said that it was pity that his master did suffer him so to do, and that he was not set better to work: and in fine said unto him: that he had spoken evil of my Lord of Winchester & Boner, those reverend & learned fathers & councillors of this Realm, for the which his fact he saw no other but he must suffer, as due to the same. And M. Cholmley said: yea my Lord, there are such a sort of heretics & traitorly knaves taken now in Essex by my Lord Rich, that it is to wonderful to hear. They shall be sent to the bishop shortly, and shall be hanged and burned all.  Wilmot. 
I am sorry to hear that of my Lord Rich, for that he was my godfather, and gave me my name at my Baptism.  Cholmley 
asked him when he spoke with him.  
He said not these xii. years.  Cholmley. 
If he knew that he were such a one, he would do the like by him, and in so doing he should do God great service.  Wilmot. 
I have read the same saying in the Gospel, that Christ said to his Disciples: The time shall come (saith he) that whosoever killeth you, shall think that he shall do God high service.  
Well sir, said Cholmley, because ye are so full of your Scripture, and so well learned, we consider you lack a quiet place to study in. Therefore you shall go to a place where you shall be most quiet, and I would wish you to study how you will answer to the Counsel of those things which they have to charge you with, for else it is like to cost you your best joint. I know my lord of Win. will handle you well enough when he heareth thus much. Then was the Officer called in, to have him to the Counter in the Poultry, and the other to the other Counter, 
Wilmot & Fayrefaxe committed to prison  not one of them to see an other: and thus remained they viii. days In the which time their Masters made a great labour unto the Lord Mayor, and to sir Roger Cholmley, to know their offences, and that they might be delivered.  

Suit made b● the company of Drapers for Richard Wilmot and Thomas Fayrefaxe.  At length they procured the Wardens of the company of Drapers to labour with them in their suit to the Mayor. The Mayor went with them to the Counsel: but at that time they could find no grace at Winchester's hand & Sir Anthony Brownes, but that they had deserved death and that they should have the law.  
At length through entreatance, he granted them thus much favour, that they should not die as they had deserved, but should be tied to a carts tail, and be whipped three market days through the City. Thus they came home that day, and went an other day, and the Mayor & the Wardens of the company kneeled before them to have this open punishment released, for asmuch as they were servants of so worshipful a company, and that they might be punished in their own hall before the Wardens and certain of the company. At length it was granted with condition, as some said as shallbe hereafter declared.  
Then were they sent before the Masters the next day to the hall, both their masters being also present, & there were laid to their charges, the heinous offences by them committed, 
M. Brook Ma●ster of t●e compa●● of Drapers.  how they were both heretics and traitors, and have deserved death for the same, and this was declared with a long process by the Master of the company, whose name was M. Brooke, declaring what great labour and suit the Mayor & the Wardens had made for them, to save them from death, which they (as he said) had deserved, & from open shame, which they should have had, being judged by the Counsel to have been whipped three days through the city at a carts tail, and from these two dangers had they laboured to deliver them, but not without great suit and also charge. For, saith he, the company hath promised unto the Counsel for this their mercy and favour showed towards them, being of such a worshipful company, a C. pounds, notwithstanding we must see them punished in our Hall within ourselves for those their offences. After these and many other words, he commanded them to address themselves to receive their punishment.  
Then were they put asunder, and stripped from the waist upward one after an other, 
●●ch. Wil●●t and ●●●mas ●●●refaxe ●●●urged in Draper's 〈◊〉.  and had into the hall, and in the midst of the hall, where they use to make their fire there was a great ring of Iron, to the which there was a rope tied fast, and one of their feet thereto fast tied.  
Then came two men down, disguised in Mommers' apparel, with visors on their faces, and they beat them with great rods until the blood did follow in their bodies. As concerning this Wilmot, he could not lie in his bead 6. nights after, for Brook played the tyrant with them. So it was, that with the beating and the flight, and fear they were never in health since, 
 as the said Wilmot with his own mouth hath credibly ascertained us, and we can no less but testify the same.  
Thus have we briefly rehearsed this little tragedy, wherein ye may note the malice of the enemies at all times to those which profess Christ, and take his part, of what estate or degree so ever they be, according to the Apostles saying, It is given unto you not only to believe, but also to suffer with him. To whom be honour and glory. Amen.  
Next after these two above specified, followeth the beating of one Thomas green, who in the time of Queen Mary, was caused likewise to be scourged and beaten by Doctor Story. What the cause was, here followeth in story and examination to be seen, which he penned with his own hand, as the thing itself will declare to the reader. The copy and words of the same as he wrote them, here follow. Wherein as thou mayst note (gentle reader) the simplicity of the one, so I pray thee, mark the cruelty of the other part.   

The scourging of Thomas Greene.  
IN the reign of Queen Mary, I Thomas green being brought before D. Story, 
The scour●●●● of ●●●mas Gr●ene. The Master promoteth the ser●●●nt.  by my M. whose name is john Wayland a Printer, for a book called Antichrist, the which had been distributed to certain honest men he asked me where I had the book, and said I was a traitor. I told him I had the book of a Frenchman. Then he asked me more questions, but I told him I would tell him no more, nor could not. Then he said: it was no heresy but treason, and that I should be hanged, drawn, & quartered, and so he called for Cluny the keeper of the Lollardes tower, and bade him set me fast in the stocks.  

Thomas green put in the stocks.  I was not in the Lollardes' tower two hours, but Clavy came and took me out, and carried me to the Coal-house, and there I found a frenchman lying in the stocks, and he took him out, and put on my right leg a bolt & a fetter, & on my left hand an other, and so he set me cross fettered in the stocks, and took the Frenchman away with him, and there I lay a day and a night. On the morrow after, he came and said: let us shift your hand and leg, because you shall not be lame: and he made as though he pitied me, and said, tell me the truth, and I will be your friend.  
And I said, I had told the truth and would tell no other. Then he put no more but my leg in the stocks, & so went his way, and there I remained 6. days, & could come to no answer.  
Then Doctor Story sent for me, and asked whether I would tell him I truth, where I had the book. 
Thomas green examined before Doctor Story.  I said I had told him, of a frenchman, he asked me where I came acquainted with the Frenchman, & where he dwelled &, where he delivered me the book. I said, I came acquainted with him in Newgate, I coming to my friends which were put in for God's word and truths sake, and the Frenchman coming to his friends also: there we did talk together and became acquainted one with an other, and did eat and drink together there with our friends in the fear of God.  
Then Story scoffed at me and said: then there was brother in Christ, and brother in Christ, 
D. Story scoffery at Christ's servants.  and reviled me & called me an heretic, and asked me if I had the book of him in Newgate. I said no, and I told him, as I went on my business in the street I met him, and he asked me how I did, and I him also: so falling in communication he showed me that book, and I desired him that he would let me have it.  
In this examination Story said, it was a great book and asked me whether I bought it, or had it given me. I told him I bought it. Then said he, I was a thief, and had stolen my masters money. And I said, a little money served, for I gave him but four pence, but I promised him at our next meeting, I would give twelve pence more. And he said: that was boldly done, for such a book as spoke both treason and heresy.  
Then Story required me to bring him two sureties, & watch for him that I had the book of, and I should have no harm. I made him answer, I would bring no sureties, nor I could not tell where to find them. Then said he: this is but a lie, and so called for Cluny, and bade him lay me fast in the coalhouse, saying, he would make me tell an other tale at my next coming: and so I lay in the stocks day and night, but only when I eat my meat, & there remained x. days before I was called for again.  
Then Doctor Story sent for me again, and asked if I would yet tell him the truth. I said, 
another examination of Tho. green before D. Story.  I could tell him no other truth than I had, nor would. And while I was there standing, there were two brought, which I took to be prisoners.  
Then mistress Story fell in a rage, and swore a great oath, 
Mistress Story showeth her charitable hart.  that it were a good deed to put a hundred or two of these heretic knaves in a house, & I myself (saith she) would set it on fire. So I was committed to prison again, where I remained 14. days and came to no answer.  
Then Story sent for me again, and called me into the garden, and there I found with him my Lord of Windsor's chaplain, and two Gentlemen more, 
green again examined before Doctor Story.  and he told them all what they had said and done. They said, the book was a wondrous evil book, and had both treason and heresy in it. Then they asked me what I said by the book. And I said: I know no evil by it.  
At which words Story chafed, and said he would hang me up by the hands with a rope, and said also he would cut out my tongue, & mine ears also from mine head. After this they alleged two or three things unto me out of the book. And I answered, I had not read the book through out, and therefore I could give no judgement of the book.  
Then my Lord of Windsores chaplain and the other two Gentlemen took me aside, and entreated me very gently, saying: tell us where you had the book, and of whom: wde will save you harmless. I made them answer, I had told all that I could to Doct. Story, & began to tell it them again: but they said, they knew that already: so they left that talk and went again to Story with me.  
Then Story burdened me with my faith▪ and said I was an heretic. 
green xamined of his belief.  Whereupon the chaplain asked me how I did believe. Then I began to rehearse the articles of my belief, but he bade me let that alone. Then he asked me how I believed in Christ. I made him answer that I believed in Christ which died and rose again the third day, and sitteth on the right hand of God the father.  
Whereupon Story asked me mockingly, what is the right hand of God? I made him answer, 
D. Stories blasphemous scoffing in matter● of our faith.  I thought it was his glory. Then said he, so they say all. And he asked me when he would ●e weary of sitting there. Then inferred my Lord of Windsor's chaplain, ask me what I said by the mass. I said: I never knew what it was, nor what it meant, for I understood it not, because I never learned any Latin, and since the time that I had any knowledge, I had been brought up in nothing but in reading of English, and with such men as have taught the same: with many more questions, which I cannot rehearse.  
Moreover, he asked me if there were not the very body of Christ, 
The Mass.  flesh, blood and bone in the Mass, after the Priest had consecrated it. And I made him answer: as for the Mass I cannot understand it, but in the new Testament I read, that as the Apostles stood looking after the Lord when he ascended up into heaven, an Angel said to them: Even as you see him ascend up, so shall he come again. And I told them an other sentence: where Christ saith: The poor shall you have always with you, but me shall you not have always.  
Then M. Chaplain put to me many questions more to the which I could make him no answer. Among all other, he brought chrysostom and S. Jerome for his purpose. To whom I answered, that I neither minded nor was able to answer their Doctors, neither knew whether they alleged them right, or no: but to that which is written in the new Testament I would answer. Here they laughed me to scorn and called me fool, & said they would reason no more with me.  
Then Doctor Story called for Cluny, and bade him take me away, 
green sent again to the coalhouse.  and set me fast, and let no man speak with me. So was I sent to the coalhouse: where I had not been a week, but there came in xiiii. prisoners: but I was kept still alone without company, in a prison called the Salthouse, having upon my leg a bolt and a fetter, and my hands manacled together with irons, 
The straight handling of Green in prison.  and there continued x. days, having nothing to lie on, but bare stones or a board.  
On a time whiles I lay there in prison, the Bishop of London coming down a pair of stairs on the backside untrust, in his hose and doublet, looked in at the grate, and asked wherefore I was put in, and who put me in.  
I made him answer, that I was put in for a book called Antichrist, 
Talk between Thomas green and B. Boner.  by Doctor Story And he said: you are not ashamed to declare wherefore you were put in, and said it was a very wicked book, and bade me confess the truth to Story. I said, I had told the truth to him already, & desired him to be good unto me, and help me out of prison, for they had kept me there long. And he said, he could not meddle with it: Story hath begun it: and he must end it.  

Two prisoners brought to B. Boners Salthouse.  Then I was removed out of the Salthouse to give place to two women, and carried to the Lollardes' Tower and put in the stocks: and there I found two prisoners, one called Lion, a Frenchman, and an other with him: and so I was kept in the stocks more than a month both day and night, and no man to come to me, or to speak with me, but only my keeper which brought me meat.  
Thus we three being together, Lion the Frenchman song a Psalm in the French tongue, and we sang with him, so that we were heard down into the street, and the keeper coming up in a great rage, 
Cruelty showed upon prisoners for singing Psalms.  swore that he would put us all in the stocks, and so took the Frenchman and commanded him to kneel down upon his knees, and put both his hands in the flocks, where he remained all that night till the next day  
After this I being in the Lollardes' Tower 7. days, at my last being with Story he swore a great oath that he would rack me, 
Thomas green brought before D. Story and the Commissioners.  and make me tell the truth. Then Story sending for me, commanded me for to be brought to Walbroke, where he & the Commissioners dined: and by the way my keeper told me that I should go to the Tower & be racked. So when they had dined, Story called for me in, and so there I stood before them, & some said I was worthy to be hanged for having such heretical books. After I had stayed a little while before them, Story called for the keeper, and commanded him to carry me to the Lollards Tower again, and said: I have other matters of the Queens to do with the Commissioners: 
This woman was one young's wife.  but I will find an other time for him. Whilst I lay yet in the Lollardes' Tower, the woman which brought the books over, being taken, and her books, was put in the Clinke in Southwark by Hussy, one of the Arches: and I Tho. green testify before God, now that I neither descried the man nor the woman, the which I had the books of.  
Then I lying in the Lollardes' Tower, being sent for before M. Hussy, 
Thomas green examined before M. Hussey.  he required of me, wherefore I was put into the Lollardes' Tower, and by whom. To whom I made answer, that I was put there by Doctor Story for a book called Antichrist. Then he made as though he would be my friend, and said he knew my friends, and my father and mother, and bade me tell him of whom I had the book, and said: come on, tell me the truth, I told him as I had told Doctor Story before.  
Then he was very angry and said: I love thee well & therefore I sent for thee, and looked for a further truth: but I would tell him no other: whereupon he sent me again to the Lollards Tower. At my going away he called me back again, and said that Dixon gave me the books being an old man, dwelling in Birchin lane: and I said he knew the matter better than I. So he sent me away to the Lollardes' Tower, where I remained seven. days & more.  
Then M. Hussy sent for me again and required of me to tell him the truth. I told him I could tell him no other truth than I had told Doctor Story before.  
Then he began to tell me of Dixon of whom I had the books, the which had made the matter manifest afore: 
Dixon in B●●chin Lane.  and he told me of all things touching Dixon and the books more than I could myself, in so much that he told me how many I had, and that he had a sack full of the books in his house, and knew where the woman lay, better than I myself. Then I saw the matter so open and manifest before my face, that it profited not me to stand in the matter. He asked me where I had done the books, and I told him I had but one, & that Doct. Story had. He said I lied, for I had three at one time, & he required we to tell him of one.  
Then I told him of one that john Beane had of me being prentice with Master Tottle. 
john Bean● Prentice with M. Tottle.  So he promised me before and after, and as he should be saved before God, that he should have no harm. And I kneeling down upon my knees, desired him to take my blood, and not to hurt the young man. Then said he: because you have been so stubborn, the matter being made manifest by other and not by you, being so long in prison, tell me if you will stand to my judgement. I said yea, take my blood, and hurt not the young man.  
Then he made me answer, I should be whipped like a thief and a vagabond: and so I thanked him, 
Thomas green adjudged to be whipped. Thomas green brought to the Grey Friars.  and went my way with my keeper to the Lollardes' tower: where I remained two or three days, and so was brought by the keeper Cluny, by the commandment of the Commissioners, to Christ's hospital, sometime the Grey Friars: and accordingly had there for the time the correction of thieves and vagabonds, and so was delivered to Trinian the Porter, and put into a stinking dungeon.  
Then after a few days I finding friendship▪ was let out of the dungeon, and lay in a bed in the night, & walked in a yard by the dungeon in the day time, and so remained prisoner a month and more.  
Where at length Doctor Story came and two Gentlemen with him, and called for me, 
Thomas green again appeareth before D. Story and two gentlem●n.  and so I was brought into a counting house before them. Then he said to the gentlemen: here cometh this heretic, of whom I had the book called Antichrist, and began to tell them how many times I had been before him, and said: I have entreated him very gently, and he would never tell me the truth till that it was found out by other. Then said he: it were a good deed to cut out thy tongue and thy ears of thy head, to make thee an example to all other heretic knaves. And the gentlemen said: nay that were pity. Then he asked if that I would not become an honest man: & I said yes, for I have offended God many ways. Whereupon he burdened me with my faith. I told him I had made him answer of my faith before my Lord Windsor's chaplain, as much as I could.  
So in the end he commanded me to be stripped he standing by me, and called for two of the Beadels and the whips to whip me: 
The scourging of Tho. green before Doct. Story.  and the two Beadels came with a cord, and bound my hands together, and the one end of the cord to a stone pillar. Then one of my friends, called Nicholas Priestman, hearing them call for whips, hurled in a bundle of rods, which seemed something to pacify the mind of his cruelty: and so they scourged me with rods. But as they were whipping of me, Story asked me if I would go unto my Master again, and I said nay. And he said: I perceive now he will be worse than ever he was before: but let me alone (quoth he): I will find him out if he be in England. And so with many other things which I cannot rehearse, when they had done whipping of me, they bade me pay my fees and go my ways.  
¶ Doctor Story commanded that he should have an hundred stripes, but the Gentlemen so entreated: that he had not so many, Story saying: if I might have my will, I would surely cut out his tongue.  
Of the scourging of M. Bartlet green, also of john mills, & of Thomas Hinshaw, ye heard before. In like manner was ordered Ste. Cotton, burned before at Brainford, who testifieth himself to be twice beaten by Boner, in a letter of his written to his brother, as by the same here following for the more evidence may appear.   

The Copy of Steven Cottons letter, written to his brother, declaring how he was beaten of Bishop Boner. 
〈…〉 his brother.   
BRother, in the name of the Lord jesus I commend me unto you, and I do heartily thank you for your godly exhortation and counsel in your last letter declared to me. And albeit I do perceive by your letter, you are informed, that as we are divers persons in number, so we are of contrary sects, conditions, and opinions, contrary to that good opinion you had of us at your last being with us in Newgate: be you most assured good brother in the Lord jesus, we are all of one mind, one faith, one assured hope in the Lord jesus, whom I trust we altogether with one spirit, one brotherly love, do daily call upon for mercy & forgiveness of our sins, with earnest repentance of our former lives, and by whose precious bloodshedding we trust to be saved only, and by no other means. Wherefore good brother, in the name of the Lord, seeing these impudent people, whose minds are altogether bend to wickedness, envy, uncharitableness, evil speaking, do go about to slander us with untruth, believe them not, neither let their wicked sayings once enter into your mind. And I trust one day to see you again, although now I am in God's prison, which is a joyful school to them that love their Lord God, and to me being a simple scholar most joyful of all.  
Good brother, once again I do in the name of our Lord jesus, exhort you to pray for me, that I may fight strongly in the lords battle, to be a good souldioure to my Captain jesus Christ our Lord, and desire my sister also to do the same: and do not ye mourn or lament for me, but be ye glad and joyful of this my trouble: For I trust to be loosed out of this dungeon shortly, and to go to everlasting joy, which never shall have end. I heard how ye were with the Commissioners. I pray you sue no more for me, good brother. But one thing I shall desire you, to be at my departing out of this life, that you may bear witness with me that I shall die, I trust in God, a true Christian, and (I hope) all my companions in the Lord our God: and therefore believe not these evil disposed people, who are the authors of all untruths.  
I pray you provide me a long shirt against the day of our deliverance: for the shirt you gave me last, I have given to one of my companions who had more need than I: And as for the money and meat you sent us, the Bishop's servants delivered none to us, neither he whom you had so great trust in. Brother, there is none of them to trust to: for qualis Magister talis servus. I have been twice beaten and threatened to be beaten again by the bishop himself. 
Stephen Cotton twice beat●n by Bishop Boner.  I suppose we shall go into the Country to Fulham, to the bishop's house, and there be arraigned. I would have you to hearken as much as you can. For when we shall go, it shall be suddenly done. Thus far ye well, from the coalhouse, this present friday.  
Your brother, Steven Cotton.   

The scourging of james Harris.  
IN this society of the scourged professors of Christ, was also one james Harris of Billerica in Essex, a stripling of the age of 17. years: who being apprehended and sent up to Boner in the company of Margaret Ellis, 
james Har●●● scourged.  by Sir john Mordant Knight, and Edmund Tyrel justices of peace (as appeareth by their own letters before mentioned, pag. 2020.) was by Boner divers times straightly examined. In the which examinations he was charged not to have come to his parish church by the space of one year or more. 
●eade before pag. 1804.  Whereunto he granted, confessing therewithal, that once for fear he had been at the Church, and there had received the Popish sacrament of the aultare, for the which he was heartily sorry, detesting the same with all his hart.  
After this and such like answers. Boner (the better to try him,) persuaded him to go to shrift. The lad somewhat to fulfil his request, 
james Harris repenteth his coming to the Popish Church. The cause of james Harris scourging.  consented to go, & did. But when he came to the Priest, he stood still and said nothing. Why quoth the Priest, sayest thou nothing? what should I say, said Harris? Thou must confess thy sins, said the priest. My sins (saith he) be so many, that they cannot be numbered. With that the Priest told Boner what he had said, and he of his accustomed devotion, took the poor lad into his garden, and there with a rod gathered out of a Cherie tree, did most cruelly whip him.   

The scourging of Rob. William's a Smith.  
Over and beside these above mentioned, was one Roberte Williams, who being apprehended in the same company, was so tormented after the like manner with rods in his arbour: who there subscribing and yielding himself by promise to obey the laws, 
The scourging of Robert Williams.  after being let go, refused so to do: whereupon he was earnestly sought for, but could not be found, for that he kept himself close, and went not abroad but by stealth: & now in the mean time of this persecution, this Robert Williams departed this life, and so escaped the hands of his enemies. The Lord therefore be honoured for ever. Amen.  
¶ And for as much as I have begun to write of Boners scourging, by the occasion thereof cometh to mind to infer by the way, his beating of other boys and children, and drawing them naked through the nettles, in his journey rowing toward Fulham. The story although it touch no matter of Religion, yet because it toucheth some thing the nature and disposition of that man, and may refresh the Reader, wearied percase with other doleful stories, I thought not to omit.   

Boner causeth certain Boys to be beaten.  
BOner passing from London to Fulham by Barge, 
B. Boner causeth certain boys to be beaten.  having john mills and Thomas Hinshaw above mentioned with him, both prisoners for Religion, by the way as he went by water, was saying Evensong with Harpsfield his chaplain in the barge, and being about the middle of their devout orisons, they espied a sort of young boys swimming and washing themselves in the Thames over against Lambeth, or a little above: unto whom he went and gave very gentle language, and fair speech, 
Boners pitiful hart.  until he had let his man a land. That done, his men ran after the boys to get them, as the Bishop commanded them before, beating some with nettles, drawing some through bushes of nettles naked, and some they made leap into the Thames to save themselves, that it was marvel they were not drowned.  
Now as the children for fear did cry, and as this skirmishing was between them, immediately came a greater lad thither, to know what the matter ment that the boys made such a noise. Whom when the bishop espied, he asked him whether he would maintain them in their doings or no. Unto whom the young fellow made answer stoutly, yea. Then the B. commanded him to be taken also: but be ran away with speed, and there avoided the bishop's blessing. Now when the B. saw him to flee away, & an other man sitting upon a rail in the way where he ran, he willed him likewise to stop the boy: and because he would not, he commanded his men to fet that man to him also: but he hearing that, ran away as fast as he could, and by leaping over the ditch, escaped the bishop in like manner.  
Then the Bishop seeing the success of his battle to prove no better, cried to a couple of ferry boys to run and hold him that last ran away. And for that they said they could not (as in deed it was true) therefore he caused his men by and by to take and beat them. The boys hearing that, leapt into the water to save themselves: notwithstanding they were caught, and in the water by the bishops men were holden and beaten.  
Now, after the end of this great skirmish, the bishop's men returned to their master again into the barge, 
Boners▪ devout Orisons.  and he and Harpsfielde his chaplain went to their Evensong a fresh where they left, and so forsooth the rest of their service, as clean without malice, as an egg without meat. The Lord give him repentance (if it be his will) and grace to become a new man. Amen.   

The whipping of a beggar at Salisbury,  
Unto these above specified, is also to be added the miserable whipping of a certain poor starved silly beggar, who because he would not receive the sacrament at Easter in the town of Colingborow, 
A poor beggar whipped at Salisbury, for not receiving with the Papists at Easter.  was brought to Salisbury with bills and gleives to the Chancellor doctor Geffrey who cast him into the Dungeon, and after caused him miserably to be whipped of two catchpoles. The sight whereof made all godly hearts to rue it, to see such tyranny to be showed upon such a simple and silly wretch: for they which saw him have reported, that they never saw a more simple creature: But what pity can move the hearts of merciless Papists?  
Besides these above named, divers other also suffered the like scourgings and whippings in their bodies for the faithful standing in the truth. Of whom it may be said, as it is written of the holy Apostles in the Acts. Which departed from the counsel, 
Acts. 5.  rejoicing that they were counted worthy to suffer for the name of jesus.    

¶ An other treatise of such as being pursued in Queen Mary's time, were in great danger, & yet through the good providence of God, mercifully were preserved.  
ALthough the secret purpose of almighty God, which disposeth all things, suffered a great number of his faithful servants both men and women, and that of all ages and degrees, to fall into the enemy's hands, and to abide the brunt of this persecution, to be tried with rods, with whips, with racks, with fetters and famine, with burning of hands, 
A treatise of God's mercy and providence in preserving good men & women, in the time of this persecution.  with plucking of beards, with burning also both hand, beard, and body. etc.  
Yet notwithstanding some there were again, and that a great number, who miraculously by the merciful providence of God, against all man's expectation, in safety were delivered out of the fiery rage of this persecution, either by voydinge the Realm, or shifting of place, or the Lord so blinding the eyes of the persecutors, or disposing the opportunity of time, or working some such means or other for his servants, as not only aught to stir them up to perpetual thanks, but also may move all men both to behold and magnify the wondrous works of the almighty.  
About what time it began to be known that Queen Mary was sick, divers good men were in hold in divers quarters of the realm, some at Bury, some at Salisb. as john Hunt and Richard White, of whom we have storied before, and some at London, amongst whom was Wil. Living with his wife, and john Lithall, of whom something remaineth now compendiously to be touched.   

The trouble and deliverance of William Living with his wife, and of john Lithall, Ministers.  
ABout the time of the latter end of Queen Marie, she then being sick, 
The deliverance of W. Living, his wife and of john Lithall.  came one Cox a Promoter, to the house of William Living, about 6. of the clock, accompanied with one john Lance of the Graihound. They being not ready, they demanded for buttons, saying they should be as well paid for them, as ever was any: and he would come about 3. hours after again for them.  

Deane Constable, George Hancocke Beadle, persecutors.  In the mean while he had gotten the Constable called master Deane, and George Hancocke the Beadle of that Ward, and searching his books, found a book of Astronomy, called the work of joannes de sacro busto de sphaera, with figures, some round, some triangle, some quadrate: which book because it was gilted, seemed to him the chiefest book there, and that he carried open in the street, saying: I have found him at length. It is no marvel the Queen be sick, seeing there be such conjurers in privy corners: but now I trust he shall conjure no more, and so brought him and his wife from Shoe lane through Fleet street into Paul's Churchyard, with the Constable, the Beadle, and 2. other following them, till they were entered into Darbishires' house, who was bishop Boners Chancellor: And after the Constable and they had talked with Darbishire, he came forth and walked in his yard, saying these words.  Darbishire. 
What is your name?  Living. 
William Living.  Darb. 

Talk between Darbyshire and W Living, Priest.  What are you? a Priest?  Living. 
Yea.  Darb. 
Is this your wife that is come with you?  Living. 
That she is.  Darb. 
Where were you made Priest?  Living. 
At Obourne.  Darb. 
In what Bishops days?  Living. 
By the Bishop of Lincoln, that was king Henry's ghostly father in Cardinal Wolsy's time.  Darb. 
You are a schismatic and a traitor.  Living. 
I would be sorry that were true. I am certain I never was traitor, but always have taught obedience, according to the tenor of God's word: and when tumults and Schisms have been stirred, I have preached God's word, and suaged them, as in the time of king Edward.  Darb. 
What? you are a Schismatic. You be not in the unity of the catholic church: for you pray not as the church of Rome doth: You pray in English.  Living. 
We are certain we be in the true church.  Darb. 
There be that doubteth thereof, for so much as there is but one true Church.  
Well, you will learn against I talk with you again, to know the church of Rome, and to be a member thereof.  Living 
If the church of Rome be of that Church whereof Christ is the head, then am I a member thereof: for I know no other Church but that.  Darb. 
Well Cluny, take him with thee to the coalhouse.  
Then called he Cluny again, and spoke secretly to him, what I know not. 
Cluny playeth the thief.   
Then said Cluny: wilt thou not come: and so plucked me away violently, and brought me to his own house in Pater noster row, where he rob me of my purse, my girdle, and my Psalter, and a new Testament of Geneva, and then brought me to the coalhouse to put me in the stocks, saying: put in both your legs and your hands also: and except you fine with me, I will put a colour about your neck. What is the fine, quoth I? Forty shillings quoth he, I am never able to pay it, said I  
Then said he: you have friends that be able. 
Note the covetous dealing of these Papists.  I denied it: and so he put both my legs into the stocks till supper time, which was 6. of the clock, and then a cousin of my wives brought me meat, who seeing me so sit there, said: I will give you 40. pence and let him go at liberty: and he took her money, and presently let me forth in her sight, to eat my supper. And at 7. of the clock he put me into the stocks again, and so I remained till 2. of the clock the next day, and so he let me forth till night. This woman above mentioned, was Griffins first wife, a brother dwelling then in Aldermanberie, and yet alive in Chepeside.  
The thursday following at afternoon was I called to the Lollardes' tower, and there put in the stocks, 
W. Living laid in the Lollardes' tower.  having the favour to put my leg in that hole that Master john Philpots leg was in, and so lay all that night, no body coming to me, either with meat or drink.  
At 11. of the clock on the friday, Clunie came to me with meat, and let me forth, and about one of the clock he brought me to Darbishires' house, who drew forth a scroll of names, and asked me if I knew none of them, I said I know none of them, but Foster. And so I kneeled down upon my knees, and prayed him that he would not inquire thereof any farther. 
William Living delivered.  And with that came forth two godly women, which said: Master Darbishire, it is enough, and so became sureties for me, and paid to Clunie xv. s. for my fees, and bade me go with them.  
And thus much concerning William Living. After this came his wife to examination, whose answers to Darbishire the Chancellor, here likewise follow.  

The examination of julian Living, wife to William Living.  DArbishire. 
Ah syrha: I see by your gown you be one of the Sisters. 
Talk between Darbyshire & Liuinge● wife.   julian. 
I wear not my gown for Sisterhood, neither for nunnery, but to keep me warm.  Darb 
Nun? No I dare say you be none, Is that man your husband?  julian. 
Yea.  Darb. 
He is a Priest.  julian. 
No, he sayeth no Mass.  Darb. 
What then? He is a priest. How darest thou marry him.  
Then he showed me a roll of certain names of Citizens. To whom I answered, I knew none of them.  
Then said he: you shall be made to know them.  
Then said I: do no other but justice and right, for the day will come that you shall answer for it.  julian. 
Why woman, thinkest thou not that I have a soul.  julian. 
Yes, I know you have a soul: but whether it be to salvation or damnation, I can not tell.  Darb. 
Ho Cluny have her to the Lollardes' tower. 
livings wife commanded to the Lollards Tower.  And so he took me, and carried me to his house, where was one Dale a Promoter, which said to me: Alas good woman, wherefore be you here.  
What is that to you said I?  
You be not ashamed, quoth Dale, to tell wherefore you came hither. 
Dale a promoter.   
No quoth I, that I am not: for it is for Christ's Testament.  
Christ's Testament, quoth he? it is the devils Testament.  
Oh Lord, quoth I, God forbidden that any man should speak any such word.  
Well, well quoth he, you shall be ordered well enough. You care not for burning quoth he. By God's blood, there must be some other means found for you.  
What quoth I, will you find any worse than you have found?  
Well quoth he, you hope and you hope: but your hope shallbe a slope. For though the Queen fail, she that you hope for, shall never come at it: For there is my lord Cardinal's grace, and many more between her and it.  
Then quoth I: my hope is in none but God.  
Then said Clunye: Come with me: and so went I to the Lollards Tower. 
Mark the hope of the Papists.  On the next day Darbishire sent for me again, and inquired again of those Citizens that he inquired of before.  
I answered I knew them not.  
Where were you, quoth he, at the communion on sunday was fortnight?  
And I said, in no place.  
Then the Constable of S. Brides, being there, made suit for me.  
And Darbishyre demanded of him if he would be bound for me.  

The Constable of S. Bride's surety for julian Living.  He answered, yea. And so he was bound for my appearance betwixt that and Christmas.  
Then Darbishire said: you be Constable, and should give her good counsel.  
So do I quoth he. For I bid her go to Mass, and to say as you say. For by the Mass, if you say the Crow is white, I will say so too.  
And thus much concerning the examination of William Living and his wife, whom although thou seest here delivered through the request of women, 
Living and his wife delivered 〈◊〉 the death of Q. Mary.  his sureties, yet it was no doubt, but that the deadly sickness of Queen Marie abated and bridled then the cruelty of those Papists, which otherwise would never have let them go.    

The trouble and deliverance of john Lithall.  
AT the taking of William Living, it happened that certain of his Books were in the custody of one john Lithall, 
joh. Lithall brought to examination by john Auales.  which known, the Constable of the Ward of Southwark, with other of the Queen's servants, were sent to his house, who breaking open his doors and chests, took away not only the books of the said William Living, but also all his own books, writings, and bills of debts, which he never had again. All this while Lithall was not at home.  
The next saturday after, as he was returned, and known to be at home, john Auales and certain of the Queen's servants beset his house all the night, with such careful watch, that as he in the morning issued out of his doors, thinking to escape their hands, john Auales suddenly bursting out upon him, cried, stop the traitor, stop the traitor. Whereat Lithall being amazed, looked back.  
And so john Auales came running to him, with other that were with him, saying: ha sirrah: you are a pretty traitorly fellow in deed: we have had somewhat to do to get you. To whom he answered, that he was a truer man to the Queen's majesty than he. For you (said he) are commanded by God to keep holy the Sabbath day, and you seek to shed your neighbour's blood on the Saboth day. Remember that you must answer therefore to God. But he said, come on you villain, you must go before the counsel. So was Lithal brought into Paul's Churchyard to the bishop's Chancellor, 
Lithall brought before D. Darbyshire Chancellor.  by john Auales, saying, that he had there caught the Captain of these fellows, and so caused him to be called to examination before D. Darbishire, who entered with him talk in this wise.  Chaunc. 
What country man are you?  Lithall. 
I am an Englishman, borne in Staffordshire.  Chaunc. 

Talk between Lithall and the Chancellor.  Where were you brought up?  Lith. 
In this our country of England.  Chaunc. 
In what University?  Lith. 
In no University, but in a free school.  Chaunc. 
We have had certain books from your house & writings, wherein is both treason and heresy.  Lith. 
Sir, there is neither treason nor heresy in them.  Chaunc. 
Then he asked for certain other men that I knew.  Lith. 
If you have aught to lay to my charge, I will answer it: but I will have no other man's blood upon my head.  Chaunc. 
Why come you not to the Church? Of what Church be you, that you come not to your own Parish Church?  Lithall. 
I am of the Church of Christ, the fountain of all goodness.  Chanc. 
Have you no ministers of your church but Christ.  Lith. 
We have others.  Chanc. 
Where be they?  Lith. 
In the whole world dispersed, preaching and professing the Gospel and faith only in our Saviour jesus, as he commanded them.  Chancellor. 
You boast much every one of you of your faith and belief: Let me hear therefore the effect how you believe.  Lith. 
I believe to be justified freely by Christ jesus, according to the saying of S. Paul to the Ephesians, 
justification ●y f●yth 〈◊〉.  without either deeds or works, or any thing that may be invented by man.  Chaunc. 
Faith can not save without works.  Lith. 
That is contrary to the doctrine of the Apostles.  Chaunc. 
john Auales, you and the Keeper have this fellow to prisone.  Clunie, and john Auales. 
Then john Auales and Clunie the Keeper had me into Paul's, and would have had me to have seen the apostles mass.  Lithall. 
I know none the Apostles had, and therefore I will see none.  Clunie, and john Auales. 
Come kneel down before the rood, and say a Pater noster and an ave in the worship of the five wounds.  Lith. 
I am forbidden by Gods own mouth to kneel to any Idol or Image: therefore I will not.  
Then they pulled me with great extremity, the one having me by one arm, and the other by the other, but God gave me at that present time more strength than both these, his name be praised for it.  
Then when they could not make me to kneel before the rood, neither to see their Mass, 
Lithall denieth to kneel before the Rood.  there gathered a great company about us, and all against me. Some spit on me, and said: Fie on thee heretic, and other said it was pity I was not burned already.  
Then they carried me to Lollardes' Tower, and hanged me in a great pair of stocks, in the which I lay three days and three nights, till I was so lame that I could neither stir nor move.  
Then I offered the Keeper certain money and gold that I had about me, to release me out of the stocks, and he said I would not be ruled by him, neither to see mass nor to kneel before the Rood, and therefore I should lie there still. But I said I would never do the thing that should be against my conscience, and though you have lamed my body, yet my conscience is whole, I praise God for it. So shortly after he let me out of the stocks, more for the love of my money (as it may be thought) then for any other affection, and within four or five days my wife got leave of master chancellor to come to me, to bring me such things as were needful for me, and there I lay five weeks and odd days. In the which time divers of my neighbours and friends made suit to the Chancellor for my deliverance, the Bishop, as they said, at that time being at Fulham sick. So my neighbours being there, about twenty of them, the Chancellor sent for me out of the Lollardes' Tower to his own house, 
Lithals neighbour's make suit for him.  and said as followeth.  Chancellor. 
Lithall, here be of thy neighbours which have been with me to entreat for thee, and they have informed me that thou hast been a very honest & a quiet neighbour amongst them, and I think it be God's will that I should deliver thee before my Lord come home. For if he come and thou go home again, I will be burned for thee, for I know his mind already in that matter.  Lith. 
I give you hearty thanks for your gentleness, and my neighbours for their good report.  Chancellor. 
Lithall, if thy neighbours will be bound for thy forth coming whensoever thou shalt be called for, and also thou wilt be an obedient subject, I shallbe content to deliver thee.  Neighbours. 
If it please your worship, we will be bound for him both in body and goods.  Chancellor. 
I will require no such bond of you, but that two of you will be bound in 20. pound a piece, that he shall come to answer when he shall be called.  Lithall. 
Where find you, master Chancelloure in all the Scripture, that the Church of God did bind any man for the profession of his faith? which profession you have heard of me, that all our justification, righteousness, and salvation, cometh only and freely by the merits of our Saviour jesus Christ, and all the inventions & works of men, be they never so glorious, be all together vain, as the wise man sayeth.  Chancellor. 
Lo, where he is now, I put no such matter to you: for in that I believe as you do: but yet S. james saith that a man is justified by works.  Lithall. 
saint james spoke to those that boasted themselves of faith, and showed no works of faith. 
S. james expounded.  But O master Chancellor, remember I pray you, how all the promises and Prophecies of the holy Scripture, even from the first promise that God made to Adam, and so even to the latter end to the Revelation of saint john, do testify that in the name of jesus, and only by his merits, all that believe shallbe saved from all their sins and offences. Esay sayeth: 
Esay. 65.  I am found of them that sought me not, and am manifest to them that asked not after me: but against Israel he sayeth: 
Acts. 16.  All day long have I stretched out my hand to a people that believe not. And when the jailer asked S. Paul what he should do to be saved, the Apostle said: Believe in the Lord jesus, and thou shalt be saved and all thy household.  
Again, S. john sayeth in the Revelation, that there was none, neither in heaven, nor in earth, neither under the earth, that was able to open the book nor the seals thereof, but only the Lamb jesus our only Saviour. And S. Paul saith: With one offering hath he made perfect for ever them that are sanctified.  Chaunc. 

Heb. ●●.  With vain glory you rehearse much Scripture, as all the sort of you do: but you have no more understanding than a many of sheep. But to the purpose. Will you that your neighbours shall enter into bonds for you, or not?  Lith. 
By my mind they shall not. Wherefore I desire you that you would not bind me, but let me serve God with my conscience freely. 
Lithall refuseth to 〈◊〉 in ●onde. Apoc. 13.  For it is written: They that lead into captivity shall go into captivity, and they that strike with the sword, shall pearish with the sword.  
Also it is written in the Gospel of our Saviour jesus Christ: 
Math. 18.  that who so doth offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were cast into the depth of the sea. Of the which I am assured by his holy spirit that I am one. Wherefore be you well assured that such mercy as you show, unto you shall be showed the like.  Chaunc. 
You are a mad man. I would not bind you, but that I must needs have somewhat to show for your deliverance. Then he called ij. of my neighbours, Thomas Daniel and Saunders Maybe, which offered themselves to be bound, and called me before them, and said: I have a letter of his own hand writing with his name and seal at it, with a book also against the Regiment of women, for the which I could make him to be hanged, drawn, & quartered, but on my faith I will him no more hurt, than I mean to mine own soul.  Lith. 
I desire you that be my neighbours and friends, that you will not enter into bonds for me: for you know not the danger thereof, neither I myself: It goeth against my conscience that ye should so do.  Chaunc. 
Why I will not bind you to do any thing against your conscience.  Neighbours. 

His neighbour's 〈◊〉 into bond for him.  Then they made the bond and sealed to it, and willed me that I should seal to it also: and I said that I would not, neither could I observe the bond, and therefore I would not set too my hand.  Chaunc. 
It is pity that thou hast so much favour showed thee: yet for these honest men's sake I will discharge thee.  
Notwithstanding all these dissembling words of master Darbishire, pretending for favour of his sureties to set him at liberty, it was no such thing, nor any zeal of charity that moved him so to do, but only fear of the time, understanding the dangerous and unrecoverable sickness of Queen Mary, which then began somewhat to assuage the cruel proceed of these persecutors, whereby they durst not do that they would: for else Lithall was not like to have escaped so easily.   

Edward Grew.  
Moreover, there was one Edward Grew priest, and Appline his wife, 
Edward Grew, and Appline his wife.  compelled to fly from their dwelling at a Town called Broke: and the man being very aged, travailed abroad to keep a good conscience.  
At the last he was taken and laid in Colchester Castle, where he remained till Queen Elizabeth came to her regal seat, and by the alteration of Religion he was delivered. His wife, good woman, was in great care for him, and to her power did what she could to secure him.   

William Browne.  
WIlliam Browne, Parson of Little Stanham, in the County of Suffolk, 
M. Brown of Suffolk.  made a Sermon in the said Town, incontinently after the burial of our good King Edward, and in his sermon he said: there goeth a report that our good king is buried with a Mass by the Bishop of Winchester, he having a mitre upon his head. But if it were so (sayeth he) they are all traitors that so do, because it is both against the truth and the laws of this realm, and it is great Idolatry and blasphemy, and against the glory of God: and they are no friends neither to God, 
Robert Blomefield, persecutor.  the king, nor yet unto the realm that so do. For this his preaching, one Robert Blomefielde, an adversary to the truth, being then constable of the said town, and bail●●se unto sir john jerningham knight (the chief lord of the town) immediately road forth, 
Edward Goulding under Sheriff. Sir Thomas Corn 〈◊〉 high Shrieve.  & brought home with him one Edward Goulding, which was then under sheriff, Sir Thomas Cornewalis being then high sheriff.  
So the said Golding and Blomfield sent for certain men of the said Town, and examined them for the Sermon. Whereunto they made but a small answer. Then the Sheriff made a Bill, and so feared the men, that 2. or 3. of them set to their hands, and one of them never joyed after but it was a grief to him till he died.  
Then did they take men with them unto the parsons house, and in the night they took him, 
M. Brown persecu●●●● and taken.  and with watchmen kept him until it was day. Then should he have been carried the next day to the Counsel: but the said Rob. Blomefield was taken so sick, that he was like to die: so that he could not carry him for his life.  
Then the said sheriff sent him to Ipswich again, and there he was for a time. Then he was sent to Bury prison, & from thence to the Council, and then into the Flete: and so he lay in prison from the beginning of harvest till it was nigh Christmas, and he said God gave him ●uche answers to make when he was examined, that he was delivered with quietness of conscience. 
M. Browne delivered.  And having his liberty, he came again unto the foresaid Town: and because he would not go to Mass, his living was taken away, and he & his wife were constrained to fly here and there, for his life & conscience. In the last year of Queen Mary's reign, God did take him out of this life in peace.  
Where moreover is to be noted, that this Robert Blomfield above named, immediately after he had apprehended the said Browne fell very sick: 
Example of God's punishment, upon a parsecutor.  And though at that time he was a wealthy man and of a great substance (beside his land, which was better than twenty pound a year) after this time, God so plagued his household, that his eldest son died, and his wife had a pining sickness till she departed this life also.  
Then married he an other, a richer widow: but all would not help, and nothing would prosper: For he had a sore pining sickness, being full of botches and sores, whereby he wasted away both body and goods, till he died.  
So when he died, he was above ix. ●core pounds in det, and it was never heard of any repentance he had. But a little before his death, he bragged, & threatened a good man, one Simon Hariston, to put him forth to the Officers, because he did wear no Surplis when he said service.  
Wherefore it is pity such baits of Popery are left to the enemies to take Christians in. God take them away, or else from them: for God knoweth they be the cause of much blindness and strife amongst men.  
Furthermore, out of the said Town were constrained to fly Robert Boele and john Trapne, because they would not go to Mass and receive their Sacrament of the aultare.   

Elizabeth Young.  
YE heard before in the treatise of the scourging of Thomas Grene, how he was troubled and beaten by doctor Story, for a certain book called antichrist, which he received of a woman, because in no case he would detect her.  
This woman was one Elizabeth Young, who coming from Emden to England, brought with her divers books, and sparsed them abroad in London, for the which she being at length espied and laid fast, was brought to examination 13. times before the Catholic inquisitors of heretical pravity. O. the which her examinations, nine have come to our hands.  
Wherein how fiercely she was assaulted, how shamefully she was reviled, how miserably handled, and what answers she made unto the adversaries in her own defence, and finally after all this, how she escaped and passed through the pikes (being yet, as I hear say, alive) I thought to give the reader here to see and understand.  

The first examination of Elizabeth Young, before master Hussie.  
WHo examined her of many things: First where she was borne, and who was her father and mother. 
The first examination of El●za●beth Young.   Elizabeth Young. 
Sir, all this is but vain talk, and very superfluous. It is to fill my head with fantasies, that I should not be able to answer unto such things as I came for. Ye have not (I think) put me in prison to know who is my father and mother. But I pray you go to the matter that I came hither for.  M. Hussie. 
Wherefore goest thou out of the realm?  Elizabeth. 
To keep my conscience clean.  Hussie. 
When wast thou at Mass?  Eliz. 
Not this three years.  Hussie. 
Then wast thou not there iij. years before that.  Eliz. 
No Sir, nor yet iij. years more before that, for and if I were, I had evil luck.  Hussie. 
How old art thou?  Eliz. 
Forty and upwards.  Hussie. 
Twenty of those years thou goest to Mass.  Eliz. 
Yea, and twenty more I may and yet come home as wise as I went thither first, for I understand it not.  Hussie. 
Why wilt not thou go to the Mass?  Elizabeth. 
Sir, my conscience will not suffer me: For I had rather that all the world should accuse me, than mine own conscience.  Hussy. 

Elizabeth Young refuseth to go to mass.  What and if a louse or a flea stick upon thy skin, and bite thy flesh? thou must make a conscience in the taking her off: is there not a conscience in it?  Elizabeth. 
That is but an easy Argument to displace the Scriptures, and especially in such a part as my salvation dependeth upon: for it is but an easy conscience that a man can make.  Hussy. 
But why wilt thou not swear upon the Evangelist before a judge?  Eliz. 

Elizabeth Young denieth to swear and 〈◊〉.  Because I know not what a book oath is.  Hussy. 
Then he began to teach her the book oath.  Eliz. 
Sir, I do not understand it, and therefore I will not learn it.  Hussy. 
Then said he: thou wilt not understand it: and with that rose up and went his way.   

Her second examination before Doctor Martin.  
WHo said to her: Woman, thou art come from beyond the sea, 
The 2. examination of Elizabe●h Young.  and hast brought with thee books of heresy and treason, and thou must confess to us, who translated them, Printed them, and who sent them over (for once I know thee to be but a messenger:) and in so doing the Queen's highness will be good to thee (for she hath forgiven greater things than this) & thou shalt find as much favour as is possible. 
Elizabeth Young for bringing over books.  But if thou be stubborn, and wilt not confess, thou wilt be wondrous evil handled: for we know the truth already, but thus we do, only to see whether thou wilt be true of thy word, or no.  Eliz. 
Sir, ye have my confession, and more than that I can not say.  Martin. 
Thou must say more, and shalt say more. Dost thou think that we will be full answered by this examination that thou hast made? Thou rebel whore and traitorly heretic, 
D. Martin threatens her with the rack.  thou dost refuse to swear upon the Evangelist before a judge, I hear say. Thou shalt be racked inch meal, thou traitourly whore and heretic, but thou shalt swear afore a judge before thou go: yea, and thou shalt be made to confess how many books thou hast sold, and to whom.  Eliz. 
Sir I understand not what an oath is, and therefore I will take no such thing upon me. And no man hath bought any books of me as yet, for those books that I had, you Commissioners have them all.  Martin. 
Thou traitorly whore, we know that thou haste sold a number of books, yea, and to whom: and how many times thou hast been here, and where thou layest, and every place that thou hast been in. Dost thou think that thou hast fools in hand?  Eliz. 
No sir, you be too wise for me: for I can not tell how many places I have been in myself: but if I were in Turkey, I should have meat and drink and lodging for my money.  Mart. 
Thou rebel whore, thou hast spoken evil words by the Queen, 
Elizabeth Young charged for speaking against the Queen.  and thou dwellest amongst a sort of traitors and rebels, that can not give the Queen a good word.  Eliz. 
I am not able to accuse any man thereof, nor yet is there any man that can approve any such things by me, as ye lay unto my charge. For I know by God's word, & God's book hath taught me what is my duty to God, and unto my Queen, and therefore (as I said) I am assured that no man living upon the earth, can approve any such things by me.  Mart. 
Thou rebel and traitourly whore, thou shalt be so racked & handled, that thou shalt be an example to all such traitorly whores and heretics: And thou shalt be made to swear by the holy Evangelist, and confess to whom thou haste sold all and every of these heretical books that thou haste sold: for we know what number thou haste sold, and to whom: but thou shalt be made to confess it in spite of thy blood.  Eliz. 
Here is my carcase: do with it what ye will, and more than that ye can not have. Master Martin, ye can have no more but my blood.  
Then fared he as though he had been stark mad, and said: Martin? Why callest thou me Martin?  Eliz. 
Sir, I know you well enough, for I have been before you ere now. Ye delivered me once at Westminster.  Martin. 
Where didst thou dwell then?  Eliz. 
I dwelled in the Minories.  Martin. 
I delivered thee and thy husband both: and I thought● then that thou wouldst have done otherwise then thou dost now. For if thou hadst been before any Bishop in England, and said the words that thou didst before me, thou hadst fried a faggot: 
Elizabeth Young and her husband delivered by D. Martin.  and though thou didst not burn then, thou art like to burn or hang now.  Eliz. 
Sir, I promised you then, that I would never be fed with an unknown tongue, & no more I will not yet.  Martin. 
I shall feed thee well enough. Thou shalt be fed with that (I warrant thee) which shall be finally to thine ease.  Eliz. 
Do what God shall suffer you to do: for more ye shall not. And then he arose, and so departed, and went to the keeper's house, and said to the wife: Whom haste thou suffered to come to this vile traitourly whore and heretic to speak with her? Then said the keeper's wife, as God receive my soul, here came neither man, woman, nor child to ask for her.  Mart. 
If any man, woman, or child come to ask for her, 
Elyzabeth Young commanded to close prison, to have one day bread, an other day water.  I charge thee in pain of death, that they be laid fast, and give her one day bread, and an other day water.  Eliz. 
If ye take away my meat, I trust that God will take away my hunger: and so he departed, and said, that was too good for her: and then was she shut up under two locks in the Clink, where she was before.   

The third examination before Doctor Martin again.  
THen was she brought before him in his Chamber, 
The 3. examination of Elizabeth Young.  within my Lord Chancellors' house. Who asked her, saying: Elizabeth, wilt thou confess these things that thou hast been examined upon? For thou knowest that I have been thy friend: and in so doing. 
D. Martin seeketh to know how many gentlemen were fled over the Sea.  I will be thy friend again: giving her many fair words, and then demanding of her how many Gentlemen were beyond the Seas.  Eliz. 
It is too much for me to tell you how many are on the other side.  Mart. 
No, I mean but in Frankford & Emden, where thou hast been.  Eliz. 
Sir, I did never take account of them: it is a thing that I look not for.  Martin. 
When shall I hear a true word come out of thy mouth?  Eliz. 
I have told you the truth, but because that it soundeth not to your mind, therefore ye will not credit it. 
Elizabeth Young again threatened with the rack.   Martin. 
Wilt thou yet confess? and if thou wilt, that that I have promised, I will do: and if thou wilt not, I promise thee thou must go even hence to the rack, and therefore confess.  Eliz. 
I can say no more than I have said.  Martin. 
Well, for as much as she will confess no more, have her away to the Rack, and then she will be marred. Then answered a Priest that sat there, and said: Woman, take an oath and confess. Wilt thou be hurt for other men?  Eliz. 
I can confess no more than I have. Do with my carcase what ye will. 
She again refuseth to swear to accuse other.   Martin. 
Did ye ever hear the like of this Heretic? What a stout heretic is this? We have the truth▪ and we know the truth, and yet look whether she will confess. There is no remedy, but she must needs to the Rack, and therefore away with her, and so commanded her out of the door, and called her keeper unto him, and said to him: There is no remedy but this heretic must be racked: and talked with him more, but what it was she heard not.  
Then he called her in again, and said: Wilt thou not confess, and keep thee from the Rack? I advise thee so to do: for if thou wilt not, thou knowest not the pain yet, but thou shalt do.  Eliz. 
Sir, I can confess no more. Do with my carcase what ye will.  Martin. 
Keeper, away with her. Thou knowest what I said. Let her know the pain of the Rack. And so she departed, thinking no less, but that she should have gone to the Rack, till she saw the keeper turn toward the Clink again. 
Elizabeth Young commanded again to the Clinke.  And thus did God alienate their hearts and diminish their tyrannous power, unto the time of further examination: for she was brought before the bishop, the Dean, and the Chancellor, and other Commissioners, first and last thirteen times.   

The fourth examination was before the Bishop of London, Sir Roger Cholmley, Doctor Cook, the Recorder of London, Doctor Roper of Kent, and Doctor Martin, as concerning her faith. etc.  
first, she being presented by Doctor Martin, before the Bishop of London. Doctor Martin began to declare against her, saying: The Lord Chancellor hath sent you here a woman, which hath brought books over from Emden, where all these books of heresy and treason are printed, and hath therewith filled all the land with Treason and heresy: 
The 4 examination of Elizabeth Young.  neither yet will she confess, who translated them, nor who printed them, nor yet who sent them over. Wherefore my Lord Chancellor committeth her unto my Lord of London, he to do with her as he shall think good. 
D. Martin presenteth her to the Commissioners.  For she will confess nothing, but that she bought these said books in Hamsterdame, and so brought them over to sell for gain.  D. Cook. 
Let her head be trussed in a small line, & make her to confess.  Martin. 

The book called Antichrist.  The book is called Antichrist, and so may it be well called, for it speaketh against jesus Christ & the Queen. And besides that, she hath a certain spark of the Anabaptists, for she refuseth to swear upon the iiij. Evangelists before a judge: For I myself and M. Hussy have had her before us four times, but we can not bring her to swear. Wherefore my Lord Chancellor would that she should abstain & fast, 
Elizabeth Young a great while in the Clinke.  for she hath not fasted a great while: For she hath lain in the Clink a good while, where she hath had too much her liberty.  
Then said the bishop: why wilt thou not swear before a judge? that is the right trade of the Anabaptists.  Eliz. 
My Lord, I will not swear that this hand is mine.  
No, said the bishop? and why?  Eliz. 

Elizabeth Young refuseth to swear and why.  My Lord, Christ sayeth, that what soever is more than yea, yea, or nay, nay, it cometh of evil. And moreover, I know not what an oath is: and therefore I will take no such thing upon me.  
Then said Cholmley: xx. pound, it is a man in a woman clothes: xx. pound it is a man.  Boner. 

Elizabeth Young thought to be no woman.  Think you so my Lord?  Cholm. 
Yea, my Lord. etc.  Eliz. 
My Lord, I am a woman.  Bish. 
Swear her upon a book, seeing it is but a question asked.  
Then said Cholmley: I will lay twenty pound it is a man.  
Then D. Cook brought her a book, commanding her to lay thereon her hand.  Eliz. 
No, my Lord, I will not swear: for I know not what an oath is. But I say that I am a woman, and have children.  Bish. 
That know not we: wherefore swear.  Cholmley. 
Thou ill favoured whore, lay thy hand upon the book: I will lay on mine, and so he laid his hand upon the book.  Eliz 
So will not I mine.  
Then the Bishop spoke a word in Latin, out of S. Paul, as concerning swearing.  Elizab. 
My Lord, if you speak to me of S. Paul, then speak English, for I understand you not.  The bish. 
I dare swear that thou dost not.  Eliz. 
My Lord: S. Paul saith, that five words spoken in a language that may be understand, is better than many in a foreign or strange tongue which is unknown.  Doctor Cook. 
Swear before us whether thou be a man or a woman.  Eliz. 
If ye will not believe me, then send for women into a secret place, and I will be tried.  Cholm. 
Thou art an ill favoured whore.  
Then said the Bishop: How believest thou in the Sacrament of the altar? 
Sacrament of the Altar.   Eliza. 
My Lord: if it will please you that I shall declare mine own faith, I will.  The bish. 
Tell me how thou believest in the sacrament of the altar.  Eliza. 
Will it please you that I shall declare my Faith? And if it be not good, then teach me a better, and I will believe it.  D. Cook 
That is well said, declare thy faith.  Eliz. 
I believe in God the Father almighty, the Son, and the holy Ghost, 
The confession and faith of Elizabeth Young.  three persons and one God. I believe all the Articles of my Crede. I believe all things written in the holy Scripture, and all things agreeable with the Scripture, given by the holy Ghost into the Church of Christ, set forth and taught by the church of Christ. I believe that jesus Christ the only son of God, that immaculate Lamb, came into the world to save sinners, & that in him, by him, 
The Sacrament to be received in spirit and faith.  & through him I am made clean from my sins, and without him I could not. I believe that in the holy sacrament of Christ's body and blood, which he did institute and ordain, and left among his Disciples the night before he was betrayed, when I do receive his Sacrament in faith and spirit, I do receive Christ.  Bish. 
No more, I warrant you, but the sacrament of Christ's body and blood, received but in spirit and faith, with those heretics.  Cholm. 
Ah whore, spirit and faith, whore?  Eliz. 
This sacrament never man could or did make, but only he that did, which no man could do. 

Cholmley cannot abide spirit and faith.  
Institution of the Sacrament by Christ only once for all.    Mart. 
Then thou must allow that grass is a sacrament: for who could make grass but he only?  Eliz. 
Sir, he hath suffered, and made a sufficient Sacrifice once for all, and so hath he made his Sacrament sufficient once for all, for there was never man that could say: Take, eat, this is my body that is broken for you, but only jesus Christ, who had his body broken for the sins of the world: which Sacrament he hath left here amongst us for a testimonial of his death, even to the worlds end.  Mart. 
Who taught thee this doctrine? did Scorie?  Eliz. 
Yea, Bishop Scorie and other that I have heard.  Bish. 
Why, is Scory Bishop now?  Eliz. 
If that do offend you, call him Docteur Scorie, if ye will.  Roper. 
I knew when he was but a poor Doctor.  Mart. 
What do ye call Scorie?  Eliz. 
Our superintendant.  Bish. 
Lo, their Superindent.  Mart. 
And what are ye called?  Eliz. 
Christ's congregation.  Bish. 
Lo, Christ's congregation, I warrant you.  Doctor Cook. 
What living hath Scorie?  Eliz. 
Sir, as far as I do know, he liveth by his own, for I know no man that giveth him aught.  Recorder. 
Yes, I warrant you, he hath enough sent him out of England.  Eliz. 
Sir, I know no such thing.  Cholm. 
Hark whore, hark: hark how I do believe.  Eliz. 
My Lord, I have told you my belief.  Cholmley. 
Hark, thou ill favoured whore, how I do believe. 
Confession of Cholmleys' faith.  When the Priest hath spoken the words of Consecration, I do believe that there remaineth the very body that was borne of the virgin Marie, was hanged on the cross, was dead and buried, and descended into hell, and rose again on the third day, and ascended to heaven, and sitteth at the right hand of God. The same body when the priest hath spoken the words, cometh down, and when the priest lifteth up his body on this wise (he lifting up his hands) said there it is.  Eliz. 
I have told you also how I do believe.  Mart. 
Away with her.  Cholmley. 
Ah evil favoured whore, nothing but spirit and faith whore?  Mart. 
Away with her, we have more to talk withal.  
Then was she carried into the coalhouse, 
Elizabeth Young carried into the stockhouse.  and searched for books, and then put into the stockhouse, and her knife girdle, and apron taken from her.   

The fifth examination before the Bishop of London's Chancellor. etc.  
THen was she brought out of the stockhouse & brought before the bishop's Chancellor, 
The 5 examination of Elizabeth Young.  who required of her what age she was of.  Eliz. 
Sir, forty years and upwards.  The Chancellor. 
Why, thou art a woman of a fair years: what shouldest thou meddle with the Scriptures? it is necessary for thee to believe, and that is enough. It is more sit for thee to meddle with thy distaff, then to meddle with the Scriptures. What is thy belief? I would hear it: for it can not be good, in that thou art brought into prison.  Eliz. 
Sir, if it will please you to hear it, 
Elizabeth Young offereth again to declare her belief.  I will declare it unto you. But I pray you that you will take your pen and write it, and then examine it: and if ye find any thing therein that is not fit for a Christian woman, then teach me better, and I will learn it.  Chaunc. 
Well said. But who shallbe judge between thee and me?  Elizab. 
The Scripture.  Chaunc. 
Wilt thou stand by that?  Eliz. 
Yea sir.  Chaunc. 
Well, go thy way out at the door a little while, for I am busy, and I will call for thee anon again.  
Then he called me again, and said: Now woman, the time is too long to write. Say thy mind, and I will bear it in my head.  
Then Elizabeth began, and declared her faith to him, as she had done before the Bishop.  Chaunc. 
Woman, spirit and faith I do allow, 
Really, Corporally, Substantially.  but dost not thou believe that thou dost receive the body of Christ really, corporally, and substantially?  Eliz. 
These words really and corporally, I understand not: as for substantially, I take it, ye mean I should believe that I should receive his human body (which is upon the right hand of God, and can occupy no more places at once) and that believe not I. 
Faith cometh of God: Ergo, no untruth ought to be believed. Christ is flesh of our flesh, but not in our flesh. john. 6.   Chanc. 
Thou must believe this, or else thou art damned.  Eliz. 
Sir, can ye give me belief or faith?  Chanc. 
No, God must give it thee.  Eliz. 
God hath given me no such faith or belief.  
The Chancellor than declared a text of S. Paul in Latin, and then in English, saying: I could make thee believe, but that thou hast a cankered heart, and wilt not believe. Who then can make thee to believe?  Eliz. 
You said even now, that faith or belief cometh of God, and so believe I, and then may not I believe an untruth to be a truth.  Chanc. 
Dost thou not believe that Christ's flesh is flesh in thy flesh?  Eliz. 
No sir, I believe not that, for my flesh shall putrify and rot.  Chanc. 
Christ said, my flesh is flesh in flesh.  Eliz. 
Who so receiveth him fleshly, shall have a fleshly resurrection.  Chanc. 
Christ sayeth in the 6. of john: My flesh is meat in deed, and my blood is drink in deed.  Eliz. 


This man dare not expound the Scripture, yet he dare ●●dge upon heresy.  
The Papists dare not assure themselves to have the holy Ghost. The Capernaites faith. The place of john. cap. 6. expounded how Christ's flesh is meat.   Christ preached to the Capernaits, saying: Except ye eat the flesh of the son of man, and drink his blood, ye shall not have life in you: and the Capernaites murmured at it. And his Disciples also murmured, saying among themselves: This is an hard saying, and who can abide it? Christ understood their meaning, and said: Are ye also offended? Will ye also go away? What and if ye shall see the son of man ascend up to heaven from whence he came? will that offend you? It is the spirit that quickeneth, the flesh profiteth nothing. I pray you Sir, what meaneth Christ by that?  Chanc. 
O God forbidden. Would ye have me to interpret the Scriptures? We must leave that for our old ancient fathers, which have studied scriptures a long time, & have the holy ghost given unto them.  Eliz. 
Why sir, have ye not the holy ghost given and revealed unto you?  Chanc. 
No, God forbidden that I should so believe: but I hope, I hope: But ye say, ye are of the spirit. Will you say that ye have no profit in Christ's flesh?  Eliz. 
Sir, we have our profit in Christ's flesh, but not as the Capernaites did understand it: For they understood that they must eat his flesh as they did eat Ox flesh and other, and drink his blood, as we drink Wine or Beer out of a Bole. But so we must not receive it. But our profit that we have by Christ, is to believe that his body was broken upon the Cross, and his blood shed for our sins: That is the very meaning of Christ, that so we should eat his flesh, and drink his blood, when he said: My flesh is meat in deed, and my blood is drink in deed.  Chanc. 
How doth thy body live, if Christ's flesh be not flesh in thy flesh?  Eliz. 
Sir, I was a body before I had a soul: which body God had created, & yet it could not live, till God had breathed life into me, and by that life doth my body live. And when it shall please God to dissolve my life, my flesh will offer itself unto the place from whence it came, & through the merits of Christ, my soul will offer itself to the place from whence it came.  Chanc. 
Yea, but if thou do not believe that Christ's flesh is flesh in thy flesh, thou canst not be saved.  Eliz. 

Christ's flesh is flesh in our flesh, say the Papists.  Sir, I do not believe that.  Chancel. 
Why, doth not Christ say: My flesh is meat in deed, and my blood is drink in deed? Canst thou deny that?  Eliz. 
I deny not that: for Christ's flesh and blood is meat and drink for my soul, 
Christ's flesh is meat for our soul, by the Christians.  the food of my soul. For who so ever believeth that jesus Christ the son of God hath died and shed his blood for his sins, his soul feedeth thereon for ever.  Chancel. 
When thou receivest the Sacrament of the altar, dost thou not believe that thou dost receive Christ's body?  Eliz. 
Sir, when I do receive the Sacrament which Christ did institute and ordain the night before he was betrayed, and left among his Disciples, as often (I say) as I receive it, I believe that spiritually, and by faith I receive Christ. And of this Sacrament, I know Christ himself to be the author, and none but he. And this same Sacrament is an establishment to my conscience, 
In the Sacrament ministered & received according to Christ's institution, we receive Christ.  & an augmenting to my faith.  Chaunc. 
Why did not Christ take bread and gave thanks, and broke it, and gave it to his Disciples, and said: Take, eat, this is my body that is given for you? Did he give them his body, or no?  Elizabeth. 
He also took the cup and gave thanks to his Father, and gave it unto his Disciples, saying: Drink ye all hereof: for this is the Cup of the new Testament in my blood which shall be shed for many. Now I pray you Sir, let me ask you one question: 
One question solved by an other.  Did he give the cup the name of his blood, or else the wine that was in the cup?  
Then was he very angry and said: Dost thou think that thou hast an hedge priest in hand?  Eliz. 
No sir, I take you not to be an hedge priest. I take you for a Doctor.  Chancel. 
So me thinketh: Thou wilt take upon thee to teach me.  Eliz. 
No sir: But I let you know what I know: and by argument one shall know more.  
Christ said: As oft as ye do this, 
The Sacrament a witness both of Christ's death and of his coming again.  do it in the remembrance of me: but a remembrance is not of a thing present, but absent. Also S. Paul saith: So oft as ye shall eat of this bread, and drink of this cup, ye shall show forth the lords death till he come. Then we may not look for him here, until his coming again at the latter day. Again, is not this article of our belief true: He sitteth at the right hand of God the father almighty: from thence he shall come to judge the quick and the dead? But if he shall not come, 
Christ's body occupieth but one place at once.  before he come to judgement, then how is he here present in your sacrament of the altar? Wherefore I believe that the humane body of Christ occupieth no more but one place at once, for when he was here, he was not there.   

¶ The sixth examination before the said Chancellor.  
WHo said unto her: Woman, the last time that thou wast before me, 
The 6 examination of Elizabeth Young.  our talk was concerning the Sacrament.  Eliz. 
Sir, true it is, and I trust that I said nothing that ye can deny by the scriptures.  Chanc. 
Yes thou wilt not believe that Christ's flesh is flesh in thy flesh. 
The fleshly reason of the Papists.   Eliz. 
No sir, God hath given me no such belief, for it can not be found by the scriptures.  Chanc. 
Wilt thou believe nothing but what is in the scripture? Why, how many Sacraments dost thou find in the Scripture?  Eliz. 
The church of Christ doth set forth twain.  Chanc. 
I will as well find seven by the scripture, as thou shalt find twain.  Eliz. 
Sir, I talk not to you thereof, but I say that the church of Christ setteth out twain, 
Name of Sacraments given by the Church.  & I have been taught no more.  Chanc. 
What are those twain?  Eliz. 
The Sacrament of Christ's body and blood, and the sacrament of Baptizm.  Chancellor. 
What sayest thou by the Sacrament of Wedlock? 
Two Sacraments. Wedlock.   Eliz. 
I have not heard it called a Sacrament, but the holy estate of matrimony, which ought to be kept of all men that take it upon them.  Chanc. 
How sayest thou by Priests? 
priests marriage.  Is it good that they should marry? is it to be kept of them?  Eliz. 
I come not hither to reason any such matters, for I am no Divine, and also it is no part of my faith.  Chanc. 
Can ye not tell? ye shall tell or ever you go.  Eliz. 
Sir, then must ye keep me a good while, for I have not studied the scriptures for it.  Chaunc. 
No? why, ye will not be ashamed to flee unto the highest mystery, even to the Sacrament at the first dash, and ye are not afraid to argue with the best doctor in the land.  Eliz. 
God's mysteries I will not meddle with, but all things that are written, are written for our edification. 
Praying for the dead.   Chanc. 
What say ye by prayer for the dead? is it not meet that if a man's friend be dead, his friend commend his soul unto God?  Eliz. 
There is no Christian man that will commend his friend nor his foe, unto the Devil. And whether it be good for him, when he is dead or no, sure I am, that it is good when he is alive.  Chaunc. 
Then thou allowest not prayer to be good for them when they be dead, & lying in Purgatory. 
Purgatory.  Is it not meet that prayer be made unto God for them?  Eliz. 
Sir, I never heard in the Scriptures of Purgatory, but in the scripture I have heard of heaven and hell.  Chaunc. 
Why, 
Oblation for the dead.  ye have nothing but the skimming of the Scriptures, Our ancient fathers could find out in the bottom of the scriptures that there is a Purgatory. Yea, they could find it in the new testament, that a Priest shall take the Sacrament and go to the altar and make an oblation and offer it up every day.  Eliz 
Sir, that could never be found in the Bible nor Testament, as far as ever I could hear.  Chanc. 
Whom dost thou hear read either the Bible or Testament, but a sort of chismatikes, bawdy Bishops, and hedge Priests (which have brought into the Church a stinking Communion, 
The holy Communion blasphemed.  which was never heard of in any place in the world, but here in England) which have deceived the king and all the Nobility, and all the whole Realm.  Eliz. 
Sir, it is a vile name that ye give them all.  Chanc. 
Where are all the hedge knaves become now, that they come not to their answer?  Eliz. 

So many Martyrs have been sl●y●e, and yet the Papists brag, as though none will come forth to answer them.  Answer Sir? why, they have answered both with the Scriptures and also with their blood, and then where were you that ye came not forth to answer in their times? I never knew none of you that were troubled, but twain and that was not for God's word, it was for their disobedience?  Chaunc. 
No I pray you? did ye not know that we were killed, hanged, burned, and headed.  Eliz. 
Sir, I never knew that any of you ever was either hanged, killed, burned or headed.  Chanc. 

fisher B. of Rochester.  No? did ye never hear that the Bishop of Rochester lost his head for the supremacy of the Bishops of Rome.  Eliz 
Then he died not for God's word.  Chaunc. 

Nothing to be received to salvation but only that which is found or founded in Scripture.  Well, thou wilt believe nothing but that which is written in God's word. Where canst thou find the Saboth written in the Scripture, by the name of the Saboth? For the right Saboth day I will prove to be Saturday. Or where canst thou find the Articles of the Creed in the Scripture by the name of the Articles? Or where canst thou find in the Scripture that Christ went down into hell.  Eliz. 
What place or part in the scripture can ye find for to disprove any of these things?  Chaunc. 
What priest hast thou lain withal, that thou hast so much Scripture? Thou art some priests woman, I think, for thou wilt take upon thee to reason and teach, the best Doctor in all the land, thou.  Eliz. 
I was never yet Prieests wife, nor yet Priests woman.  Chanc. 
Have I touched your conscience?  Eliz. 
No Sir, ye have not touched my conscience, but beware ye hurt not your own.  Chanc. 
Thou hast red a little in the Bible or Testament, & thou thinkest that thou art able to reason with a Doctor that hath gone to school thirty years: 

But we read not that Christ did draw them into prison's and condemned them to be burnt that would not c●me.  
Eliz●beth Young deemed 〈◊〉 heretic because she believeth all things written and agreeable to the Scripture & nothing else.   and before God, I think if I had talked thus much with a jew, as I have done with thee, he would have turned ere this time. But I may say by you as Christ said by jerusalem, saying: O jerusalem, jerusalem, how oft would I have gathered thee together: even as a hen gathereth her chickens, but thou wouldst not. And so would we gather you together in one faith, but ye will not: and therefore your own blood be upon your own heads, for I can do no more but teach you. Thou art one of the rankest heretics that ever I heard, for thou believest nothing but what is in the Scripture, and therefore thou art damned.  Eliz. 
I do believe all things written in the scripture, and all things agreeable with the scripture, given by the holy Ghost into the church of Christ, set forth and taught by the church of Christ, 
Elizabeth Young had to the Stockhouse, and then to the Lollards Tower.  and shall I be damned because I believe the truth, and will not believe an untruth?  
Then the Chancellor called the keeper, saying: Clunie take her away, thou knowest what thou hast to do with her. And so she departed and was brought again to the stockhouse, and there she lay certain days and both her hands manacled in one iron: and afterward was removed into the Lollards Tower, and there she remained with both her feet in the stocks and irons till the next time of examination.   

¶ The 7. examination before the Chancellor and the Bishop's Scribe.  
WHen she was brought before the said Chancellor and the Scribe, 
The 7. examination of Elizabeth Young.  the Chancellor said unto her: Woman, thou hast been twice before me, but thou & I could not agree: and here be certain articles that my Lord the B. of London would that thou shouldst make answer unto, which are these. First, how many Sacraments thou dost allow.  Eliz. 
Sir, as many as Christ's Church doth allow, and that is twain.  
Then said the Scribe. 
Two Sacramente●.  Thou wast taught 7. before K. Edward's days.  Chanc. 
Which two Sacraments be those that thou dost allow?  Eliz. 
The sacrament of the body & blood of jesus Christ, and the sacrament of Baptism.  Chaunc. 
Dost thou not believe that the Pope of Rome is the supreme head of the Church, immediately under God in earth?  Eliz. 
No sir, no man can be the head of Christ's Church: for Christ himself is the head, 
Head of the Church▪  and his word is the governor of all that be of that Church, where so ever they be scattered abroad.  Chanc. 
Dost thou not believe that the Bishop of Rome can forgive thee all thy sins, heretical, detestable, and damnable, that thou hast done from thine infancy unto this day?  Eliz. 
Sir, the Bishop of Rome is a sinner as I am, and no man can forgive me my sins, 
Bishop of Rome.  but he only that is without sin, and that is jesus Christ which died for my sins.  Chanc. 
Dost thou not know that the Pope sent over his jubilees, that all that ever would fast and pray, and go to the church, should have their sins forgiven them.  The Scribe. 
Sir, I think that she was not in the Realm then.  Chanc. 
Hast thou not desired God to defend thee from the tyranny of the Bishop of Rome, 
From the Bishop of Rome and all his detestable enormities.  and all his detestable enormities?  Eliz 
Yes that I have.  Chanc. 
And art thou not sorry for it?  Eliz. 
No sir, not a whit.  Chanc. 
Hast thou not said, that the Mass was wicked, & the sacrament of the altar most abominable?  Eliz 
Yes that I have.  Chanc. 
And art thou not sorry for it?  Eliz. 
No sir, not a whit.  Chanc. 
Art thou content for to go to the Church and hear Mass?  Eliz. 
I will not go to the church, either to Mass or Matins, till I may hear it in a tongue, that I can understand: for I will be fed no longer in a strange language. And always the Scribe did write every of these articles, as they were demanded, and answered unto.  
Then the Scribe asked her from whence she came.  
The Chancellor said: this is she that brought over all these books of heresy and treason.  
Then said the Scribe to her: Woman, where hadst thou all these books?  Eliz. 
I bought them in Amsterdam, and brought them over to sell, thinking to gain thereby.  
Then said the Scribe, what is the name of the book?  Eliz 
I cannot tell.  The Scribe. 
Why, wouldst thou buy books and know not their names?  
Then said Cluny the keeper: Sir, my L. Bishop did send for her by name that she should come to Mass, but she would not.  Chanc. 
Yea, did my Lord send for her by name, and would she not go to mass?  Eliz. 
No sir, I will never go to mass, till I do understand it, by the leave of God. 
Elizabeth Young refuseth to go to Mass.   Chanc. 
Understand it? why, who the devil can make thee to understand Latin, thou being so old?  
Then the Scribe commanded her to set to her hand to all these said things.  
Elizabeth said: sir, then let me hear it read first.  
Then said the Scribe, M. Chancellor, shall she hear it read?  Chanc. 
Yea, let the heretic hear it read. 
Elizabeth Young setteth her hand to her examination.   
Then she heard it read, and so she set to her hand.   

¶ The eight examination before the Bishop.  
WHen she was brought before the B. he asked the keeper: is this the woman that hath the three children? 
The 8. examination of Elizabeth Young.   
And the keeper said: yea my Lord.  Bish. 
Woman, here is a supplication put unto my hands for thee. In like case there was another supplication put up to me for thee afore this, in the which thou madest as though that I should keep thy children.  Eliz. 
My L. I did not know of this supplication, nor yet of the other.  
Then said the Bish. M. Deane, 
The Dean made suit for El●zabeth Young.  is this the woman that ye have sued so earnestly for?  The Dean. 
Yea, my Lord.  The Dean. 
Woman, what remaineth in the sacrament of the altar, when and after that the Priest hath spoken the words of consecration?  Eliz. 
A piece of bread. But the Sacrament of Christ's body and blood, which he did institute and leave amongst his disciples the night before he was betrayed, ministered according to his word, that sacrament I do believe.  The Dean. 
How dost thou believe concerning the body of Christ? where is his body, and how many bodies hath he?  Eliz. 
Sir, in heaven, he sitteth on the right hand of God.  The Dean. 
From whence came his human body?  Eliz. 
He took it of the Virgin Mary.  The Dean. 
That is flesh, blood, & bones, as mine is. But what shape hath his spiritual body? hath it face, hands, and feet?  Eliz. 
I know no other body that he hath, but that body whereof he meant when he said: This is my body which is given for you: and this is my blood which shall be shed for you. Whereby he plainly meaneth that body & no other, which he took of the virgin Mary, having the perfect shape and proportion of a human body.  Story. 

Story.  Then said Story: Ye have a wise body, for ye must go to the stake.  The Dean. 
Art thou content to believe in the faith of Christ's Church? But to ask of thee what Christ's church is, or where it is, I let it pass.  Eliz. 
Sir, to that church I have joined my faith, and from it I purpose never to turn by God's help.  The Dean. 
Wouldst thou not be at home with thy children with a good will?  Eliz. 
Sir, if it please God to give me leave.  The Dean 
Art thou content to confess thyself to be an ignorant and a foolsh woman, and to believe as our holy Father the Pope of Rome doth, and as the Lord Cardinal's grace doth, and as my Lord the Bishop of London thine Ordinary doth, and as the kings grace and the Queen's grace, 
The belief 〈◊〉 the Pap●●●es followeth the multitude. True belief dependeth not upon men, but upon the 〈◊〉 of God's word.  and all the Nobility of England do: yea, and the Emperor's grace, and all the noble princes in christendom.  Eliz 
Sir, I was never wise, but in few words I shall make you a brief answer how I do believe. I do believe all things that are written in the Scriptures given by the holy Ghost unto the Church of Christ, set forth and taught by the church of Christ. Hereon I ground my faith and on no man.  
Then said Story: and who shall be judge?  Eliz. 
Sir, the scripture.  Story. 
And who shall read it?  Elizabeth. 
He unto whom God hath given the understanding.  Bish. 
Woman, be reformable, for I would thou were gone, and M. Deane hear hath earnestly sued for thee.  Deane. 
Woman, I have sued for thee in deed, and I promise thee if thou wilt be reformable, my Lord will be good unto thee.  Elizabeth. 
I have been before my Lord Bishop, and before Master Chancellor three times, and have declared my faith.  Deane. 
And yet I know that M. Chancellor will say, that thou art a rank heretic.  Story. 
Away with her.  Bish. 

Elizabeth Young committed to the Dean.  M. Deane, ye know that I may not tarry, nor you neither. Let her keeper bring her home to your own chamber soon at four a clock at after noon, and if that ye find her reasonable, then let her go, for I would that she were gone.  
Then said the Dean, with a good will, my Lord: and so she was sent unto the place from whence she came, until it was 4. of the clock at afternoon.   

¶ The ix. examination before the Dean, before whom it pleased God to deliver her.  

The 9▪ examination of elizabeth Young.  WHen it was 4. of the clock at afternoon, as the hour was appointed, & the Deane was set, he asked her: Art thou a fool now as thou wast to day?  Eliz. 
Sir, I have learned but small wisdom since.  Deane. 
Dost thou think that I am better learned than thou? 
Talk between the Dean and Elizabeth Young a●●ut receiving the Sacrament▪   Eliz. 
Yes sir, that I do.  Deane. 
Thinkest thou that I can do thee good?  Eliz. 
Yea sir, and if it please God that ye will.  Deane. 
Then I will do thee good in deed. What dost thou receive when thou receivest the Sacrament which Christ left among his Disciples the night before he was betrayed?  Eliz. 
Sir, that that his Disciples did receive.  Deane. 
What did they receive?  Eliz. 
Sir, that that Christ gave them, they received.  Deane. 
What answer is this? Was Christ there present?  Eliz. 
Sir, he was there present, for he instituted his own sacrament.  Deane. 
He took bread, and he broke it, and gave it to his disciples, and said: Take, eat, this is my body which shall be broken for you. When thou receivest it, dost thou believe that thou receivest his body?  Eliz 
Sir, when I receive, I believe that through faith I do receive Christ.  Deane. 
Dost thou believe that Christ is there?  Eliz. 
Sir, I believe that he is there to me, 
Christ 〈◊〉 absent from his Sacraments.  and by faith I do receive him.  Deane. 
He also took the cup and gave thanks, and gave it to his Disciples, and said: Drink ye all hereof. This is the cup of the new Testament in my blood, which is shed for many for the remission of sins. When thou dost receive it after the institution that Christ ordained among his Disciples, the night before he was betrayed, dost thou believe that Christ is there?  Eliz. 
Sir, by faith I believe that he is there, and by faith I do believe that I do receive him.  Deane. 
Now thou hast answered me. Remember that thou sayest, that when thou dost receive according to the institution of Christ, thou dost receive Christ.  Eliz. 
Sir, I believe Christ not to be absent from his own sacrament.  Deane. 
How long wilt thou continue in that belief?  Eliz. 
Sir, as long as I do live by the help of God: for it is and hath been my belief.  Deane. 
Wilt thou say this, before my Lord?  Eliz. 
Yea sir.  Deane. 
Then I dare deliver thee. Why, thou Calf, why wouldst thou not say so to day?  Eliz. 
Sir, ye asked me no such question.  Deane. 
Then ye would stand in disputation how many bodies Christ had.  Eliz. 
Sir, in deed that question ye did ask me.  Deane. 
Who shall be thy Sureties that thou wilt appear before my Lord of London and me, upon Friday next?  Eliz. 
Sir, I have no Sureties, nor know not where to have.  
Then spoke the Dean unto two women that stood there, who had earnestly sued for her, saying: women, 
Two women sureties for Elizabeth Young.  will ye be her sureties that she shall appear before my Lord of London and me, upon Friday next.  The Women. 
Yea sir, and it please you.  Deane. 
Take heed that I find you no more a brabler in the Scripture.  Eliz. 
Sir, I am no brabler in the Scripture, nor yet any man can burden me therewith.  Deane. 
Yes, I have heard of you well enough what ye are.  
Then said he to the two Women: what if a man should touch your conscience, do ye not smell a little of heresy also?  The women. 
No sir.  Deane. 
Yes, a little of the frying pan, or else wherefore have ye twain so earnestly sued for her?  
The one woman answered, because that her children were like to perish, and therefore God put me in mind to sue for her.  
Then said the other woman: And I gate her child a Nurse, and I am threatened to stand to the keeping of her child, and therefore it standeth me in hand for to sue to have her out.  Deane. 
Woman, give thanks unto these honest women who have so earnestly sued for thee, 
Elizabeth Young upon sureties delivered.  and I promise thee so have I. These great heretics will receive nothing but in spirit and faith, and so he rose and departed.  Eliz. 
Sir, God be praised, & I thank you for your goodness and theirs also, and so he went away: & upon the friday next because she was acrased, her two sureties went thither and were discharged.    

¶ Elizabeth Lawson.  
IN the town of Bedfield, and in the county of Suffolk, 
Elizabeth Lawson, Confessor.  was dwelling a godly ancient Matron named Elizabeth Lawson, about the age of lx. years. This Elizabeth was apprehended as an heretic, by the Constables of the same town, named Robert Kitrich, 
Robert Kitrich, Tho. Elas, persecutors.  and Thomas Elas, in the year of our Lord, 1556. because she would not go to Church to hear Mass, and receive the Sacrament, and believe in it.  
First they laid her in a dungeon, and after that she was carried unto Norwich, and from thence to Bury jail, where at last she was condemned to be burnt. In the mean time sir john Sylliard had her home untie his house, he being high Sheriff that year, 
Sir john Sylliarde Sheriff.  where she was hardly kept and wrapped in irons, till at length when they by no wise could move her co recant, she was sent to prison again with shameful revilings.  
Thus she continued in prison the space of two years and three quarters. In the mean time there was burnt her son and many other, whereby she would often say: Good Lord, 

Elizabeth Lawson in prison two years and three quarters.  
Elizabeth Lawson sorry that she was not burned.  
Elizabeth Lawson bailed upon sureties in Q. Elizabethes tyme.   what is the cause that I may not yet come to thee with thy children? well, good Lord, thy blessed will be done, & not mine.  
Not long after this, (most happily) followed the death of Queen Mary, after whom succeeded our Queen that now is. At which time this Elizabeth Lawson remained yet still in Bury prison, till at last she was bailed upon sureties, or else she could not be delivered. For she being a condemned person, neither the temporalty, nor yet spiritual authority would discharge her without sureties.  
Now she being abroad, and her sureties made afraid by wicked men, said, they would cast her again in prison, except she would see them discharged.  
Then she got a supplication, to go unto the Queen's majesty, 
Elizabeth Lawson preserved from persecution ended her life in peace.  and came to a friend of hers to have his counsel therein: who willed her to stay a while, because she was old, the days short, and the expenses great, and Winter fowl (for it was a little before Christmas) & to tarry until Summer. In the mean time God broke the bond, & shortened her journey: for he took her home to himself out of this life in peace.  
This good old woman, long before she went to prison had the falling sickness, 
Elizabeth Lawson troubled with the falling sickness, after her persecution never felt it more.  and told a friend of hers, one Simon Harlston, after she was apprehended, that she had it never more, but lived in good health & joy of hart, through her Lord Christ.  
She had a very unkind man to her husband, who while she was in prison, sold away her raiment, and would not help her, and after she was out of prison, she returned home unto him, yet would he show her no kindness, nor help her neither: and yet the house & land that he dwelled in, he had by her, wherefore as long as she lived, she was found of the congregation.  
The said Elizabeth Lawson also had a sister, wife to one Rob. Hollon of Mickfield in the same county of Suffolk, which likewise was persecuted and driven out from house to house, & a young man her son with her, because they would not go to the church to hear mass, & receive the sacrament of the altar.   

¶ Thomas Christenmasse and William Wattes.  
IN this perilous rage of Queen Mary's reign, were two men persecuted, 
Tho. Christenmas, W. Wattes.  one called Tho. Christenmas, the other Wil Wats of Tunbridge in Kent. As these travailed from place to place, not resting two nights together in one place, it happened them on a time to come to Rochester in Kent, where as they entering into the Town, even at the Towns end met with a little damosel of eight years of age, but whether she went, they knew not. It was then night, and they weary, and fain therefore would have lain in the same town, but could not tell where, they feared so the bloody Catholics. At last they devised to ask the damosel whether there were any heretics in the town, or no? and she said, yea. They asked her where. She answered them. 
God's providence upon Tho. Ch●istenmas & W. Wattes.  At such an Inn, telling them the name, and where the Inn was. Shortly after, as they were gone from her, they bethought themselves better, and God so moving their hearts, they went to the child again, and asked her how she knew that the Innekeper (of whom she spoke before) was an heretic. Marry (quoth she) well enough, and his wife also. How knowest thou, pretty maiden, said they? I pray thee tell us. How know I, said she? Marry because they go to the church: and those that will not hold up their hands there, they will present them, and he himself goeth from house to house, to compel them to come to Church. When these two men heard this, they gave God praise, and avoided that house, taking the warning of that Maid (of good bringing up, as it should seem) to be Gods marvelous providence towards them. 
W. Wattes an other time delivered by the lords providence.    

¶ Another escape of William Wats.  
THis foresaid William Wats, dwelling in Queen Mary's days at Seal in Kent, the last year of her reign save one, was apprehended by his enemies, 
W. Wattes apprehended and brought before the Bishop.  and brought by the Constables before the bishop and justices at Tunbridge, where the B. and justices would have persuaded him all they could, to turn from the truth: howbeit in vain, for they could not remove him, although they spent all the forenoon thereabouts, with many flattering words: so merciful was the Lord unto him.  
Now, when dinner time was come, as they should rise, they committed the prisoner to the constables again, and so rose up to go to dinner. The Constables took Wats and led him to a vitailing house, where after they had well filled themselves, they fell a sleep, supposing their prisoner to be sure enough under their hands. Wat's wife being then in the house with her husband, and very careful for his well doing, seeing the Constables thus fast a sleep, desired her husband to departed and go thence, for so much as the Lord had made such away for him. Unto which her words he would not consent, although she persuaded him all that she could.  
At the last, 
another notable example of the lords providence.  (they replying one against an other) a stranger heard them, and asked her what the matter was, that she was so earnest with her husband. The wife told him. Then said the stranger unto Wats these words: Father, go thy ways in God's name, and tarry no longer: the Lord hath opened the way unto thee. Whereupon the said Wattes went his way, and his wife departed from him, and went home to her house at Seal, thinking her husband had gone another way. Now as she was going in at her door telling her friends of his deliverance, immediately came the said Wattes in also, and they all being amazed thereat, willed him in all haste to get him away, for they thought there would be search for him immediately.  
Then Wats said, he would eat meat first, and also pray: which he did, and afterward departed thence. 
W. Wattes delivered out of his enemies hands.  So soon as he was out of the doors, and had hid himself in an holly bush, immediately came the said constables with thirty persons into the said house to search for him, where they pierced the Featherbeds, broke up his Chests, and made such havoc, that it was wonderful: 
W. Wattes sought for again.  and ever among as they were searching, the Constables cried: I will have Wats, I will have Wats I tell thee, I will have Wattes: but (God be thanked) Wats could not be found. And when they saw it booted not to search for him, in the end they took his wife, and set her in a pair of stocks where she remained two days, 
W. Wattes wife set in the stocks.  and she was very bold in the truth, and at the last delivered through the providence of God: whose name be glorified in all his works, Amen.   

* john Glover of Manceter, Gentleman.  
WHat a fatherly and manifest providence of the Lord likewise did appear in the preserving of M. john Glover in the Diocese of Coventry and Lichfield, 

God's providence in delivering M. john Glover. Read before pag. 1709. another narrow escape of M. john Glover.  
Read before pag. 1714.   in the Town of Manceter: first at the taking of Robert his brother. At which time although the Commission came down for him, yet so God ordered the matter, that his brother being sick was apprehended, and yet he being whole escaped, whereof mention is made before, pag. 1709.  
And again, another time how miraculously the merciful providence of the Lord wrought his escape out of his enemy's hands, they being at his chamber door, and drawing the latch to search for him: and how his wife the same time was taken and sent to Lichfielde, read before, pag. 1714.   

¶ One Dabney.  
THere was at London a certain honest godly person, a Painter, named Dabney, 
The escape of a godly man called Dabney.  whom john Auales in the time of Queen Mary had brought before Boner to be examined for his faith. It happened the same tyme. as the said Dabney was there, that the Bishop was occupied with examination of other, so that he was bid to stand by, and to wait the Bishop's leisure. Upon the same, or not long after, suddenly cometh word to the Bishop to prepare him in all speed, the general procession tarried for him. The Bishop hearing that, setting all business apart, bustleth himself with all speed possible to the Church, there to furnish Procession. By reason whereof Dabney, which newly came to the house, was there left alone, while every man else was busied in preparing and setting themselves forward, according as the case required.  
To be short, as the time called on, Boner with his household maketh haste so fast as they can out of the doors to the procession. Dabney being left alone, cometh down to the outward Court next the gate, there walking with himself all heavy, looking for nothing less than to escape that danger. The Porter who was only left at home, seeing the man to walk alone, 
God's 〈◊〉 working in the deliverance of Dabney.  supposing he had been some Citizen there left behind, and waiting for opening of the Gate, went and opened the wicket, asking if he would go out. Yea said he, with a good will, if ye will l●t me out. With all my hart quoth the porter, and I pray you so do.  
And thus the said Dabney taking the occasion offered of god, being let out by the porter, escaped out of the wolves mouth. The procession being done, when the B. returned home, Dabney was gone and could not be found. Whereupon much search was made, but especially joh. Auales said much privy wait for him: who after long searching, when he could not get him, at length he received fifteen crowns of his wife to let him alone when he should see him, and so that good man escaped.   

¶ Alexander Wimshurst.  
ALike example of God almighty's goodness toward his afflicted servants in that dangerous time of persecution may also appear evidently in one Alexander Wimshurst a Priest, 
Alexander wimshurst a Minister, delivered by God's providence from his enemies.  sometime of Magdalene College in Oxford, and then the Popes own Knight, but since an earnest enemy to Antichrist, and a man better instructed in the true fear of God. It happened that one had promooted him to Boner for religion, upon what occasion I do not understand. According to the old manner in such cases provided, he sent forth Robin Caly, otherwise called Robin Papist, one of his Whelps to bring in the game, and to cause this silly poor man to appear before him. Little Robin like a proper man bestirreth him in his business, 
Wymshurst taken by Robin Caly.  and smelleth him out, and when he had gotten him, bringeth him along by Chepeside, not suffering him to talk with any of his acquaintance by the way, though there were of his old friends of Oxford that offered to speak unto him.  
When they came into Paul's, it happened this Alexander to espy D. Chadsey there walking up and down. To whom, because he was able in such a case to do pleasure, and for that he had been of his old acquaintance in Oxford, he was very desirous to speak to him ere he went through. Chadsey perceiving that Robin Caly did attend upon him, said that he durst not meddle in the matter. 
Wymshurst ta●●eth with Doct. Chadsey.  Yes (saith little Robin) you may talk with him if it please you M. Doctor. To be short, Alexander openeth his case, and in the end desireth for old acquaintance sake that he would find means he might be rather brought before Doctor Martin to be examined, than any other. Nay saith he (alleging the words of Christ unto Peter in the last chapter of Saint joh.) You remember brother what is written in the Gospel: 
D. Chadsey azure friend at need.  When thou wast young thou didst gird thyself, and wentest whether thou wouldst: but being aged, other men shall gird thee and lead thee whether thou wouldst not. Thus abusing the Scripture to his private meaning, whereas notwithstanding he might easily have accomplished so small a request if it had liked him.  

Wymshurst brought to D. Story & D. Cook, Commissioners.  Thence was he carried to Story and Cook Commissioners, there to learn what should become of him. Before them he did use himself boldly & stoutly, as they on the other side did urge him with captious questions very cruelly. When they had baited the poor man their fill, they asked him where his whore was. She is not my whore (said he) but my lawful wife. She is thy whore, said they. She is not my whore (said he again) but my wife I tell you. So when they perceived that he would not give place unto them, 
Wimshurst commanded to prison.  nor attribute to them so much as they looked for at his hand, according to the ordinary manner they commanded him to prison. And now mark well the providence of God in his preservation.  
He was brought into Clunies house at Pater noster row, thence to be carried to Lollards tower out of hand, but that Cluny (as it happened) his wife and his maid were so earnestly occupied about present business, that as then they had not laisure to lock up their prisoner. In the hall where Alexander sat, was a strange woman, whose husband was then presently in trouble for religion, which perceived by some one occasion or other, that this man was brought in for the like cause. Alack good man saith she: if you will you may escape the cruel hands of your enemies, 
Good counsel sent of God.  forasmuch as they be all away that should look unto you, God hath opened the way unto you of deliverance, and therefore lose not the opportunity thereof, if you be wise. With those and such like words being then persuaded, he gate out of the doors and went away without any haste making at all: so that if any had followed, he might have been easily recovered again. But undoubtedly, 
A way made by God's 〈◊〉 to Alexander Wimshurst to escape.  it was God's will that he should so escape the fury of his adversaries, and be preserved from all dangers of death & imprisonment.   

¶ bosoms wife.  
AS the works of the Lord are not to be kept secret, 
Bosoms wife.  whatsoever the persons be in whom it pleaseth him to work: ●o cometh to remembrance the story of o'er Bosoms wife not unworthy to be considered. This good woman being at Richmond with her mother, was greatly called upon, and urged to come to church. At length through importunate crying and calling upon, she granted unto them, and came. Being in the church, & sitting with her mother in the pew, 
The behaviour of Bosoms wife in the Church.  contrary in all things to the doings of the Papists she behaved herself: to wit, when they kneeled, she stood, when they turned forward, she turned backward, etc.  
This being notorious in the church, 
Bosoms wife summoned to appear at Kingston.  at length the Constable and Churchwarden named Sanders, attached her in the Queen's name, charging her with her Mother, the next day to appear at Kingston. Who at their commandment so did.  
The next day according as they were assigned, they came to Kingston to appear before the foresaid officers, who at the same time (as it chanced) were going over the Ferry, & meeting them by the way, 
Bosoms wife through God's help escapeth.  saluted them by their names, but at that time had no further power to speak unto them. Afterward, as they were in the boat going over, they knocked their hands, stamped and stared, same ●yng that they had let them so pass their hands. This the Ferryman declared unto them, and what they said in the boat. Whereupon the good woman taking her journey to London, escaped their cruelty, through the secret working (no doubt) of the Lord: who in all his works and evermore be praised, Amen.   

¶ Lady Kneuet in Norfolk.  
AMong the number of the godly that were kept under the providence of the Lord in those perilous days, 
The Lady Anne Kneuet.  I may not forget an ancient good Lady of much worship, called Lady Anne Kneuet, who till her death dwelt in Norfolk, in a town named Wimon●ham vj. miles from Norwich. Which said good Lady in Queen Mary's days being judged by the common people, more than an hundredth year of age, and by her own estimation well towards a C. kept herself from their popish church, or having any papistical trash ministered in her house, but only the service that was used in the latter days of K. Edward the 6. which daily she had said before her, either by one M. Tollin who was then by God's providence preserved in her house, or else by one of her Gentlewomen or household servant that could serve the place in the said M. Tollins absence.  
Now this worshipful Lady continuing in this manner of true serving of God, 
Lady Kneuet threatened by the Bishop.  she and her family were many times threatened by messengers, that the bishop would visit her therefore. Unto which messengrs she would always answer, that if his Lordship sent word before what day he would come, he should thereafter be entertained at her hand. But God, whose providence ruleth the raging seas, never suffered them all that toiling time to molest her. Although oftentimes when she had service before her, there were very great enemies to the truth and of much authority, that came in, and kneeled to prayer among them, and yet had no power to trouble her therefore.  
This good Lady (gentle Reader) kept good hospitality▪ as any in that country, of her living. She also succoured many persecuted that came to her house in the said M. Mary's days. Were they never so simple, they were esteined of her as the friends of the gospel, and departed not from her without money and meat. 
The great age of the Lady Kneuet.  Borne she was long before K. Edward the 4. died, and ended her life in the Lord jesus peace, about the beginning of the 2. year of our most sovereign Lady Queen Elizabeth's reign, as one falling into a most sweet sleep.  
Unto whom not unworthily may be compared the Lady Elizabeth Uane, 
Lady Elizabeth Vane a great reliever of God's people.  who likewise being a great harborer and supporter of the afflicted Martyrs and Confessors of Christ, was in great ●assards & dangers of the enemies, and yet notwithstanding, through the merciful providence of the Lord, remained still untouched. Of this Lady Uane thou shalt read before.   

¶ john davis, of the age of twelve years and under.  
AN Dom. 1546. and the last year of King Henry the 8. john davis, 
john davis a child under the age of 12. years cast to be burned ●or the 6. articles and yet by God's providence preserved.  a child of xii. years & under, who dwelling in the house of M. johnson Apothecary, in the town of Worcester, his uncle, using sometimes to read of the testament and other good English books, was complained of by Alice johnson his mistress, which Alice being an obstinate person, consulted with one Tho. Parton, & one Alice, wife to Nich. Brooke Organemaker, with certain of the Canons, and M. johnson Chancellor to D. Heath their Bish. The means whereby he was entrapped, was wrought by the foresaid Alice Brooke, who procured Oliver her son, schoolefellow with the said john davis, to feign friendship with him, and under pretence to be instructed, to see his English books, and especially to get some thing of his writing against the vj. Articles. Which being had, was soon brought to the Canons of the church, and the Chancellor. Whereupon, Tho. Parton, whether being sent, or of his own mind, came to apprehend him, and his Uncle was forced against his will, to bind the poor boy's arms behind him: and so he was brought to the Officers of the town, where he lay from the 14. of August, till the last of September. Then was he commanded to the Free man's prison, where one Rich. Howborough coming to persuade him from burning, willed him to prove first with a candle, who then holding his finger, and the other the candle under it a good space, yet (as the party himself to me assureth) felt no burning thereof, neither would the other that held the candle believe him a great while, till he had looked, and saw no skorching of the candle at all appeared.  
Then was the child removed from thence to an inner prison called Peepehole, where the low Bailiff called Rob. you'd, laid upon him a pair of bolts, so that he could not lift up his small legs, but leaning on a staff, slipped them forward upon the ground, the coldness of which irons, he feeleth yet in his ankles, and shall so long as he liveth, with these bolts, his lying was upon the cold ground, having not one lock of straw, nor cloth to cover him, save only two sheep skins, neither durst father nor mother, or any of his friends come at him. Besides this and many great threats of the papists, there was a mad man put to him in the prison, with a knife about him, wherewith he oft times in his frantic rage, proffered to thrust him in.  
After this came to him one jolyfe, and N. Ewer, two Canons, which had his writings against the six Articles, and his Ballet called Come down for all your shaven crown: to see whether he would stand to that he had written. Which done, with many great raging words, not long after sat M. johnson the Chancellor in the Guild hall upon the poor lad. Where first were brought in his accusers and sworn, then were sworn also 24. men which went on his Quest, and found him guilty, but he never came before the Chancellor. Upon this he was sent to the common jail among thieves and murderers, there to tarry the coming of the judges, and so to be had strait to execution. But the mighty mercy of the Lord, who helpeth the desolate & miserable when all other help is past, so provided for this silly condemned lad, that the purpose of all his hard hearted enemies was disappointed. For before the judges came, God took away Henry the 8. out of this life. By reason whereof, the force of the law was then stayed, howbeit, he was nevertheless arraigned, being holden up in a man's arms at the Bar before the judges, who were Portman and Maruen. Which when they perceived that they could not burn him, would have him presently whipped. But M. john Bourne Esquire declared to the judges how he had whipping enough. After that he had lain a week more in prison, had him home to his house, his wife anointed his legs herself with ointment, which then were stiff and numbed with irons, till at length when M. Bourne and his wife saw they could not win him to the belief of their Sacrament, they put him away, lest he should infect their son Anthony as they thought with heresy.  
Thus john davis of the age aforesaid, in what damage he was for the Gospel ye see, and how the Lord preserved him, ye understand. He endured in prison from the 14. day of August, till within seven days of Easter, who is yet alive, and a profitable Minister this day in the Church of England: Blessed be the Lord, qui facit mirabilia solus.   

¶ Mistress Roberts. 
〈…〉 before, and to whom he wrote a letter, p●g. 1●93. Sir john Gilford a troubler of 〈◊〉 Robertes.   
FUrthermore to both these may also be associate another Gentlewoman to make the third, named masters Robertes, yet living and dwelling (as I understand) in the town of Haukehurst in Sussex. She being earnestly addicted to the truth of Christ's Gospel, and no less constant in that which she had learned therein, so kept herself during all the brunt of Queen Mary's time, that she never came to their popish service, nor would pollute her conscience with hearing their Idolatrous mass. There dwelled the same time not far of, a justice called sir john Gilford, who being as fervent on the contrary side, to set forward the proceedings of Q. Marry, thought to prove masteries with this Gentlewoman, in forcing her to the Church. And first sending his wife, he attempted her by fair words and gentle persuasions to conform herself to the Prince's laws, and to come as other christian people did, to the Church. Notwithstanding, she constantly persisting in the sincerity of the truth, would by no persuasions be won to do therein against her conscience: and so kept at home a certain space, till again the second time, Master Gilford thinking not to give her over so, sent his Officers and servants to her, by force and power to hale her out of her house to the church, and so did. Where by the way she for grief of conscience swooned, and so of necessity was brought home again, and falling into an Ague, was for that time dispensed withal.  
The third time yet the unquiet spirit of M. Gilford being not content, after the time that she recovered health again, would needs come his own person to compel her, wild she, nild she, to come to Church. But (as the Proverb goeth) who can let that God would have done? For when M. Gilford had purposed as pleased him, the Lord so disposed for his servant, 
Sir john Gilford stopped of his purpose, by Gods working.  that as the said M. Gilford was coming up the stairs toward her chamber, suddenly his old disease the Gout so took him and terribly tormented him, that he could go no further: And so he that purposed to carry her to the church against ●er will, was fain himself to be carried home to his house to his pain, protesting and swearing that he would never from henceforth trouble that Gentlewoman more, and no more he did.   

¶ Mistress Anne Lacie.  
IN this number of good Gentlewomen being in trouble and danger for God's word, 
Mistress Anne Lacy.  is not to be omitted the memory of one mistress Anne Lacie widow in Notinghanshiere, who was in great danger in Queen Mary's time in so much that the process was forth against her, and she ready to have been apprehended, being so nearly pursued, that she was driven to hide her Bible and other books in a dunghill. M. Lacie her brother was then justice of peace: but to whom (as I have heard) she was but smally beholden. Nevertheless where kindred faileth, yet gods grace never faileth such as stick to him: for in this mean time, as the process came out against her, Queen Mary died, and so she escaped.   

¶ Crosmans' wife.  
ONe Crosmans' wife of Tibnam longrowe in Norfolk, 
Crosman● wife. Barbour of Tibnam Constable, persecutor. Example of God's gracious providence.  in Queen Mary's time for not going to church was sought for at her house by one Barbour of the said town, than Constable of the hundredth: who when he came to her house, she being at home with a child sucking in her arms, stepped into a corner on the one side of the chimney, and they seeking the chambers, the child never cried, (although before they came it did) as long as they were there, & so by this means the Lord preserved her.   

The congregation at Stoke in Suffolk.  
THere were some likewise which avoided the violent rage of the adversaries by means only of their number, 
The story of a congregation at Stoke in Suffolk.  and mutual concord in godliness, wherein they did so hold together that without much ado none well could be troubled: whereof we have example in a certain town of Suffolk called Stoke. After the three sharp years of Queen Mary's persecution being passed, yet notwithstanding the inhabitants of the town aforesaid specially the women, came not to their Church to receive after the Popish manner, the Sacrament. Who, if they had been but few, they could by no means have escaped imprisonment. But because there were so many, the Papists thought it not best to lay hands upon them. Only they appointed them 16. days respite after Easter, wherein as many as would, should receive the Sacrament: those that would not, should stand to the peril that would follow. Of this company which were many, giving their hands together, the chiefest doers were these.  

Eve, an old woman of three score years.  
Alice Coker her daughter.  

Confessors.  Elizabeth Fox.  
Agnes Cutting.  
Alice Spenser.  
Henry Cauker.  
joane Fouke.  
Agnes Spaulding.  
john Steyre, and his brother.  
john Fox.   
These, after the order was taken for their not coming to the Church, took advisement among themselves what was best to be done, and at length concluded by promise one to another, that they would not receive at all. Yet some of them afterward being persuaded with fair promises that the Communion should be ministered unto them according to King Edward's book, got them unto the parish Priest (whose name was Cotes) and asked him after which sort he would minister the Sacrament. 
Cotes Parish Priest it Stoke.  He answered to such as he favoured, that he would give it a●ter the right sort: the rest should have it after the papistical manner.  
To be short, none did communicate so, but only john Steyre and john Fox: 
john Steyre and john Fox 〈◊〉.  of which the one gave his Wife leave to do as she thought best. The other went about with threats to compel his wife, saying that otherwise he would divorce himself from her. As for the rest, they did withdraw themselves from church, resorting to their wont company. Only Fox's wife tarried still at home, all in her dumps and heaviness, whose husband practised with the Curate in the mean time, that the next day after he should give her the sacrament, which was the xvij. day after Easter. But the very same day, unknowing unto her husband, she got herself secretly to her company, & with tears declared how violently her husband had dealt with her. 

The christian constancy of Elizabeth Fox.  
The effect of Christian prayer.  
john Fox recovered again to the truth by prayer.   The other women had her notwithstanding to be of a good cheer, and said that they would make their earnest prayers unto the Lord, both for her and her husband, and in deed when they had so done, the matter took very good success. For the next day after, goodman Fox came of his own accord unto them, a far other man than he was before, and bewailed his own headiness and rashness, praying them that they would forgive him, promising ever after to be more strong in faith, to the great rejoicing both of them and his wife.  
About half a year after this, the Bishop of Norwich sendeth forth certain of his Officers or Apparatours thither, which gave them warning every one to come to the Church the next Sunday following. If they would not come, 
The women of Stoke summoned by the Bishop.  they should appear before the Commissary out of hand, to render account of their absence. But the women having secret knowledge of this before, kept themselves out of the way for the nonce, to avoid the summons or warning. Therefore when they were not at the Church at the day appointed, the Commissary did first suspend them according to the Bishop of Rome's law, and within three weeks after did excommunicate them. 
How the women of Stoke escaped.  Therefore when they perceived that an Officer of the Town was set to take some of them, they conveying themselves privily out of the town, escaped all danger.   

¶ The Congregation in London.  

The preservation of the congregation at London.  NO less marvelous was the preservation of the congregation in London, which from the first beginning of Queen Mary, to the latter end thereof, continued notwithstynding whatsoever the malice, devise, searching and inquisition of men, or straitness of laws could work to the contrary. Such was the merciful hand of the Lord, according to his accustomed goodness, ever working with his people. Of this great bountiful goodness of the Lord, many and great examples appeared in the congregation which now I speak of. How oft, and in what great dangers did he deliver them?  

The congregation at M. Cardens house.  First at the Black Friars, when they should have resorted to Sir Thomas Cardens house, privy watch was laid for them, but yet through the Lords vigilant providence the mischief was prevented, and they delivered.  
Again how narrowly did they escape about Algate, where spies were laid for them, 
The congregation again delivered.  & had not Thomas Simson the Deacon espied them, and bid them disperse themselves away, they had been taken. For within two hours the Constable coming to the house after they were gone, demanded of the wife what company had been there. To whom she to excuse the matter, made answer again: saying that half a dozen good fellows had been there at breakfast, as they went a maying.  
another time also about the great conduit, they passing there through a very straight Alley, into a Cloth workers fit, were espied, and the Sheriffs sent for but before they came, they having privy knowledge thereof immediately shifted away out of the Alley, 

The congregation again delivered.  
The congregation in a ship at Billingsgate.   john Auales standing alone in the Mercer's Chapel staring at them.  
another like escape they made in a ship at Billingsgate belonging to a certain good man of Ley, where in the open sight of the people they were congregated together, & yet through God's mighty power escaped.  
Betwixt Ratcliff and Redriffe, in a ship, called jesus Ship, twice or thrice they assembled having there closely, 
The congregation in a ship betwixt Ratcliff and Redriffe.  after their accustomed manner, both Sermon, prayer & communion, and yet through the protection of the Lord they returned, although not unspied, yet untaken.  
Moreover in a Cooper's house in Pudding Lane, so near they were to peril and dangers, that john Auales coming into the house where they were, 
The congregation in a Couper● house in Pudding lane.  talked with the good man of the house, and after he had asked a question or two, departed, God so working that either he had no knowledge of them, or no power to apprehend them.  
But they never escaped more hardly, than once in Thames street in the night time, 
The congregation in a house in Thamis street  where the house being beset with enemies, yet as the Lord would, they were delivered by the means of a Mariner, who being at that present in the same company, and seeing no other way to avoid, plucked of his slops, and swum to the next boat, and so rowed the company over, using his shoes in steed of ours, & so the jeopardy was dispatched.  
I have heard of one who being sent to them to take their names, and to espy their doings, yet in being amongst them was converted and cried them all mercy.  
What should I speak of the extreme and present danger which that Godly company was in at the taking of master Rough their minister, 
another notable example of God's merciful providence.  and Cuthbert Simson their Deacon, had not the Lords providence given knowledge before to master Rough in his sleep that Cuthbert should leave behind him at home the book of all their names, which he was wont to carry about him? whereof mention is made before. pag, 2034.  
In this Church or congregation were sometime xl. sometimes an hundred, sometimes two hundred, sometimes more, and sometimes less. About the latter time of Queen Mary, it greatly increased. From the first beginning, which was about the first entry of Queen Mary's reign, they had divers ministers, first M. Scamler, then Thom. Fowl, after him M. Rough, 
The Ministers of this congregation.  then M. Augustine Bernher, and last M. Bentham. Concerning the deliverance of which M. Bentham (being now B. of Coventry and Lichfield) God's mighty providence most notably is to be considered. For how is it possible by man's estimation, for the said M. Bentham to have escaped, had not the present power of the Lord, passing all men's expectation, been priest and ready to help his servant in such a strait. The story and case is this.  
At what time the seven. last burned in Smithfield, 
A story of Master Bentham.  mentioned in this book before, pag. 2039. were condemned & brought to the stake to suffer, came down in the name of the king and Queen a proclamation, being twice pronounced openly to the people, first at Newgate, 
The Queen's proclamation, no man to pray for the Martyrs, nor to speak unto them.  then at the stake where they should suffer, straightly charging and commanding, that no man should either pray for them, or speak to them, or once say God help them.  
It was appointed before of the godly there standing together, which was a great multitude, that so soon as the prisoners should be brought, they should go to them to embrace and to comfort them, and so they did. For as the said Martyrs were coming toward the place in the people's sight, being brought with bills & glaives (as the custom is) the godly multitude and Congregation with a general sway made toward the prisoners, in such manner, that the byllmen and the other officers being all thrust back, could nothing do, nor any thing come nigh. 
The congregation embracing the Martyrs contrary to the Proclamation.  So the godly people meeting and embracing, and kissing them, brought them in their arms (which might as easily have conveyed them clean away) unto the place where they should suffer.  
This done, and the people giving place to the Officers, the proclamation with a loud voice was read to the people, containing (as is before said) in the K. & Queen's name, that no man should pray for them, or once speak a word unto them. etc. Master Bentham, the minister then of the congregation, not sparing for that, 
M. Bentham Minister of the congregation.  but as zeal and Christian charity moved him, and seeing the fire set to them, turning his eyes to the people, cried and said: We know they are the people of God, and therefore we cannot choose but wish well to them, and say: God strengthen them: And so boldly he said: Almighty God for Christ's sake strengthen them. 
Master Bentham speaketh and prayeth for the Martyrs without danger.  With that, all the people with a whole consent and one voice followed and said: Amen, Amen. The noise whereof was so great, and the criers thereof so many, that the Officers could not tell what to say: nor whom to accuse. And thus much concerning the congregation of the faithful, assembling together at London in the time of Queen Mary.  
The said M. Bentham an other time, as he passed thorough S. Katherine's, 
another delivery of Master Bentham out of great peril.  intending to walk and take the air abroad, was enforced by two or three men, approaching upon him, needs to go with them to a place whether they would lead him. M. Bentham astonished at the sodeinnes of the matter, and marveling what the thing should be, required what their purpose was, or whether they would have him. They answered, that by the occasion of a man there found drowned, the Crowner's quest was called and charged to sit upon him, of the which quest he must of necessity be one. etc. He again, loath to meddle in the matter, excused himself, alleging that in such kind of matters he had no skill, and less experience: if it would please them to let him go, they should meet with other more meet for their purpose. But when with this they would not be satisfied, he alleged further, that he was a scholar of Oxford, and thereby was privileged from being of any inquest. The Crowner demanded the sight of his privilege. 
Master Bentham forced against his will to sit in the Crowner's quest.  He said, if he would give him leave, he would fetch it. Then said the Crowner: the queen must be served without all delay, & so constrained him notwithstanding to be with them in hearing the matter.  
Being brought to the house where the Crowner and the rest of the quest were sitting, as the manner is, a book was offered him to swear upon. 
Master Bentham refuseth to swear upon a Popish Primer.  M. Bentham opening the book, and seeing it was a papistical Primer, refused to swear thereupon▪ and declared moreover what superstition in that book was contained. What, said the Crowner? I think we shall have here an heretic among us. And upon that, after much reasoning amongst them, he was committed to the custody of an officer till further examination: by occasion whereof, to all men's reason, hard it had been and inevitable for M. Bentham to have escaped, had not the Lord helped where man was not able. What followed? Incontinent as they were thus contending and debating about matters of heresy, 
Means wrought whereby Master Benth●m escaped.  suddenly cometh the Crowner of the Admiralty, disannulling and repealing the order & calling of that inquest, for that it was (as he said) pertaining to his office, and therefore the other Crowner and his company in that place had nothing to do: And so the first Crowner was discharged and displaced: by reason whereof M. Bentham escaped their hands, having no more said unto him.   

* English men preserved at the taking of Calais.  
THe worthy works of the lords mercy toward his people be manifold and can not be comprehended, 
English men at Calais preserved.  so that who is he living in the earth almost who hath not experienced the helping hand of the Lord, at some time or other upon him? Among many other, what a piece of gods tender providence was showed of late upon our English brethren and country men, what time Calais was taken by the Tyrant Guise, a cruel enemy both to God's truth and to our English nation? And yet by the gracious provision of the Lord, few or none at all, of so many that favoured Christ and his Gospel, in that terrible spoil miscarried. In the number of whom there was a godly couple, one john Thorpe and his wife, 
john Thorpe & his wife.  which feared the Lord, and loved his truth, who being sick the same time, and cast out into the wild fields, harbourles, desolate, and despairing of all hope of life, having their young infant moreover taken from them in the said fields, and carried away of the soldiers: yet the Lord so wrought, that the poor woman being almost past recovery of life, was fet and carried, the space well-nigh of a mile, by strangers whom they never knew, into a village, where both she was recovered for that night, & also the next day coming toward England, they chanced into the same Inn at the next town, where they found their young child sitting by the fire side.   

¶ Edward Benet.  

A story of Edward Benet, now dwelling in S. Bride's Parish.  ONe Edw. Benet about the second year of the reign of Q. Marry, then dwelling at Quenehieth with one Grynocke a Baker, was desired of one Tyngle prisoner then in Newgate, to bring him a new testament, He procuring one of M. Coverdals' translation, wrapped it in a handkerchief, saying to George the keeper which asked him what he had, that it was a piece of pondered beef. Let me see it, said he. Perceiving what it was, he brought him to Sir Roger Cholmley, who examined him why he did so, saying that book was not lawful, 

Edward Benet 25. weeks in the Counter, for bringing a new Testament to Tyn●le, which after died in prison, and was buried on a dounghill.  
D. Stories words to Edward Benet. Edward Benet brought to Bonnet and examined.   & so committed him to the Counter in woodstreet, where he continued 25. weeks.  
Doctor Story coming to the prison to examine other Prisoners, this Benet looking out at the grate, spoke to him, desiring him to be good unto him, and to help him out, for he had lain long in prison. To whom D. Story then answering: What, said he, wast not thou before me in Christ's Church? Yes forsooth, said Benet. Ah, said Story, thou dost not believe in the Sacrament of the Altar. Marry I will help thee out: come, said he to the keeper, turn him out, I will help him: and so took Benet with him and brought him to Cluney in Pater noster Row, and bade him bring him to the coalhouse, and there he was in the stocks a week.  
Then the Bishop sent for him to talk with him, and first asked him if he were shriven? No, said Benet. He asked him if he would be shriven? No, said he. Then he asked him if the Priest could take away his sins? No, said Benet, I do not so believe. Then he and Harpsfielde laughed at him and mocked him, ask him if he did not believe that what so ever the Priest here bound in earth, should be bound in heaven: and what so ever he loosed in earth, should be loosed in heaven? No, quoth Benet: But I believe that the Minister of God preaching God's word truly, and ministering the Sacraments according to the same, whatsoever he bindeth in earth, shallbe bound in heaven, and what so ever he looseth. etc. Then the Bishop putting him aside, said, he should go to Fulham and be whipped.  
Then came to him M. Buswell a Pries●, lying in the coalhouse in the stocks, and brought Cranmers' recantation, saying that he had recanted. My faith, saith the other, lieth in no man's book but in him which hath redeemed me. The next saturday, Benet with five other was called for to come to mass, into the Chapel. The Mass being done and they coming out, 
How Edward Benet escaped out of the bishops house.  five of them went to prison and were after burned. Benet being behind and coming toward the gate, the porter opening to a company going out, asked if there were no prisoners there. No, said they. Benet standing in open sight before him, with other serving men which were there by reason that Boner made many priests that day (having one of his sleeves and half the fore part of his coat burned of in prison, being more like a prisoner than any of the other) when the gate was opened, went out amongst them, and so escaped. 
another escape of Edward Benet   
Again, in the last year of Queen Mary, the same Benet being taken again with the 24. beyond Islington, and brought to Sir Roger Cholmleys, the people coming very thick did cut of some of them, to the number of 8. which were behind, among whom was Benet. 
8. Of the 24. taken at Islington, escaped and how good warning sent of God.  Then he knocking at the gate to come in, the Porter said, that he was none of the company. He said yes, and knocked again. Then there stood one by of the congregation, named johnson, dwelling now at Hamersmith, which said: Edward, thou hast done well, do not tempt God, go thy way. And so taking the warning as sent of God, with a quiet conscience eschewed burning.   

¶ jeffrey Hurst brother in law to George Marsh the Martyr.  
IN the Town of Shakerley in lancashire dwelled one jeffrey Hurst the son of an honest yeoman, 
The story 〈◊〉 jeffrey Hurst dwelling in the town of Shakerley in the Parish 〈◊〉.  who had besides him 11. children, the said jeffrey being the xii. and eldest of the rest: and for that their father being willing to bring them up, so that they should be able another day to help themselves, he did bind this jeffrey prentice unto the craft of nailing, to make all kind of nails: which occupation he learned and served out the time of 7. years. The which years being expired, he gave himself at times to learn of his other Brethren which went to school: and as he was very willing to the same, so GOD sent him knowledge wherein he did persever and go forwards, in such sort that he could write and read indifferently, and in longer continuance came by more knowledge, and so having the Bible and divers other books in his house, did come by pre●ye knowledge in the Scripture. 
jeffrey Hurst brother to George Marsh the Martyr.  After this he took unto him a wife being the Sister of Master George Marsh, of whose martyrdom mention is made before pag. 1484. and being much familiar with him, did mend his knowledge not a little. Now when queen Mary was entered, the first year of her reign he kept himself away from their doings & came not at the church: Whereupon he was laid in wait for, and called heretic, and Lollard, & so for fear of further danger, he was compelled to leave his wife and his child, and all, and fled into yorkshire, & there being not known did lead his life, 
jeffrey Hurst leaveth wife, children, & house for persecution.  returning sometimes by night to his house to comfort his wife, and bringing with him some preacher or other, who used to preach unto them so long as the time would serve, and so departed by night again. The names of the Preachers were: M. Reneses, M. Best, M. Brodbanke, M. russel, & every time they came thither they were about 20. or 24. sometimes, but 16. at least, who had there also sometimes a Communion. And thus in much fear did he with other lead his life, till the last year of the reign of Queen Mary. Then it chanced that the said jeffrey Hurst, after the death of his father, came home, and kept himself close for seven. or viii. weeks.  

Preachers using to jeffrey Hurstes house and to Preach. M. Thomas Lelond justice of peace at Morlese in Lancashire, a cruel persecutor.  There dwelled not far of at Morlesse, a certain justice of peace and of quorum, named M. Thomas Lelond, who hearing of him, appointed a time to come to his Father's house where he than dwelled, to rifle the house for books, and to search for him also, and so did. jeffrey and his company having knowledge of his coming, took the books which were in the house, as the Bible, the Communion book, the new testament of Tindals' translation, and divers others, and threw them all underneath a tub or ●at, conveying also the said jeffrey under the same, with a great deal of straw underneath him: for as it chanced they had the more time, because that when the justice came almost to the door, he stayed and would not enter the house till he had sent for Hurstes mother's Landlady: M. Shakerley, and then with her consent to go forwards. In the mean time, 
Ieff●ey Hurst conveyed under a D●fat. Mistress S●akerlay Hurstes Landlady.  jeffrey by such as were with him, was willed to lay in his window the testament of Tindals' translation, and a little book containing the third part of the bible, with the book of Ecclesiasticus, to try what they would say unto them.  
This done, Mistress Shakerley came. Unto whom eftsoons the justice declareth the cause of his coming and how he was sorry to attempt any such thing against any of her tenants for her sake, but notwithstanding he must needs execute his office. And again you must (said he) note this, that a scabbed sheep is able to infect a great number: and especially having, as he hath, so many brethren, & sisters, he is able to mar them all, if he be not looked unto in time. And thus concluding, M. Lelond entered into the house, 

M. Lelond entereth to search Hurstes house. Ralph Parkinson a Popish persecuting Priest.  
The Papists follow false Prophecies, of the Gospel to come again after 4. Months and more. The new Testament of tyndall's translation made heresy.  
Search made for Hurst and his sister Alice. The old mother threatened to go to Lancaster Castle.   & being come in, set himself in a chair in the middle of the house, and sending Sir Ralph Parkinson his Priest, and one of his men, and one of Mistress Shakerleys' men about the house, to search and rifle the chests for books (which so did) in the mean time he talked with Hurstes mother, being of the age almost of lx. years: And chiding with her that she would suffer her son so to order and be have himself like an heretic, said: thou old fool I know myself that this new learning shall come again: but for how long? even for three months or four months and no longer. But I will lay thee old fool in Lancaster dungeon for this gear, and well worthy.  
Now as concerning the searchers, they found nothing but latin books, as Grammar, and such like. These be not they that we look for (said they) we must see further, and so looked into Hurstes chamber where they found the foresaid books. Then sir Ralph taking up the testament, looked on it, and smiled. His Master seeing that, said: now Sir Ralph, what have we there? Forsooth, saith he, a testament of Tindals' translation, plain heresy, and none worse than it. Then is all their goods, saith he, lost to the Queen & their bodies to prison, and was wonderfully hasty: notwithstanding through Mistress Shakerley, for a space he was content to see farther.  
Then the Priest looked on the other book: What say ye to that Sir Ralph, is that as evil as the other? No said he, but it is not good that they should have such English Books to look on: for this and such others, may do much harm. Then he asked the Mother where her eldest son was, and her daughter Alyce? She answered she could not tell: they were not with her of long time before. And he swore by God's body, he would make her tell where they were, or he would lay her in Lancaster Dungeon, and yet he would have them, notwithstanding too, To be short, 
Hurstes mother and brother bound in a 100 pound for his forth coming.  for fear he had his Brother john Hurst and his Mother bound in an hundredth pound to bring the parties before him within xiv. days, and so departed he, and the Priest put both the books in his bosom, and carried them away with him. Then john Hurst went after them, desiring that he might have the book which the Priest found no fault with: but he (said they) should answer to them both, and which so ever was the better, was not good.  
As this past on, when the time was come that jeffrey Hurst and his sister should be examined, the justice sent for them betimes in the morning, 
Master Lelonde maker.  & had prepared a mass to begin withal, ask jeffrey Hurst if he would first go and see his maker, and then he would talk further with him. To whom then jeffrey answered and said: 
Talk between jeffrey Hurst and the justice.  Sir my Maker is in heaven, and I am assured in going to your Mass I shall find no edification thereby, and therefore I pray you hold me excused.  
Well, well, said he, I perceive I shall find you an heretic, by God: but I will go to Mass, & I will not lose it for all your prattling. Then into his Chapel he went, 
jeffrey Hurst denieth to come to Mass.  and when mass was done, he sent for them, and caused his Priest to read a scroll unto them as concerning the 7. Sacraments, & ever as he spoke of the body & blood of Christ, he put of his cap, and said: lo ye may see: 
Examination after Mass.  you will deny these things and care not for your Prince: but you shall feel it ere I have done with you, & all the faculty of you, with other talk more between them, I know not what: but in the end they were licenced to departed under sureties to appear again before him within 3. weeks, 
jeffrey Hurst & Alice his sister, let go under sureties.  and then to go to Lancaster. Howbeit in the mean while it so pleased God, that within four days of the day appointed, it was noised that the Queen was dead, and within xiv. days after, the said jeffrey Hurst fet home his 2. books, and nothing was said unto him. 
jeffrey Hurst by the death of Q. Marry, released.   
It followed after this that God's word began to take place, and the Queen's visitors came down into that country, who did choose four men in the parish: to wit, Simond Smith, jeffrey Hurst, Henry Browne, George Eccersly, 
jeffrey Hurst in Queen Elizabethes' time put in authority to see the proceeding of Religion.  which four were Protestants, to see the Queen's procedings to take place: which according to their power did the same, notwithstanding it did little prevail: & therefore the said jeffrey being sore grieved with the office, fell sick, in which sickness it pleased God to call him, making a very godly end, God have the praise for it.  
Now to return to the foresaid Thomas Lelond again, he continuing in his office still, 
Thomas Lelond the Popish justice, would not come to the Church in Queen Elizabethes' time, & yet continued justice still. A Catholic father of the Popish church.  did very few times come to the Church, but said he was aged and might not labour, and there kept with him Sir Ralph Parkinson his Priest, which could (as it was said) minister the Communion unto the people, and sing Mass to his master: Yea and (as the fame reported) did a pretyer feat then all that: for he begat two children by a servant in a house, his master knowing it, and saying nothing, for that he would not lose his good mass Priest.  
Furthermore, this was noted in the same justice Lelondes behaviour at service time, that he had a little dog which he would play with, all service time, and the same Dog had a collar full of Bells, 
Note a Catholic knave of a Popish justice.  so that the noise of them did molest and trouble others as well as himself, from hearing the service. Also in the same justice it was noted & observed, that as he sat in his Chapel at service time, his manner was on a willow bark to knit knots, for that he could not be suffered to have his beads, and to put the same upon a string also. Witness hereof Edward Hurst, with others.  
Furthermore, as concerning Henry Browne one of the 4. chosen men above mentioned, 
The trouble and escape of Henry Browne out of his enemies hands.  this is also to be added, that the said Henry Browne dwelling in the town of Pinington in the same Parish an. 1564. had a little boy, who as he was playing in the Town, one glaives wife gave unto the boy a pair of Beads made of wood, to play him withal. The little boy being glad thereof to have such a trim thing, went home & showed his father of them. His Father seeing the Beads, took them and burned them, and when he had so done, went forth and asked who had given unto his little boy that pair of Beads.  
That did I, said glaives wife. 
glaives wife maintainer of Popery▪ and a persecutor.   
Well said he, I have burned them.  
Hast thou so, said she? and thrust him from her. They shallbe the dearest Beads that ever thou sawest, & incontinent went & complained unto the said justice, how Brown had burned her beads.  
This matter the justice took sore to snuff, 
justice Lelond writeth to the Constables to apprehend Henry Browne.  and was very angry, and did direct his letter unto the constables of the same Town, by his own hand subscribed: the title of which superscription on the backside was this: To the Constables of Pinington give this.  
This done the Constables according to this their charge did bring him afore the justice at time appointed, 
Henry Browne troubled for burning of Beads in Queen Elizabethes tyme.  and when the justice came to talk with him, he was in such a chafe, that he called him thief, and said that he had rob his neighbour in burning of her beads, and that there was rings and other jewels on them, and that he might as well have picked her purse: wherefore I will lay thee (said he) in Lancaster for this gear.  
Whilst they were thus talking, there came all his servants about them from their work, saying: is this M. Doctor Browne that will burn Beads? I pray you Sir, let us have him here and preach. I will give a quarters wages, 
Like Master like men.  saith one: and I will give money saith an other, and he shall be master Doctor: with much derision and scoffing at this poor man.  
He hearing this, spoke again boldly, and said: did you send for me to make a laughing stock of me? You be in office, and ought rather to come to the Church, and see such Papistry abolished yourself, than thus to trouble me for doing my duty: but I tell you plainly, you do not come to Church as you ought to do, and wherefore with more things that I have to charge you withal, I say you do not well. When all this misdemeanour of the justice laid to his charge, would not prevail, and also witness came in of the Papists, which did know the Beads, & testified that they were plain & cost but a halfpenny, he then went into his Parlour in a chafe, and one M. Erberston a papist with him· 
A lamentable thing when such justices bear rule over Christian congregations.  Which Erberston turned back and said: is it you Henry Browne, that keepeth this stir? you are one of them that pulled down Crosses in the church, and pulled down the Rood seller, and all the Saints: you were best now to go paint a black Devil, and set him up and worship him, for that will serve well for your religion. And thus under suretyship he did departed till july following and then he said he should go to Lancaster prison, 
Henry Browne under sureties dismissed for a tyme.  and so came he away.  
The time drew on that he should appear, but GOD stayed the matter, and in july, as the foresaid Thomas Lelond sat in his chair talking with his friends, he fell down suddenly dead, 
The punishment of God's stroke upon an obstinate persecutor.  not much moving any joint: And thus was his end: from such God us defend.   

¶ William Wood of Kent.  
THe examination of William Wood Baker, dwelling in the Parish of Strewed, in the County of Kent, before Doctor Kenall Chancellor of the Diocese of Rochester, 
Examination of William Wood  Doctor Chadsey, the Mayor of Rocher, and M. Robinson the Scribe, the 19 day of October, and in the second year of Queen Mary, in S. Nicholas Church in Rochester.  M. Robinson. 
William Wood, you are presented because you will not come to the Church, 
W. Wood charged for not coming to church.  nor receive the blessed sacrament of the Altar. How say you? have you received, or have you not?  Wood 
I have not received it, nor I dare not receive it, as you do now minister it.  Kenall. 
Thou Heretic, what is the cause that thou hast not received the blessed Sacrament of the Altar? and at this word all they put off their caps, and made low beisaunce.  Wood 
There be three causes that make my conscience afeard that I dare not receive it. 
.3 causes why William Wood durst not receive the Sacrament of the Altar.  The first Christ did deliver it to his xii. Apostles, and said: Take, eat: And drink ye all of this. etc. and ye eat and drink up all alone. The second cause is: you hold it to be worshipped, contrary to God's comaundements: Thou shalt not bow down nor worship. The third cause is: you minister it in a strange tongue, contrary to S. Paul's doctrine: I lad rather have five words with understanding, than ten thousand with tongues: by reason where of the people be ignorant of the death of Christ.  Kenall. 
Thou heretic, wilt thou have any plainer words than these: Hoc est corpus meum? Take, eat, this is my body? wilt thou deny the Scripture?  Wood 
I will not deny the holy Scriptures: GOD forbidden, but with my hart I do faithfully believe them. Saint Paul saith: God calleth those things that are not, as though they were. And Christ saith: I am a Vine: I am a door. Saint Paul saith: The Rock is Christ: All which are figurative speeches, wherein one thing is spoken, and an other thing is understanded.  Robin's. 
You make a very long tale of this matter. Learn Wood, learn.  Kenall. 
Nay, these heretics will not learn. Look how this heretic glorieth in himself. Thou fool, art thou wiser than the Queen and her Counsel, and all the learned men of this Realm?  Wood 
And it please you, Master Chancellor, I think you would be loath to have such glory, to have your life and goods taken away, and to be thus railed upon, as you rail upon me. But the servant is not greater than his Master. And where you do mock me, and say I am wiser than the Queen and her Counsel, S. Paul saith: The wisdom of the wise of this world is foolishness before God, and he that will be wise in this world, shall be accounted but a fool.  Kenall. 
Dost not thou believe that after these words spoken by a priest: Hoc est corpus meum: This is my body: there remaineth no more bread and Wine, but the very flesh & blood of Christ, as he was borne of the virgin Mary, really and substantially, in quantity and quality, as he did hung upon the Cross?  Wood 
I pray you M. Chancellor, give me leave for my learning, to ask you one question, and I will answer you after.  Kenall. 
It is some wise question, I warrant you.  Wood 
God spoke to the Prophet ezechiel, saying: 
Ezech. 5. William Woods question propounded to the Doctors.  Thou son of man, take a razor and shave of the hear of thy head & of thy beard, and take one part and cast into the air: take the second part and put it into thy coat lap, and take the third part & cast it into the fire: & this is jerusalem. I pray you, M. Chancellor, was this hear that the Prophet did cast into the fire, or was it jerusalem?  Kenall. 
No, it did signify jerusalem.  Wood 
Even so this word of Christ: This is my body: is not so to be understanded that Christ's carnal, natural, 
The natural quantity of Chri●t not in the Sacrament.  & real body is in the same, in quantity and quality, as it was borne of the virgin Mary: and as he was crucified upon the cross, is present or enclosed in the sacrament: but it doth signify Christ's body, as S. Paul saith: So oft as ye do eat of this bread and drink of this cup, you shall show forth the lords death till he come. What should the Apostle mean by this word, till he come, if he were here carnally, naturally, corporally, and really in the same quantity and quality as he was borne of the virgin Mary, and as he did hang on the cross, as you say? but Saint Paul saith: You shall show the lords death till he come. This doth argue that he is not here as you would have us to believe.  Doctor Chadsey. 
I will prove that Christ is here present under the form of bread, but not in quantity and quality.  
Kenall said: yes he is here present in quantity and quality.  Chadsey. 
He is here present under a form, and not in quantity and quality.  
Yes, said Kenall.  
No, said Chadsey. 
The Papists could not agree in their own doctrine.   
I will prove him here in quantity and quality, said Kenall.  
I will prove the contrary, said Chadsey.  
And these two doctors were so earnest in this matter, the one to affirm, the other to deny, contending & raging so sore one at the other, that they foamed at the mouth, & one was ready to spit in an others face, so that in a great fury and rage's the two Doctors rose up from the judgement seat, and Doctor Kenall departed out of the Church in great rage and fury immediately.  Wood 
Behold good people, they would have us to believe that Christ is naturally, really, in quantity & quality present in the Sacrament, and yet they can not tell themselves, nor agree within themselves how he is there.  
At these words the people made a great shout and the Mayor stood up and commanded the people to be quiet, & to keep silence. And that God that did deliver S. Paul out of the hands of the high Priests, 
W Wood delivered, as was S. Paul by the contention of the Pharisees and Saducees.  by the contention that was between the Phariseis and the Saducees, did even so deliver me at that time out of the mouths of the bloody Papists, by the means of the contention of these two Doctors. Blessed be the name of the Lord which hath promised to lay no more upon his, than he will make them able to bear, and in the midst of temptation he can make a way for his (whom and when it pleaseth him) to escape out of all dangers.  
Many other like examples of God's helping hand have been declared upon his elect Saints and Children in delivering them out of danger by wonderful and miraculous ways, some by one means some by an other. What a notable work of God's mighty hand was seen in Simon Grinaeus, mentioned in the Commentary of Melancthon upon Daniel. Who having a sudden warning by a certain old man, who was not seen after, nor known then of any what he was, avoided the peril of taking and burning, as by the relation of Melancthon writing and witnessing of the same, may appear in the words of his own story here following.   

* The History of Simon Grinaeus collected out of Melancthons' Commentaris upon the x. Chapter of Daniel.  
The Story of Simon Grineus. Ex Commentariis Phil. Melanct. in cap. 10. Daniel.  
WHen I was (saith he) at the assembly holden at Spire in the year of our Lord 1529. by chance Simon Grynaeus came thither unto me from the University of Hedelberge, where he heard Faber the bishop of Vienna in a Sermon, defend and maintain certain detestable errors. When the Sermon was done, he followed Faber going out of the Church and saluted him reverently, declaring unto him that he was moved of a good zeal & intent, somewhat to say unto him. 
john Faber Bishop of Vienna persecutor. Obsequium amicos, Veritas odium parit.  Faber was contented to talk with him.  
Then Grinaeus said unto him that he was very sorry that a man of such learning and authority should openly maintain such errors as were both contumelious against God, & also might be refuted by the manifest testimonies of the Scripture. Irenaeus writeth (said he) that Polycarpus was wont to stop his cares whensoever he heard any erroneous & wicked doctrine. 
Faber gently admonished of Grinaeus for his Sermon.  With what mind then (think you) would Polycarpus have heard you argue and reason what it is that the mouse eateth, when she gnaweth the consecrated host? Who would not bewail such ignorance and blindness of the Church? With this Faber broke of his talk, as he was about to say more, and asked his name. This man dissembling nothing, gently told him that his name was Grinaeus.  
This Faber (as many well knew) was always timorous and fearful in the company of learned men. Wherefore he fearing the learning, eloquence, and fervent zeal of Grinaeus, specially in such a matter as this was, feigned as though he had been sent for by the king, and that he had no leisure now to reason upon this matter. He pretended that he was very desirous of acquaintance and longer talk with Grinaeus, entreating him, that both for his own private cause, and also for the common wealth, he would come again the next day unto him, and so showed him his lodging, and appointed him an hour when he should come. Grinaeus thinking that he had spoken unfeignedly, promised so to do.  
When he was departed from Faber, he came strait way unto us, and was scarcely set at the table (for it was supper time) reciting a part of his talk with Faber unto me and others there present, when as I sitting with my company, was suddenly called out of the Parlour by a certain ancient fatherly man, 
Godly warning sent by an old man to Grinaeus.  who showing a singular gravity in his countenance, words, and behaviour, spoke unto me & said, that the sergeants would by and by come unto our lodging, being sent by the kings commandment, to carry Grinaeus to Prison, whom Faber had accused to the King, commanding that Grinaeus should strait ways depart out of the town, & exhorted me that we should in no case delay the time: and so bidding me farewell, departed. But what old man this was, neither did I know then nor afterward could understand. I returning again unto my company, bade them rise, and told them what the old man had said unto me.  
By and by, we taking Grinaeus in the midst of us, carried him through the street to the River of Rhine, whereas after he had stayed upon the hither bank a while, until Grinaeus with his companion were carried over in a small boat, 
Grinaeus, accused, and pursued.  returning again to our lodging, we understood that the Sergeants had been there, when we were but a little way gone out of the house. Now in what great danger Grinaeus should have been, 

Grinaeus warned to fly▪ escapeth.  
God's merciful providence in defeating the cruel purpose of persecutors.   if he had been carried to prison, by this cruelty of Faber every man easily may conjecture. Wherefore we judged that that most cruel intent and purpose of him, was disappointed by God's merciful providence. And as I can not say, what old man it was that gave me that warning, even so likewise the Sergeants made such quick speed, that except Grinaeus had been covered and defended by Angels through the marvelous providence of God, he could never have escaped.  
Concerning the truth of this matter, there be many good men yet alive, which both know the same, and also were present at the doing thereof. Therefore let us give thanks unto God, which hath given us his Angels to be our keepers and defenders, whereby with more quiet minds, we may fulfil and do the office of our vocation.  
With such like examples of Gods mighty and merciful custody, the church of Christ in all ages doth abound, as by manifold experiences may appear as well among the Germans, as also in all other places and ages, but in no place more, nor in time more plentiful, then in this persecuting time of Queen Mary in this our Realm of Enland: as partly hath been already historyed, and part yet remaineth (the Lord willing) moreover hereunto to be added.   

❧ Lady Katherine Duchess of Suffolcke. 
The old hatred of Stephen Gardiner Bishop of Winchester against the Duchess of Suffolk.   
STephen Gardiner Bishop of Winchester, surmising the Lady Katherine baroness of Willoughby and Cresby and Duchess Dowager of Suffolcke, to be one of his ancient enemies, because he knew he had deserved no better of her, devised in the holy time of the first Lent in Queen Mary's reign, a holy practice 〈◊〉 revenge, first by touching her in the person of her husband M. Richard Berty Esquire, for whom he sent an attachment (having the great seal at his devotion) to the Sheriff of Lincolnshyre with a special Letter commanding most straightly the same Sheriff, 
M. ●ich. Bertie husband to the Duchess, attached by the Bishop of Wynchester.  to attach the said Richard immediately, and without bail to bring him up to London to his great Lordship. M. Berty her husband being clear in conscience, and from offence toward the queen, could not conjecture any cause of this strange process, unless it were some quarrel for Religion, which he thought could not be so sore as the process pretended.  
The Sheriff notwithstanding the commandment, adventured only to take the bond of M. Bertye with 2. sureties, in a thousand pound for his appearance to be made before the Bishop on good Friday following, 
M. Bert●e appeareth before B. Gardiner.  at which day M. Berty appeared, the Bishop then lying at his house by S. Mary Oueryes. Of whose presence when the Bishop understood by a gentleman of his chamber, in a great rage he came out of his gallery into his dining chamber, where he found a press of suitors, saying he would not that day hear any, but came forth only to know of M. Berty, how he being a subject durst so arrogantly set at light two former processes of the Queens.  
M. Berty answered, 
Talk between B. Gardiner and M. Bertie  that albeit my lords words might seem to the rest somewhat sharp towards him, yet he conceived great comfort of them. For whereas he before thought it extremity to be attached, having used no obstinacy or contumacy, now he gathered of those words, that my Lord meant not otherwise but to have used some ordinary process: albeit in deed none came to his hands.  
Yea Mary, quoth the bishop, I have sent you two subpenas, to appear immediately, and I am sure you received them, for I committed the trust of them to no worse man but to Master Solicitor, and I shall make you an example to all lincolnshire for your obstinacy.  
M. Berty denying the receipt of any, humbly prayed his Lordship to suspend his displeasure & the punishment till he had good trial thereof, & then, if it pleased him, to double the pain for the fault, if any were.  
Well, quoth the bishop, 
The devotion of B. Gardiner to good Friday.  I have appointed myself this day (according to the holiness of the same) for devotion, and I will not further trouble me with you: but I enjoin you in a thousand pound not to departed without leave, and to be here again to morrow at 7. of the clock. M. Berty well observed the hour, and no ●ote nailed: At which time the B. had with him M. Sergeant Stampford, to whom he moved certain questions of the said M. Berty, because M. Serieaunt was towards the Lord Wriothesley late Earl of Southampton, and Chancellor of England, with whom the said M. Berty was brought up. M. Sergeant made very friendly report of M. Berty of his own knowledge for the time of their conversation together. Whereupon the Bishop caused M. Berty to be brought in, and first making a false train (as God would, without fire) before he would descend to the quarrel of Religion, he assaulted him in this manner.  Winch. 
The Queen's pleasure is (quoth the bishop) that you shall make present payment of 4000 pound due to her father by Duke Charles, 
M. Bertie attached for debt of 4000 pounds due to the Queen.  late husband to the Duchess your wife, whose executor she was.  Bert. 
Pleaseth it your Lordship (quoth M. Berty) that debt is estalled, and is according to that estallement, truly answered.  Winch. 
Tush (quoth the Bishop) the Queen will not be bound to estallementes, 
Kette Captain of the rebels in Norfolk in K. Edward's tyme.  in the time of Kettes government, for so I esteem the late government.  Bert. 
The estallement (quoth M. Berty) was appointed by king Henry the 8. besides the same, was by special commissioners confirmed in king Edward's time, and the Lord treasurer being an executor also to the Duke Charles solely and wholly, took upon him before the said Commissioners, to discharge the same.  Winch. 
If it be true that you say (quoth the bishop) I will show you favour. But of an other thing M. Berty, I will admonish you, as meaning you well. I hear evil of your Religion: yet I hardly can think evil of you, whose mother I know to be as Godly and Catholic, as any within this Land, yourself brought up with a master, whose education if I should disallow, I might be charged as author of his error. Besides, partly I know you myself, and understand of my friends, enough to make me your friend: wherefore I will not doubt of you, but I pray you if I may ask the question of my Lady your wife, 
A Dog clothed in a Rochet under the name of B. Gardiner.  is she now as ready to set up the Mass, as she was lately to pull it down, when she caused in her progress, a dog in a Rochet to be carried, & called by name? or doth she think her lambs now safe enough, which said to me when I veiled my bonnet to her out of my chamber window in the tower, that it was merry with the lambs, now the Wolf was shut up? 
It is merry with Lambe●, when wolves be tied up.  Another time my Lord her husband having invited me and divers Ladies to dinner, desired every Lady to choose him whom she loved best, and so place themselves: My Lady your wife taking me by the hand, for that my Lord would not have her to take himself, said that for so much as she could not sit down with my Lord whom she loved best, she had chosen me whom she loved worst.  
Of the devise of the Dog, quoth M. Berty, she was neither the author nor the allower. The words, though in that season they sounded bitter to your Lordship, yet if it should please you without offence to know the cause, I am sure the one will purge the other. As touching setting up of Mass, which she learned not only by strong persuasions of divers excellent learned men, 
Purgation of the Lady Duchess for not coming to Mass.  but by universal consent and order whole vj. years past, inwardly to abhor (if she should outwardly allow, she should both to Christ show herself a false Christian, and to her prince a masking subject. You know my Lord, one by judgement reform, is more worth than a thousand transformed temporizers. To force a confession of Religion by mouth, contrary to that in the hart, worketh damnation where salvation is pretended.  
Yea marry (quoth the Bishop) that deliberation would do well i● she never required to come from an old Religion to a new. But now she is to return from a new to an ancient Religion: Wherein when she made me her gossip, she was as earnest as any.  
For that, my Lord (said M. Berty) not long sithen, she answered a friend of hers v●ing your Lordship's speech, 
Religion goeth not by age, but by truth.  that Religion went not by age but by truth: and therefore she was to be turned by persuasion and not by commandment.  
I pray you (quoth the Bishop) think you it possible to persuade her?  
Yea verily (said M. Berty) with the truth: for she is reasonable enough.  
The bishop thereunto replying, said: it will be a marvelous grief to the Prince of Spain, and to all the nobility that shall come with him, when they shall find but two noble personages of the spanish race within this land, the Queen, and my Lady your wife, and one of them gone from the faith.  
M. Berty answered, that he trusted they should find no fruits of infidelity in her.  
So the Bishop persuading M. Berty to travel earnestly for the reformation of her opinion, 
M. Bertye released from his band of appearing.  and offering large friendship, released him of his band from further appearance.  
The Duchess and her husband, daily more and more, by their friends understanding that the Bishop meant to call her to an account of her faith, whereby extremity might follow, devised ways how by the Queen's licence they might pass the Seas. M. Berty had a ready mean: for there rested great sums of money due to the old Duke of Suffolk (one of whose executors the Duchess was) beyond the Seas, 

Ways practised how to convey the Duchess over the Seas with the Qu●enes licence.  
M. Bertye deviseth cause to pass over into Flaunders.   the Emperor himself being one of those debtor. M. Berty communicated this his purposed suit for licence to pass the Seas, and the cause, to the Bishop-adding, that he took this time most meet to deal with the Emperor, by reason of likelihood of Marriage between the Queen and his son.  
I like your devise well (quoth the bishop) but I think it better, that you tarry the Princes coming, and I will procure you his letters also to his father.  
Nay (quoth M. Berty) under your Lordship's correction and pardon of so liberal speech, I suppose the time will then be less convenient: for when the Marriage is consummate, the Emperor hath his desire: but till then he will refuse nothing to win credit with us.  
By S. Mary (quoth the Bishop, smiling) you guess shrewdly. Well, proceed in your suit to the Queen, and it shall not lack my helping hand.  

M Bertye licenced by the Queen to pass the Seas.  M. Berty found so good success, that he in few days obtained the Queen's licence, not only to pass the seas, but to pass and repass then so often as to him seemed good, till he had finished all his business and causes beyond the seas. So he passed the seas at Dover about the beginning of june in the first year of her reign, leaving the Duchess behind, 
Preparation made how to 〈◊〉 the Duchess over the ●eas.  who by agreement and consent beewixt her & her husband, followed, taking Barge at Lion Key, very early in the morning, on the first day of january next ensuing, not without some peril.  
There was none of those that went with her, made privy to her going till the instant, but an old Gentleman called M. Robert Cranwell, 
M. Cranwell a 〈◊〉 friend to Ma●ster Bertye.  whom M. Berty had specially provided for that purpose. She took with her her daughter an infant of one year, & the meanest of her servants, for she doubted the best would not adventure that fortune with her. They were in number 4. men, one a Greek borne, which was a rider of horses, an other a joiner, the third a Brewer, the fourth a fool one of the kitchen, one gentlewoman, and a Laundreve.  
As she departed her house called the Barbican, 
The Duchess with her company departeth the realm.  betwixt 4. and 5. of the clock in the morning, with her company & baggage, one Atkinson a Herald, keeper of her house: hearing noise about the house, rose and came out with a torch in his hand as she was yet issuing out of the gate: wherewith being amazed, she was forced to leave a male with necessaries for her young daughter, 
The ma●er of the Duchess ●●●ing out of her house.  and a milk pot with milk in the same gatehouse, commanding all her servants to speed them away before to Lion Key, and taking with her only the two women and her child, so soon as she was forth of her own house, perceiving the Herald to follow, she stepped in at Garter house hard by. The Herald coming out of the Duchess house, and seeing no body stirring, not assured (though by the male suspecting) that she was departed, returned in: and while he stayed ransacking parcels left in the male, the Duchess issued into the street, and proceeded in her journey, he knowing the place only by name where she should take her boat, but not the way thither, nor none with her. Likewise her servants having divided themselves, none but one knew the way to the said key.  
So she appareled like a mean merchants wife and the rest like mean servants, walking in the streets unknown, she took the way that led to Finsbury field and the others walked the city streets as they lay open before them, till by chance more than discretion, they met all suddenly together a little within Mooregate, from whence they passed directly to Lion key, & there took barge in a morning so misty, that the stearesman was loath to launch out, 
The Duchess with her company taketh Barge.  but that they urged him. So soon as the day permitted, the Council was informed of her departure, and some of them came forthwith to her house to inquire of the manner thereof, and took an inventory of her goods, besides further order devised for search and watch to apprehend and stay her. 
Pursuit after the Duchess.   
The fame of her departure reached to Leigh, a town at the lands end, before her approaching thither. By Leigh dwelled one Gosling a merchant of London, an old acquaintance of Cranwels', whither the said Cranwell brought the Duchess, naming her Mistress White, 
The Duchess retained in M. Goslings house by Leigh, under the name of his daughter.  the daughter of Master Gosling, for such a daughter he had which never was in that country. There she reposed her, and made new garments for her daughter, having lost her own in the male at Barbican.  
When the time came that she should take ship, being constrained that night to lie at an Inn in Leigh (where she was again almost be wrayed) yet notwithstanding, by God's good working she escaping that hazard, at length, as the tide and wind did serve, they went aboard, 
The hard adventure of the Duchess upon the Seas.  & being carried twice into the seas, almost into the coast of Zealand, by contrary wind were driven to the place from whence they came, and at the last recuile, certain parsons came to the shore, suspecting she was within that ship: yet having examined one of her company that was a land for fresh Achates, and finding by the simplicity of his tale, only the appearance of a mean merchants wife to be a shipboard, he ceased any further search.  
To be short, so soon as the Duchess had landed in Brabant, 

The Duchess landed in Brabant.  
M. Bertye with the Duchess his wife arrived at Santon. The free town of weasel in Cleveland.   she and her women were appareled like the women of Netherlande with hukes, and so she and her husband took their journey towardens Cleveland, and being arrived at a town therein called Santon, took a house there until they might further devise of some sure place where to settle themselves.  
About five miles from Santon, is a free town called weasel, under the said Duke of Cleves dominion, and one of the Hans towns, privileged with the company of the Steelyard in London, whether dives Walloons were fled for religion, and had for their Minister one Frances Perusell, then called Frances de Rivers, who had received some courtesy in England at the Duchess hands. Master Berty being yet at Santon, 
A prote●tion procured for the Duchess, of the Magistrates of weasel.  practised with him to obtain a protection from the Magistrates for his abode & his wives at weasel: which was the sooner procured because the state of the Duchess was not discovered but only to the chief Magistrate, earnestly bend to show them pleasure, whiles this protection was in seeking.  
In the mean while, at the Town of Santon was a muttering that the Duchess & her husband were greater personages than they gave themselves forth, and the Magistrates not very well inclined to religion, the Bishop of Arras also being Deane of the great Minster, order was taken, that the Duchess and her husband should be examined o● their condition and Religion upon the sudden. 

M. Bertye and the Duchess in danger of taking by the B. of Arras at Santon. another escape of the Duchess and her husband.  
The hard distress of the Duchess by evil wether.   Which practise discovered by a gentleman of that country to Master Bertie, he without delay taking no more than the Duchess her daughter, and two other with them, as though he meant no more but to take the air, about three of the clock in the afternoon in February, on foot, without hiering of horse or waggon for fear of disclosing his purpose, meant privily that night to get to Wesel, leaving his other family still at Santon.  
After the Duchess and he were one english mile from the town, there fell a mighty rain of continuance, whereby a long frost and ise before congealed, was thawed, which doubled more the weariness of those new lackeys. But being now on the way, and overtaken with the night, they sent their two servants (which only went with them) to villages, as they passed, to hire some car for their ease, but none could be hired. In the mean time M. Bertye was forced to carry the child, and the Duchess his cloak and rapier. 
The hard entertainment of M. Bertye and the Duchess of their entering into weasel.  At last betwixt vi. & seven. of the clock in the dark night, they came to Weasel, and repairing to their Inns for lodging and some repose after such a painful journey, found hard entertainment, for going from Inn to Inn offering large money for small lodging, they were refused of all the Inholders, suspecting Master Bertye to be a Launceknight, and the Duchess to be his woman. The Child for cold and sustenance cried pitifully, the mother wept as fast, the heavens rained as fast as the clouds could pour.  
Master Bertie destitute of all other succour of hospitality, resolved to bring the Duchess to the porch of the great church in the town, and so to buy coals, victuals and straw for their miserable repose there that night, or at least till by Gods help he might provide her better lodging. Master Berty at that time understood not much dutch, and by reason of evil weather and late season of the night, he could not happen upon any that could speak english, 
God's providence in time of 〈◊〉.  French, Italian, or Latin, till at last going towards the Church porch, he heard 2. striplings talking Latin, to whom he approached and offered them two stivers to bring him to some Walloons house.  
By these boys, and Gods good conduct, he chanced at the first upon the house where Master Perusell supped that night, who had procured them the protection of the Magistrates of that town. At the first knock, the goodman of the house himself came to the door, and opening it, asked Master Berty what he was. Master Berty said, an englishmen, that sought for one M. Peruselles house. The Wallon willed M. Bertie to stay a while, who went back and told Master Perusell that the same english gentleman of whom they had talked the same supper had sent, 
The meeting of W. Perusell & the Duchess of weasel.  by likelihood, his servant to speak with him. Whereupon M. Perusell came to the door, and beholding Master Bertie, the Duchess, and their child, their faces, apparelles, and bodies so far from their old form, deformed with dirt, wether, & heaviness, could not speak to them, nor they to him for tears. At length recovering themselves, they saluted one an other, and so together entered the house, God knoweth full joyfully. Master Berty changing of his apparel with the goodman, the Duchess with the good wife, and their child with the child of the house.  
Within few days after, by M. Peruselles means, they hired a very fair house in the town, and did not let to show themselves what they were, in such good sort as their present condition permitted. It was by this time through the whole town what discourtesy the Inholders had showed unto them at their entry, 
The Citizens of weasel admonished by their Preacher of their hardness toward strangers.  in so much as on the Sunday following, a preacher in the Pulpit openly in sharp terms rebuked that great incivillitie towards strangers, by allegation of sundry places out of holy scriptures, discoursing how not only Princes sometime are received in the Image of private persons, but Angels in the shape of men, and that God of his justice would make the strangers one day in an other land, to have more sense of the afflicted hart of a stranger. 
A friendly part of Sir john Mason towards the Duchess. A train laid for the Duchess by the Lord Paget and the Duke of Brunswick.   
The time was passing forth, as they thought themselves thus happily settled, suddenly a watchword came from sir john Mason, than Queen Mary's Ambassador in netherlands, that my Lord Paget had feigned an errant to the Baths that ways: and whereas the Duke of Brunswick was shortly with x. ensigns to pass by weasel for the service of the house of Austricke against the french king, the said Duchess, and her husband should be with the same charge and company intercepted.  
Wherefore to prevent the cruelty of these enemies, M. Berty with his wife and child departed to a place called Winheim in high Dutchland under the Palsgranes Dominion, where under his protection they continued till their necessaries began to fail them, 
M. Bertye and the Duchess remove to Wineheim under the Palsgrave's  and they almost feynting under so heavy a burden, began to fail of hope.  
At what time, in the midst of their despair, there came suddenly letters to them from the Palatine of Uilua and the king of Pool, being instructed of their hard estate by a Baron named joannes Alasco, that was sometime in England offering them large courtesy. 
The helping hand of the Lord again in their necessity. joann. Alasco a means to the king of Pool, for the Duchess of Suffolk.  This puruison unlooked for, greatly revived their heavy spirits. Yet considering they should remove from many their countrymen and acquaintance, to a place so far distant a Country not haunted with the English, and perhaps upon their arrival not finding as they looked for, the end of their journey should be worse than the beginning: they devised thereupon with one M. Barloe, late bishop of Chichester, that if he would vouchsafe to take some pains therein, they would make him a fellow of that journey. 

The Duchess invited into Pooleland by the kings letters.  
M. Barlow a messenger from the Duchess to the king of Poole.  
The Palatine of Vilua a great friend to the Duchess.   So finding him prone, they sent with him letters of great thanks to the king and Palatine, and also with a few principal jewels (which only they had left of many, to solicit for them, that the king would vouchsafe under his seal, to assure them of the thing which he so honourably by letters offered.  
That suit by the forwardness of the Palatine, was as soon granted as uttered. Upon which assurance the said Duchess and her husband, with their family, entered the journey in April. 1557. from the Castle of Wineheim, where they before lay, towards Frankford. In the which their journey, it were long here to describe what dangers fell by the way upon them, and their whole company, 
The Duchess taketh her journey toward Pooleland. The troubles happening to the Duchess in her journey to Pooleland.  by reason of their landgraves Captain, who under a quarrel pretenced for a spaniel of M. Berties, set upon them in the high way, with his horsemen, thrusting their boarspears through the waggon where the Children and Women were, M. Bertie having but 4. horsemen with him. In the which brabble it happened the Captains horse to be slain under him.  
Whereupon a rumour was sparsed immediately through towns and villages about, that the Landgrave captain should be slain by certain Walloons, which incensed the ire of the countrymen there more fiercely against M. Bertie, as afterward it proved. For as he was motioned by his wife to save himself by the swiftness of his horse and to recover some town there by for his rescue, he so doing was in worse case than before, for the townsmen and the captains brother supposing no less but that the Captain had been slain, pressed so eagerly upon him, that he had been there taken and murdered among them, had not he (as God would) spying a ladder leaning to a window, by the same got up into the house, and so gone up in to a garret in the top of the house, where he with his dag and rapyre defended himself for a space: but at length the Burghmayster coming thither with an other magistrate, which could speak latin, he was counseled to submit himself to the order of the law. Master Bertye knowing himself clear, and the Captain to be alive, was the more bolder to submit himself to the judgement of the law, upon condition that the Magistrate would receive him under safe conduct, and defend him from the rage of the multitude. Which being promised, M. Bertie putteth himself and his weapon in the Magistrate's hand, & so was committed to safe custody, while the truth of his cause should be tried.  
Then Master Berty writing his letters to the Landgrave and to the Earl of Erbagh, the next day early in the morning the Earl of Erbagh dwelling within 8. miles, came to the town whether the Duchess was brought with her waggon, M. Bertie also being in the same town under custody.  
The Earl, who had some intelligence of the Duchess before, after he was come and had showed such courtesy as he thought to her estate was seemly, the Townsmen perceiving the Earl to behave himself so humbly unto her, began to consider more of the matter, and further understanding the captain to be alive, both they, and especially the authors of the stir shrunk away, and made all the friends they could to master Bertie and his wife, not to report their doings after the worst sort.  
And thus Master Bertie and his wife escaping that danger, proceeded in their journey toward Polelande, where in conclusion they were quietly entertained of the king, 
M. Bertye with the Duchess honourably entertained of the king of Poole.  and placed honourably in the Earldom of the said king of Poles in Sanogelia, called Crozan, where M. Berty with the Duchess having the kings absolute power of government over the said Earldom, continued both in great quietness and honour, till the death of Queen Mary.   

¶ Thomas Horton Minister.  

A story of Thomas Horton, Minister.  AS ye have heard of the dangerous troubles of the Duchess of Suffolk in time of her exile for religion sake, whom notwithstanding the Lords present protection still delivered in all distresses, as well from her enemies in England, as in Dutchland from the lanceknights there: so have we no less to behold and magnify the lords merciful goodness in preserving of Thomas Horton from the like perils of the same Country.  
Which Thomas Horton, what a profitable instrument he was to the Church of Christ in Queen Mary's time, all our Englishmen almost beyond the seas then, did both know and feel.  
This good Thomas Horton, as he used oftentimes to travail between Germany and England, for the behoof and sustenance of the poor English exiles there: so he journeying upon a time between Mastricke and colen chanced to be taken there by certain Rovers, and so being led by them away, was in no little danger: and yet this danger of his was not so great, but the present help of the Lord was greater to aid and deliver him out of the same.   

¶ Thomas Sprat of Kent, Tanner  
Unto these afore rehearsed examples of God's blessed providence towards his servants, 
The story of Thomas Sprat & William Porrege.  may also be added the happy deliverance of Thomas Sprat and William Porrege his companion, now Minister. Whose story briefly to course over, is this.  
This Thomas Sprat had been servant sometimes to one M. Brent a justice, 
M. Brent justice in Kent, a persecutor.  and a heavy persecutor, and therefore forsaking his Master for religious sake, he went to Calais, from whence he used often with the said William Porrege for their necessary affairs, to have a recourse into England.  
It so happened about the fourth year of Queen mary's reign, that they landing upon a time of Dover, and taking their journey together toward Sandwich suddenly upon the way within three miles of Dover, met with the foresaid M. Brent, the two Blachendens, and other Gentlemen more, with their servants, to the number of x. or xii. horses. 
The two Blachendens in Kent, persecutors.  Of the which two Blachendens, being both haters and enemies of God's word and people, the one had perfect knowledge of William Porrege, the other had not seen him, but only had heard of his name before.  
Thus they being in the way where this justice with his mates should meet them directly in the face, Thomas Sprat first espying M. Brent, was sore dismayed, saying to his companion: yonder is M. Brent. William Porrege God have have mercy upon us. Well quoth the other, seeing now there is no remedy, let us go in our way. And so thinking to pass by them, 
Thomas Sprat almost taken in the way by the justice.  they kept themselves aloufe, as it were a score off from them, Thomas Sprat also shadowing his face with his cloak.  
Notwithstanding, one of M. Brentes servants advising him better than his master did: yonder, said he to his Master, is Thomas Sprat. At which words they all rained their horses, and called for Thomas Sprat to come to them. They call you, said William Porrege. Now here is no remedy but we are taken: and so persuaded him to go to them being called, for that there was no escaping from so many horsemen in those plains and downs, where was no wood near them by a mile, nor hedge neither, but only one, which was a byrdbolt shot off.  

Thomas Sprat called of the justice but would not come.  All this notwithstanding, Sprat stayed and would not go. Then they called again, sitting still on horseback. Ah sirrah, quoth the justice? why come ye not hither? And still his companion moved him to go, seeing there was no other shift to flee away. Nay, said Sprat, I will not go to them, and therewithal took his legs, running to the hedge that was next him. They seeing that, set spurs to their horse, thinking by and by to have him, and that it was unpossible for him to escape their hands, as it was in deed, 
God always stronger than the devil.  they being on horse back and he on foot, had not the Lord miraculously delivered his silly servant from the gaping mouth of the Lion ready to devour him.  
For as God would, so it fell out that he had got over the hedge, skrawling through the bushes, when as they were even at his heels, striking at him with their swords out of the Blachendens crying cruelly: cut off one of his legs.  
Thus Sprat had scarcely recovered the hedge from his enemies, when one of M. Brentes servants, 
Thomas Sprat gotteth over the hedge from his persecuto●●.  which had been fellow sometimes in house with him, followed him in his boots: and certain road up at one side of the hedge, and certain at the other, to meet him at the upper end.  
Now while they were following the chase after Thomas Sprat, only one remained with William Porrege (who was one of the Blachendens, not he which knew him, but the other) who began to question with him: not ask what was his name (as God would (for then he had been known and taken: but from whence he came and how he came into Sprats company, and whether he went: Unto whom he answered and said: from Calyce and that Sprat came over with him in the passage boat, and they two were going to Sandwich, and so without any more questions he let him departed.  
Anon as he kept along the hedge, one of the horsemen which road after Sprat, returning back, 
William Porrege escapeth.  and meeting with the said W. Porrege, demanded the very same questions as the other had done, to whom he made also the like answer as afore, and so departed, taking an other contrary way from the meeting of the other horseman. And thus W. Porrege escaped.  
Now concerning Thomas Sprat, he being pursued on the one side by horsemen, 
The Lord disposing the way of his servants.  on the other side by his own fellow, who followed after him in his boots, crying: you were as good to tarry, for we will have you, we will have you: yet notwithstanding he still kept on his course till at length he came to a steep down hill at the hedge end, down the which hill he ran from them, for they could not ride down the hill, but must fetch a great compass about and so this Thomas Sprat ran almost a mile, and as god would got a Wood 
Thomas Sprat delivered by God's help from his adversaries.   
By that time he came to the Wood, they were even at his heels: but the night drew on, and it began to rain and so the malice of these persecutors was at an end, the Lord working for his servants, whose name be praised for ever and ever, Amen.  
Not long after this, one of the two Blanchendens aforesaid, which so cruelly sought the destruction of other, was cruelly murdered by his own servants.   

¶ john Cornet.  
HEre might also be recited the hard adventures and sufferings of john Cornet, 
The troubles of john Cornet, & how he was delivered.  and at length his deliverance by God's good working, out of the same.  
Who being a prentice with a minstrel at Colchester, was sent by his master about the 2. year of Queen mary's reign, to a wedding in a town thereby called Roughhedge, where he being requested by a company there of good men, the Constables also of the parish being present thereat, so sing some songs of the scripture, chanced to sing a song called News out of London, which tended against the Mass, and against the Queen's misproceedinge.  
Whereupon the next day he was accused by the Parson of Roughhedge called Yackesley, and so committed, 
Yackesley Parson of Roughhedge, persecutor. The mother against her own son.  first to the Constable, where both his master gave him over and his mother forsook and cursed him. From thence he was sent to the next justice, named M. Camnall: and then to the Earl of Oxford, where he was first put in irons & chains, and after that so manacled that the blood spurt out of his fingers ends, because he would not confess the names of them which alured him to sing.  
And marvel it was that the cruel Papists were so contended, that they sent him not also to Bishop Boner, 
Cornet whipped out of the town, and so banished.  to suffer the extremity of the fire. But Gods gracious providence disposed otherwise for his servant. For after he was manacled, the Earl commanded him to be brought again to the town of Roughhedge, & there to be whipped till the blood followed, and to be banished the town for ever: and so he was, during all the time of Queen Mary.   

¶ Thomas Bryce.  
IF our story should proceed so wide and so large, as did the exceeding mercy of God's providence in helping his servants out of wretchedness and thraldom of those bloody days, our treatise, I think, 
Thomas Bryce preserved.  would extend to an endless process.  
For what good man or woman was there almost in all this time of Queen Mary, who either in carrying a good conscience out of the land, or tarrying within the realm could well escape the Papists hands, but by some notable experience of the Lords mighty power and helping hand working for him? What should I here speak of the miraculous deliverance of Thomas Bryce, who being in the house of john seal, 
God blinded the eyes of them which ●●ught for Thomas Bryce, that they could not see him.  in the parish of Horting, and the Bailiff with other neighbours coming in, sent by Sir john Baker to search and apprehend him, & knowing perfectly both his stature and colour of his garments yet had no power to see or know him standing before their faces. So mightily the Lord did blind their eyes, that they ask for him, and looking upon him, yet notwithstanding he quietly took up his bag of books, and so departed out of the house, without any hand laid upon him.  
Also an other time, about the 2. year of Queen Mary, 
another 〈◊〉 of Thomas 〈◊〉 and his brother.  the said Thomas Bryce, with john Bryce his elder brother, coming then from weasel, meeting together at their father's house, as they iornyed towards London to give warning there to one Springfield, which else was like to be taken unawares by his enemies waiting for him upon Gaddes hill, fell in company with a promoter, which dogged them and followed them again to Graues●ad, into the town, and laid the house for them where they were, and all the ways as they should go to the water side: so that it had not been possible for them to have avoided the present danger of those persecutors, had not the Lords provident care otherwise disposed for his servants through the Ostler of the Inn, 
Thomas & john Bryce 〈◊〉 by God's good 〈◊〉 and 〈◊〉.  covertly to convey them by a secret passage: whereby they took Barge a mile out of the town, and so in the end both the lives of them, and also of Springfield was preserved, through the Lords gracious protection.   

¶ Gertrude Crockhey.  

The trouble and deliverance of Gertrude Crokchay.  GErtrude Crokehey dwelling at S. Katherine's by the Town of London, and being then in her husbands house, it happened, in the year 1556. that the Pope's childish S. Nicholas went about the parish. Which she understanding, shut her door against him, not suffering him to enter into her house.  
Then Doct. Mallet hearing thereof, and being then Master of the said S. Katherine's, the next day came to her with twenty at his tail, 
This Doct. Mallet is now Deane o● Lincoln.  thinking belike to fray her, and asked why she would not the night before let in S. Nicolas and receive his blessing. etc. To whom she answered thus. Sir I know no S. Nicholas (said she) that came hither. Yes quoth Mallet, here was one that represented S. Nicolas.  
In deed sir (said she) here was one that was my neighbour's child, but not S. Nicolas: for S. Nicholas is in heaven. I was afraid of them that came with him to have had my purse cut by them: for I have heard of men rob by S. Nicolas clerks. etc. So Mallet perceiving that nothing could be gotten at her hands, went his way as he came, and she for that time so escaped.  
Then in the year 1557. a little before Whitsuntide, it happened that the said Gertrude answered for a child that was baptized of one Thomas Saunders, 
another trouble of the said Gertrude in Dutchland.  which child was christened secretly in a house after the order of the service book in king Edward's time, and that being shortly known to her enemies, she was sought for. Which understanding nothing thereof, went beyond the Sea into Gilderland, to see certain lands that should come to her children in the right of her first husband, who was a stranger borne, & being there about a quarter of a year at the length coming homeward by Andwarpe, she chanced to meet with one john johnson a Ducth man alias john de Uilla of Andwerpe shipper who seeing her there, went of malice to the Margrave, and accused her to be an Anabaptist: whereby she was taken and carried to prison. The cause why this naughty man did thus, was for that he claimed of M. Crokhay her husband a piece of money which was not his due, for a ship that Master Crokhay bought of him, and for that he could not get it, he wrought this displeasure. Well, she being in prison, lay there a fortnight. In the which time she saw some that were prisoners there, 
Cruelty in slander 〈◊〉 secretly against the Christians.  who privily were drowned in Rhenish wine fats, and after secretly put in sacks and cast into the River. Now she, good woman, thinking to be so served, took thereby such fear that it brought the beginning of her sickness, of the which at length she died.  
Then at the last was she called before the Margrave and charged with Anabaptistry: which she there utterly denied, and detested the error, declaring before him in Dutch her faith boldly, without any fear. So the Margrave hearing the same, in the end being well pleased with her profession, at the suit of some of her friends, 
Gertrude returneth into England.  delivered her out of prison, but took away her book, and so she came over into England again.   

¶ William Mauldon.  
I Lightly pass over here the tedious afflictions of William Mauldon, 
A story of William Mauldon.  how in the dangerous time of the 6. articles, before the burning of Anne Askew, he was scourged being young, of his father, for professing and confessing of true Religion: 
W. Mauldon, accused and scourged for true religion.  and afterward being examined in auricular confession by the Priest, his books were searched for, and so at length he was presented up by the same Priest in a letter written to the Bishop. Which letter, had it not been burned by an other Priest to whose hands it came (as the Lord would have it) it had undoubtedly cost him his life.  
This one thing in the said William Mauldon is to be noted, that being young, in those days of king Henry, when the mass most flourished, the altars with the sacrament thereof being in their most high veneration that to man's reason it might seem unpossible that the glory and opinion of that Sacrament and sacramentals, so highly worshipped, and so deeply rooted in the hearts of so many, could by any means possible so soon decay and vanish to nought: yet notwithstanding he being then so young, under the age of xvii. years, by the spirit (no doubt) of prophesy, declared then unto his parents, that they should see it shortly even come to pass, 
The Prophesis of M. Mauldon in K. Henry's time, for the fall of Mass and Sacrament of the Altar.  that both the Sacrament of the altar and the altars themselves, with all such plantations which the heavenly father did not plant, should be plucked up by the roots: and even so within the space of very few years the event thereof followed accordingly: the Lord therefore be praised for his most gracious reformation.   

¶ Robert Horneby.  
I Let pass likewise the dangerous escape of Robert Horneby, 
Robert Horneby through God's working preserved.  servant sometime and groom of the Chamber to Lady Elizabeth, she being then in trouble in Queen mary's days: who being willed to come to Mass, refused so to do, and therefore coming afterward from Woodstock to Hampton Court, was called before the Counsel, & by them committed to the marshalsea, and not unlike to have sustained further danger, had not the lords goodness better provided for him, who at length by Doctor Martin was delivered.   

¶ Mistress Sands.  
THe like also may be testified and recorded of Mistress Sands, now wife to Sir Morice Bartlet, 
Mistress Sands, now Lady Bartlet, preserved from persecution.  than Gentlewooman waiter to the said Lady Elizabeth being in the Tower. Which Mistress Sands denied in like manner to come to Mass, and therefore beside the heavy displeasure of her father was not only displaced from her room, and put out of the house, but also was in great jeopardy of further trial. But the Lord who disposeth for every one as he seethe best, wrought her way out of her enemies hands by flying over the Seas, where she continued amongst other banished exiles in the City of Geneva & of Basil, till the death of Queen mary.   

* The story of Thomas Rose yet living, a Preacher, of the age of lxxvi. years, in the town of Luton, and county of Bedford.  
THis Thomas Rose a devonshire man, was borne in Exmouth, and being made Priest in that country, was brought out of it by one M. Fabian, 
The story of Thomas Rose yet living.  to Polsted in Suffolk where the said M. Fabian was Parson, & in short time after, by his means was placed in the town of Hadley, where he first coming to some knowledge of the gospel, began first there to entreat upon the Crede, & thereupon to take occasion to inveigh against Purgatory, praying to Saints & Images, about the time that M. Latimer began first to preach at Cambridge, in the time of Bilney & Arthur .47. years ago, or thereabout, in so much that many embracing the truth of Christ's Gospel, against the said Purgatory and other points: and the number of them daily increasing, the adversaries began to stir against him, in so much that M. Bale (who afterward became a godly zealous man) was then brought to preach against the said Thomas Rose, & so did. This notwithstanding he continued still very vehement against Images, & the Lord so blessed his labours that many began to devise how to deface and destroy them and especially four men, whose names were Ro. King, Ro. Debnam, Nic. Marsh, and Ro. Gard. which usually resorted to his sermons & upon his preaching were so inflamed with zeal, that shortly after they adventured to destroy the Rood of Dovercourt, which cost three of them their lives, as appeareth before pag. 1031. The three persons which suffered, and were hanged in chains, were offered their lives, 
Three offered to have their lives saved to accuse Tho. Rose, but would not.  to have accused the said Thomas Rose, as of counsel with them, which refused so to do, and therefore suffered. The said Tho. Rose had the coat of the said Rood brought unto him afterward, who burned it. The Rood was said to have done many great miracles and great wonders wrought by him, and yet being in the fire could not help himself, but burned like a block, as in very deed he was.  
At this time there were two sore enemies in Hadley, Walter Clerk, and john Clerk, two brethren, these complained to the Counsel, that an hundred men were not able to fetch the said Thomas Rose out of Hadley, who then was upon examination of his doctrine, committed to the Commissaries keeping. And in deed such was the zeal of a number towards the truth them in that town, that they were much offended, that their Minister was so taken from them, and had therefore by force fet him from the Commissary, if certain wise men had not otherwise persuaded, which at length also with more quiet did set him in his office again, 
Thomas Rose arrested by a Sergeant at Arms.  which thing so angered the two brethren, Walter Clerk & joh. Clerk, that they complained to the counsel, as aforesaid, whereupon a sergeant at arms named Cartwright, was sent from the counsel, who arrested the said Thomas Rose, & brought him before the counsel. Then his adversaries being called, they laid to his charge, that he was privy of the burning of the Rood of Dovercourt, and upon this he was committed to the prison in the bishop of Lincoln's house in Holborn, Bishop Langly the kings Confessor, and there remained he in prison, from shrovetide till till midsummer very sore stocked till after Easter.  
The stocks were very high, & great, so that day & night he did lie with his back on the ground, 
The cruel handling of Thomas Rose by the Papists.  upon a little straw with his heels so high, that by means the blood was fallen from his feet, his feet were almost without sense for a long time, & he herewith waxed very sick, in so much that his keeper pitying his estate, and hearing him cry sometime thorough the extremity of pain, went to the bishop, & told him that he would not keep him to die under his hand, & upon this he had some more ease & liberty. Now at this time his mother was come from Hadley to see him, but she might not be suffered to speak with the said Tho. Rose her son (such was their cruelty) but the B. flattered her, & gave her a pair of pardon beads, & bade her go home & pray, for she might not see him, which thing pierced the hearts both of the mother & son not a little. At this time also certain men of Hadley, very desirous to see him, travailed to speak with him, but might not be suffered, till at length they gave the keeper 4. s. & yet then might not speak to him, or see him otherwise then through a grate. And thus continued he till midsummer in prison there. Then was he removed to Lambeth, 
Thomas Rose set at liberty by Doctor Cranmers' means.  in the first year of D. Cran. consecration, who used him much more courteously than ever the B. of Lincoln did, & at length worked his deliverance, & set him at liberty: but yet so, that he was bounden not to come within xx. miles of Hadley. After this he came to London, and there preached the gospel half a year, till Hadley men hearing thereof, laboured to have him to Hadley again, & in deed by means of sir john Rainsford knight, obtained at the Archbishops hand to have him thither: howbeit, by means one was placed in the cure at Hadley, he could not enjoy his office again there, but went to Stratford three miles off, and there continued in preaching the word 3. years till at length the adversaries procured an inhibition from the Bysh. of Norwiche, to put him to silence. But a great number travailed to have him continue in preaching, & subscribed a supplication to the archb. with seven score hands, who under their seals also testified of his honest demeanour, so that the adversaries this way prevailing not, they indicted him at Bury in Suffolk, so that he was constrained to flee to london, & to use the aid of the L. Audly, than Lord Chancellor who removed the matter from them, & called it before him & after certain examination of the matter, did set him free & did send him by a token to the Lord Cronwell then L. privy Seal, for a licence from the king, to preach, which being obtained by the L. Cromwell his means (who hereupon also had admitted the said Thomas Rose his chaplain) forthwith he was sent into Lincolnshyre and to York. In the mean time such complaint was made to the Duke of Norfolk, 
Tho. Rose Chaplain to the Lord Cromwell.  for that he had preached against auricular confession, transubstantiation, & such other points contained in the 6. articles (which then to have done, by law was death) that the Duke in his own person not only sought him at Norwich, but also beset all the havens for him, from Yarmouth to London, & being Lieutenant, commanded, that who soever could take the said T▪ Rose, should hang him on the next tree. Howbeit the said Tho. Rose at his coming home, having warning hereof by certain godly persons was conveyed away, & passed over to Flanders, and so to Germany unto Zuricke, where a time he remained with M. Bullinger, & afterward went to basil, & there hosted with M. Grineus, till letters came that M. Doct. Barnes should be B. of Norwiche, & things should be reform, & he restored. But when he came over into Eng. again it was nothing so, & therefore forthwith f●ed again beyond the seas being so beset, as if the mighty providence of God had not sent him in readiness to receive him, the self same man, 
The mighty providence of God in preserving Tho. Rose from his enemies.  boat and boy, that before carried him over, it had not been possible for him to have escaped. But such was the goodness of god towards him, that he safely was conveyed, & lived at Barow the space of 3. years, till at length purposing to come over into England, about business that he had, he, his wife, & their child being but a year & three quarters old, upon the sea, the ship being in great danger, wherein they sailed (for the mast being hewn down in that peril, they were carried whither soever the waves tossed them) they with divers others made a full account of death. Howbeit, at length they were taken prisoners, & carried into Deep in France having all their stuff taken from them, & xl. li. in money. There they remained prisoners from Michaelmas till Hallowtide in great heaviness, not knowing what would become of them, but depending only upon God's providence, it pleased God at the same time, that one M. Young of the town of Rye (who had heard him preach before) came thither for the redeeming of certain English men there taken prisoners. This M. Young moved to see them in this case, much pitied them, & comforted them, and told them he would pay their ransom, & so he did, had them away, & brought them to Rye, & from thence by stealth came they to London. At length the honourable Earl of Sussex hearing of the said Tho. Rose, sent for him, his wife, & his child, & had them to his house at Attelborough, where they continued, 
Tho. Rose again delivered.  till at length it was blazed abroad, that the Earl was a maintainer of such a man to read in his house, as had preached against the Catholic faith (as they term it.) The Earl being at the parliament, & hearing thereof, wrote a letter to warn him to make shift for himself, & to avoid. So that from thence he passed to London, making straight shifts for a year there & somewhat more, till the death of king Henry. After the kings death, he & others which in the king's general pardon were excepted (& therefore dead men, if they had been taken whilst king Henry lived) by certain of the Counsel were let at liberty, & at length, after K. Edward was crowned, were licenced to preach again by the king, who gave unto the said Tho. Rose, the benefice of Westham by London. But at the death of that virtuous and noble prince, he was deprived of all, & so should also have been of his life, had not God appointed him friends, who received him in London secretly, as their teacher in the congregation, amongst whom for the poor prisoners at their assemblies. x.li. a night oftentimes was gathered. And thus he continued amongst them, & with the Lady Uane almost a year, in the reign of Q. Mary. But although he oftentimes escaped secretly whilst he read to the godly in sundry places of London, yet at length through a judas that betrayed them, he with xxxv that were with him, 
Tho. Rose apprehended.  were taken in Bowchurchyard at a Shiermans' house on Newyeres day at night being Tuesday. The residue being committed to prisons, the said Tho. Rose was had to the B. of Winchester Ste. Gardiner, but the Bishop would not speak with him that night, but committed him to the Clinke till Tuesday after.  

* The first examination of Thomas Rose before Winchester at saint Mary Oueryes.  
ON Thursday being brought before the B. of Winchester at S. Mary Oueries, the said Tho. Rose spoke as followeth. 
The 1. examination of Tho. Rose.   Rose. 
It maketh me to marvel (my Lord, quoth he) that I should be thus troubled for that which by the word of God hath been established, & by the laws of this Realm allowed, & by your own writing so notably in your book De vera obedientia, confirmed.  Bysh. 
Ah sirrah, hast thou gotten that?  Rose. 
Yea, my Lord, I thank God, and do confess myself much thereby confirmed. For as touching the doctrine of the supremacy against the B. of Rome's usurped authority, no man hath said further. And as I remember you confess in it, that when this truth was revealed unto you you thought the scales to fall from your eyes.  Bishop. 
Thou liest like a varlet, there is no such thing in my book, but I shall handle thee and such as thou art well enough. I have long looked for thee, & at length have caught thee. I will know who be thy maintainers, or else I will make thee a foot longer.  Rose. 
My Lord, you shall do as much as pleaseth God, & no more, yet the law is in our hand: but I have God for my maintainer▪ & none other. At these words one of his servants stepped forth and said: my lord, I heard this man preach by Norwich in sir john Robsters house, & in his prayer he desired God to turn Q. Mary's hart, or else to take her out of the world: and this was in K. Edw. time.  Rose. 
My Lord, I made no such prayer, but next after the king I prayed for her after this sort, saying: Ye shall pray for my Lady Mary's grace, that God will vouchsafe to endue her with his spirit, that she graciously may perceive the mysteries contained within his holy laws, and so render unto him her hart purified with true faith, & true & loyal obedience to her sovereign lord and king, to the good ensample of the inferior subjects. And this, my Lord, is already answered in mine own hand writing to the counsel. Unto this he said little, but turning his face to certain that were by him: This is he (quoth the Bishop) that my Lord of Norwich told me had begotten his maid with child.  Rose. 

Tho. Rose 〈◊〉 of Winchester,  This is no heresy, my Lord, although it be a lie. In deed certain wicked persons raised this report of me, for the hatred they bore to the doctrine which I preached: but for purgation of myself herein. I had no less than 6. of the counsels hands, that there might be due & diligent examination for this matter in the country by men of worship appointed for that purpose, 
Tho. Rose 〈…〉 Winchester's slander.  who can all testify (I thank god) that I am most clear from such wickedness, & in deed they have cleared me from it, & therefore I doubt not but all good men will espy the mischievous devise of mine adversaries, which (when other ways failed) by such sinister means went about to draw me into discredit & hatred: but God which is the helper of the innocent, & searcher of men's hearts hath & doth defend me, & hath laid open things that were hid, to their shame. One of the chief reporters of this, that I should so abuse myself, was one M. Clerk servant & in some estimation with the old Lord Treasurer of England reputed & taken for a conjuror, who afterwards for his good demerits hanged himself in the Tower. Then the bishop commanded that I should be carried to the tower, 
though Rose committed to the Tower.  & be kept safely, where I did lie till it was the week before Whitsuntide. Before which time I was twice called, when as the bish. came to the tower about other prisoners. notwithstanding the B. had no great talk with me, but spoke friendly. Howbeit, one sir Rich. Southwell knight still accused me for my prayer, & said, I did put a difference betwixt Lady Mary & Lady Elizabeth, for that I prayed in king Edward's faith, & prayed that he would confirm Lady Elizabeth in that which was well begun in her. Unto this the bish. said little: but in the week before Pentecost I was conveyed from the tower to Norwich, there to be examined by the bish. and his clergy, as concerning my faith the manner whereof here followeth.   

¶ The second examination of Tho. Rose before the bishop of Norwiche, Hopkins by name, in his own Palace in the presence of sir William Woodhouse knight, M. Steward the Chancellor, Doct. Barret, with divers others, the Wednesday in Whitsun week. an. Domini. 1553.  

The 2. examination of Tho. Rose before the B. of Winchester.  AFter I was presented by my keeper, the bishop immediately asked me what I was. I told him I had been a Minister.  Bishop. 
What is this to the purpose, were ye a Friar or a Priest▪  Rose. 
Friar was I never, but a Priest have I been, and beneficed by the kings Majesty.  Bishop. 
Where were ye made Priest?  Rose. 
In Exeter, in the county where I was borne. Then the bishop required of me my letters of orders. I told him I knew not where they were become, for they were things of me not greatly regarded.  Bishop. 
Well, you are sent to me to be examined: what say you, will you submit yourself to the order of the Church of England?  Rose. 
My Lord, I trust I am not out of the order of Christ's Church in England, neither do I know myself an offender there against.  Bysh. 
What, ye●, ye have here preached most damnable & devilish doctrine.  Rose. 
Not so, my lord. The doctrine by me here preached, was both true, sincere, & holy. But in deed the doctrine that is now set forth, is most wicked and damnable, yea & that both against God's laws & man's. But as for the doctrine by me preached, it is grounded upon the word of God, set out also by the authority of two most mighty kings, with the consent of all the Nobility and clergy of the same, so that I preached nothing but their lawful proceedings, having their lawful authority under their broad Seals for confirmation of the same, for which my doing ye cannot justly charge me. For why, sithence the law ceased, I have kept silence, so that the Counsel which sent me unto you have not charged me therewith. Wherefore ye do me open wrong to burden me with that wherein I am free.  Chanc. 
What sir? ye are very captious, answerest thou my Lord after such a sort?  Rose. 
Sir (said I) I answer for myself, and according to the truth, wherewith ye ought not to be offended, if ye be of God.  Chaunc. 
Thou art an evil man. Wast thou not abjured before now?  Rose. 
No, ye untruly report me, and are in no wise able to prove that which ye have spoken: so that your words appear to proceed altogether of malice, which I have not deserved at your hands. But in this I well perceive ye are made an instrument to utter other men's malice conceived of old.  Chaunc. 
What sayest thou to the real presence in the sacrament?  Rose. 
I witted right well ye were made an instrument to seek innocent blood: well ye may have it, if God permit it is present and at hand, for I am not come hither to lie, but to die (if God see it good) in defence of that which I have said. Wherefore ye may begin when ye shall think good, for I have said nothing but the truth, and the which in those days was of all men allowed for truth, & against the which ye at that time durst not once whisper, although ye now brag never so much.  Bish. 
Well father Rose, said he, what soever hath been done in times past, shall not now be called in question, so that ye now submit yourself. For not only you, but all the whole realm hath been out of the right way, both high & low, spiritual & temporal but all notwithstanding have submitted themselves & acknowledged their faith. Wherefore if ye will be accounted for an Englishman, ye must likewise submit yourself.  Rose. 
My L. I am an Englishman borne, & do most humbly require of the christian congregation of England, 
How Thomas Rose submitteth himself.  to be counted as a particular member of the same, & with all due reverence submit myself as in form & manner following: That whatsoever law or laws shall be set forth in the same for the establishment of Christ's true religion, & that according to the faith & doctrine of the holy patriarches & prophets, jesus Christ, & his holy apostles, with the faithful fathers of Christ's primative church: I do not only hold it & believe it, but also most reverently obey it. At which my assertion, the B. seemed to be greatly rejoiced, & said: well, than we shall soon be at a point. But said he, you shall take this for no day of examination, but rather of communication, so that ye shall now departed & pause yourself, until we call for you again, and so ended our first meeting.   

¶ The third examination of Thomas Rose. 
The 3. examination of Thomas Rose.   
ON the Friday following, I was called again into Christ's church within their Lady's chapel (as they termed it) where was gathered a great part of the whole city of Norwich, & after I was by my keeper presented, the B. began with a great protestation, & after many words demanded of me whether according to my former promise I would submit myself or no? I answered as before I had done, that according to my former protestation, I would most gladly obey. Then said the Chancellor, to utter his gentleness, I think ye do but fain.  Rose. 
The fault then (said I) shall be in yourself, and not in me. For if ye burden me with nothing but scriptures, & the fathers of Christ's primative church, then, as I said before, so I say again, I shall most gladly obey.  Chanc. 
Well then, seeing you challenge to be a member of the church of England, your mother here for trial of obedience, provoketh you, as mothers are wont, to allure you to receive this little gift at her hand.  Rose. 
Forsooth said I, if she offer it me, as received of God my father, I shall gladly receive it, as from the hand of my very true and ghostly mother.  Chanc. 
What say you to care confession? 
Auricular confession.  is it not a law ecclesiastical, and necessary for the church of England?  Rose. 
Some ways it might be permitted, & some ways not, & that because it had not his original of God & his blessed word: and yet I deny not, but that a man being troubled in his conscience, and resorting to a discreet, sober & christian learned man, for the quieting of his mind, might well be permitted: but to bind a man under pain of damnation, once every year to number his sins into the ear of a filthy lecherous priest, is not of God, neither can be approved by his word.  Bish. 
Ah sirrah, ye will admit nothing but scripture, I see well.  Rose. 
No truly, my Lord, I admit nothing but scripture for the regiment of the soul: 
Nothing but scripture to be admitted for the regiment of the soul.  for why, faith cometh by hearing, & hearing by the word of god, and where the word of God is not, there ought no belief to be given. For what soever is not of faith, is sin, and here they leave of speaking any more of that matter.  
But then M. Chancellor began to whet his teeth at me saying: Yea, but you have here preached that the real, natural, and substantial presence of Christ is not in the Sacrament of the altar: what say ye to that?  Rose. 
verily I say, that you are a bloody man, & seek to quench your thirst with the blood of an innocent, & therefore to satisfy you in that behalf, I say verily unto you, that even so I have here preached, and although contrary to law, you charge me with the same, yet will I in no wise deny it, though justly I might do it, but stand thereunto, even to seal it with my blood, desiring all that be here present, to testify the same, and believe it as the only truth.  Bish. 
I charge you all believe it not.  Rose. 
Yea, But my Lord, said I, if ye will needs have credence given you, you must bring God's word to maintain your sayings.  Bish. 
Why, doth not Christ say: This is my body? and can there be any plainer words spoken?  Rose. 
It is true, my Lord, the words be as plain as can be and even so be these, where as it is said, I am a door, a vine and Christ called a stone, a Lion, and yet is he naturally none of these. For they be all figurative speeches, as both the scriptures and fathers do sufficiently prove.  
At which my saying, the Bishop would have had me stay, saying, I should have an other day, wherein I might take better advisement.  Rose. 
Not so, my Lord, said I, for I am at a full point with myself in that matter, 
Transubstantiation and Real presence against the Scriptures & the ancient fathers of the primitive Church.  and am right well able to prove both your transubstantiation, with the real presence, to be against the scriptures & the ancient fathers of the primative church. For justinus which is one of the ancientest writers that ever wrote upon the sacraments, writeth in his 2. Apology, that the bread, water, and wine in the sacrament, are not to be taken as other meats & drinks, but be meats purposely ordained to give thanks unto God, and therefore be called Eucharistia, and also have the names of the body and blood of Christ, and that it is not lawful for any man to eat and drink of them, but such as professed the religion of Christ, and live also according to their profession: and yet saith he, the same bread & drink is changed into our flesh and blood, and nourisheth our bodies. By which saying it is evident, that justine meant that the bread and wine remain still, or else they could not have been turned into our flesh and blood, and nourish our bodies. At which my saying they were not a little troubled, but enforced themselves to have denied the Doctor, and would suffer me to speak no more, but straight way was I carried away unto my lodging: and so ended the second day of mine appearance, which was the Friday in Whitsun week, and then was I appointed to appear again on the monday following. Howbeit, upon what occasion, I know not, it was deferred unto the Wednesday, which was Corpus Christi Even.   

His talk with the Earl of Sussex, sir William Woodhouse, and the Bishop's chaplains.  
IN the mean time the Bishop sent two of his chaplains to me, with whom I had communication about the real presence: and after long reasoning to & fro, concerning this point, at length I drove them to this issue, whether they did confess that Christ in the self same body which was conceived of the virgin Mary, and wherein he suffered and rose again, do in the self same body naturally, substantially, and really sit at the right hand of God the father, without return from thence until the day of the general judgement or not? Whereunto they answered, Yes truly, said they, we confess it, hold it, and believe it. Then I again demanded of them, whether they did affirm, after the words pronounced by the minister there to remain flesh, blood, bones, hear, nails, as is wont most grossly to be preached, or not? And they with great deliberation answered, that they did not only abhor the teaching of such gross doctrine, 
The Papists affirm the real body of Christ to be in the Sacrament but they know not how.  but also would detest themselves, if they should so think.  
At which two principal points, wherein they fully confirmed my doctrine which I ever taught, I was not a little comforted and rejoiced, but marvelously encouraged. Whereupon I demanded again of them, what manner of body they then affirmed to be in the Sacrament? Forsooth, said they, not a visible, palpable, or circumscriptible body, for that is always at the father's right hand, but in the sacrament it is invisible, and can neither be felt, seen, nor occupy any place, but is there by the omnipotency of God's word they know not how.  
And for this they brought in S. Augustine, although of them not truly understanded, yet would they admit none other sense then their own, but would take upon them to confirm it with Martin Luther, Melanchthon, Bucer, and calvin, so that I perceiving their obstinacy in that behalf, gave them over for that time, & afterwards talked with Doctor Barret, whom I also found of the same judgement in that behalf. For (said he) if ye should dissent from the Fathers of the primative church in this behalf, of which S. Augustine is one, ye shall be counted to die out of the favour of God. Well, all this their obstinacy and blasphemous errors imprinted and deeply weighed in my mind, I gave them all over, and the more quietly to bring them to confess that openly, which they unto me had granted privately, I granted them, according to the scriptures, and my former protestation, a presence, although not as they supposed.  
After all this, came there unto me the honourable Earl of Sussex, and that gentle knight sir William Woodhouse, with great persuasions: unto whom I said, after long talk, that I would do all that I might, saving my conscience, which I would in no wise pollute, and no more I have, as knoweth God, by whom all men must be judged.   

* His last appearance before the Bishop.  
NOw to come to my last appearance, 
The last appearance of Thomas Rose before the Bishop.  after I was before the Bishop presented, he forthwith demanded of me, whether I were resolved, as he had heard say. To whom I answered, that even as always I had said before, that even so I was now. Unto whom by low bowing my knee. I gave my due reverence, and the rather for that the honourable Earl of Sussex was there. Wherewith some which would be counted great Gospelers, were, contrary to all Christianity, sore offended. Then I said, that what soever laws were set forth for the establishment of Christ's true religion, & that according to the doctrine of Christ's holy Apostles, & the faithful fathers of the primitive church, I did not only obey them, but most earnestly embrace and believe them. Yea, and yet to the further blinding of their eyes, I said, that if any thing could justly be proved by gods holy word, by me heretofore preached or taught untruly, either for lack of learning, slide of tongue, or of ignorance, yet by better knowledge when it shall justly be tried & examined by the same: I shall not refuse (the thing perfectly approved) to revoke the same. Provided always, the word of God herein to be judge.  
All this spoke I (as God knoweth) to keep them from suspecting that which I went about, and that they should have none occasion to judge me of obstinacy. Then said I moreover. Al you must of force confess, that the doctrine by me heretofore preached, had beside the authority of God's eternal verity, the authority of two most noble & mighty princes, with the advice and counsel of all the Nobility and Clergy of the same, and that with great deliberation from time to time, with open disputations in both the Universities: enacted also by parliament with the consent of the whole body and Commons of the same, and that without any resistance or gainsaying established, as a religion most pure & perfect, most earnestly and sincerely preached by the principal Bishops and Doctors, and that before the kings majesties person, & I as one being called to that office, did the like, with all the rest, and in the zeal of God, & with a pure conscience did set forth the same as the only & absolute truth of God, and the just and most true proceedings of my sovereign Lord and king, and I had then my head at that present even where it now standeth, betwixt mine ears, altogether applying the same, to apprehend with all diligence, that which then was established and taught as the only and absolute truth, and a thing unto me most desirous and well liking, without my desire to hear the contrary, till now through this my captivity I am compelled to hear the contrary part speak, who are even here present, and which my Lord sent unto me.  
Of whom after long disputations privately to and fro before this time had betwixt us, at length I have heard by them a contrary doctrine, which I never before had heard, and therefore must confess mine own ignorance in the same. For (quoth I) after I had enforced these men here present (meaning the Bishops two chaplains) to confess jesus Christ's natural body with his full complete members in the due order and proportion of a perfect man's body to be present at the right hand of God the father, and that without return from thence until the last judgement, and also that after the words pronounced by the Priest, there remaineth no such gross presence of flesh, blood, bones, hear, and nails, as was wont to be preached, but that after I had demanded of them what manner of body they affirmed to be present, they said: A body invisible by the omnipotency of God's word, which neither can be felt nor seen, nor that hath any distinction of members, but such a body as occupieth no place, but is there, they know not how, necessity compelled me to confess mine ignorance in that behalf: although in very deed they perceived not my meaning therein, neither was it in my thought they should so do. For by this their confession, and my silence, afterward I perceived their horrible blasphemies.  
And me thought, in this I had well discharged at that time my conscience, in causing them in open audience to confess the same, and so I granted a presence, but not as they supposed.  
For only I said, that Christ after the word pronounced, is present in the lawful use and right distribution of his holy Supper, which thing I never denied, nor any godly man that ever I heard of. For (said I) Eusebius Emissenus, a man of singular fame and learning, about 300. years after Christ's Ascension, saith: That the conversion of the visible creatures of bread and wine into the body and blood of Christ, is like unto our conversion in Baptism, where nothing is outwardly changed, but all the change is inwardly by the mighty working of the holy Ghost, 
Acts. 2.  which fashioneth and frameth Christ in the heart and mind of man, as by the example of Peter preaching to the people. Acts 2. By which he so pierced their consciences, that they openly with most earnest repentance confessed their sins, saying: Men & brethren, what shall we do? Repent, and be baptised every of you (said Peter) in the name of jesus Christ: so that at this Sermon there were which turned unto Christ, three thousand persons, in whom Christ was so fashioned and framed, as that he did dwell in every one of them, and they in him: and after the like manner (said I) is Christ present in the lawful use and right distribution of his holy Supper, and not otherwise. For although I said, according to the truth, the Christ dwelled in every one of these persons rehearsed, yet meant I nothing less, then that he in them should have a gross, carnal, or fleshly dwelling.  

How Christ is present in the Sacrament.  And no more meant I (as knoweth God) him carnally or naturally to be in the Sacrament, but according to the Scriptures, and my former protestation, that is, to the spiritual nourishment of all such as worthily come unto that holy Supper, receiving it according to his holy Institution.  
And thus I ended, which the Papists most maliciously and slanderously named a recantation, which I never meant nor thought (as God knoweth).  
Now after I had thus concluded my speech, the Bishop taking me by the hand, said: Father Rose, you may be a worthy instrument in God's church, and we will see to you at our coming home (for he was about to take his journey in visitation of his Diocese) and they feared much at this very time, lest Queen Marie should have miscarried in child travail, which was looked for, being then accounted very great with child, so that they were not so fierce as they had been, and doubted very much of some stir, if I should have suffered, and therefore were glad to be rid of me, so that by any colourable means for their own discharge it might be: so that the night following I was only committed to mine old lodging.  
On the morrow when the Bishop was ready to ride forth in visitation, he called me before him, and perceiving that sir William Woodhouse did bear me great favour, said, he was sorry for me and my expenses, and therefore wished that I were somewhere, where I might spend no more money, till his return. Why my Lord (quoth Sir William Woodhouse) he shall have meat and drink, and lodging with me, till your return again, seeing you now break up house, and hereupon I went home with Sir William that good Knight, 
P●pist●●●r●estes 〈◊〉 to 〈◊〉 abroad lies.  who most gently entertained me, and I had great liberty. Upon this the Papistical priests of the College of Christ's Church in Norwich, for that they saw me at liberty in Sir William's absence (who also was then from home a fortnighte) blazed it abroad, that sir William was bounden for me in body 〈◊〉 lands. At his coming home therefore I asked sir William if he were so bounden for me: and he denied it. Then said I: sir, but for the reverence I bear to you, I might have been an hundred miles from you ere this. But I trust now sir, seeing you be not bounden for me, I may go visit my friends. Go where you will, said sir William, for (quoth he) I told the bishop I would not be his jailer, but promised only meat, drink, and lodging for you. Shortly after, upon the devise of some friends, I was closely conveyed to a friends house, where almost a month I was secretly kept, till rumours were over. For at the Bishop's return, searching was for me, in so much as all houses where it was known I had been acquainted, were searched, and the ships at Yarmouth.  
At the length the Bishop sent to a conjuror, to know of him which way I was gone, and he answered, that I was gone over a water, and in the keeping of a woman. And in very deed I was passed over a small water, and was hid by a blessed woman and godly widow (which lived in a poor cottage) the space of iij. weeks, till all the great heat was over.  
Then was I conveyed to London, and from thence passed over the seas, where I lived till the death of Queen Marie, and that it pleased GOD for the comfort of his Church, and restoring of all poor exiles and prisoners for his name's sake, to bless this Realm, with the government of our noble Queen, whom God to the glory of his own name, and the defence of his Church, according to his good will and pleasure long preserve and continue over us. Amen.    

❧ A brief discourse concerning the troubles and happy deliverance of the Reverend Father in God, Doct. Sands, first bishop of Worcester, next of London, and now Archb. of York.  
KIng Edward died, the world being unworthy of him, the Duke of Northumberland came down to Cambridge with an army of men, having Commission to proclaim Lady jane Queen, and by power to suppress Lady Mary, who took upon her that dignity, and was proclaimed Queen in Norfolk. The Duke sent for D. Sands being Uicechancellor, for D. Parker, for D. Bill, and M. leaver, to sup with him. Amongst other speeches he said: Masters, pray for us that we speed well, if not, you shall be made Bishops, and we Deacons. And even so it came to pass, D. Parker, and D. Sands were made Bishops, and he and Sir john Gates, who was then at the Table, were made Deacons ere it was long after, on the Tower hill. D. Sands being Uicechancellor, was required to preach on the morrow. The warning was short for such an Auditory, and to speak of such a matter: yet he refused not the thing, but went into his chamber, & so to bed. He rose at 3. of the clock in the morning, took his Bible in his hand, and after that he had prayed a good space, he shut his eyes, and holding his Bible▪ before him, earnestly prayed to God that it might fall open where a most fit text should be for him to entreat of. The Bible as God would have it, fell open upon the first chapter of josua, where he found so convenient a piece of Scripture for that time, that the like he could not have chosen in all the Bible. His text was thus: Responderuntque ad Iosue atque dixerunt, Omnia quae precepisti nobis faciemus, & quocunque miseris ibimus: sicut obedivimus in cunctis Mosi ita obediemus & tibi, tantum sit Dominus Deus tuus tecum sicut fuit cum Mose, qui contradixerit ori tuo, & non obedierit cunctis sermonibus quos preceperis ei, moriatur: tu tantum comfortare & viriliter age. Who shall consider what was concluded by such as named themselves by the state, and withal, the Auditory, the time, and other circumstances, he shall easily see that this text most fitly served for the purpose. And as God gave the text, so gave he him such order and utterance, as pulled many tears out of the eye of the biggest of them.  
In the time of his Sermon one of the Guard lift up to him into the Pulpit a Mass book and a Graile, which sir George Haward with certain of the Guard had taken that night in M. Hurlestons' house where lady Mary had been a little before, and there had Mass. The Duke with the rest of the nobility, required Doct. Sands to put his sermon in writing, and appointed M. leaver to go to London with it, and to put it in print. D. Sands required one day and a half for writing of it. At the time appointed he had made it ready, and M. leaver was ready booted to receive it at his hands, and carry it to London. As he was delivering of it, one of the Beadles named M. adam's, came weeping to him, and prayed him to shift for himself, for the Duke was retired, and Queen Mary proclaimed.  
Doctor Sands was not troubled herewithal, but gave the sermon written to M. Layfield. M. leaver departed home, and he went to dinner to one M. Mores a Beadle, his great friend. At the dinner, mistress moors seeing him merry and pleasant (for he had ever a man's courage, and could not be terrified) drank unto him, saying: M. Uicechancellor, I drink unto you, for this is the last time that ever I shall see you. And so it was, for she was dead before D. Sands returned out of Germany. The Duke that night retired to Cambridge, and sent for Doct. Sands to go with him to the Market place to proclaim Queen Mary. The Duke cast up his cap with others, and so laughed that the tears ran down his cheeks for grief. He told D. Sands that Queen Mary was a merciful woman, and that he doubted not thereof: declaring, that he had sent unto her to know her pleasure, and looked for a general pardon. Doctor Sands answered, my life is not dear unto me, neither have I done or said any thing that urgeth my conscience. For that which I spoke of the state, I have instructions warranted by the subscription of xuj. Counsellors. Neither can speech be treason, neither yet have I spoken further than the word of God, and laws of this Realm doth warrant me, come of me what God will. But be you assured, you shall never escape death: for if she would save you, those that now shall rule, will kill you.  
That night the Guard apprehended the Duke, and certain Grooms of the Stable were as busy with Doctor Sands as if th●y would take a prisoner. But Sir john Gates who lay then in Doctor Sands his house, sharply rebuked them, and drove them away. Doct. Sands by the advise of Sir john Gates, walked into the fields. In the mean time, the University contrary to all order, had met together in consultation, and ordered, that D. Mouse and D. Hatcher, should repair to D. Sands lodging, and fee away the statute book of the University, the keys, and such other things that were in his keeping, & so they did, for D. Mouse being an earnest Protestant the day before, and one whom Doct. Sands had done much for, now was he become a Papist, and his great enemy. Certain of the University had appointed a congregation at after noon. As the Bell rang to it, D. Sands cometh out of the fields, and sending for the Beadles, asketh what the matter meaneth, and requireth them to wait upon him to the Schools, according to their duty. So they did, And so soon as D. Sands, the Beadles going before him, came into the Regent house & took his chair. One M. Mitch with a rabble of unlearned Papists, went into a by school, and conspired together to pull him out of his chair, and to use violence unto him. D. Sands began his Oration, expostulating with the University, charging them with great ingratitude, declaring that he had said nothing in his sermon, but that he was ready to iusti●●e, and that their case was all one with his: For they had not only concealed, but consented to that which he had spoken.  
And thus while he remembered unto them how beneficial he had been to the University, and their unthankfulness to him again, in cometh M. Mitche with his conspirators about xx. in number. One layeth hand upon the chair to pull it from him, another told him that that was not his place, and another called him traitor. Whereat he perceiving how they used violence, & being of great courage, groped to his dagger, and had dispatched some of them as gods enemies, if D. Bill and D. Blithe had not fallen upon him, and prayed him for God's sake to hold his hands and be quiet, and patiently to bear that great offered wrong. He was persuaded by them, and after that tumult was ceased, he ended his Oration, & having some money of the Universities in his hands, he there delivered the same every farthing. He gave up the books, reckonings and keys, pertaining to the University, and withal, yielded up his Office, praying God to give to the University a better Officer, and to give them better and more thankful hearts, and so repaired home to his own College.  
On the morrow after, there came unto him one M. Gerningham, and one M. Thomas Mildmay. Gerningham told him, that it was the Queen's pleasure that two of the Guard should attend upon him, & that he must be carried prisoner to the Tower of London with the Duke. M. Mildmay said, he marveled that a learned man would speak so unadvisedly against so good a Prince, and wilfully run into such danger. D. Sands answered. I shall not be ashamed of bonds, But if I could do as M. Mildmay can, I needed not fear bonds: For he came down in payment against Queen Mary, and armed in the field, and now he returneth in payment for Queen Mary, before a traitor, and now a great friend. I cannot with one mouth blow hot and cold after this sort.  
Upon this, his stable was rob of four notable good geldings, the best of them Master Hudlestone took for his own Saddle, and road on him to London in his sight. An Inventory was taken of all his goods by M. Moor Bedle for the University. He was set upon a lame horse that halted to the ground, which thing a friend of his perceiving, prayed that he might lend him a nag. The yeomen of the Guard were content. As he departed forth at the towns end, some Papists resorted thither to giere at him, some of his friends to mourn for him. He came into the rank to London, the people being full of outcries. And as he came in at Bishop's gate, 〈◊〉 like a milk wife hurled a stone at him, and hit 〈…〉 breast with such a blow, that he was like to fall of 〈…〉. To whom he mildly said: Woman, God forgive it thee. Truth is, that journey and evil entreating so mortified him, that he was more ready to die, then to live.  
As he came through Tower hill street, one woman standing in her door, cried: Fie on thee thou knave, thou Knave, thou Traitor, thou Heretic. Whereat he smiled. Look, the desperate Heretic (sayeth she) laugheth at this gear. A woman on the other side of the street, answered, saying: Fie on thee neighbour, thou art not worthy to be called a woman, railing upon this Gentleman whom thou knowest not, neither yet the cause why he is thus entreated. Then she said, good Gentleman, God be thy comfort, and give thee strength to stand in God's cause even to the end. And thus he passed thorough fire and water into the Tower. The first prisoner that entered in that day, which was S. james day. The yeomen of the guard took from him his borrowed Nag, and what else so ever he had. His man one Quinting Suainton brought after him a Bible, and some shirts and such like things. The Bible was sent in to him, but the shirts and such like, served the yeomen of the Guard.  
After he had been in the Tower three weeks in a bad prison, he was lift up into nuns bower, a better prison, where was put to him master john Bradforde.  
At the day of Queen Mary's Coronation, their prison door was set open, ever shut before. One master Mitchel his old acquaintance, and had been prisoner before in the same place, came in to him and said: Master Sands, there is such a stir in the Tower, that neither gates, doors, nor prisoners, are looked to this day. Take my Cloak, my Hat, and my Rapier, and get you gone, you may go out of the gates without questioning, save yourself, and let me do as I may. A rare friendship: but he refused the offer, saying: I know no just cause why I should be in prison. And thus to do were to make myself guilty, I will expect Gods good will, yet must I think myself most bound unto you, and so master Michael departed.  
While D. Sands and M. Bradford were thus in close prison together 29. weeks, one john Bowler was their Keeper, a very perverse Papist, yet by often persuading of him, for he would give care, and by gentle using of him at the length he began to mislike Popery and to favour the Gospel, and so persuaded in true religion, that on a sunday when they had Mass in the Chapel, he bringeth up a Service book, a manchet and a glass of wine, and there D. Sands ministered the Communion to Bradforde and to Bowler. Thus Bowler was their son begotten in bonds when Wiate was in arms, and the old Duke of Norfolk sent forth with a power of men to apprehend him, that room might be made in the Tower for him and other his complices, Doctor Cranmer, D. Ridly, and M. Bradford were cast into one prison, and Doctor Sands with 9 other preachers were sent into the Marshalsea.  
The Keeper of the Marshalsea appointed to every preacher, a man to lead him in the street, he caused them go far before, and he and Doc. Sands came behind, whom he would not lead, but walked familiarly with him. Yet D. Sands was known, and the people every where prayed to GOD to comfort him and to strength him in the truth. By that time the people's minds were altered, Popery began to be unsavoury. After they passed the Bridge, the keeper Thomas Way said to D. Sands: I perceive the vain people would set you forward to the fire, ye are as vain as they, if you being a young man will stand in your own conceit, and prefer your own knowledge before the judgement of so many worthy Prelates, ancient, learned, and grave men as be in this Realm. If you so do, you shall find me as straight a keeper as one that utterly misliketh your Religion. Doctor Sands answered: I know my years young and my learning small, it is enough to know Christ crucified, and he hath learned nothing that seethe not the great blasphemy that is in Popery, I will yield unto God and not unto man, I have read in the Scriptures of many godly and courteous Keepers, God may make you one. If not, I trust he will give me strength and patience to bear your hard dealing with me. Saith Thomas Way, do ye then mind to stand to your Religion: Yea saith Doctor Sands, by God's grace. Truly sayeth the Keeper, I love you the better, I did but tempt you. What favour I can show you, you shallbe sure of, and I shall think myself happy if I may die at the stake with you. The said Keeper showed Doctor Sands ever after, all friendship: he trusted him to go into the fields alone, and there met with M. Bradforde, who than was removed into the Bench, and there found like favour of his Keeper. He laid him in the best chamber in the house: he would not suffer the Knight Marshals man to lay fetters on him, as others had. And at his request he put M. Sands into him, to be his bedfellow, and sundry times suffered his wife, who was M. Sands daughter of Essex, a Gentlewoman, beautiful both in body and soul to resort to him. There was great resort to Doctor Sands, and M. Sanders, they had much money offered them, but they would receive none. They had the Communion there 3. or 4. times, and a great sort of Communicants. Doctor Sands gave such exhortation to the people, for at that time being young, he was thought very eloquent, that he moved many tears and made the people abhor the Mass, and defy all Popery.  
When Wyatt with his army came into Southwark, he sent two Gentlemen into the Marshalsea to D. Sands: Saying, that master Wyatt would be glad of his company and advice, and that the gates should be set open for all the prisoners. He answered: Tell master Wyatt, if this his rising be of God it will take place: If not, it will fall. For my part I was committed hither by order, I will be discharged by like order, or I will never departed hence. So answered master Sanders, and the rest of the preachers being there prisoners.  
After that doctor Sands had been 9 weeks prisoner in the Marshalsea, by the mediation of sir Thomas Holcroft then Knight Martial he was set at liberty. Sir Thomas sued earnestly to the Bishop of Winchester, doctor Gardiner for his deliverance after many repulses, except doctor Sands would be one of their sect, and then he could want nothing. He wrong out of him that if the Queen could like of his deliverance, he would not be against it: for that was Sir Thomas last request. In the mean time he had procured two Ladies of the Privy chamber to move the Queen in it: Who was contented if the bishop of Winchester could like of it. The next time that the Bishop went into the privy Chamber to speak with the Queen, master Holcroft followed and had his warrant for doctor Sands remission ready, and prayed the two Ladies, when as the Bishop should take his leave to put the Queen in mind of doctor Sands. So they did. And the Queen said, Winchester: what think you by D. Sands, is he not sufficiently punished. As it please your Majesty sayeth Winchester. That he spoke, remembering his former promiss to M. Holcroft, that he would not be against D. Sands, if the Queen should like to discharge him. Sayeth the Queen: Then truly, we would that he were set at liberty. Immediately M. Holecroft offered the Queen the Warrant. Who subscribed the same, and called Winchester to put too his hand, and so he did. The Warrant was given to the Knight Martial again, Sir Thomas Holcroft. As the Bishop went forth of the privy Chamber door, he called M. Holcroft to him: Commanding him not to set D. Sands at liberty, until he had taken sureties of two Gentlemen of his country with him, every one bound in 500 pounds that D. Sands should not departed out of the realm without licence. Master Holcroft immediately after met with two Gentlemen of the North, friends and cousins to D. Sands, who offered to be bound in body, goods and lands for him. At after dinner the same day, M. Holcroft sent for D. Sands, to his lodging at Westminster, requiring the Keeper to company with him. He came accordingly, finding M. Holcroft alone, walking in his garden. Master Holcroft imparted his long suit, with the whole proceeding, and what effect it had taken to Doctor Sands: much rejoicing that it was his good hap i● to do him good, and to procure his liberty, and that nothing remained, but that he would enter into bonds with his two sureties, for not departing out of the Realm. Doctor Sands answered: I give God thanks, who hath moved your heart to mind me so well, and I think myself most bound unto you, God shall requite, and I shall never be found unthankful. But as you have dealt friendly with me, I will also deal plainly with you. I came a free man into prison, I will not go forth a bondman. As I cannot benefit my friends, so will I not hurt them: And if I be set at liberty, I will not tarry 6. days in this Realm if I may get out. If therefore I may not go free forth, send me to the Marshalsea again, and there you shall be sure of me.  
This answer much misliked M. Holecroft: He told Doctor Sands that the time would not long continue, a change would shortly come: the state was but a cloud, & would soon shake away. And that his cousin sir Edward Bray would gladly receive him and his wife into house, where he should never need to come at Church, and how the Lady bray was a zealous Gentlewoman, who hated Popery. Adding that he would not so deal with him to lose all his labour. When D. Sands could not be removed from his former saying, master Holcrofte said: Seeing you can not be altered, I will change my purpose, and yield unto you. Come of it what will, I will see you at liberty: And seeing you mind over Sea, get you gone so quickly as you can. One thing I require of you, that while you are there, you write nothing to come hither, for so ye may undo me. He friendly kissed D. Sands, bade him farewell, and commanded the Keeper to take no fees of him: Saying, let me answer Winchester as I may. Doctor Sands returned with the keeper to the Marshalsee tarried all night. There on the morrow gave a dinner to all the prisoners, bad his bedfellow, and sworn stake fellow, if it had so pleased God, master Saunders farewell, with many tears and kissings, the one falling on the others neck, and so departed, clearly delivered without examination or bond. From thence he went to the Bench, and there talked with M. Bradforde, and M. Farrar Bishop of David's, than prisoners. Then he comforted them, and they praised God for his happy deliverance. He went by Winchester's house, and there took boat, and came to a friends house in London, called William Banks, and tarried there one night. On the morrow at night he shifted to another friends house, and there he learned that search was made for him.  
Doctor Watson and M. Christopherson coming to the Bishop of Winchester, told him that he had set at liberty the greatest heretic in England, and one that had of all other most corrupted the University of Cambridge D. Sands. Whereupon the bishop of Winchester being Chancellor of England, sent for all the Constables of London, commanding them to watch for D. Sands, who was then within the City, and to apprehend him, and who so ever of them should take him and brin● him to him, he should have v. pounds for his labour. D. Sands suspecting the matter, conveyed himself by night to one M. Barties house a stranger, who was in the Marshalsee with him prisoner a while, he was a good Protestant and dwelled in Mark lane. There he was six days, and had one or two of his friends that repaired unto him. Then he repaired to an acquaintance of his, one Hurlestone a Skinner, dwelling in Cornhill, he caused his man Quinting to provide two geldings for him, minding on the morrow to ride into Essex to M. Sands his father in law, where his wife was.  
At his going to bed in Hurlestons' house, he had a pair of hose newly made that were too long for him. For while he was in the Tower, a Tailor was admitted him to make him a pair of hose. One came unto him whose name was Benjamin, a good protestant dwelling in Birching lane: he might not speak to him, or come unto him to take measure of him, but only look upon his leg, he made the hose, and they were two inches too long. These hose he prayed the good wife of the house to send to some Tailor to cut his hose two inches shorter. The wife required the boy of the house to carry them to the next Tailor to cut. The boy chanced (or rather God so provided) to go to the next Tailor which was Benjamin that made them, which also was a Constable, and acquainted with the Lord chancellors commandment. The boy required him to cut the hose. He said I am not thy masters Tailor. Saith the boy, because ye are our next neighbour and my masters Tailor dwelleth far of I came to you, for it is far nights, and he must occupy them timely in the morning. Benjamin took the hose and looked upon them, he knew his handy work, and said: These are not thy masters hose, but Doct. Sands, them I made in the Tower. The boy yielded and said, it was so. Saith he, go to thy mistress, pray her to sit up till xii. of the clock, than I will bring the hose and speak with D. Sands to his good.  
At middenight, the goodwife of the house, and Benjamin the Tailor, cometh in to Doct. Sands chamber. The wife prayeth him not to be afraid of their coming. He answereth, nothing can be amiss, what God will, that shall be done. Then Benjamin telleth him that he made his hose, and by what good chance they now came to his hands, God used the mean that he might admonish him of his peril, and advise him how to escape it, telling him that all the Constables of London, whereof he was one, watched for him, and some were so greedily set, that they prayed him if he took him, to let them have the carriage of him to the Bishop of Winchester, and he should have the v. pound. Saith Benjamin, it is known that your man hath provided two geldings, and that you mind to ride out at Algate to morrow, and there then ye are sure to be taken. Fellow mine advise, and by God's grace ye shall escape their hands. Let your man walk all the day to morrow in the street where your horses stand, booted and ready to ride. The goodman's servant of the house shall take the horses and carry them to Bednoll green. The goodman shall be booted, and follow after as if he would ride. I will be here with you to morrow about viii. of the clock, it is both Term and Parliament time, here we will break our Fast, and when the street is full, we will go forth. Look wildly, and if you meet your brother in the street, shun him not, but outface him and know him not. Accordingly D. Sands did, clothed like a gentleman in all respects, and looked wildly as one that had been long kept in prison out of the light. Benjamin carried him through Birching lane, and from one lane to another, till he come at Moor gate. There they went forth until they came to Bednoll green where the horses were ready, and M. Hurleston, to ride with him as his man. D. Sands pulled on his boots, and taking leave of his friend Benjamin, with tears they kissed each other, he put his hand in his purse, and would have given Benjamin a great part of that little he had, but Benjamin would take none. Yet since, D. Sands hath remembered him thankfully. He road that night to his father in law, M. Sands where his wife was, he had not been there two hours, but it was told M. Sands that there was two of the Guard which would that night apprehend Doctor Sands, and so they were appointed.  
That night Doct. Sands was guided to an honest Farmer near the Sea, where he tarried two days and two nights in a chamber without all company. After that he shifted to one james Mower a shipmaster, who dwelled at Milton shore, where he expected wind for the English Fleet ready into Flaunders. While he was there james Mower brought to him forty or fifty Mariners, to whom he gave 〈◊〉 exhortation, they liked him so well, that they promised to die for it, or that he should be apprehended.  
The 6. of May being Sunday, the wind served. He took his leave of his Host and Hostess, & went towards the ship, in taking his leave of his Hostess who was barren, and had been married viii. years. He gave her a fine handkerchief and an old royal of gold in it, thanking her much, and said: Be of good comfort, or that an whole year be past, God shall give you a child, a boy. And it came to pass, for that day twelvemonth lacking one day, God gave her a fair son.  
At the shore D. Sands met with M. Isaac of Kent who had his eldest son there, who upon the liking he had to D. Sands, sent his son with him, who afterward died in his father's house in Frankford. D. Sands and D. Cox, were both in one ship, being one Cockerels ship. They were within the kenning, when two of the Guard came thither to apprehend D. Sands. They arrived at Andwerpe, being bid to dinner to M. Locke. And at dinner time one George Gilpin being Secretary to the English house, and kinsman to D. Sands, came to him and rounded him in his ear, and said: King Philip hath sent to make search for you, and to apprehend you. hereupon they rose from their dinner in a marvelous great shower, and went out at the gate toward the land of Cleve. There they found a Wagon and hasted away, and came safe to Ausburg in Cleveland where D. Sands tarried 14. days, and then journeyed towards Strausborough, where after he had lived one year, his wife came unto him. He fell sore sick of a flux, which kept him nine months, and brought him to deaths door. He had a child which fell sick of the plague and died. His wife at length fell sick of a consumption and died in his arms, no man had a more godly woman to his wife.  
After this, M. Samson went away to Emanuel, a man skilful in the Hebrew. M. grindal went into the country to learn the Dutch tongue. D. Sands still remained in Strausborough, whose sustentation then was chief from one M. Isaac, who loved him most dearly, and was ever more ready to give, than he to take. He gave him in the space above one hundredth marks, which sum the said D. Sands paid him again, and by his other gifts and friendliness, showed himself to be a thankful man. When his wife was dead he went to Zurike, and there was in Peter Martyrs house for the space of five weeks. Being there, as they sat at dinner, word suddenly came that Queen Mary was dead, and Doct. Sands was sent for by his friends at Strausborough. That news made M. Martyr, and M. jaret then there, very joyful, but D. Sands could not rejoice, it smote into his hart that he should be called to misery.  
M. Bullinger and the Ministers feasted him, and he took his leave and returned to Strausborough where he preached, and so M. grindal and he came towards England, and came to London the same day that Queen Elizabeth was crowned.   

❧ A Complaint against such as favoured the Gospel in Ipswich, exhibited to Queen Mary's Counsel, sitting in Commission at Beckles in Suffolk, the 18. of May. Ann. 1556. by Philip Williams, aliâs Footman, john Steward, and Matthew Butler, sworn for the purpose.  

¶ The names of such as fled out of the Town, and lurked in secret places.  


S. Marry Tower.  
Robert Partriche.  
Rose Nottingham, daughter of William Nottingham the elder.    


S. Laurence.  
Anne Fen, servant to Robert Nottingham.  
Andrew Yngforbye his wife and daughter.  
Thomas Thompson shoemaker, supposed to have received but twice these 17. years.  
Marten Algate, lockesmith his wife.    


S. Margaret's.  
William Pickesse, Tanner.  
john Whoodles, Coverlet weaver, and his wife.  
William Harset, Bricklaier.  
Thomas Fowler, Shoemaker.  
W. Wright his wife at the Wind mill.  
Laurence Waterwarde late Curate, borne in a town called Chorley, in Lankeshire.    


S. Nicholas▪  
Widow Swain.  
Matthew Bird and his wife.  
Stephen Greenwich and his wife.  
Wil Colman, servant to the said Stephen▪  
Robert Colman and his wife.  
Roger Laurence, alias Sparrow.  
john Carelton, Sadler.  
William Colman.  
james Hearst his wife.    


S. peter's.  
Richard Hover apprentice with Nicholas Nottingham.  
Rich. Hedley a seller of heretical books.    


S. Stephens.  
james Bocking Shoemaker, his wife.  
john Raw, late servant to james Ashley.  
William Palmer. servants to Steven Grene Shoemaker.  
Rich. Richman. servants to Steven Grene Shoemaker.  
john Deersley. servants to Steven Grene Shoemaker.  
Rich. Richman Shoemaker his wife, daughter to mother Fenkell Midwife.    


S Cle●●●tes.  
Mistress Tooley, who departed to Darsham in Suff.  
Agnes Wardal the elder widow.  
Robert Wardal her son.    


 
john Shoemaker and his wife.     

The names of such as have not received the Sacrament.  


S. Clementes.  
Robert Bray.  
john Nottingham.  
Agnes Wardal, wife of Robert Wardal.  
Nicholas Nottingham.  
Richard Mitchel.  
William jordane his wife.  
Richard Butteral.  
Robert Browne.    


S. peter's.  
john read.  
Thomas Spurdance.  
john, servant to Stephen Grinleffe.    


S. Stephens.  
Robert Scolding.    


S Margaret's.  
john Greenwich and his wife.    


S. Nicholas.  
Thomas Sturgeon Mariner.  
john fin his wife.    


S. Marry 〈◊〉.  
Robert Branstone, brother and servant to William Branstone.    


S. Marry Tower.  
Marten johnson, who lieth bedrede.  
Agnes his keeper. servants to Rob. Nottingham.  
Bend Alceede. servants to Rob. Nottingham.    


S Laurence.  
Robert Silk his son.    


S. Marry at Elmes.  
john Ramsey and his wife, now in prison.     

Names of such as observe not Ceremonies.  


S. Clementes.  
Robert Cambridge refused the Pax.  
Robert Brage his wife refused to suffer any child to be dipped in the Font.  
joane Barber widow. refused to behold the elevation of the sacrament.  
Thomasine her Daughter. refused to behold the elevation of the sacrament.  
Mistress Ponder, mother to joane Barber. in the same fault.  
Tie a Mariner his wife.    


S. Marry at Elmes.  
Richard haward refused the Pax at Mass in S. Laurence.    


M. Lions at Mass at Saint Mary Stoke refused the Pax.    


S. peter's.  
Mother Fenkel. refuse to have Childrenne dipped in Fontes.  
joan Warde, alias Bentleys' wife. refuse to have Childrenne dipped in Fontes.    


S. Stephens.  
Mother Beriffe Midwife, refuseth to have children dipped in Fontes.    


S. Nicholas.  
George Bush his wife rejected the Host after receipt of it.     

Names of priests wives, that have access to their husbands.  
Ralph Carleton his wife, Curate of S. Mathewes, and S. Mary at Elmes.  
Elizabeth Cantrel, wife to Ralph Cantrel.  
jane Barker, wife to Roberte Barker Priest, late of Bury.  
Latimer his wife, curate of S. Laurence, and S. Stephens.  
William Clerk his wife, late Curate of Barkeham, and S. Mary at Elmes.   

Names of maintainers against this complaint.  
Robert Sterop, Customer to Queen Marie.  
Gilbert Sterop, deputy to Edward Grimstone Esquire, for his Butlerage.  
Master Butler the elder, Searcher.  
Mistress Tooly, swelling by much richesse into wealth.  
Margaret Bray, who also presumeth upon the office of a Midwife, not called.  


S. Clementes.  
joane Barber widow, practicing much wholesome counsel.    


S. Marry key.  
Mistress Bird. practicing much wholesome counsel.  
Bastian Man's wife, and himself more rich than wise.     

Their requests to punish and convent certain, whose ensample might reverse other from their opinions, as  
To convent Richard Bird jailer, who by evil counsel doth animate his prisoners of his sect. Also for that he with his wife did check us openly with unseemly words, tending almost to a tumult.  
To convente Thomas Sadler, for certain words spoken to john Bate the Crier of the town, the sixth of may.  
That it might please the Bishop to wish his Commissary and Official, to be upright and diligent in their office, and to appoint a Curate of more ability to feed his cure with God's word.  
That none may be suffered to be midwives, but such as are Catholic, because of evil counsel at such times as the necessity of womennes' travail, shall require a number of women assembled.  
That Ralph Carleton Curate, may be convented, whether by corruption of money he hath engrossed his book, of any that are there named, and hath not received in deed as it is reported.    

The miraculous preservation of Lady Elizabeth, now Queen of England, from extreme calamity and danger of life, in the time of Q. Marry her sister.  

The blessed protection of almighty God in preserving the Lady Elizabeth in her manifold dangers and troubles.  BUt when all hath been said and told, what soever can be recited touching the admirable working of God's present hand in defending and delivering any one person out of thraldom, never was there since the memory of our fathers, any example to be showed, wherein the Lords mighty power hath more admirably & blessedly showed itself, to the glory of his own name, to the comfort of all good hearts, and to the public felicity of this whole Realm, then in the miraculous custody and outscape of this our sovereign Lady, now Queen, than Lady Elizabeth, in the straight time of Queen mary her sister.  
In which Story, first we have to consider in what extreme misery, 
The troubles of Lady elizabeth in Queen Marye● tyme.  sickness, fear, and peril her highness was: into what care, what trouble of mind, and what danger of death she was brought. first with great routs and bands of armed men (and happy was he that might have the carrying of her) being fetched up as the greatest traitor in the world, clapped in the Tower, and again tossed from thence, from house to house, from prison to prison, from post to pillar, at length also prisoner in her own house, and guarded with a sort of cut throats, which ever gaped for the spoil, whereby they might be fingering of somewhat.  
Secondly, to consider again we have, all this notwithstanding, how strangely, or rather miraculously from danger she was delivered: what favour and grace she found with the almighty, who when all help of man, and hope of recovery was past, stretched out his mighty protection, and preserved her highness, and placed her in this Princely seat of rest and quietness, wherein now she sitteth, and long may she sit, the Lord of his glorious mercy grant, we beseech him.  
In which story, if I should set forth at large and at full, all the particulars and circumstances thereunto belonging, and as just occasion of the history requireth, besides the importunate length of the story discoursed, peradventure it might move offence to some being yet alive, and truth might get me hatred. Yet notwithstanding I intent (by the grace of Christ) therein to use such brevity and moderation, as both may be to the glory of God, the discharge of the story, the profit of the Reader, and hurt to none, suppressing the names of some, whom here although I could recite, yet I thought not to be more cruel in hurting their name, than the Queen hath been merciful in pardoning their lives.  
Therefore now to enter into the discourse of this tragical matter, 
The history of the Lady Elizabeth.  first here is to be noted, that Queen mary when she was first Queen, before she was crowned, would go no whither, but would have her by the hand, and send for her to dinner and supper: but after she was crowned, she never dined nor supped with her, but kept her aloof from her. etc. After this it happened, immediately upon the rising of sir Thomas Wyatt (as before was mentioned, pag. 1418.1419.) that the Lady Elizabeth and the Lord Courtney were charged with false suspicion of Sir Thomas Wyates rising. Whereupon Queen mary, whether for that surmise, or for what other cause I know not, being offended with the said Elizabeth her sister, at that time lying in her house at Ashridge, the next day after the rising of Wyatt, sent to her three of her Counsellors, to wit, 
Sir Richard S●●thwell, Sir Edward hastings, and Sir Thomas Cornwalles sent to fetch up Lady Elizabeth, with whom also afterward was sent the Lord Willi●m Haward▪ etc.  Sir Richard Sowthwel, sir Edward Hastings, than master of the horse, and Sir Thomas Cornwalles, with their retinue and troop of horsemen, to the number of 200. and 50. Who at their sudden and unprovided coming, found her at the same time sore sick in her bed, and very feeble & weak of body. Wither when they came, ascending up to her graces privy Chamber, they willed one of her Ladies, whom they met, to declare unto her grace, that there were certain come from the court, which had a message from the Queen.  
Her grace having knowledge thereof, was right glad of their coming: howbeit being then very sick, and the night far spent (which was at 10. of the clock) she requested them by the messenger, that they would resort thither in the morning. To this they answered, and by the said messenger sent word again, that they must needs see her, and would so do, in what case soever she were. Whereat the Lady being against, went to show her grace their words: but they hastily following her, came rushing as soon as she into her grace's chamber unbidden.  
At whose so sudden coming into her bed chamber, her grace being not a little amazed, said unto them▪ 
The 〈◊〉 of the knights.  〈◊〉 the haste such, that it might not have pleased you to 〈…〉 morrow in the morning?  
They made answer, that they were right sorry 〈◊〉 her in that case. And I (quoth she) am not glad to see 〈◊〉 here at this time of the night. Whereunto they answered, that they came from the Queen to do their message and duty: which was to this effect, that the Queen's pleasure was, that she should be at London the 7. day of that present month. Whereunto she said: certes, no creature more glad than I to come to her majesty, being right sorry that I am not in case at this time to wait on her, as you yourselves do see and can well testify.  
In deed we see it true (quoth they) that you do say: for which we are very sorry. 
A stray Commission from the Queen to bring the Lady Elizabeth either quick, or dead.  Albeit we ●ette you to understand, that our Commission is such, and so straineth us, that we must needs bring you with us, either quick or dead. Whereat she being amazed, sorrowfully said, that their Commission was very sore: but yet notwithstanding she hoped it to be otherwise, and not so straight. Yes verily, said they. Whereupon they called for two Physicians, Doctor Owen and Doctor Wendy, demanded of them, whether she might be removed from thence with life, or no. Whose answer and judgement was, that there was no impediment to their judgement, to the contrary, but that she might travail without danger of life.  
In conclusion, they willed her to prepare against the morning at nine of the clock to go with them, 
The gentleness of Q. Mary to send her horselitter to bring her sister to trouble.  declaring that they had brought with them the Queen's Litter for her. After much talk, the messengers declaring how there was no prolonging of times & days, so departed to their chamber, being entertained and cheered as appertained to their worships.  
On the next morrow at the time prescribed, they had her forth as she was, very faint and feeble, and in such case, that she was ready to swoon three or four times between them. What should I speak here that cannot well be expressed, 
Lady Elizabeth taketh her journey toward the Queen.  what an heavy house there was to behold the unreverend and doleful dealing of these men, but espcially the careful fear and captivity of their innocent Lady and Mistress.  
Now to proceed in her journey from Ashrydge, all sick in the Litter, she came to Redborne, where she was guarded all night: From thence to S. Alban's, to Sir Ralph Rowlets house, where she tarried that night, both feeble in body, and comfortless in mind. From that place they passed to Master Doddes' house at Mymmes, where also they remained that night: and so from thence she came to Highgate: where she being very sick, tarried that night and the next day. During which time of her abode there, came many pursuivants and messengers from the court: but for what purpose I cannot tell.  
From the place she was conveyed to the Court: whereby the way came to meet her, many Gentlemen, to accompany her highness, which were very sorry to see her in that case. 
Lady Elizabeth brought up to London.  But especially a great multitude of people there were standing by the way, who then flocking about her Luter, lamented and bewailed greatly her estate. Now, when she came to the Court, her grace was there strait ways s●●t up, and kept as close prisonner a fortnight, which was till Palm sunday, seeing neither King nor Queen, nor lead, nor friend, all that time, but only than the Lord Chamberlain, Sir john Gage, and the Uicechamberlaine, which were attendant unto the doors. 
Sir William Sentlow committed to the Tower.  About which time Sir William Sentlowe was called before the Counsel. To whose charge was laid, that he knew of Wyat's rebellion. Which he stoutly denied, protesting that he was a true man, both to God & his Prince, defying all traitors and rebels: but being straightly examined, he was in conclusion committed to the Tower.  
The Friday before Palm sunday, the B. of Winchester, with nineteen. other of the Counsel (who shall be here nameless) came unto her grace from the Queen's Majesty, and burdened her with Wiates conspiracy: which she utterly denied, 
Lady Elizabeth charged with Sir Thomas Wyat's conspiracy. Lady Elizabeth charged with the 〈◊〉 of Peter Car●w. Lady Elizabeth threatened to go to the Tower.  affirming that she was altogether gilded less therein. They being not contented with this, charged her grace with business made by sir Peter Carew, and the r●st of the Gentlemen of the West country: which also she utterly denying, cleared her innocency therein.  
In conclusion, after long debating of matters, they declared unto her, that it was the Queen's will & pleasure that she should go unto the tower, while the matter were further ●ried and examined.  
Whereat she being aghast, said, that she trusted the Queen's Majesty would be more gracious Lady unto her, and that her highness would not otherwise conceive of her, but that she was a true woman: declaring furthermore to the Lords, that she was innocent in all those matters wherein they had burdened her, & desired them therefore to be a further mean to the Queen her sister, that she being a true woman in thought, 
Lady Elizabeth 〈◊〉 her 〈◊〉 to the Lords▪  word, and deed towards her Majesty, might not be committed to so notorious and doleful a place, protesting that she would request no mercy at her hand, if she should be proved to have consented unto any such kind of matter as they laid unto her charge: and therefore in fine desired their Lordships to think of her what she was, and that she might not so extremely be dealt withal for her truth.  
Whereunto the Lords answered again, that there was no remedy, for that the Queen's Majesty was fully determined that she should go unto the Tower. Wherewith the Lords departed, with their caps hanging over their eyes. But not long after, within the space of an hour or little more, came four of the foresaid Lords of the counsel, which were the Lord Treasurer, the B. of Winchester, the lord Steward, the Earl of Sussex, with the guard, who warding the next chamber to her, 

Lady Elizabethes' servants 〈◊〉 from her.  
The Queen's m●n, and waiting wom●n attendant upon Lady Elizabeth.   secluded all her Gentlemen and Yeomen, Ladies and Gentlewomen, saving that for one Gentleman Usher, three Gentlewomen, and two Grooms of her Chamber, were appointed in their rooms three other men of the Queens, & three waiting women to give attendance upon her, that none should have access to her grace.  
At which time there were an hundredth of Northern soldiers in white coats, watching and warding about the gardens all that night, a great fire being made in the midst of the hall, and two certain Lords watching there also with their band and company.  
Upon Saturday following, two Lords of the counsel (the one was the Earl of Sussex, the other shall be nameless) came and certified her grace, that forthwith she must go unto the tower, the barge being prepared for her, and the tide now ready, which tarrieth for no body. In heavy mood her grace requested the Lords that she might tarry another tide, trusting that the next would be better and more comfortable. But one of the Lords replied, that neither tide nor time was to be delayed.  
And when her grace requested him that she might be suffered to write to the Queen's Majesty, 
The hard dealing of a certain Lord with the Lady Elizabeth. The Earl of Sussex gentle to the Lady Elizabeth. Lady Elizabeth writeth to the Queen but it would not serve.  he answered, that he durst not permit that, adding that in his judgement it would rather hurt, then profit her grace in so doing.  
But the other Lord, more courteous and favourable, (who was the Earl of Sussex) kneeling down, told her grace that she should have liberty to write, and as he was a true man, he would deliver it to the Queen's highness, and bring an answer of the same, what soever came thereof. Whereupon she wrote, albeit she could in no case be suffered to speak with the Queen to her great discomfort, being no offender against the Queen's Majesty.  
And thus the tide and time passed away for that season, they privily appointing all things ready that she should go the next tide which fell about midnight: but for fear she should be taken by the way, they durst not. So they stayed till the next day, being Palm Sunday, when about ix. of the clock these two returned again, declaring that it was time for her grace to departed. She answering, if there be no remedy, I must be contented, willing the Lords to go on before. Being come forth into the garden, she did cast up her eyes toward the window, thinking to have seen the Queen, which she could not. Whereat she said, she marveled much what the nobility of the realm ment, which in that sort would suffer her to be led into captivity, the Lord knew whether, for she did not. In the mean time commandment was given in all London, that every one should keep the Church and carry their Palms, while in the mean season she might be conveyed without all recourse of people into the Tower.  
After all this, she took her Barge with the two foresaid Lords, three of the Queen's Gentlewomen, 
Lady Elizabeth sent to the Tower.  and three of her own, her Gentleman Usher, and two of her Grooms, lying and hovering upon the water a certain space, for that they could not shoot the bridge, the Barge men being very unwilling to shoot the ●ame so soon as they bid, because of the danger thereof: for the stern of the boat, stroke upon the ground, the fall was so big, and the water was so shallow, that the boat being under the bridge, there stayed again a while. At landing, she first stayed, and denied to land at those stairs where all traitors and offenders customably used to land, neither well could she, unless she should go over her shoe. The Lords were gone out of the boat before, and asked why she came not. One of the Lords went back again to her, & brought word she would not come.  
Then said one of the Lords which shall be nameless, that she should not choose: and because it did then rain, he offered to her his cl●ke, which she (putting it back with her hand with a good dash) refused. So she coming out, having one foot upon the stair, said: 
The words of Lady Elizabeth ent●ing the Tower.  Here lande●● as true a subject being prisoner, as ever landed at these stairss: And before thee O God I speak it, having none other friends but thee alone.  
To whom the same Lord answered again, that if it were so, it was the better for her. At her landing there was a great multitude of their servants & Warders standing in their order, What needed all this said she, It is the use (said some) so to be when any prisoner came thither. And if it be (quoth she) for my cause, I beseech you that they may be dismissed, Whereat the poor men kneeled down, and with one voice desired GOD to preserve her grace, who the next day were released of their cold coats.  
After this passing a little further, she sat down upon a cold stone & there rested herself. To whom the Lieutenant then being, said: Madam, you were best to come out of the rain, for you sit unwholsomly. She then replying, answered again: better sitting here then in a worse place: for God knoweth, I know not whether you will bring me. With that her Gentleman Usher wept: she demanding of him what he meant so uncomfortably to use her, seeing she took him to be her comforter, and not to dismay her, especially for that she knew her truth to be such, that no man should have cause to weep for her. But forth she went into the prison.  
The doors were locked and bolted upon her: which did not a little discomfort and dismay her grace. At what time she called to her Gentlewoman for her book, desiring God not to suffer her to build her foundation upon the sands but upon the rock, 
The Christian prayer of Lady Elizabeth.  whereby all blasts of blustering weather should have no power against her. The doors being thus locked, & she close shut up, the Lords had great conference how to keep ward and watch, every man declaring his opinion in that behalf, agreeing straightly and circumspectly, to keep her.  
Then one of them, which was the Lord of Sussex swearing, said: my Lords, let us take heed, 
The Lord of Sussex speaketh for Lady Elizabeth.  and do no more than our commission will bear us, what soever shall hap hereafter. And further, let us consider that she was the king, our Mistress' daughter, and therefore let us use such dealing, that we may answer unto it hereafter, if it shall so happen, for just dealing (quoth he) is always answerable: Whereunto the other Lords agreed that it was well said of him, and thereupon departed. Being in the Tower, within two days commandment was that she should have Mass within her house. One M. Young was then her chaplain: and because there was none of her men so well learned to help the priest to say mass, the mass stayed for that day.  
The next day two of her Yeomen, who had gone long to school before and were learned, had two Abcies provided and delivered them, so that upon the Abcies they should help the Priest. One of the said Yeomen, holding the Abcie in his hand, pretending ignorance at Kirie ●leyson, set the priest, making as though he could answer that no farther.  
It would make a pitiful and and a strange story, here by the way to touch and recite what examinations and rackings of poor men there were to find out that knife that should cut her throat: what gaping among my Lords of the clergy, to see the day wherein they might wash their goodly white rochetes in her innocent blood, but especially the Bysh. of Winchester Steven Gardiner, then L. Chancellor, ruler of the roast, who then within five days after came unto her, with divers other of the counsel, and examined her of the talk that was at Ashridge, 
The Bishop of Winchester enemy to Lady Elizabeth.  betwixt her and sir james Acroft, concerning her removing from thence to Dunnington Castle, requiring her to declare what she meant thereby.  
At the first, she being so suddenly asked, did not well remember any such house: but within a while, well advising herself, she said: In deed (quoth she) I do now remember that I have such a place, 
Lady Elizabeth 〈◊〉 by the B. of Winchester.  but I never lay in it in all my life. And as for any that hath moved me thereunto, I do not remember.  
Then to enforce the matter, they brought forth sir james Acroft. The B. of Winchester demanded of her what she said to that man. She answered, that she had little to say to him, or to the rest that were then prisoners in the tower. But my Lords (quoth she) you do examine every mean prisoner of me, wherein me thinks you do me great injury. If they have done evil and offended the Queen's Majesty, let them answer to it accordingly. I beseech you my Lords, join not me in this sort with any of these offenders. And as concerning my going unto Dunnington Castle, I do remember that M. Hobby and mine officers and you sir james Acroft, had such talk: but what is that to the purpose, my Lords, but that I may go to mine own houses at all times?  

The friendly speech of the ●a●le of Arundel to the Lady Elizabeth.  The L. of Arundel kneeling down, said: your grace saith true, and certainly we are very sorry that we have so troubled you about so vain matters. She then said: my Lords, you do sift me very narrowly. But well I am assured, you shall not do more to me then God hath appointed, and so God forgive you all.  
At their departure, sir james Acroft kneeled down, declaring that he was sorry to see the day in which he should be brought as a witness against her grace. But I assure your grace (said he) I have been marvelously tossed and examined, 
Sir james Acroft examined touching the Lady Elizabeth.  touching your highness, which the Lord knoweth is very strange to me. For I take God to record before all your honours, I do not know any thing of that crime that you have laid to my charge, and will thereupon take my death, if I should be driven to so straight a trial.  
That day, or thereabouts, divers of her own officers who had made provision for her diet, brought the same to the utter gate of the Tower, the common rascal soldiers receiving it: 
These were not the officers of the ●ower, but such as went in white & green.  which was no small grief unto the Gentlem●n, the bringers thereof. Wherefore they required to speak with the Lord Chamberlain, being then Constable of the Tower. Who, coming before his presence, declared unto his Lordship, that they were much afraid to bring her grace's diet, and to deliver it unto such common and desperate persons as they were which did receive it, beseeching his honour to consider her grace, and to give such order, that her viands might at all times be brought in by them which were appointed thereunto. Yea Sirs said he? who appointed you this office? 
Lady Elizabeth 〈…〉 the Tower.  They answered, her grace's counsel. Counsel quoth he? There is none of them which hath to do, either in that case, or any thing else within this place: and I assure you, for that she is a prisoner, she shall be served with the lieutenants men, as other the prisoners are. Whereat the Gentlemen said, that they trusted for more favour at his hands, considering her parsonage, saying, that they mistrusted not, but that the Queen and her Counsel would be better to her grace then so, 
Displeasure between the 〈…〉 and Lady Elizabethes' men.  & therewith showed themselves to be offended at the ungrateful words of the L. Chamberlain towards their Lady and mistress.  
At this he swore by God, striking himself upon the breast, that if they did either fronne or shrug at him, he would set them where they should see neither sun nor Moon. Thus taking their leave, they desired God to bring him into a better mind toward her grace, and departed from him.  
Upon the occasion whereof, her grace's Officers made great suit unto the Queen's Counsel, that some might be appointed to bring her diet unto her, and that it might no more be delivered into the common Soldiers of the Tower. Which being reasonably considered, was by them granted. And thereupon were appointed one of her Gentlemen, her clerk of her kitchen, & her two purveyors to bring in her provision once a day. All which was done, the Warders ever waiting upon the bringers thereof.  
The Lord Chamberlain himself being always with them, circumspectly and narrowly watched, and searched what they brought, and gave heed that they should have no talk with any of her graces waiting servants, and so warded them both in and out. At the said suit of her officers were sent by the commandment of the Counsel, to wait upon her grace, two Yeomen of her chamber, one of her Robes, 
Lady Elizabe●hes wayringmen in the Tower.  two of her Pantry & Ewery, one of her Buttery, another of her Seller, two of her Kitchen, & one of her Larder, all which continued with her the time of her trouble.  
Here the Constable, being at the first not very well pleased with the coming in of such a company against his will, would have had his men still to have served with her Grace's men. Which her servants at no hand would suffer, desiring his Lordship to be contented, for that order was taken, 
 that no stranger should come within their Offices. At which answer being sore displeased, he broke out into these threatening words: well (said he) I will handle you well enough. Then went he into the kitchen, and there would needs have his meat roasted with her Grace's meat, and said, that his Cook should come thither and dress it. To that her Grace's Cook answered: my Lord, I will never suffer any stranger to come about her diet, but her own sworn men, so long as I live. He said they should. But the Cook said, his Lordship should pardon him for that matter. Thus did he trouble her poor servants very stoutly: though afterward he were otherwise advised, and they more courteously used at his hands. And good cause why. For he had good ●here, & fared of the best, & her grace paid well for it. Wherefore he used himself afterward more reverently toward her grace.  
After this sort, having lain a whole month there in close prison, and being very evil at ease therewithal, she sent for the L. Chamberlain, and the Lord Shandoys to come and speak with her. Who coming, she requested them that she might have liberty to walk in some place, for that she felt herself not well. To the which they answered, 
Lady Elizabeth ●●nyed the liberty 〈◊〉 the Tower.  that they were right sorry that they could not satisfy her grace's request, for that they had commandment to the contrary, which they durst not in any wise break. Furthermore, she desired of them, if that could not be granted, that she might walk but into the Queen's lodging. No nor yet that (they answered) could by any means be obtained without a further suit to the Queen & her Counsel. Well said she, my Lords, if the matter be so hard that they must be sued unto for so small a thing, & that friendship be so straight, God comfort me, and so they departed, she remaining in her old dungeon still, without any kind of comfort but only God.  
The next day after, the L. Shandoyes came again unto her grace, declaring unto her that he had sued unto the counsel for further liberty. Some of them consented thereunto, divers other dissented, for that there were so many prisoners in the tower. But in conclusion, they did all agree, that her grace might walk into those lodgings, so that he and the L. Chamberlain, and three of the Queen's Gentlewomen did accompany her, the windows being shut, and she not suffered to look out at any of them: wherewith she contented herself, and gave him thanks for his good will in that behalf.  
Afterwards there was liberty granted to her grace to walk in a little garden, the doors and gates being shut up, 
Liberty granted 〈◊〉 Lady Elizabeth to wal●● in a little garden.  which notwithstanding was as much discomfort unto her, as the walk in the garden was pleasant & acceptable. At which times of her walking there, the prisoners on that side straightly were commanded not to speak or look out at the windows into the garden, till her grace were gone out again, having in consideration thereof, their keepers waiting upon them for that time. Thus her grace with this small liberty, contented herself in God, to whom be praise therefore.  
During this time, there used a little boy, a man's child in the Tower, to resort to their chambers, and many times to bring her grace flowers, which likewise he did to the other prisoners that were there. Whereupon naughty & suspicious heads thinking to make and wring out some matter thereof, called on a time the child unto them, 
Suspicious heads.  promising him figs and apples, and asked of him when he had been with the Earl of devonshire, not ignorant of the child's wonted frequenting unto him. The boy answered, that he would go by and by thither. 
A young child 〈◊〉 for bringing flowers to the Lady E●izabeth.  Further they demanded of him, when he was with the Lady Elizabethes grace. He answered: every day: Furthermore they examined him, what the Lord of devonshire sent by him to her grace. The child said, I will go know what he will give to carry to her. Such was the discretion of the child, being yet but four years of age. This same is a crafty boy, quoth the Lord chamberlain. How say you my Lord Shandoyes? I pray you my L. (quoth the boy) give me the figs you promised me. No Marry (quoth he) thou shalt be whipped if thou come any more to the Lady Elizabeth, or the Lord Courtny. The boy answered: I will bring my Lady my mistress, more flowers. Whereupon the child's father was commanded to permit the boy no more to come up into their chambers.  
The next day, as her grace was walking in the garden, the child peeping in at a hole in the door, cried unto her, saying: mistress, I can bring you no more flowers. Whereat she smiled, but said nothing, understanding thereby what they had done. Wherefore afterwards the Chamberlain rebuked highly his father, commanding him to put him out of the house. Alas poor infant, quoth the father. It is a crafty knave, 
The Con●●●ble of the Tower discharged of his office. Sir Henry Benifield with his company, placed about the Lady Elizabeth. Lady Elizabeth in great fear and doubt of life.  quoth the Lord Chamberlain: let me see him here no more.  
The 5. day of May, the Constable was discharged of his office of the Tower, and one Sir henry Benifielde placed in his room, a man unknown to her grace, and therefore the more feared: which so sudden mutation was unto her no little amaze. He brought with him an 100 soldiers in blue coats, wherewith she was marvelously discomforted, & demanded of such as were about her, whether the Lady janes' scaffold were taken away or no, fearing by reason of their coming, lest she should have played her part. To whom answer was made, that the scaffold was taken away, and that her grace needed not to doubt of any such tyranny: for God would not suffer any such treason against her Person. Wherewith being contented, but not altogether satisfied, she asked what sir Henry Benefield was, and whether he was of that conscience or no, that if her murdering were secretly committed to his charge, he would see the execution thereof.  

Lady Elizabeth in doubt of Sir Henry Benifield.  She was answered, that they were ignorant what manner of man he was. Howbeit they persuaded her that God would not suffer such wickedness to proceed. Well, quoth she: God grant it be so. For thou, O God, canst mollify all such tyrannous hearts, and disappoynte all such cruel purposes: and I beseech thee to hear me thy creature, which am thy servant and at thy commandment, trusting by thy grace ever so to remain.  
About which time it was spread abroad, that her grace should be carried from thence by this new jolly Captain and his soldiers: but whether, it could not be learned. Which was unto her a great grief, especially for that such a company was appointed to her guard, requesting rather to continue there still, then to be led thence with such a sort of rascals. At last, plain answer was made by the L. Shandoyes, that there was no remedy, but from thence she must needs departed to the Manor of Woodstock, as he thought. Being demanded of her, for what cause: for that (quoth he) the Tower is like further to be furnished. She being desirous to know what he meant thereby, demanded, wherewith. He answered, with such matter as the Queen and Counsel were determined in that behalf, whereof he had no knowledge: and so departed.  
In conclusion, on Trinity Sunday being the 19 day of may, she was removed from the Tower, the Lord Treasurer being then there for the lading of her Car●es, and discharging the place of the same. Where Sir Henry Benifielde (being appointed her Jailer) did receive her with a company of rakehells to Guard her, besides the Lord of Darbies' band●, waiting in the Country about for the moonshine in the water. Unto whom at length came my Lord of Tame, joined in Commission with the said Sir Henry, for the safe guiding of her to prison: and they together conveyed her grace to Woodstock, as hereafter followeth.  
The first day they conducted her to Richmond, where she continued all night, 
Lady Elizabeth removed from the Tower to Woodstock. Lady Elizabeth secluded from her servants. Lady Elizabeth in despair of herself.  being restrained of her own men, which were lodged in out Chambers, and Sir henry Benifields' soldiers appointed in their rooms to give attendance on her person. Whereat she being marvelously dismayed, thinking verily some secret mischief to be a working towards her, called her Gentleman Usher, and desired him, with the rest of his company, to pray for her. For this night (quoth she) I think to die. Wherewith he being stricken to the heart, said: God forbidden that any such wickedness should be pretended against your grace. So comforting her as well as he could, at last he burst out into tears, and went from her down into the Court, where were walking the Lord of Tame and Sir henry Benifielde.  
Then he coming to the Lord of Tame (who had proffered to him much friendship) desired to speak with him a word or two. Unto whom he familiarly said, he should with all his heart. Which when Sir Henry, standing by, heard, he asked what the matter was. To whom the Gentleman Usher answered: no great matter Sir (said he) but to speak with my Lord a word or two.  
Then, when the Lord of Tame came to him, he spoke on this wise: 
Lady Elizabethes V●her talketh with the Lord of Tame.  My Lord (quoth he) you have been always my good Lord, and so I beseech you to remain. The cause why I come to you at this time, is to desire your honour, unfeignedly to declare unto me whether any danger is meant towards my Mistress this night, or no, that I and my poor fellows may take such part as shall please God to appoint: for certainly we will rather die, than she should secretly and innocently miscarry. Marry (said the Lord of Tame) God forbidden that any such wicked purpose should be wrought: and rather than it should be so, I with my men are ready to die at her foot also: 
The gentle ha●t of the Lord of Tame to Lady El●zabeth.  and (so praised be God) they passed that doleful night, with no ●●●tle heaviness of heart.  
Afterwards passing over the water at Richmond, going towards Wyndsore, her grace espied certain of her poor servants standing on the other side, which were very desirous to see her. Whom when she beheld, turning to one of her men standing by, she said: yonder I see certain of my men: go to them and say these words from me: Tanquam ovis.  
So she passing forward to Windsor, 
Tanquam ovis. ● Like a sheep to the slaughter.  was lodged there that night in the Dean of Windsores house, a place more meet in deed for a Priest then a Princess.  
And from thence her Grace was guarded and brought the next night to M. Dormers' house, 
Lady Elizabeth honourably received and beloved of the people.  where much people standing by the way, some presented to her one gift▪ and some an other, so that sir Henry was greatly moved therewith, and troubled the poor people very sore, for showing their loving hearts in such a manner, calling them rebels and traitors, with such like vile words.  
Besides, as she passed through the villages, the towns men rang the bells, as being joyful of her coming, thinking verily it had been otherwise then it was in deed, as the sequel proved after to the said poor men. For immediately the said sir Henry hearing the same, sent his soldiers thither, who apprehended some of the ringers, setting them in the stocks, & otherwise uncourteously misusing other some for their good wills.  
On the morrow her grace passing from master Dormers (where was for the time of her abode there, 
The gentle entertainment of Lady Elizabeth at the Lord of Tames house.  a strait watch kept) came to the Lord of Tames house, where she lay all the night, being very princely entertained, both of Knights and Ladies, Gentlemen and Gentlewomen. Whereat Sir Henry Benifield grunted, and was highly offended, saying unto them, that they could not tell what they did, 
M. Benefield grudging at the gentle entertainment of Lady Elizabeth. The rude and ungentle manly behaviour of Sir Henry Benifield.  and were not able to answer to their doings in that behalf, letting them to understand that she was the Queen's majesties prisoner, and no otherwise: advising them therefore to take heed and beware of after claps. Whereunto the Lord of Tame answered in this wise: that he was well advised of his doings, being joined in Commission as well as he, adding with warrant, that her grace might and should in his house be merry.  
The next day, as she should take her journey from Richmond toward Woodstock, the Lord of Tame, with an other Gentleman being at Tables, playing, 
Lady Elizabeth cometh to Woodstock.  and dropping vie crowns, the Lady Elizabeth passing by, stayed and said, she would see the game played out, which sir Henry Benifield would scarce permit. The game running long about, and they playing drop vie crowns, come on, 
The straight watch kept at woodstock.  saith he, I will tarry, saith she, and will see this game out.  
After this, sir Henry went up into a chamber, where was appointed for her grace a chair, two cushions, and a foot carpet very fair & princelike, wherein presumptuously he sat, and called one Barwike his man to pu● of his boots. Which as soon as it was known among the ladies and Gentles, every one mused thereat, and laughed him to scorn, observing his undiscrete manners in that behalf, as they might very well.  
When supper was done, he called my L. and willed him that all the Gentlemen and Ladies should withdraw themselves every one to his lodging, marveling much that he would permit there such a company, considering so great a charge committed to him.  
Sir Henry (quoth my Lord) content yourself, all shall be voided, your men and all. Nay my soldiers (quoth sir Henry) shall watch all night. The Lord of Tame answered, it shall not need. Well said he, need or need no●, they shall so do, mistrusting belike the company, which God knoweth was without cause.  
The next day her grace took her journey from thence to Woodstock, where she was enclosed, as before in the Tower of London, the soldiers guarding and warding both within and without the walls, every day to the number of three score, and in the night without the walls xl. during the time of her imprisonment there.  
At length she had gardens appointed for her walk, which was very comfortable to her grace. But always when she did recreate herself therein, the doors were ●ast locked up, in as strait manner as they were in the Tower, being at the least v. or uj, locks between her lodging and her walks: Sir Henry himself keeping the keys, and trusting no man therewith. Whereupon she called him her Gaoler: and he kneeling down, desired her grace not to call him so, for he was appointed there to be one of her officers. From such officers (quoth she) good Lord deliver me.  
And now by the way as disgressing, or rather refreshing the reader, if it be lawful in so serious a story to recite a matter incident, & yet not impertinent to the same: occasion here moveth, or rather enforceth me to touch briefly what happened in the same place and time by a certain merry conceited man, 
A merry story concerning the s●r●yte keeping of the Lady Elizabeth.  being then about her grace: who noting the straight and strange keeping of his Lady and Mistress by the said Sir Henry Benifield, with so many locks & doors, with such watch & ward about her, as was strange & wonderful, spied a Goat in the ward where her grace was: and whether to refresh her oppressed mind, or to notify her straight handling by Sir Henry, either else both, he took it up on his neck, and followed her grace therewith as she was going into her lodging.  
Which when she saw, she asked him what he would do with it, willing to let it alone. Unto whom the said party answered: no by Saint Mary (if it like your grace) will I not: for I cannot tell whether he be one of the Queen's friends or no. I will carry him to Sir Henry Benifielde (God willing) to know what he is. So leaving her grace, he went with the Goat on his neck, and carried it to sir Henry Benifield. Who when he saw him coming with it, asked him half angrily what he had there.  
Unto whom the party answered, saying: Sir (quoth he) I can not tell what he is. I pray you examine him, for I found him in the place where my ladies Grace was walking, 
The straytenes of Sir Henry Benifield merely noted.  and what talk they have had I can not tell. For I understand him not, but he should seem to me to be some stranger, and I think verily a Welshman, for he hath a white frie●e coat on his back. And forsomuch as I being the Queen's Subject, and perceiving the straight charge committed to you of her keeping, that no stranger should have access to her without sufficient licence, I have here found a stranger (what he is I cannot tell) in place where her Grace was walking: & therefore for the necessary discharge of my duty, I thought it good to bring the said stranger to you, to examine, as you see cause: and so he set him down. At which his words Sir Henry seemed much displeased, and said: Well, well, you will never leave this gear I see: and so they departed.  
Now, to return to the matter from whence we have digressed, after her Grace had been there a time, she made suit to the Counsel that she might be suffered to write to the Queen. 
Lady Elizabeth with much ado, suffered to write to the Queen.  Which at last was permitted: So that Sir Henry Benifield brought her pen, ink, and paper: and standing by her while she wrote (which he straightly observed) always she being weary, he would carry away her letters, and bring them again when she called for them. In the finishing thereof, he would have been messenger to the Queen of the same. Whose request her grace denied, saying: one of her own men should carry them, and that she would neither trust him, nor none of his therein.  
Then he answering again, said: none of them durst be so bold (he trowed) to carry her letters, being in that case. Yes (quoth she) I am assured I have none so dishonest that would deny my request in that behalf, but will be as willing to serve me now as before. Well (said he) my commission is to the contrary, 
The cruel dealing of Sir Henry Benifield to the Lady Elizabeth reproved.  and I may not so suffer it. Her grace replying again, said: you charge me very often with your commission. I pray God you may justly answer the cruel dealing you use towards me.  
Then he kneeling down, desired her grace to think and consider how he was a servant, & put in trust there by the Queen to serve her Majesty, protesting that if the case were hers, he would as willingly serve her grace, as now he did the Queen's highness. For the which his answer her grace thanked him, desiring God that she might never have need of such servants as he was: declaring further to him, that his doings towards her were not good nor answerable, but more than all the friends he had would stand by.  
To whom Sir Henry replied and said, that there was no remedy but his doings must be answered, and so they should, 
The letters of the Lady Elizabeth sent to the Queen.  trusting to make good account thereof. The cause which moved her grace so to say, was for that he would not permit her letters to be carried iiij. or v. days after the writing thereof. But in fine he was content to send for her Gentleman from the Town of Woodstock, demanding of him whether he durst enterprise the carriage of her Grace's letters to the Queen, or no: & he answered, yea Sir, that I dare, and will withal my heart. Whereupon sir Henry half, against his stomach, took them unto him.  
Then about the viii. of june came down Doctor Owen and Doctor Wendye, 
D. Owen and D. Wendye, Q. mary's Physicians, sent to the Lady Elizabeth.  sent by the Queen to her grace, for that she was sickly: who ministering to her, and letting her blood, tarried there and attended on her grace v. or vj. days. Then she being well amended, they returned again to the Court, making their good report to the Queen and the Counsel of her grace's behaviour and humbleness towards the Queen's highness. Which her Majesty hearing, took very thankfully: but the bishops thereat repined, looked black in the mouth, 
 and told the Queen, they marveled that she submitted not herself to her majesties mercy, considering that she had offended her highness.  
About this time, her Grace was requested by a secret friend, to submit herself to the Queen's majesty, which would be very well taken, 
Lady Elizabeth requested to submit herself to the Queen.  and to her great quiet & commodity. Unto whom she answered, that she would never submit herself to them whom she never offended. For (quoth she) if I have offended and am guilty, I then crave no mercy, but the law, which I am certain (quoth she) I should have had ere this, if it could be proved by me. For I know myself (I thank God) to be out of the danger thereof, wishing that I were as clear out of the peril of my enemies, and then I am assured I should not so be locked and bolted up within walls and doors as I am. God give them a better mind when it pleaseth him.  
About this time was there a great consulting among the Bishops and Gentlemen touching a Marriage for her grace, 
Counsel of the Papists to marry the Lady Elizabeth to a Spaniard. Wicked counsel given of the Lord Paget against the Lady Elizabeth. spaniards more favourable to Lady Elizabeth then some English men.  which some of the spaniards wished to be with some stranger, that she might go out of the Realm with her portion: some saying one thing, and some an other.  
A Lord (who shallbe here nameless) being there, at last said, that the King should never have any quiet common wealth in England, unless her head were stricken from the shoulders. Whereunto the Spaniards answered, saying: God forbidden that their king and master should have that mind to consent to such a mischief.  
This was the courteous answer of the spaniards to the Englishmen, speaking after that sort against their own country. From that day the Spaniards never left of their good persuasions to the king, that the like honour he should never obtain, as he should in delivering the Lady Elizabeth's grace out of prison: whereby at length she was happily released from the same. Here is a plain and evident example of the good clemency and nature of the King and his Counsellors towards her grace (praised be God therefore) who moved their hearts therein. Then heereuppon she was sent for shortly after to come to Hampton Court.  
But before her removing away from Woodstock, 
Lady Elizabeth in danger of fire.  we will a little stay to declare in what dangers her life was in during this time she there remained: first through fire, which began to kindle between the boards and ceiling under the chamber where she lay, whether by a spark of fire, gotten into a cranye, or whether of purpose by some that meant her no good, the Lord doth know. Nevertheless a worshipful Knight of Oxfordshire, which was there joined the same time with Sir Henry Benifield in keeping that Lady (who then took up the boards and quenched the fire) verily supposed it to be done of purpose.  
Furthermore it is thought, 
Lady Elizabeth in danger of killing.  and also affirmed (if it be true) of one Paul Peny a Keeper of Woodstock, a notorious ruffian and a butcherly wretch, that he was appointed to kill the said Lady Elizabeth: who both saw the man being often in her sight, and also knew thereof.  
another time, one of the privy chamber, 
another conspiracy of murder against Lady Elizabeth.  a great man about the Queen, and chief darling of Steven Gardider, named master james Basset, came to Blandenbridge a mile from Woodstock, with 20. or 30. privy coats, and sent for Sir henry Benifielde to come and speak with him. But, as God would, which disposed all things after the purpose of his own will, so it happened, that a little before the said Sir Henry Benifield was sent for by post to the Counsel, leaving strait word behind him with his brother, that no man, what so ever he were, though coming with a Bill of the Queen's hand, or any other warrant, should have access to her before his return again. By reason whereof it so fell out, that M. Benifields' brother coming to him at the Bridge, would suffer him in no case to approach in, 

Lady Elizabeth preserved by the lords providence from execution in the Tower. Winchester's platform overthrown.  
Whereof read before pag. 1787.   who otherwise (as is supposed) was appointed violently to murder the innocent Lady.  
In the life of Steven Gardiner we declared before, page 1787. how that the Lady Elizabeth being in the Tower, a writ came down, subscribed with certain hands of the Counsel for her execution. Which if it were certain, as it is reported, Winchester (no doubt) was deviser of that mischievous drift: and doubtless the same Achitophel had brought his impious purpose that day to pass, had not the fatherly providence of almighty God, (who is always stronger than the devil) stirred up M. Bridges, Lieutenant the same time of the Tower, to come in haste to the Queen, to give certificate thereof, and to know further her consent touching her sister's death. Whereupon it followed, that all that devise was disappointed, and Winchester's devilish plat form, which he said he had cast through the Lords great goodness, came to no effect.  
Where moreover is to be noted, that during the prisonment of this Lady and Princess, one M. edmund Tremaine was on the Rack, and master Smithwike, & divers other in the Tower were examined, and divers offers made to them to accuse the guiltless Lady, being in her captivity. Howbeit all that notwithstanding, no matter could be proved by all examinations, as she the same time lying at Woodstock, had certain intelligence by the means of one john Ga●er: who under a colourable pretence of a letter to mistress Cleve from her father, was let in, and so gave them secretly to understand of all this matter. Whereupon the Lady Elizabeth at her departing out from Woodstock, wrote these Verses with her Diamond in a glass window.  
Much suspected by me: Nothing proved can be. 
Verses written by Lady Elizabeth in the glass Window.  Quoth Elizabeth prisoner.  
And thus much touching the troubles of Lady Elizabeth at Woodstock. Whereunto this is more to be added, that during the same time, the Lord of Tame had laboured to the Queen, and became surety for her, to have her from Woodstock to his house, and had obtained grant thereof. Whereupon preparation was made accordingly, and all things ready in expectation of her coming. But through the procurement either of M. Benifield, 
Lady Elizabeth not suffered to come to the Lord of Tames house.  or by the doing of Winchester her mortal enemy, letters came over night to the contrary: whereby her journey was stopped.  
Thus this worthy Lady oppressed with continual sorrow, could not be permitted to have recourse to any friends she had, but still in the hands of her enemies was left desolate, and utterly destitute of all that might refresh a doleful heart, fraught full of terror and thraldom. Whereupon no marvel, if she hearing upon a time out of her garden at Woodstock, a certain milkemaide singing pleasantly, 
Lady Elizabeth wisheth herself to be a milkmaid.  wished herself to be a milkemaid as she was, saying that her case was better, and life more merrier than was hers, in that state as she was.  
Now after these things thus declared, to proceed further there where we left before, Sir Henry Benifield and his soldiers, with the Lord of Tame, and Sir Ralph Chamberlain, guarding and waiting upon her, the first night from Woodstock she came to Ricot. 
Lady Elizabeth 〈◊〉 from Woodstock to Hampton Court.  In which journey such a mighty wind did blow, that her servants were same to hold down her clothes about her: In so much that her hood was twice or thrice blown from her head. Whereupon she desirous to return to a certain Gentleman's house there near, could not be suffered by Sir Henry Benifield so to do, but was constrained under an hedge to trim her head aswell as she could.  
After this, the next night they journeyed to M. Dormers, and so to Colbroke, where she lay all that night at the George: and by the way coming to Colbroke, certain of her grace's Gentlemen and Yeomen met her, to the number of three score, much to all their comforts, which had not seen her grace of long season before, notwithstanding they were commanded in the Queen's name immediately to departed the town, to both their, and her graces no little heaviness, who could not be suffered once to speak with them. So that night all her men were taken from her, saving her Gentleman usher, three Gentlewomen, two Grooms, and one of her Wardrobe, the soldiers watching and warding about the house, and she close shut up within her prison.  
The next day following, her grace entered Hampton-court on the backside, into the prince's lodging, the doors being shut to her, and she guarded with soldiers, as before, 
Lord William Haward gentle and hnourable to Lady Elizabeth.  say there a fortnight at the least, or ever any had recourse unto her. At length came the L. William Haward, who marvelous honourably used her grace. Whereat she took much comfort, and requested him to be a mean that she might speak with some of the Counsel. To whom (not long after) came the Bishop of Winchester, the Lord of Arundel, the Lord of Shrewsbury, and Secretary Peter, who with great humility humbled themselves to her grace. She again likewise saluting them, said: My Lords (quoth she) I am glad to see you: for me think, I have been kept a great while from you desolately alone. Wherefore I would desire you to be a mean to the King and Queen's Majesties, that I may be delivered from prison, wherein I have been kept a long space, as to you my Lords, it is not unknown.  
When she had spoken, Steven Gardiner the bishop of Winchester kneeled down, 

Lady Elizabeth requested by Winchester to submit herself to the Queen's mercy.  
Lady Elizabeth standeth to be tried by the law.   and requested that she would submit herself to the Queen's grace, and in so doing he had no doubt but that her Majesty would be good unto her: she making answer that rather than she would so do, she would lie in prison all the days of her life, adding that she craved no mercy at her majesties hand, but rather desired the Law, if ever she did offend her Majesty in thought, word, or deed: And besides this, in yealdinge (quoth she) I should speak against myself, and confess myself to be an offender, which never was towards her Majesty: by occasion whereof the King and the Queen might ever hereafter conceive of me an ill opinion: And therefore I say my Lords, it were better for me to lie in prison for the truth, then to be abroad and suspected of my Prince. And so they departed, promising to declare her message to the Queen.  
On the next day, the bish. of Winchester came again unto her grace, and kneeling down, 
Talk again between Winchester and Lady Elizabeth. Lady Elizabeth denieth to confess any fault done to the Queen.  declared that the Queen marveled that she would so stoutly use herself, not confessing to have offended: so that it should seem the Queen's Majesty, wrongfully to have imprisonned her grace.  
Nay quoth the Lady Elizabeth, it please her to punish me as she thinketh good.  
Well quoth Gardiner, her Majesty willeth me to tell you, that you must tell an other tale ere that you be set at liberty.  
Her grace answered, that she had as lief be in prison with honesty & truth, as to be abroad, suspected of her majesty: and this that I have said, I will (said she) stand unto, for I will never belly myself.  
Winchester again kneeled down, and said: Then your grace hath the vantage of me & other the Lords for your long and wrong imprisonment.  
What vantage I have (quoth she) you know, taking God to record I seek no vantage at your hands for your so dealing with me, but God forgive you & me also. With that the rest kneeled desiring her grace that all might be forgotten, and so departed, she being fast locked up again.  
A seven night after the Queen sent for her grace at x. of the clock in the night to speak with her: 
Lady Elizabeth sent for to the Queen.  for she had not seen her in two years before. Yet for all that she was amazed at the sudden sending for, thinking it had been worse than afterwards it proved, and desired her Gentlemen and Gentlewomen to pray for her, for that she could not tell whether ever she should see them aagayne or no.  
At which time Sir Henry Benifield with Mistress Clarencius coming in, her grace was brought into the garden unto a stairs foot that went into the Queen's lodging, her grace's Gentlewomen waiting upon her, her Gentleman Usher & her Grooms going before with torches, 
Lady Elizabeth brought to the Queen's bed chamber.  where her Gentlemen and Gentlewomen being commanded to stay all saving one woman, mistress Clarencius conducted her to the Queen's bed chamber where her majesty was.  
At the sight of whom, her grace kneeled down and desired God to preserve her Majesty, not mistrusting but that she should try herself as true a subject towards her Majesty, as ever did any, and desired her Majesty even so to judge of her: and said that she should not find her to the contrary, what so ever report otherwise had gone of her.  
To whom the Queen answered: you will not confess your offence, but stand stoutly to your truth: 
Talk between the Queen and Lady Elizabeth.  I pray God it may so fall out.  
If it doth not, quoth the Lady Elizabeth, I request neither favour nor pardon at your majesties hands. Well said the Queen, you stiffly still persevere in your truth. Belike you will not confess but that you have been wrongfully punished.  
I must not say so (if it please your Majesty) to you.  
Why, then (said the Queen) belike you will to other.  
No, if it please your Majesty (quoth she) I have borne the burden, and must bear it. I humbly beseech your Majesty to have a good opinion of me, 
Small comfort at the Queene● hand toward her sister.  and to think me to be your true subject, not only from the beginning hitherto, but for ever, as long as life lasteth: and so they departed with very few comfortable words of the Queen, in English: but what she said in Spanish, God knoweth. 
King Philip thought to be a friend to Lady Elizabeth.  It is thought that king Philip was there behind a cloth, and not seen, and that he showed himself a very friend in that matter, etc.  
Thus her grace departing, went to her lodging again, and the seven night after was released of Sir Henry Benifield her Gaoler (as she termed him) and his soldiers, and so her grace being set at liberty from imprisonment, went into the country, and had appointed to go with her Sir Thomas Pope, 
Lady Elizabeth by God's provident 〈◊〉 at liberty. Sir Henry Benifield discharged.  one of Queen Mary's Counsellors, and one of her Gentlemen Ushers, Master Bage, and thus straightly was she looked to all Queen Maries tyme. And this is the discourse of her highness imprisonment.  
Then there came to Lamheyre, M. jerningham, and M. Norris Gentleman Usher, 

Mistress Ashley sent to the Fleet.  
●. Gentlewomen of ●●dy Elizab●the▪ sent to the ●ower. 〈…〉 wonderful working of the 〈◊〉 providence 〈…〉 of Lady Elizabeth.  
Lady Elizabeth d●liuere● by the 〈◊〉 of Stephen Gardiner.   Queen Mary's men, who took away from her grace Mistress Ashley to the Fleet, and three other of her Gentlewomen to the Tower: which thing was no little trouble to her grace, saying: that she thought they would fetch all away at the end. But god be praised, shortly after was fetched away Gardener through the merciful providence of the Lords goodness, by occasion of whose opportune decease (as is partly touched in this story before, pag. 1705.) the life of this excellent Princess, the wealth of all England, was preserved. For this is credible to be supposed, that the said wicked Gardener of Winchester had long laboured his wits, and to this only most principal mark, bend all his devices, to bring this our happy and dear sovereign out of the way, as both by his words and doings before notified, may sufficiently appear.  
But such was the gracious and favourable providence of the Lord, to the preservation not only of her royal majesty, but also the miserable and woeful state of this whole Island, and poor subjects of the same, whereby the proud platforms and peevish practices of this wretched Achitophel prevailed not: but contrariwise, both he, and all the snares and traps of his pernicious counsel laid against another, were turned to a net to catch himself, according to the Proverb: Malum consilium, consultori pessimum.  

How the Lord here began to work for Lady Elizabeth.  After the death of this Gardener, followed the death also and dropping away of other her enemies, whereby by little and little her jeopardy decreased, fear diminished, hope of comfort began to appear as out of a dark cloud: and albeit as yet her grace had no full assurance of perfect safety, yet more gentle entertainment daily did grow unto her, till at length to the month of November, and xvij. day of the same, three years after the death of Ste. Gardiner, followed the death of Queen Mary, as hereafter God granting shall be more declared.  

A note of a story 〈◊〉 the 〈…〉 o● the Papists toward Lady Elizabeth.  Although this history following be not directly appertaining to the former matter, yet the same may here not unaptly be inserted, for that it doth discover and show forth the malicious hearts of the Papists toward this virtuous Queen our sovereign Lady in the time of Queen Mary her sister, which is reported, as a truth credibly told by sundry honest persons, of whom some are yet alive, and do testify the same. The matter whereof is this.  

Robert Farrer 〈…〉 to Lady elizabeth.  Soon after the s●urre of Wiate and the troubles that happened to this Queen for that cause: it fortuned one Robert Farrer a Haberdasher of London, dwelling near unto Newgate market, in a certain morning to be at the Rose tavern (from whence he was seldom absent) and falling to his common drink, as he was ever accustomed and having in his company three other companions like to himself, 
 it chanced the same time one Laurence Sheriff Grocer, dwelling also not far from thence, to come into the said Tavern, and finding there the said Farrer (to whom of long time he had borne good will) sat down in the seat to drink with him, and Farrer having in his full cups, and not having consideration who were present began to talk at large, & namely against the Lady Elizabeth, and said: that Gill hath been one of the chief doers of this rebellion of Wyatt, 
Robert Farrer 〈◊〉 against Lady Elizabeth.  and before all be done, she and all the heretics her partakers, shall well understand of it. Some of them hope that she shall have the crown, but she and they (I trust) that so hope, shall hop heedless, or be fried with Faggots before she come to it.  

The pa●te of a good trusty servant▪  The aforesaid Laurence Sheriff Grocer, being then servant unto the said Lady Elizabeth, and sworn unto her grace, could no longer forbear his old acquaintance and neighbour Farrer in speaking so unreverently of his Mistress, but said unto him: Farrer, I have loved thee as a neighbour, and have had a good opinion of thee, but hearing of thee that I now hear, I defy thee: and I tell thee I am her graces sworn servant, and she is a Princess, and the daughter of a noble king, and it evil becometh the● to call her a Gill, & for thy so saying, I say thou art a knave, and I will complain upon thee. Do thy worst said Farrer, for that I said, I will say again, 
Robert Farrer● complained of to the Commissioners, but 〈…〉 was ●ad.  and so Sheriff came from his company.  
Shortly after the said Sheriff taking an honest neighbour with him, went before the Commissioners to complain: the which Commissioners ●ate then at Boner the Bishop of London's house beside Paul's, and there were present Boner then being the chief Commissioner, the L. Mordant, sir john Baker, D. Derbyshire Chancellor to the Bishop, Doctor Story, Doctor Harpsfield, and other.  
The aforesaid Sheriff coming before them, declared the manner of the said Rob. Farrers talk against the Lady Elizabeth. Boner answered, peradventure you took him worse than he meant.  
Yea my L. said D. Story, if you knew the man as I do, you would say there is not a better Catholic, nor an honester man in the City of London.  
Well, said Sheriff, my Lord, she is my gracious Lady and mistress, and it is not to be suffered that such a varlet as he is, should call so honourable a princes by the name of a Gil: And I saw yesterday in the Court that my Lord Cardinal Poole meeting her in the Chamber of presence, kneeled down on his knees and kissed her hand, & I saw also that King Philippe meeting her, made her such obeisance that his knee touched the ground: and then me thinketh it were too much to suffer such a varlet as this is, to call her Gill, and to wish them to hop headless that shall wish her grace to enjoy the possession of the crown when God shall send it unto her as in the right of her inheritance. Yea? stay there quoth Boner. 
How Bysh. Boner and D. Story bear with him that railed against Lady Elizabeth.  When God sendeth it unto her, let her enjoy it. But truly (said he) the man that spoke the words that you have reported, meant nothing against the Lady Elizabeth your Mistress, and no more do we: but he like an honest and zealous man feared the alteration of Religion, which every good man ought to fear: and therefore (said Boner) good man go your ways home and report well of us toward your Mistress, and we will send for Farrer and rebuke him for his rash and undiscrete words, and we trust he will not do the like again. And thus Sheriff came away, and Farrer had a flap with a fox tail.  
Now that ye may be fully informed of the aforesaid Farrer, whom D. Story praised for so good a man, ye shall understand that the same Farrer having two daughters being handsome maidens, 
Note the ungodly life of these Catholicke●▪  the Elder of them for a sum of money he himself delivered to Sir Roger Cholmley to be at his commandment, the other he sold to a Knight called Sir William Good dolphin to be at his commandment: whom he made his lackey and so carried her with him, being appareled in man's apparel to Bolein, and the said Farrar followed the Campe. He also was a great, and a horrible blasphemer of God, and a common accuser of honest and quiet men, also a common drunkard. And now I refer the life of these Catholics to your judgement, to think of them as you please.  
But of this matter enough and too much. Now let us return where we left before, which was at the death of Queen Marie. After whose decease succeeded her foresaid sister Lady Elizabeth into the right of the crown of England: who after so long restrainement, 
Lady Elizabeth proclaimed Queen the same day that Queen Mary died.  so great dangers escaped, such blusterous storms overblown, so many injuries digested and wrongs sustained by the mighty protection of our merciful God, to our no small comfort and commodity, hath been exalted and erected out of thrall to Liberty, out of danger to Peace and quietness, from dread to Dignity, from misery to Majesty, from mourning to Ruling. Briefly, of a prisoner made a Princess, and placed in her throne Royal proclaimed now Queen, with as many glad hearts of her subjects, 
The Lord make England thankful to him for his great benen●es.  as ever was any King or Queen in this Realm before her, or ever shall be (I dare say) hereafter.  
Touching whose flourishing state, her Princely reign and peaceable government, with other things divers and sundry incident to the same, and especially touching the great stirs & alterations which have happened in other foreign nations, and also partly among ourselves here at home, for so much as the tractation hereof requireth an other Volume by itself, I shall therefore defer the reader to the next Book or Section ensuing: wherein (if the Lord so please to sustain me with leave and life) I may have to discourse of all and singular such matters done and achieved in these our latter days and memory, more at large.  
Now then after these so great afflictions falling upon this Realm, from the first beginning of Queen Mary's reign, wherein so many men, women, and children were burned, many imprisoned and in prisons starved, divers exiled, some spoiled of goods & possessions, a great number driven from house to home, so many weeping eyes, so many sobbing hearts, so many children made fatherless, so many fathers bereft of their wives and children, so many vexed in conscience, and divers against conscience constrained to recant, and in conclusion, never a good man almost in all the Realm but suffered something during all the time of this bloody persecution: after all this (I say) now we are come at length (the Lord be praised) to the 17. day of November, which day as it brought to the persecuted members of Christ, rest from their careful mourning, so it easeth me somewhat likewise of my laborious writing, by the death I mean of Queen Mary. Who being long sick before upon the said xvij. day of November, in the year above said, 
〈◊〉 17. Q Mary 〈◊〉. Q Elizabeth beginneth her 〈◊〉. The manner of Q. mary's death.  about 3. or 4. a clock in the morning, yielded her life to nature, and her kingdom to Queen Elizabeth her sister.  
As touching the manner of whose death, some say that she died of a Tympany, some by her much sighing before her death, supposed she died of thought & sorrow. Whereupon her Counsel seeing her sighing, & desirous to know the cause, to the end they might minister the more ready consolation unto her, feared, as they said, that she took the thought for the kings Majesty her husband, which was gone from her. To whom she answering again: In deed (said she) that may be one cause, but that is not the greatest wound that pierceth my oppressed mind: but what that was she would not express to them.  
Albeit, afterward she opened the matter more plainly to M. Rise and Mistress Clarentius (if it be true that they told me, which heard it of M. Rise himself) who then being most familiar with her, & most bold about her, told her that they feared she took thought for king Philip'S departing from her. 
Q. Marry 〈◊〉 ●●ought 〈◊〉 the loss 〈◊〉 Calais.  Not that only (said she) but when I am dead & opened, you shall find Calais lying in my hart. etc. And here an end of Queen Mary, and of her persecution.  

More Eng●●●● blood 〈◊〉 in Q mary's 〈◊〉, than 〈◊〉 was in 〈…〉 her.  Of which Queen this truly may be affirmed & left in story for a perpetual memorial or Epitaph for all kings and Queens that shall succeed her to be noted, that before her never was read in story of any King or Queen of England since the time of king Lucius, under whom in time of peace, by hanging, heading, burning, and prisoning: so much Christian blood, so many Englishmen'S lives were spilled within this Realm, as under the said Queen Mary for the space of four years was to be seen, and I beseech the Lord never may be seen hereafter.   

❧ A brief declaration, showing the unprosperous success of Queen Mary in persecuting God's people, and how mightily God wrought against her in all her affairs.  
NOw, for so much as Queen Mary, during all the time of her reign, was such a vehement Adversary and Persecutor against the sincere Professors of Christ jesus and his Gospel: 
The reign 〈◊〉 Queen ●ary now 〈…〉 it was 〈◊〉 to her realm to her 〈◊〉 in all 〈◊〉  for the which there be many which do highly magnify & approve her doings therein, reputing her Religion to be found and Catholic, and her proceedings to be most acceptable and blessed of almighty God: to the intent therefore: that all men may understand, how the blessing of the Lord God did not only not proceed with her proceed, but contrary, rather how his manifest displeasure ever wrought against her, in plaguing both her and her Realm, and in subverting all her counsels and attempts, whatsoever she took in hand: we will bestow a little time therein, to perpend and survey the whole course of her doings and ●heuaunces: and consider what success she had in the same. Which being well considered, we shall find never no reign of any Prince in this Land, or any other, which had ever to show in it (for the proportion of time) so many arguments of Gods great wrath & displeasure, as was to be seen in the reign of this Queen Mary, whether we behold the shortness of her time, 
Q Mary 〈◊〉 had 〈…〉 any 〈…〉 about.  or the unfortunate event of all her purposes? who seemed never to purpose any thing that came luckily to pass, neither did any thing frame to her purpose what so ever she took in hand touching her own private affairs.  
Of good kings we read in the Scripture, in showing mercy and pity, 
 in seeking Gods will in his word, & subverting the monuments of Idolatry, how God blessed their ways increased their honours, and mightily prospered all their proceedings: as we see in king David, Solomon, josias, josaphath, Ezechias, with such other. Manasses made the streets of Jerusalem to swim with the blood of his subjects▪ but what came of it the text doth testify.  
Of Queen Elizabeth, which now reigneth among us, this we must needs say, which we see, that she in sparing the blood, not only of God's servants, 
Comparison between the reign of Q. Mary and Queen Elizabeth.  but also of God's enemies, hath doubled now the reign of Queen Mary her sister, with such abundance of peace and prosperity, that it is hard to say, whether the realm of England felt more of God's wrath in Queen mary's time, or of God's favour and mercy in these so blessed & peaceable days of Queen Elizabeth.  
gamaliel speaking his mind in the Counsel of the Phariseis concerning Christ's religion, gave this reason, 
Gamaliels' reason. Acts. 5.  that if it were of God, it should continue, who soever said nay: If it were not, it could not stand. So may it be said of Q. Mary and her romish Religion, that if it were so perfect and Catholic as they pretend, and the contrary faith of the Gospelers were so detestable and heretical as they make it, how cometh it then, that this so Catholic a Queen, such a necessary pillar of his spouse his Church, continued no longer, till she had utterly rooted out of the land this heretical generation? Yea how chanced it rather, the almighty God, to spare these poor heretics, rooted out Q. Marry so soon from her throne, after she had reigned but only v. years and v. months?  
Now furthermore, how God blessed her ways and endeavours in the mean time, 
Q. Marry prospered so long as she went not against the Lord.  while she thus persecuted the true servants of God, remaineth to be discussed. Where first this is to be noted, that when she first began to stand for the title of the Crown, and yet had wrought no resistance against Christ and his Gospel, but had promised her faith to the Suffolk men, 
Q. mary's promise to the Gospelers broken.  to maintain the religion left by king Edward her brother, so long GOD went with her, advanced her, and by the means of the Gospelers brought her to the possession of the Realm. But after that she breaking her promise with God & man began to take part with Steven Gardiner, and had given over her supremacy unto the pope, by and by God's blessing left her, neither did any thing well thrive with her afterward during the whole time of her Regiment.  
For first incontinently the fairest and greatest ship she had, called great Harry, was burned: 
The ship called the great Harry burned.  such a vessel as in all these parts of Europe was not to be matched.  
Then would she needs bring in king Philip, and by her strange marriage with him, 

Q. mary's marriage with a stranger.  
Q Mary disappointed of her purpose in Crowning king Philip.  
Q. Marry stopped of her will in restoring Abbey lands,   make the whole realm of England subject unto a stranger. And all that notwithstanding, either that she did or was able to do, she could not bring to pass to set the crown of England upon his head. With king Philip also came in the Pope and his popish Mass: with whom also her purpose was to restore again the Monks and Nuns unto their places, neither lacked there all kind of attempts to the uttermost of her ability: & yet therein also God stopped her of her will, that it came not forward. After this, what a dearth happened in her time here in her land? the like whereof hath not lightly in England been seen, in so much that in sundry places her poor subjects were fain to feed of accornes for want of Corne.  
Furthermore, where other kings are wont to be renowned by some worthy victory and prows by them achieved, 
The victory of K. Edward. 6. in Scotland.  let us now see what valiant victory was go●●en in this Queen mary's days. King Edward the vi. her blessed brother, how many rebellions did he suppress in devonshire, in Norfolk, in Oxfordshyre, & else where? 
The ill luck of Q. Mary in losing of Calais.  what a famous victory in his time was gotten in Scotland, by the singular working (no doubt) of God's blessed had rather than by any expectation of man? K. Edw. the third (which was the xi. K. from the conquest) by princely puissance purchased Calais unto England, 
The 11. king of the Conquest got Calais, and the 11. again after him lost it  which hath been kept english ever since, till at length came Queen Mary, the xi. likewise from the said K. Edward, which lost Calais from England again: so that the winnings of this Queen were very small: what the losses were, let other men judge.  
Hitherto the affairs of Queen Mary have had no great good success, as you have heard. 
The ill luck of Queen Mary in her childebyrth.  But never worse success had any woman, than had she in her childbirth. For seeing one of these two must needs be granted, that either she was with child or not with child, if she were with child & did travail, why was it not seen? if she were not, how was all the realm deluded? And in the mean while where were all the prayers, the solemn processions, the devout masses of the Catholic Clergy? why did they not prevail with God, if their Religion were so godly as they pretend? If their Masses Ex opere operato be able to fetch Christ from heaven, and to reach down to Purgatory, how chanced than they could not reach to the Queen's chamber, to help her in her travail, if she had been with child in deed? if not, how then came it to pass, that all the Catholic Church of England did so err, & was so deeply deceived? Queen Mary, after these manifold plagues and corrections, which might sufficiently admonish her of Gods disfavour provoked against her, would not yet cease her persecution, but still continued more and more to revenge her Catholic zeal upon the Lords faithful people, setting f●●e to their poor bodies by dosens and halfedosens together. Whereupon Gods wrathful indignation increasing more and more against her, ceased not to touch her more near with private misfortunes and calamities. For after that he had taken from her the fruit of children (which chief and above all things she desired) than he bereft her of that, 
Q Mary left desolate of king Philip her husband.  which of all earthly things should have been her chief stay of honour, and staff of comfort, that is, withdrew from her the affection and company even of her own husband, by whose marriage she had promised before to herself whole heaps of such joy & felicity: but now the omnipotent governor of all things so turned the wheel of her own spinning against her, that her high buildings of such joys & felicities, came all to a Castle come down, her hopes being confounded, her purposes disappointed, and she now brought to desolation: who seemed neither to have the savour of God, nor the hearts of her subjects, nor yet the love of her husband: 
The ill luck of Q Mary with her husband.  who neither had fruit by him while she had him, neither could now enjoy him whom she had married, neither yet was in liberty to marry any other whom she might enjoy. Mark here (Christian Reader) the woeful adversity of this Queen, and learn withal, what the Lord can do when man's wilfulness will needs resist him, and will not be ruled.  
At last, when all these fair admonitions would take no place with the Queen, nor move her to revoke her bloody laws, 
The final end and death of Q. Mary.  nor to stay the tyranny of her Priests, nor yet to spare her own Subjects, but that the poor servants of God were drawn daily by heaps most pitifully as sheep to the slaughter, it so pleased the heavenly Majesty of almighty God, when no other remedy would serve, by death to cut her of, which in her life so little regarded the life of others: giving her throne, which she abused to the destruction of Christ's Church and people, to an other who more temperately and quietly could guide the same, after she had reigned here the space of five years and five months. 
Q. Marry raygne●● 5. years & 5. months▪ The shortness of Queen mary's reign noted.  The shortness of which years and reign, uneath we find in any other story of King or Queen since the Conquest or before (being come to their own government) save only in king Richard the third.  
And thus much here, as in the closing up of this story, I thought to insinuate, touching the unlucky and rueful r●ign of queen Mary: not for any detraction to her place and state royal, 
An admonition 〈◊〉 Christian rulers.  whereunto she was called of the Lord, but to this only intent and effect, that forsomuch as she would needs set herself so confidently to work and strive against the Lord and his proceed, all readers & rulers not only may see how the Lord did work against her therefore, but also by her may be advertised & learn what a perilous thing it is for men and women in authority, upon blind zeal & opinion, to stir up persecution in Christ's Church, to the effusion of Christian blood, lest it prove in the end with them (as it did here) that while they think to persecute heretics, they stumble at the same stone as did the jews in persecuting Christ and his true members to death, to their own confusion and destruction.   

* The severe punishment of God upon the persecutors of his people and enemies to his word, with such also as have been blasphemers, contemners, and mockers of his Religion.  
Leaving now Queen Mary, being dead and gone, I come to them which under her were the chief Ministers and doers in this persecution, 
A treatise of God's severe punishment again c●●ell persecutors, and enemies to his 〈…〉 De 〈◊〉. lib. 13.  the Bishops (I mean) and Priests of the Clergy, to whom Queen Mary gave all the execution of her power, as did Queen Alexandra to the Phariseis after the time of the Maccabees. Of whom josephus thus writeth: Ipsa solum nomen regium ferebat, caeterum omnem regni potestatem Pharisaei possidebant. That is: She only retained to herself the name and title of the kingdom, but all her power, she gave to the pharisees to possess. etc. Touching which Prelates and Priests, here is to be noted in like sort the wonderful and miraculous providence of almighty GOD, which as he abridged the reign of their Queen, so he suffered them not to escape unvisited: first beginning with Stephen Gardiner the Archpersecutour of Christ's Church, whom he took away about the midst of the Queen's reign. Of whose poisoned life and stinking end, 
The death of Stephen Gardiner read before pag 1786.  forsomuch as sufficient hath been touched before. pag. 1786. I shall not need here to make any new rehearsal thereof.  
After him dropped other away also, some before the death of Queen Mary, and some after, 
〈…〉 S. David's.  as Morgan Bishop of S. David's, who sitting upon the condemnation of the blessed Martyr bysh. Farrar, and unjustly usurping his room, not long after was stricken by Gods have after such a strange sort, that his meat would not go down but rise & pick up again, sometime at his mouth, sometime blown out of his nose most horrible to behold, & so he continued till his death. Where note moreover that when Master Leyson being then Sheriff at Bishop Farrars burning, had fet away the cattle of the said bishop, 
A note of 〈…〉.  from his servants house called Matthew Harbottell, into his own custody, the cattle coming into the sheriffs ground, divers of them would never eat meat but lay bellowing and roaring, and so died.  
This foresaid bishop Morgan above mentioned, bringeth me also in remembrance of justice Morgan, 

justice Morgan 〈◊〉 with 〈◊〉.  
D Dunning 〈◊〉 Chancellor, 〈◊〉 wi●● sudden ●●ath.   who sat upon the death of the Lady jane, & not long after the same, fell mad and was bereft of his wits, & so died, having ever in his mouth, Lady jane, Lady jane. etc.  
Before the death of Queen Mary, died Doct. Dunning the bloody and wretched Chancellor of Norwich who, after he had most rigorously condemned and murdered so many simple and faithful Saints of the Lord, continued not long himself, but in the midst of his rage in Queen mary's days died in Lincolnshyre being suddenly taken (as some say) sitting in his chair.  
The like sudden death fell also upon Berry Commissary in Norfolk, 
The sudden death of Berr●y a Commissary in Norfolk.  who (as is before showed in the story of Thomas Hudson) four days after Queen mary's death, when he had made a great feast, and had one of his concubines there, coming home from the Church after Evensong, where he had ministered Baptism the same time, between the Churchyard and his house, suddenly fell down to the ground with a heavy groan, and never stirred after, neither showed any one token of repentance.  
What a stroke of God's hand was brought upon the cruel persecutor of the holy and harmless saints of the Lord, Bishop Thornton, Suffragan of Dover, 
God's stroke upon D. Thornton Bishop or Suffragan of Dover.  who after he had exercised his cruel tyranny upon so many Godly men at Canterbury, at length coming upon a Saturday from the Chapter house at Caunterbury to Borne, & there upon sunday following, looking upon his men praying at the bowls, ●ell suddenly in a Palsy, and so had to bed was willed to remember God, Yea, so I do (said he) and my Lord Cardinal to. etc.  
After him succeeded an othher Bishop or Suffragan ordained by the foresaid Cardinal. It is reported that he had been Suffragan before to Boner, 
An other 〈…〉 he had 〈◊〉 the Car●inall● bless●●●●.  who not 〈◊〉 after was made Bysh. or Suffragan of Dover, broke his neck falling down a pair of stairs in the Cardinal's chamber at Greenwich, as he had received the Cardinal's blessing.  
Among other plentiful and sundry examples of the lords judgement and severity practised upon the cruel persecutors of his people, that is not the least that followeth, concerning the story of one William Fenning, the effect and circumstance of which matter is this.  
john Cooper, of the age of 44. years, dwelling at Watsam in the County of Suffolk, being by science a Carpenter, a man of a very honest report & a good housekeeper, a harbourer of strangers, that travailed for conscience, and one that favoured Religion, and those that were religious, he was of honest conversation and good life hating all popish and papistical trash.  
This man being at home in his house, there came unto him one William Fenning, a serving man dwelling in the said Town of Watsam, and understanding that the said Cooper had a couple of fair Bullocks, did desire to buy them of him, which Cooper told him that he was loath to sell them, for that he had brought them up for his own use, and if he should sell them, he then must be compelled to buy other and that he would not do.  
When Fenning saw he could not get them (for he had often assayed the matter) he said he would sit as much in his light, and so departed, and went and accused him of high treason. The words he was charged with were these: how he should pray that if God would not take away Queen Mary, that then he should wish the Devil to take her away. Of these words did this Fenning charge him before sir Henry Do●ell knight (unto whom he was carried by M. Timperley of Hinchlesan in Suffolk, & one Grimwood of Lowshaw Constable) which words Cooper sta●ly denied: & said he never spoke them, but that could not help.  
Notwithstanding he was arraigned therefore at Berry before sir Clement Higham, at a Lent assize, and there this Fenning brought two naughty men that witnessed the speaking of the foresaid words, whose names were Richard White of Watsam, and Grimwood of Higham, in the said County of Suffolk. Whose testimonies were received as truth, although this good man john Cooper had said what he could to declare himself innocent therein, but to no purpose God knoweth. For his life was determined, as in the end appeared by sir Clement Hyghams' words, who said he should not escape, for an example to all heretics, as in deed he thoroughly performed. For immediately he was judged to be hanged, drawn, and quartered, which was executed upon him shortly after, to the great grief of many a good heart. Hear good Cooper is bereft of his life, and leaves behind him alive his wife and 9 children with goods and cattle, to the value of 3. hundred marks, the which substance was all taken away by the said sir Henry Doyel Sheriff, but his wife & poor children left to the wide world in their clothes, and suffered not to enjoy one penny of that they had sore laboured for, unless they made friends to buy it with money, of the said Sheriff so cruel and greedy was he and his officers upon such things as were there left.  
Well, now this innocent man is dead▪ his goods spoiled, his wife and children left desolate and comfortless, and all things is hushed, and nothing feared of any part, yet the Lord who surely doth revenge the guiltless blood, would not still so suffer it, 
The judgement of God upon Grimwood.  but began at the length to punish it himself. For in the harvest after, the said Grimwood of Hitcham one of the witnesses before specified, as he was in his labour staking up a goffe of corn, having his health, and fearing no peril: suddenly his bowels fell out of his body, and immediately most miserably he died: such was the terrible judgement of God, to sh●we his displeasure against this bloody act, and to warn the rest by these his judgements to repentance. The Lord grant us to honour the same for his mercy's sake. Amen.  
This foresaid Fenning, who was the procurer of this tyranny against him, is yet alive, and is now a minister, which if he be, I pray God he may so repent that fact, that he may declare himself hereafter, such a one as may well answer to his vocation accordingly.  
But since we have heard that he is no changeling but continueth still in his wickedness, & therefore presented before the worshipful Master Humerston Esquire and justice of Peace & Coram for that he had talk with some of his friends (as he thought) how many honest women (to their great infamy) were in the Parish of Wensthaston wherein he is now Vicar resident, wherefore he was commanded the next sunday ensuing, to ask all the Parish forgiveness upon his knees openly in service time, which he did in Wensthaston Church beforesaid, & moreover the abovesaid Fenning is reported, to be more like a shifter than a Minister.  
To these examples also may be added the terrible judgement of God upon the Parson of Crondall in Kent, who upon Shrovesonday having received the Pope's Pardon from Cardinal Poole, came to his Parish, and exhorted the people to receive the same, as he had done himself: saying that he stood now so clear in conscience as when he was first borne, 
A terrible example of God's severe punishment upon one Nightingale Parson of Crondall in Kent.  & cared not now if he should die the same hour in the clearness of conscience: whereupon being suddenly stricken by the hand of God, & leaning a little on the one side, immediately shrunk down in the Pulpit, & so was found dead, speaking not one word more. Read before pag. 1560.  
Not long before the death of Queen Mary died Doctor Capon Bishop of Salisbury. About the which time also followed the unprepared death of Doctor Geffrey Chancellor of Salisbury, who in the midst of his buildings, suddenly being taken by the mighty hand of God, yielded his life, which had so little pity of other men's lives before. Concerning whose cruelty partly mention is made before pag. 2055. 
D. Geffrey Chancellor of Salisbury.   
As touching moreover this foresaid Chancellor, here is to be noted, that he departing upon a Saturday, the next day before the same, he had appointed to call before him .90. persons and not so few, to examine them by Inquisition, had not the goodness of the Lord, and his tender providence, thus prevented him with death, providing for his poor servants in tyme.  
And now (to come from Priests to Lay men) we have to find in them also no less terrible demonstrations of Gods heavy judgement upon such as have been vexers and persecutors of his people.  
Before in the story of M. Bradford .1624. mention was made of Master Woodroffe, who being then Sheriff, used much to rejoice at the death of the poor Saints of Christ, 
M. Wood●●●fe a cruel Sheriff, plagued.  and so hard he was in his office, that when Master Rogers was in the cart going toward Smithfield, and in the way his children were brought unto him, the people making a lave for them to come: Master Woodroffe bade the carman's head should be broken for staying his cart. But what happened? He was not come out of his office the space of a week, but he was stricken by the sudden hand of God, 
Read before pag. ●624. The betrayer of George Eagles, plagued.  the one half of his body in such sort that he lay be numbed and bedrid, not able to move himself but as he was li●ted of other, and so continued in that infirmity the space of 7. or 8. years till his dying day, pag. 1624.  
Likewise touching Ralph Lardyn the betrayer of George Eagles, it is thought of some, that the said Raze afterward was attached himself, arraegned, and hanged.  
Who being at the bar, had these words before the judges there, and a great multitude of people. This is most justly fallen upon me (saith he) for that he had betrayed the innocent blood of a good & just man George Eagles, who was here condemned in the time of Queen mary's reign through his procurment who sold his blood for a little money. Not much unlike stroke of these severally, was showed upon W. Swallow of Chemlford, & his wife, also upon Rich. Potto, & justice Browne cruel persecutors of the said George Eagles, concerning whose story Read before, pag. 2009.  
Among other persecutors also came to our hands the cruelty of one Master Swingfield an Alderman's deputy about Thamis street, who hearing 〈◊〉 Angels wife, a midwife that kept herself from their Popish Church, to be at the labour of one Mistress Walter all crooked Lane end▪ took three other with him, and beset the house about, and took her and carried her to Boners officers, big with child, 28. weeks gone, who laid her in Lollardes' Tower, where as the same day she came in, through fear and a fall at her taking, she was delivered of a man child, & could have no woman with her in that needful tyme. Lying there 5. weeks, she was delivered under sureties by friendship, and Doctor Story hearing thereof charged her with felony, and so sent her to Newgate. The cause was for that she had a woman at her house in her labour that died, and the child also, and so he charged her with their death.  
But when Sir Roger Cholmley heard her tell her tale, he delivered her: 
God's punishment upon M. Swingheld and other which bewrayed one Angels wife.  and not much more than 10. weeks after, if it were so long, died the said Master Swingfield, and the other three that came to take her.  
Because some there be, and not a few, which have such a great devotion in setting up the Popish Mass, I shall desire them to mark well this story following. There was a certain Bailiff of Crowland in Lincolnshire named Burton, 
A story of Burton Bailiff of Crowland, how he was plagued for setting up Mass.  who pretending an earnest friendship to the Gospel in king Edward's days, in outward show at least (although inwardly he was a Papist or Atheist, and well known to be a man of a wicked & adulterous life) set forth the kings proceedings lustily, till the time that king Edward was dead and Queen Mary placed quietly in her estate.  
Then perceiving by the first proclamation concerning Religion, how the world was like to turn, the Bailiff turned his Religion likewise: and so he moved the Parish to show themselves the Queen's friends, & to set up the Mass speedily. Nevertheless the most substauntiall of the Parish, marveling much at the Bailiffs inconstant lightness, considering also his abominable life, and having no great devotion unto his request: knowing moreover that their duty & friendship to the Queen stood not in setting up the Mass, spared to provide for it, as long as they might: but the Bailiff called on them still in the Queen's name.  
At last, when he saw his words were not regarded, & purposing to win his spurs by playing the man in the Masses behalf and the Queens, he got him to the church upon a sunday morning, & when the Curate was beginning the English service, according to the Statute sect forth by King Edward the vj. the Bailiff cometh in a great rage to the Curate & saith: Sirrah will you not say Mass? buckle yourself to Mass you knave, or by God's blood I shall sheath my dagger in your shoulder. The poor Curate for fear fettled himself to Mass.  
Not long after this, the Bailiff road from home upon certain business, accompanied with one of his neighbours and as they came riding together upon the Fennebanke homeward again, 
Burton earnest in se●●ing up the Mass.  a Crow sitting in a willow tree took her flight over his head, singing after her wonted note, knave, knave, & withal let fall upon his face, so that her excrements ran from the top of his nose down to his beard.  
The poisoned sent & savour whereof so noyed his stomach, that he never ceased vomiting until he came home, wherewith his hart was so sore & his body so distempered: that for extreme sickness he got him to bed, and so lying, he was not able for the stink in his stomach and painful vomiting, to receive any relief of meat or drink, but cried out still, sorrowfully complaining of that stink, & with no small oaths, cursing the Crow that had poisoned him. To make short, he continued but a few days, but with extreme pain of vomiting and crying, he desperately died without any token of repentance of his former life.  

The stinking death of a Popish Massmonger.  Reported and testified for a certainty, by divers of his neighbours, both honest and credible persons.  
Of james Abbes Martyr, ye heard before. In the time of whose Martyrdom, what befell upon a wicked railer against him, 
Of the martyrdom of james Abbes, read before, pag. 1683.  now ye shall further understand. Whereby all such railing persecutors may learn to fear God's hand, and to take heed, how or what they speak against his servants. As this james Abbes was led by the sheriff toward his execution, divers poor people stood in that way, and asked their alms. 
A story to be noted of all railing persecutors.  He then having no money to give them, and desirous yet to distribute some thing amongst them, did pull off all his apparel saving his shirt, & gave the same unto them, to some one thing, to some an other: in the giving whereof he exhorted them to be strong in the Lord, and as faithful followers of Christ, to stand steadfast unto the truth of the Gospel, which he (through God's help) would then in their sight seal and confirm with his blood. Whiles he was thus charitably occupied, and zealously instructing the people, a servant of the Sheriffs going by & hearing him, cried out aloud unto them, and blasphemously said, 
The Shrieffes servant vilely railing against james Abbes.  believe him not good people. He is an heretic and a mad man, out of his wit: believe him not, for it is heresy that he saith. And as the other continued in his godly admonitions, so did this wicked wretch still blow forth his blasphemous exclamations until they came unto the stake where he should suffer. Unto the which this constant Martyr was tied, & in the end cruelly burned, as in his story more fully is already declared.  

A fearful example of God's righteous judgement against the sheriffs servant railing against james Abbes.  But immediately after the fire was put unto him (such was the fearful stroke of God's justice upon this blasphemous railer) that he was there presently in the sight of all the people, stricken with a frenzy, wherewith he had before most railingly charged that good Martyr of God, who in this furious rage and madness, casting off his shoes, with all the rest of his clothes, cried out unto the people, and said: Thus did james Abbes the true servant of God, who is saved, but I am damned. And thus ran he round about the Town of Bury, still crying out that james Abbes was a good man and saved, but he was damned.  
The Sheriff then being amazed, and caused him to be taken & tied in a dark house, and by force compelled him again to put on his clothes, thinking thereby within a while to bring him to some quietness. But he (all that notwithstanding) as soon as they were gone, continued his former raging: and casting of his clothes, cried as he did before: james Abbes is the servant of God and is saved, but I am damned.  
At length he was tied in a cart, & brought home unto his masters house, and within half a year or thereabouts, 
Example how Popery bringeth to desperation.  he being at the point of death, the priest of the parish was sent for: who coming unto him, brought with him the Crucifix, and their houseling host of the aultare. Which gear when the poor wretch saw, he cried out of the Priest, and defied all that baggage, saying that the Priest with such other as he was, was the cause of his damnation, and that james Abbes was a good man, and saved. And so shortly after he died.  

Clarke hanged himself.  Clarke an open enemy to the Gospel and all Godly preachers, in king Edward's days hanged himself in the Tower of London.  

The sudden death of Troling Smith. Dale the promoter eaten with lyee. Cox the promoter suddenly died.  The great and notable papist called Troling Smith, of late fell down suddenly in the street and died.  
Dale the Promoter was eaten into his body with Lice, and so died, as it is well known of many, and confessed also by his fellow john Auales, before credible witness.  
Cox an earnest protestant in king Edward's days, and in Queen Mary's time a papist and a Promoter, going well and in health to bed (as it seemed) was dead before the morning. Testified by divers of the neighbours.  
Alexander the Keeper of Newgate, a cruel enemy to those that lay there for Religion, 
Alexander the cruel keeper of Newgate, died a rotten death.  died very miserably, being so swollen that he was more like a monster then a man, and so rotten within, that no man could abide the smell of him. This cruel wretch, to hasten the poor lambs to the slaughter, would go to Boner, Story, Cholmley, & other, crying out: rid my prison, rid my prison: I am too much pestered with these heretics.  
The son of the said Alexander called james, having left unto him by his father great substance, within three years wasted all to nought: 
The sudden death of james Alexander's son.  And when some marveled how he spent those goods so fast: O said he, evil gotten, evil spent: and shortly after as he went in Newgate market, fell down suddenly, and there wretchedly died.  
john Peter, son in law to this Alexander, 
john Peter Alexander's son in law, rotten away.  an horrible blasphemer of God, & no less cruel to the said prisoners, rotten away, and so most miserably died. Who commonly when he would affirm any thing, were it true or false, used to say: If it be not true, I pray God I rot ere I die. Witness the Printer hereof, with divers other.  
With these I might infer the sudden death of justice Lelond persecutor of jeffray Hurst, 
justice Lelond persecutor plagued. Robert Baulding persecutor.  mentioned before, pag. 2076.  
Also the death of Robert Baulding strike with Lightning at the taking of William Seamen, whereupon he pined away and died: the story of the which W. Seaman, see pag. 2035.  
Likewise the wretched end of Beard the promoter. 
Beard the promoter. Robert Blomfield persecutor. The judgement of God upon john Roc●●wood Lady Honour, and George Bradway persecutors in Calais. Richard Long drowned himself. The just punishment of God upon Sir Ralph Ellerker persecutor. The sudden death of D. Foxford. Pau●er a persecutor hanged himself.   
Moreover, the consuming away of Rob. Blomfielde, persecutor of William Browne, specified pag. 2065.  
Further, to return a little backward to king Henry's time, here might be induced also the example of John Rockewoode, who in his horrible end, cried all to late, with the same words which he had used before in persecuting Gods poor people of Calais, pag. 1055.  
Also the judgement of God upon Lady Honour a persecutor, and of George Bradway a false accuser, both bereft of their wits, page. 1227.  
And what a notable spectacle of God's revenging judgement, have we to consider in Sir Ralph Ellerker, who as he was desirous to see the heart taken out of Adam Damlyp, whom they most wrongfully put to death: so shortly after the said Sir Ralph Ellerker being slain of the Frenchmen, they all too mangling him, after they had cut off his privy members, would not so leave him, before they might see his heart cut out of his body, pag. 1229.  
Doctor Foxlorde, Chancellor to bishop Stokesley, a cruel persecutor, died suddenly, read pag. 1055.  
Pavier or Pavia, Town Clerk of London, and a bitter enemy to the Gospel, hanged himself, pag. 1055.  
Steven Gardiner hearing of the pitiful end of judge Hales after he had drowned himself, taking occasion thereby, called the following and profession of the Gospel a doctrine of desperation. But as judge Hales never fell into that inconvenience before he had consented to papistry: so who so well considereth the end of Doctor Pendleton (which at his death full sore repent that ever he had yielded to the doctrine of the Papists, as he did) and likewise the miserable end of the most part of the Papists besides, and especially of Steven Gardiner himself, who after so long professing the doctrine of Papistry, when there came a Bishop to him in his deathbed, 
The stinking end of Stephen Gardiner proveth Popery and not the Gospel to be the doctrine of desperaration. God's just stroke upon john Fisher B. of Rochester, and Sir Thomas More.  and put him in remembrance of Peter denying his Master, he answering again, said: that he had denied with Peter, but never repent with Peter, and so both stinckingly & unrepentantly died: will say, as Steven Gardiner also himself gave an evident example of the same, to all men to understand that Popery rather is a doctrine of desperation, procuring the vengeance of almighty God to them that wilfully do cleave unto it.  
john Fisher Bishop of Rochester, and Sir Thomas More, in King Henry's time, after they had brought john Frith, Baifield, and Baynham, and divers other to their death, what great reward wan they thereby with almighty God? Did not the sword of God's vengeance light upon their own necks shortly after, and they themselves made a public spectable at the tower hill, of bloody death, which before had no compassion of the lives of others? Thus ye see the saying of the Lord to be true: 
2. Mach. 3.  He that smiteth with the sword, shall pearish with the sword.  
So was Heliodorus in the old time of the jews plagued by God's hand in the Temple of Jerusalem. 
Of Valerianus read before pag. 74.   
So did Antiochus, Herode, julian, Ualerianus the Emperor, Decius, Maxentius, with infinite others, after they had exercised their cruelty upon God's people, feel the like striking hand of God themselves also, in revenging the blood of his servants.  
And thus much concerning those persecutors, as well of the Clergy sort, as of the laity, which were stricken, and died before the death of Queen Mary. With whom also is to be numbered in the same race of persecuting Bishops, which died before Queen Mary, these bishops following.  

Bishops.  
Coats Bishop of Westchester.  
Parfew Bishop of Harford. 
Bishops that died before Q. Mary.   
Glinne Bishop of Bangor.  
Brooks Bishop of Gloucester.  
King Bishop of Tame.  
Peto Elect of Salisbury.  
Day Bishop of Chichester.  
Holyman Bishop of Bristol.   
Now after the Queen immediately followed, or rather weighted upon her, the death of cardinal Poole, who the next day departed: Of what disease, although it be uncertain to many, yet to some it is suspected that he took some Italian Physic, which did him no good. Then followed in order.  

Bishops.  
john Christopherson B. of Chichester.  
Hopton B. of Norwich.  

Bishops t●●t died 〈◊〉 Q. Mary.  Morgan B. of S. David's.  
john White B. of Winchester.  
Ralph Baine B. of Lichfield and Coventrie.  
Owen Oglethorpe B. of Carlisle.  

* 
Note that B. Tonstall i● Q mary's time was no great bloody persecutor.  
For Master russel a Preacher was before him, and D. 〈◊〉 his Chancellor would have had him examimined more particularly.  
The Bishop stayed him, saying: hitherto we have had a good report among our neighbours: I pray you bring not this man's blood upon my head. A note of D. Weston.   Cuthert Tonstall B. of Durham.  
Thomas Rainolds elect of Herford, after his deprivation died in prison.   

Besides these Bishops above named, first died at the same time.  
D. Weston Deane of Westminster, afterward Deane of Windsor, chief disputer against Cranmer, Ridley, and Latimer.  
M. Slerhurst, master of Trinity college in Oxford, who died in the Tower.  
Seth Holland dean of Worcester, and Warden of Alsoule College in Oxford.  
William Copinger, Monk of Westminster, who bore the great Seal before Steven Gardener, after the death of the said Gardener, made himself Monk in the house of Westminster, and shortly after, so fell mad, and died in the Tower.  
Doctor Steward Deane of Winchester.   
¶ To behold the working of God's judgements, it is wondrous. In the first year of Queen Marie, when the Clergy was assembled in the Convocation house, and also afterward, when the Disputation was in Oxford against Doctor Cranmer, Ridley, and Latimer, he that had seen then Doctor Weston the Prolocutoure in his ruff, how highly he took upon him in the Schools, and how stoutly he stood in the Pope's quarrel against simple and naked truth, full little would have thought, and less did he think himself (I dare say) that his glory and lofty looks should have been brought down so soon, especially by them of his own Religion, whose part he so doughtely defended. But such is the reward and end commonly of them, who presumptuously oppose themselves to strive against the Lord, as by the example of this Doctorly prolocutor right well may appear. 
D. Weston out of favour with the Papists.  For not long after the disputation above mentioned, against Bishop Cranmer and his fellows, God so wrought against the said Doctor Weston, that he fell in great displeasure with Cardinal Poole and other Bishops, because he was unwilling to give up his Deanery and house of Westminster, unto the Monks and religious men, whom in deed he favoured not, although in other things he maintained the Church of Rome. Who notwithstanding, at last through importunate suit, gave up Westminster, & was dean of Windsor: Where not long after, he was apprehended in adultery, 
D. Weston taken in adultery D. Weston appealed to Rome.  and for the same, was by the Cardinal put from all his spiritual livings.  
Wherefore he appealed to Rome, and purposed to have fled out of the Realm, but was taken by the way, and committed to the Tower of London, and there remained until Queen Elizabeth was proclaimed Queen, at which time he being delivered, fell sick and died. The common talk was, 
The death of Doctor Weston.  that if he had not so suddenly ended his life, he would have opened and revealed the purpose of the chief of the Clergy, meaning the Cardinal, which was to have taken up K. Henry's body at Windsor, and to have burned it. And thus much of doctor Weston.  
The residue that remained of the persecuting Clergy, and escaped the stroke of death, were deprived, and committed to prisons: the Catalogue of whose names here followeth.  

In the Tower.  
Nicholas Death, Archbishop of York, and Lord Chancellor.  
Thomas Thurlby B. of Ely.  

Catholic Bishops after Q. Mar●es death deprived & imprisoned.  Thomas Watson B. of Lincoln.  
Gilbert Burn B. of Bath and Welles.  
Richard Pates B. of Worcester.  
Troublefield B. of Exetor.  
john Fecknam Abbot of Westminster.  
john Boxal Deane of Windsor and Peterborough.   
Of David Poole B. of Peterborough, I doubt whether he was in the Tower, or in some other prison. 
Note that some of these Bishops afterward through the goodness of Q. Elizabeth were dispersed and suffered to be kept in their friends houses.   

Ran away.  
Goldwell B. of S. Ass.  
Maurice Elect of Bangor.   

edmund Boner B. of London, in the Marshalsea.  
Thomas Wood B. Elect, in the Marshalsea.  
Cuthbert Scothish. of Chester, was in the Fleet, from whence he escaped to Louane, and there died.   

In the Fleet.  
Henry Cole Deane of Paul's.  
john Harpesfield Archdeacon of London, and Deane of Norwich.  
Nicholas Harpesfield Archd. of Cant.  
Anthony Draycot Archdeacon of Huntingdon.  
W. Chadsey Archdeacon of Midlesex.   
¶ Concerning which Doctor Chadsey here is to be noted, 
A note of Doct. Chadsey. 34. Articles of D. Chadsey. D. Chadsey subscribed to the reformed religion in King Edward's time.  that in the beginning of king Edward's reign he recanted and subscribed to 34. Articles, wherein he then fully consented and agreed with his own hand writing to the whole form of doctrine approved & allowed then in the church, as well concerning justification by faith only, as also the doctrine of the two sacraments then received, denying as well the Pope's supremacy, transubstantiation, Purgatory, Invocation of Saints, elevation and adoration of the Sacrament, the sacrifice, & veneration of the Mass, as also all other like excrements of Popish superstition, according to the king's book then set forth.  
Wherefore the more marvel it is, that he being counted such a famous and learned Clerk, would show himself so fickle and unstable in his assertions, so double in his doings, to alter his Religion according to time, and to maintain for truth, not what he thought best, but what he might most safely defend. So long as the state of the lord Protector and of his brother stood upright, what was then the conformity of this D. Chadsey, his own Articles in Latin, 
D. Chadsey mutable and inconstant in his religion.  written and subscribed with his own hand, do declare, which I have to show, if he will deny them. But after the decay of the king's uncles, the fortune of them turned not so fast, but his Religion turned withal, and eftsoons he took upon him to dispute against Peter Martyr, in upholding Transubstantiation at Oxford, which a little before with his own hand writing he had overthrown.  
After this ensued the time of Queen Mary, wherein doctor Chadsey to show his double diligence, 
The egernes of D. Chadsey in punishing the poor Martyrs.  was so eager in his commission to sit in judgement, & to bring poor men to their death, that in the last year of Queen Mary when the Lord Chancellor, Sir Thomas Cornwalles, Lord Clinton, & divers other of the Counsel had sent for him by a special letter to repair unto London out of Essex, he writing again to the bishop of London, sought means not to come at the Counsels bidding, but to continue still in his persecuting progress. The Copy of whose letter I have also in my hands (if need were) to bring forth.  
Mention was made not long before, of one William Mauldon, who in king Henry's time suffered stripes and scourgings for confessing the verity of God's true religion. It happened in the first year of Queen Elizabeth, 
Wil Mauldon Prentice with M. Hugh Apparry at Greenwich.  that the said W. Mauldon was bound servant with one named Master Hugh Aparry than a wheat taker for the Queen, dwelling at Greenwich. Who being newly come unto him, and having never a book there to look upon, being desirous to occupy himself virtuously, looked about the house, and found a Primer in English, whereon he read in a winter's evening. Whiles he was reading, there sat one john Apowel that had been a Serving man, about 30. years of age, borne toward Wales, whom the said M. Hugh gave meat and drink unto, till such time as he could get a service. And as the foresaid William Mauldon read on the Book, the said john Apowell mocked him after every word, with contrary gauds and flouting words unreverently, in so much that he could no longer abide him for grief of hart, but turned unto him, and said: john take heed what thou dost: Thou dost not mock me, but thou mockest God. For in mocking of his word, thou mockest him: and this is the word of God, though I be simple that read it: and therefore beware what thou dost.  
Then Mauldon fell to reading again, and still he proceeded on in his mocking, and when Mauldon had red certain english Prayers, in the end he red, Lord have mercy upon us, Christ have mercy upon us. etc.  
And as Mauldon was reciting these words, the other with a start suddenly said: Lord have mercy upon me.  
With that Mauldon turned and said, what ailest thou john?  
He sayee, I was afraid.  
Whereon wast thou afraid, said Mauldon?  
Nothing now, said the other? and so he would not tell him. After this, when Mauldon and he went to bed, Mauldon asked him whereof he was afraid?  
He said, when you red Lord have mercy upon us, Christ have mercy upon us, me thought the hair of my head stood upright, with a great fear which came upon me.  
Then said Mauldon: john thou mayest see, the evil spirit could not abide that Christ should have mercy upon us. well john (said Mauldon) repent and amend thy life, for God will not be mocked. If we mock and jest at his word, he will punish us.  
Also you use rebauldry words and swearing very much: therefore for God's sake john amend thy life. So I will (said he) by the grace of God: I pray God I may. Amen said the other, with other words, and so went to bed.  
On the next day, about 8. of the clock in the morning, the foresaid john came running down out of his chamber in his shirt into the Hall, and wrestled with his mistress as he would have thrown her down. 
A terrible example of God's judgement to be noted of all such as be contemners and mockers of God and his word.  Whereat she shrieked out, and her servants holp her, and took him by strength, and carried him up unto his bed, & bound him down to his bed (for they perceived plainly that he was out of his right mind.)  
After that, as he lay, almost day and night his tongue never ceased, but he cried out of the devil of hell, and his words were ever still: O the devil of hell: now the devil of hell: I would see the devil of hell: thou shalt see the devil of hell: there he was, there he goeth, with other words, but most of the Devil of hell.  
Thus he lay without amendment about 6. days, that his master and all his household was weary of that trouble and noise. Then his master agreed with the keepers of Bedlam, and gave a piece of money, and sent him thither. It seemeth that he was possessed with an evil spirit, from the which God defend us all.  
This is a terrible example to you that be mockers of the word of God: therefore repent & amend, lest the vengeance of God fall upon you in like manner. Witness hereof William Mauldon of Newington.  

God's punishment upon a young 〈◊〉 of 12 years 〈◊〉, blaspheming the Majesty of God.  The same William Mauldon chanced afterward to dwell at a Town 6. miles from London called Waltamstow, where his wife taught young children to read, which was about the year of our Lord 1563. and the 4. year of Queen Elizabeth's reign. Unto this school, amongst other children, came one Benfieldes daughter, named Dennis, about the age of twelve years.  
As these children sat talking together, they happened among other talk (as the nature of children is, to be busy with many things) to fall in communication of God, and to reason among themselves, after their childish discretion, what he should be.  
Whereunto some answered one thing, some an other. Among whom when one of the children had said, that he was a good old father: the foresaid Denis Benfielde casting out impious words of horrible blasphemy: what he (said she) is an old doting fool.  
What wretched and blasphemous words were these ye hear. Now mark what followed.  
When William Mauldon heard of these abominable words of the girl, he willed his wife to correct her for the same. Which was appointed the next day to be done. But when the next morrow came, her mother would needs send her to the market to London, the wench greatly entreating her mother that she might not go, being marvelously unwilling thereunto. Howbeit through her mother's compulsion, she was forced to go, and went. And what happened? Her business being done at London, as she was returning again homeward, and being a little past Hackney, 
Blasphemy punished.  suddenly the young girl was so stricken, that all the one side of her was black, and she speechless. Whereupon immediately she was carried back to Hackney, and there the same night was buried. Witness of the same story William Mauldon and his wife, also Benfielde her father, and her mother, which yet be all alive.  
A terrible example (no doubt) both to old and young, what it is for children to blaspheme the Lord their God, 
A lesson to children and young girls.  and what it is for parents to suffer their young ones to grow up in such blasphemous blindness, & not to nurture them betime in the rudiments of the christian Catechism, to know first their creation, and then their redemption in Christ our Saviour: to fear the name of God, and to reverence his Majesty. For else what do they deserve but to be taken away by ●●eathe, which contemptuously despise him, of whom they take the benefit of life?  
And therefore let all young maids, boys, and young men, take example by this wretched silly wench, not only not to blaspheme the sacred Majesty of the omnipotent God their creator, but also not once to take his name in vain, according as they are taught in his commandments.  
Secondly, let all Fathers, Godfathers, 
 and Godmothers take this for a warning, to see to the instruction and Catechising of their children, for whom they have bound themselves in promise both to God and to his Church. Which if the Father, and godfather, the Mother and godmothers had done to this young girl, verily it may be thought this destruction had not fallen upon her.  
Thirdly, all blind Atheists, Epicures, Mammonists, belly Gods of this world, and sons of belial, 
A le●●●n to all Athenites, Epicures, and Infidel's.  hypocrites, infidels, and mockers of Religion, which say in their hearts (there is no God) learn▪ also hereby, not only what God is, and what he is able to do, but also in this miserable creature here punished in this world, to behold what shall likewise fall on them in the world to come, unless they will be warned betime, by such examples as the Lord God doth give them.  
Fourthly and lastly, here may also be a spectacle for all them which be blasphemous and abominable swearers, 
A lesson to all blasphemers & swearers.  or rather tearers of God, abusing his glorious name in such contemptuous and despiteful sort as they use to do. Whom if neither the word and commandment of God, nor the calling of the preachers, nor remorse of conscience, nor rule of reason, nor their wytheringe age, nor hoary hairs will admonish: yet let these terrible examples of Gods district judgement, somewhat move them to take heed to themselves. For if this young maiden, who was not fully 12. years old, for her unreverent speaking of God (and that but at one time) did not escape the stroke of God's terrible hand, what then have they to look for, which being men grown in years, and stricken in age, being so often warned & preached unto, yet cease not continually with their blasphemous oaths, not only to abuse his name, but also most contumeliously and despitefully to tear him (as it were) and all his parts in pieces?  
About the year of our Lord 1565. at Bryhtwell in the County of Backshyre, 
Levar of Abingdon, a blasphemer of God's Martyrs, plagued.  upon certain communication as touching the right reverend Martyrs in Christ, Bishop Cranmer, Bishop Ridley, and master Hugh Latimer, there came into an house in Abyngdon, one whose name is Levar, being a Ploughman, dwelling in Bryhtwel afore said, and said, that he saw that evil favoured knave Latimer when he was burned: And also in despite said, that he had teeth like a horse. At which time and hour, as near as could be gathered, the son of the said leaver most wickedly hanged himself, at Shepton in the County aforesaid within a mile of Abingdon.  
These words were spoken in the hearing of me Thomas jenens of Abyngdon.  
Did not Thomas Arundel, 
Thomas Arundel Archbishop of Canterbury.  Archbishop of Canterbury give sentence against the Lord Cobham, and died himself before him, being so stricken in his tongue, that neither he could swallow nor speak for a certain space before his death? pag. 588.  
Friar Campbell, 
Friar Champbell plagued. God's judgement upon Haruy a persecuting Commissary. God's just plague upon William Swallow.  the accuser of Patrick Hamelton in scotland, what a terrible end he had, read before, pag. 957.  
Harvey a Commissary, that condemned a poor man in Calais, was shortly after hanged, drawn, and quartered, pag. 1229.  
William Swallow the cruel tormentor of George Eagles, was shortly after so plagued of God, that all the hair of his head, and nails of his fingers and toes went off, his eyes well-near closed up, that he could scant see. His wife also was stricken with the falling Sickness, with the which Malady she was never infected before. pag. 2010.  
Likewise Richard Potto, an other troubler of the said George Eagles, 
God's just plague upon Richard Potto.  upon a certain anger or chafe with his servants, was so suddenly taken with sickness, that falling upon his bed like a beast, there he died & never spoke word, pag. 2010.  
Richard Denton, a shrinker from the Gospel, 
Richard Denton burned in his own house. Fettyes' wife stricken with madness.  while he refused to suffer the fire in the lords quarrel, was afterward burned in his own house with two more, pag. 1717.  
The wife of john Fettye being the cause of the taking of her husband, how she was immediately upon the same by God's hand stricken with madness, and was distract out of her wits, read before, pag. 2055.  
Thomas Mouse and George Revet, two persecutors were stricken miserably with the hand of God, and so died, pag. 1917.  
Also Robert Edgore, for that he had executed the office of a Parish Clerk against his conscience, thorough anguish and grief of conscience for the same, was so bereft of his wits, that he was kept in chains and bonds many years after, pag. 1917.  
As touching john Plankney fellow of new College in Oxford, 
 Civilian, and one Hanington, both fellows of the same house aforesaid, and both stubborn Papists, the matter is not much worthy the memory: yet the example is not unworthy to be noted, to see what little comfort & grace commonly followeth the comfortless doctrine and profession of papistry, 
Two Papists of 〈◊〉 College in O●ford 〈…〉.  as in these two young men, amongst many other may well appear. Of whom the one, which was Plankney, scholar sometime to Marshal (who wrote the book of the cross) is commonly reported and known to them of that University, to have drowned himself in the river about Ruly, at Oxford. anno. 1566. the other in a Well about Rome, or as some do say, at Padua, and so being both drowned, were both taken up with Crucifixes as it is said of some, hanging about their necks: The more pity that such young students did so much addict their wits, rather to take the way of papistry, then to walk in the comfortable light of the Gospel, now so brightly spreading his beams in all the world, which if they had done, I think not contrary, but it had proved much better with them.  

A story of a courtier o●e of the Guard▪ which happened An. 1563.  Albeit (I trust) the Gospel of Christ being now received in the Queen's Court amongst the Courtiers and servants of her Guard, hath framed their lives and manners so to live in the due fear of God, and temperance of life, with all sobriety and merciful compassion toward their evenchristen, that they need not greatly any other instructions to be given them in this story: yet for so much as examples many times do work more effectually in the minds and memories of men: & also partly considering with myself, how these, above all other sorts of men in the whole Realm, in time past have ever had most need of such wholesome lessons and admonitions, to leave their unordinate riot of quaffing and drinking, 
Admonition to Courtiers.  and their Heathenish prophanatie of life: I thought here to set before their eyes a terrible example, not of a strange and foreign person, but of one of their own coat, a Yeoman of the Guard, not feigned by me, but brought to me by God's providence for a warning to all Courtiers, and done of very truth no longer ago then in the year of our Lord, 1568. And as the story is true, so is the name of the party not unknown, being called Christopher Landesdale, dwelling in Hackney in Middlesex. The order of whose life, and manner of his death being worthy to be noted, is this as in story here under followeth.  
This foresaid Landesdale being married to an ancient woman yet living, 
An example of Christopher Lande●dale, one of the Guard, for all Cour●●ers to look upon.  having by her both goods & lands, notwithstanding lived long in filthy whoredom with a younger woman, by whom he had two children, a son & a daughter, and kept them in his house unto the day of his death. Also when he should have been in serving of God on the Saboth day, he used to walk or ride about his fields, and seldom he or any of his house came to the Church after the English service was again received. Besides this, he was a great swearer, and a great drunkard, and had great delight also in making other men drunken, and would have them whom he had made drunkards, to call him father, and he would call them his sons: and of these sons by report, he had above forty. And if he had seen one that would drink freely, he would mark him, and spend his money with him liberally in ale, or wine, but most in wine, to make him the sooner drunken. These blessed sons of his should have great cheer oftentimes, both at his own house and at Taverns: and not long before his death he was so beastly drunken in a Tavern over against his door, that he fell down in the Tavern yard, and could not arise alone, but lay grovelling, till he was helped up and so carried home.  
This father of drunkards, as he was a great feaster of the rich and wealthy of Hackney and others, 
Landesdale a feaster of the rich, and unmerciful to the poor.  so his poor neighbours and poor tenants fared little the better for him: except it were with some broken meat, which after his feasts, his wife would carry and send unto them, or some alms given at his door.  
Besides all this, he did much injury to his poor neighbours in oppressing the commons near about him, which was a special relief unto them, so that his cat-tail eat up all without pity or mercy.  
There chanced after this about two years before he died, a poor man, being sick of the bloody flux, for very weakness to lie down in a ditch of the said Landsdales, 
Poor Lazaru● lying by the rich man's door.  not a stones cast from his house, where he had a little straw brought him. Notwithstanding, the said Landesdale had back houses and Barns enough to have laid him in, but would not show him so much pity. And thus poor Lazarus there lay night and day, about six weeks ere he died.  
Certain good neighbour's hearing of this, procured things necessary for his relief, but he was so far spent, that he could not be recovered: who lay broiling in the hot sun, with a horrible smell, most pitiful to behold.  
This poor man a little before he died, desired to be removed to another ditch into the shadow. Whereupon, 
Yet the ●ic●e glutton was better, for he suffered Lazarus to lie at his gates.  one of the neighbour's coming to Landesdales' wife for a bundle of straw for him to lie upon, she required to have him removed to Newyngton side, because (she said) if he should die, it would be very far to carry him to the Church.  
Besides this, there was a marriage in this Landsdales house, and the gests that came to the marriage, gave the poor man money as they came & went by him, but Landesdale disdained to contribute any relief unto him, notwithstanding that he had promised to M. Searles, one of the Queen's Guard (who had more pity of him) to minister to him things necessary.  
To be short, the next day poor Lazarus departed this life, & was buried in Hackney churchyard: 
The death of poor Lazarus in the ditch.  Upon whom Landsdale did not so much as bestow a ●inding sheet, or any thing else towards his burial. And thus much concerning the end of poor Lazarus. Now let us hear what became of the rich glutton.  
About two years after this, the said Landesdale being full of drink (as his custom was) came riding in great haste from London on s. Andrews day in the evening, an. 1568. and as it is reported by those that saw him reeling too and fro like a drunkard with his hat in his hand, and coming by a ditch, there tumbled in headlong into the ditch. Some say that the horse fell upon him, but that is not like. This is true, the horse more sober than the master, came home leaving his master behind him. 
The end of this unmerciful 〈◊〉 in the ditch.  Whether he broke his neck with the fall, or was drowned (for the water was scarcely a foot deep) it is uncertain: but certain it is, that he was there found dead. Thus he being found dead in the ditch, the Crowner (as the manner is) sat upon him: and how the matter was handled for saving his goods, the Lord knoweth: but in the end so it fell out, that the goods were saved, and the poor horse indicted for his masters death.  
The neighbours hearing of the death of this man, and considering the manner thereof, said, it was justly fallen upon him, that as he suffered the poor man to lie and die in the ditch near unto him, so his end was to die in a ditch likewise. 
The image of the rich glutton and poor Lazarus.  And thus hast thou in this story (Christian brother and Reader) the true image of a rich glutton & poor Lazarus set out before thine eyes, whereby we have all to learn, what happeneth in the end to such voluptuous Epicures and Atheists, which being void of all senses of Religion and fear of God, yield themselves over to all profanity of life, neither regarding any honesty at home, nor showing any mercy to their needy neighbour abroad.  
Christ our Saviour saith: Blessed be the merciful, for they shall obtain mercy: 
Math. 5.  but judgement without mercy shall be executed on them which have showed no mercy, etc. And S. john saith: He that seethe his brother have need, 
1. john. 3.  and shutteth up his compassion from him, how dwelleth the love of God in him? etc. Again, Esay against such profane drunkards and quaffers, thus crieth out: Woe be unto them that rise up early to follow drunkenness, and to them that so continue until night, till they be set on fire with wine. In those companies are haps and Lutes, Tabrets and Pipes, and wine: but they regard not the works of the Lord, and consider not the operation of his hands, etc. Woe be unto them that are strong to spew out wine, and expert to set up drunkenness.  
The punishments of them that be dead, be wholesome documents to men that be alive. And therefore as the story above exemplified may serve to warn all Courtiers and Yeomen of the Guard: so by this that followeth, 
A warning to gentlemen.  I would wish all gentlemen to take good heed and admonition betime, to leave their outrageous swearing and blaspheming of the Lord their God.  
In the time and reign of K. Edward, there was in Cornwall a certain lusty young Gentleman, which did ride in company with other more Gentlemen, 
A fearful example of 〈…〉.  together with their servants, being about the number of xx. horsemen. Amongst whom this lusty younker entering into talk, began to swear, most horribly blaspheming the name of God, with other ribaldry words beside. Unto whom one of the company (who is yet alive, and witness hereof) not able to abide the hearing of such blasphemous abomination, in gentle words speaking to him, said, he should give answer and account for every idle word.  
The Gentleman taking snuff thereat: Why (said he) takest thou thought for me? take thought for thy winding sheet. Well (quoth the other) amend, for death giveth no warning: 
Gentle exhortation neglected.  for as soon cometh a lambs skin to the market, as an old sheeps. God's wounds (saith he) care not thou for me, raging still after this manner worse & worse in words, till at length passing on their journey, they came riding over a great bridge, standing over a piece of an arm of the sea. 
The terrible end of a swearer.  Upon the which bridge this Gentleman swearer spurred his horse in such sort, as he sprang clean over with the man on his back. Who as he was going, cried, saying: horse & man, and all to the devil. This terrible story happening in a Town in Cornwall, I would have been afraid amongst these stories here to recite, were it not that he which was then both reprehender of his swearing & witness of his death, is yet alive, and now a Minister, named Heynes. Besides this, also bishop Ridley then bishop of London, preached and uttered even the same fact and example at Paul's Crosse. The name of the Gentleman I could by no means obtain of the party & witness aforesaid, for dread of those (as he said) which yet remain of his affinity 〈◊〉 kindred in the said country.  
Having now sufficiently admonished, first the Courtiers, than the gentlemen: now thirdly for a brief admonition to the Lawyers, we will here insert the strange end and death of one Henry Smith student of the law.  

The miserable end of Henry Smith a Lawyer of the middle Temple after he was perverted from the Gospel.  This Henry Smyth having a Godly Gentleman to his father. & an ancient protestant, dwelling in Camden, in Gloucester shire, was by him virtuously brought up in the knowledge of God's word, & sincere religion: wherein he showed himself in the beginning, such an earnest professor, that he was called of the Papists, prattling Smith. After these good beginnings it followed, that he coming to be a student of the law in the middle Temple at London, there through sinister company of some, & especially as it is thought, 
Note what lewd company doth in corrupting good natures.  of one Gifford, began to be perverted to popery, & afterward going to Louane, was more deeply rooted & grounded in the same: and so continuing a certain space among the papists, of a young protestant, at length was made a perfect papist. In so much, that returning from thence, he brought with him pardons, a Crucifix, with an Agnus dei, which he used commonly to wear about his neck, 
M. Smiths Images and Agnus dei.  & had in his chamber images before which he was wont to pray. Besides divers other Popish trash, which he brought with him from Louane. Now what end followed after this, I were loath to utter in story, but that the fact so lately done this present year, ann. 1569. remaineth yet so fresh in memory, that almost all the City of London not only can witness, but also doth wonder thereat. The end was this.  
Not long after, the said Henry Smith with Gifforde his companion, was returned from Louane, being now a foul gierer, and a scornful scoffer of that religion which before he professed, in his chamber where he lay in a house in S. Clement's parish without Temple bar, 
Henry Smith a Lawyer hanged himself in his chamber, & after what manner.  in the Evening as he was going to bed, and his clothes put off (for he was found naked) he had tied his shirt, (which he had torn to the same purpose) about his privy places, and so with his own girdle, or ribond garter (as it seemed) fastened to the bedpost, there strangled himself. They that were of his Quest and other, which saw the manner of his hanging, and the print where he sat upon his bed side, do record that he thrust himself down from his beds side where he sat, the place where he had fastened the girdle being so low, that his hips well near touched the floor, his legs lying a cross, and his arms spread abroad. And this was the manner of his hanging, having his Agnus Dei, in a silver tablet with his other idolatrous trash in the window by him. And thus being dead and not thought worthy to be interred in the Churchyard, he was buried in a Lane, called Foskew Lane.  
This heavy and dreadful end of Henry Smith, although it might seem enough to gender a terror to all young popish students of the law: yet it did not so work with all, but that some remained as obstinate still as they were before. Amongst whom was one named Williams, a student of the Inner Temple, 
One Williams a Lawyer, and a railer against the Gospel, fell mad.  who being sometime a favourer of the Gospel, fell in like manner from that, to be an obstinate Papist, a despiteful railer against true religion, and in conclusion was so hot in his catholic zeal, that in the midst of his railing, he fell stark mad, and so yet to this present day remaineth. The Lord of his mercy turn him to a better mind, and convert him, if it be his pleasure, Amen.  
The miserable end of Twyford is here no less to be remembered, a busy doer sometimes in K. Henry's days by Boners appointment, 
Of the miserable end of this Twyford, read before pag. 1258.  in setting up of stakes for the burning of poor Martyrs. Who when he saw the stakes consume away so fast: yea said he, will not these stakes hold? I will have a stake (I trow, that shall hold, and so provided a big tree, and cutting of the top, set it in Smith field. But thanks be to God, or ever the tree was all consumed, God turned the state of Religion, and he fell into an horrible disease, rotting alive above the ground before he died. Read more of him, pag. 1258. But because the story both of him and of a number such other like, is to be found in sundry places of this history sufficiently before expressed, it shall be but a double labour again to recapitulate the same.  
❧ Ye have heard before, pag. 1911. of the condemnation and martyrdom of a certain boy called Tho. Drowry, condemned by William's Chancellor of Gloucester, contrary to all right and counsel of the Register then present, called Barker. Now what punishment fell after upon the said Chancellor, followeth to be declared.   

¶ The strange and fearful death of the same Doctor Williams.  
WHen God of his inestimable mercy having pity of us, and pardoning our sins for his sons sake Christ jesus, had now taken from us that bloody Princess, and sent us this jewel of joy, the Queen's majesty that now reigneth (and long might she reign) over us: and that the commissioners for restitution of religion were coming toward Gloucester. The same day D. Williams the Chancellor, dined with W. jenings the Dean of Gloucester, who with all his men were booted ready at one of the clock to set forward to Chipping Norton, about xv. miles from Gloucester, to meet the Commissioners which were at Chipping Norton, and said to him, Chancellor, are not thy boots on?  Chanc. 
Why should I put them on?  
To go with me (quoth the Dean) to meet these commissioners.  Chanc. 
I will neither meet them, nor see them.  Deane. 
Thou must needs see them, for now it is past xii. of the clock, and they will be here afore iij. of the clock, and therefore if thou be wise, on with thy boots and let us go together, and all shall be well.  Chanc. 
Go your ways M. Deane, I will never see them.  
As I said, W. jenings the Deane set forward with his company toward the Commissioners, and by and by cometh one upon horseback to the Dean, saying: M. Chancellor lieth at the mercy of God, and is speechless. At that word the Dean with his company pricked forward to the Commissioners, and told them the whole matter and communication between them two, as above. And they sent one of their men with the best words they could devise, to comfort him with many promises. But to be short: albeit the Commissioners were now nearer Gloucester, than the Dean and his company thought, making very great haste, especially after they had received these news. Yet Doct. Williams, though false of religion, yet true of his promise, kept his ungracious covenant with the Dean: for he was dead or they came to the city, and so never saw them in deed.  
Wherefore, to pass over our own domestical examples of English persecutors plagued by God's hand (whereof this our present story doth abound) I will stretch my pen a little further to adjoin withal a few like examples in foreign countries. 
Declaration of foreign examples.    

❧ Foreign Examples.  
HOfmeister the great Archpapist, 
Hofmeister suddenly stricken with death going to Ratisbone.  and chief maisterpiller of the Pope's falling Church, as he was in his journey going toward the Council of Ratisbone, to dispute against the defenders of Christ's gospel, suddenly in his journey, not far from Ulmes, was prevented by the stroke of God's hand, and there miserably died, with horrible roaring and crying out. Ex Illyrico de vocabulo fidei.  
What a pernicious and pestilent doctrine is this of the papists, 
What inconvenience cometh by th● Pope's desperate doctrine.  which leadeth men to seek their salvation by merits and works of the law, and not by faith only in Christ the son of God, and to stay themselves by grace? And what inconvenience this doctrine of doubting & desperation bringeth men to at length, if the plain word of God will not sufficiently admonish us, yet let us be warned by examples of such as have been either teachers or followers of this doctrine, and consider well what end commonly it hath and doth bring men unto. To recite all that may be said in this behalf, it were infinite. To note a few examples for admonition's sake, it shallbe requisite.  
In the University of Louane was one named Guarlacus a learned man, 
The miserable end of Guarlacus reader in Louane.  brought up in that School, who at length was reader of Divinity to the Monks of s. Gertrudes order. Where after he had stoutly maintained the corrupt errors of such popish doctrine, at last falling sick, when he perceived no way with him but death, he fell into a miserable agony and perturbation of spirit, crying out of his sins, how wickedly he had lived, and that he was not able to abide the judgement of God, and so casting out words of miserable desperation, said: his sins were greater then that he could be pardoned, and in that desperation wretchedly he ended his life. Ex Epistola Claudij Senarclaei ad Bucerum ante histor. de morte Diazij.  
Another like example we have of Arnoldus Bomelius, 
The story of Arnoldus Bomelius student a● Louane.  a young man of the said University of Louane, well commended for his fresh flourishing wit and ripeness of learning, who so long as he favoured the cause of the gospel, and took part with the same against the enemies of the truth, he prospered and went well forward, but after that he drew to the company of Tyleman, master of the Pope's College in Louane, and framed himself after the rule of his unsavoury doctrine, that is, to stand in fear and doubt of his justification, and to work his salvation by merits and deeds of the law, he began more and more to grow in doubtful despair and discomfort of mind: as the nature of that doctrine is, utterly to pluck away a man's mind from all certainty and true liberty of spirit, 
Note what evil instruction & company doth.  to a servile doubtfulness, full of discomfort and bondage of soul.  
Thus the young man seduced and perverted through this blind doctrine of ignorance and dubitation, fell into a great agony of mind, wandering and wrestling in himself a long space, till at length being overcome with despair, and not having in the popish doctrine wherewith to raise up his soul, he went out of the city on a time to walk, accompanied with three other Students of the same University, his special familiars. Who after their walk, as they returned home again, Arnoldus for weariness (as it seemed) sat down by a spring side to rest him a while. The other supposing none other, but that he for weariness there rested to refresh himself, 
An horrible example of Arnoldus Bomelius which killed himself with his own dagger.  went forward a little past him. In the mean time what doth Arnoldus, but suddenly taketh out his dagger, and stroke himself into the body.  
His fellows seeing him shrinking down, and the fountain to be all coloured with the blood which issued out of the wound, came running to him to take him up, and so searching his body where the wound should be, at length found what he had done, and how he had stricken himself with his dagger into the breast. Whereupon they took him and brought him into an house next at hand, and there exhorted him as well as they could, to repent his fact: who then by outward gesture seemed to give some show of repentance. Notwithstanding, the said Arnoldus espiing one of his friends there busy about him, to have a knife hanging at his girdle violently plucked out the knife, and with main force stabbed himself to the hart.  

Admonition to our lovanians.  By these Lovanian examples, as we have all to learn, no man to be sure of his life, but that he always needeth to crave and call unto the Lord to bless him with his truth and grace: so especially would I wish our English lovanians, which now make forts in that University against the open truth of Christ's gospel, to be wise in time, and not to spurn so against the prick. Ne forte. etc.  

jacobus Latomus of Louane.  Or if they think yet these examples not enough for sufficient admonition, let them join hereto the remembrance also of jacobus Latomus, a chief and principal captain of the same University of Louane. Who after he had been at Brussels, and there thinking to do a great act against Luther and his fellows, made an Oration before the Emperor, 
jacobus Latomus an enemy to the Gospel, brought to madness and desperation.  so foolishly and ridiculously, that he was laughed to scorn almost of the whole Court. Then returning from thence to Lovan again, in his public Lecture he fell in an open fury and madness, uttering such words of desperation and blasphemous impiety, that the other Divines which were there, and namely, Ruardus Anchusianus, were fain to carry him away as he was raving, and so shut him into a close chamber. From that time unto his last breath, Latomus had never any thing else in his mouth, but that he was damned and rejected of God, 
The terrible words of Latomus in his desperation.  and that there was no hope of salvation for him, because that wittingly and against his knowledge, he withstood the manifest truth of his word. Ex Epist. Senarclaei ante hist. de morte Diazij. Item, ex Oratione Pauli Eberi in comitijs Wittembergae habita.  
Thus almighty God not only by his word, but by examples also, divers and sundry wise doth warn us, 
God's will in his word to accept our faith only for justification.  first to seek to know the perfect will and decree of the Lord our God appointed in his word. The perfect will and full testament of the Lord in his word, is this, that he hath sent and given his only son unto us, being fully contented to accept our faith only upon him for our perfect justification and full satisfaction for all our transgressions: and this is called in Scripture, justicia Dei. 
Obedience to Gods will rewarded.  To this will and righteousness of God, they that humbly submit themselves, find place and rest in their souls, that no man is able to express, and have strength enough against all the invasions and temptations of Satan.  
Contrariwise, 
Disobedience to God● will punished.  they that will not yield their obedience unto the will and ordinance of GOD expressed in his word, but will seek their own righteousness, which is of man, labouring by their merits and satisfactions to serve and please God: these not only do find with God no righteousness at all, but in stead of his favour, procure to themselves his horrible indignation, in stead of comfort, heap to themselves desperation, and in the end what inconvenience they come to by these above recited examples of Guarlacus, Bomelius, and Latomus, it is evident to see. 
The chief fountain of all mischief in the world.  And out of this fountain springeth not only the punishments of these men, but also all other inconveniences which happen amongst men, where so ever this pernicious and erroneous doctrine of the Papists taketh place.  
A Dominike Friar of Monster, 
A Friar of Munster strick with lightning.  as he was inveighing in the pulpit against the Doctrine of the Gospel then springing up, was stricken with a sudden flash of lightning, and so ended his life. Ex Pantal. in 2. part. Rerum memor.  
Manlius in his book, De dictis Philippi Melancth. maketh mention of a certain Tailor's servant in Lypsia, who receiving first the Sacrament in both kinds with the Gospelers, 
A tailors servant in Lipsia.  and afterward being persuaded by the papists, received with them under one kind. Whereupon being admonished of his master to come to the Communion again in the Church of the Gospelers, he stood a great while and made no answer. At last crying out upon a sudden, he ran to the window thereby, and so cast himself out, and broke his neck.  
In the same Manlius mention is also made of a certain Gentleman of name and authority, but he nameth him not, who hearing these words in a song: Ein feast burg ist unser got: that is: 
God's punishment upon a certain Popish gentleman unnamed.  Our only hold or fortress is our God. Psalm. 46. answered, and said: Ich will helffen die burg zerschiessé, oder ich will nit leben: that is, I will help to shoot against thy stay or fort, or else I will not live. And so within three days after he died without repentance, or confessing his faith. Ex Manlio, De dictis Philip. Melancth.  
Of Sadoletus the learned Cardinal likewise it is reported of some, 
Sadoletus Cardinal.  that he died not without great torments of conscience and desperation.  
The Commendator of S. Anthony, who sat as spiritual judge over that godly learned man Wolfgangus burned in Lotharing, in Germany, 
The Commendator of S. Antony plagued.  and gave sentence of his condemnation, fell suddenly dead shortly after. Read before pag. 884.  
Also his fellow the Abbot of Clarilocus, 
Abbot of Carilocus suddenly dead.  and Suffragan to the bishop of Metz, at the crack of guns suddenly fell down and died. pag. 824.  
David Beaton Archbishop of s. Andrew's in Scotland, shortly after the beginning of M. George Wizard, 
David Beaton Archbishop of Scotland persecutor, slain in hi● own Castle.  how he by the just stroke of God was slain, and wretchedly ended his life within his own Castle, in the discourse of his story is evident to see, who so listeth further to read of that matter, pag. 1272.  
joannes Sleidanus in his 23. book, 
Ex joan Sleidano▪ lib. 23.  maketh relati●● of Cardinal Crescentius, the chief Precedent and moderator of the Council of Trident, ann. 1552. The story of whom is certain, the thing that happened to him was strange and notable, the example of him may be profitable to others such as have grace to be warned by other men's evils. The narration is this.  
The 25. day of March, in the year aforesaid, Crescentius the Pope's Legate, 
The terrible judgement of God upon Cardinal Crescentius, Precedent of the Counsel of Trident. An. 1552.  and Vicegerent in the Council of Trident, was sitting all the day long until dark night, in writing letters to th● Pope. After his labour when night was come, thinking to refresh himself, he began to rise: and at his rising, behold there appeared to him a mighty black dog, of a huge bigness, his eyes flaming with fire, and his ears hanging low down well-near to the ground, to enter in, and strait to come toward him, & so to couch under the board. The Cardinal not a little amazed at the sight thereof, somewhat recovering himself, ralled to his servants, which were in the outward chamber next by, to bring in a candle, and to seek for the dog. But when the dog could not be found, neither there, nor in no other chamber about, the Cardinal thereupon stricken with a sudden conceit of mind, immediately fell into such a sickness, whereof his Physicians which he had about him, with all their industry and cunning could not cure him. 
The wretched end of Cardinal Crescentius Precedent of the Counsel of Trent.  And so in the town of Uerona died this popish cardinal, the Pope's holy Legate, and Precedent of this council: wherein his purpose was (as Sleidane saith) to recover and heal again the whole authority and doctrine of the Romish see, and to set it up for ever.  
There were in this Council beside the Pope's Legates and Cardinal of Trident, lxij. Bishops, Doctors of Divinity xlij. And thus was the end of that Popish Council, by the provident hand of the almighty, dispatched and brought to nought. Ex Sleidano, Li. 23.  
This Council of Trident being then dissolved by the death of this Cardinal, was afterward notwithstanding recollected again about the year of our lord, 1562. against the erroneous proceed of which Council, 
Two adulterous Bishops of Trident Counsel, justly slain in adultery.  other writers there be that say enough. So much as pertaineth only to story, I thought hereunto to add concerning two filthy adulterous bishops, to the said Council belonging of whom the one haunting to an honest man's wife, was slain by the just stroke of God with a Boar-spear. The other Bishop, whose haunt was to creep through a window, in the same window was subtly taken and hanged in a grin laid for him of purpose, and so conveyed, that in the morning he was seen openly in the street hanging out of the window, to the wonderment of all that passed by. Ex protestatione Concionatorum Germa. adversus conventum Trident. etc.  
Amongst all the religious order of Papists, who was a stouter defender of the Pope's side, or a more vehement impugner of Martin Luther, than john Eckius, who, if his cause wherein he so travailed, 
D. Eckius the Pipes stout Champion·  had been godly, had deserved (no doubt) great favour and condign retribution at the hands of the Lord. Now for so much as we cannot better judge of him then by his end, let us consider the manner of his departing hence, and compare the same with the end of M. Luther.  
In the which M. Luther being such an adversary as he was to the Pope, and having no less than all the world upon him at once, 
The end of Martin Luther compared to the end of Eckius.  first this is to be noted, that after all these travails, the Lord gave him to departed both in great age, and in his own native country where he was born. Secondly, he blessed him with such a quiet death, without any violent hand of any adversary, that it was counted rather a sleep then a death. Thirdly, as the death of his body was mild, so his spirit & mind continued no less godly unto the end, continually invocating and calling upon the name of the Lord, and so commending his spirit to him with fervent prayer, he made a blessed and an heavenly ending. Fourthly, over and beside these blessings, almighty God did also add unto him such an honourable burial, as to many great Princes uneath happeneth the like. And this briefly concerning the end of M. Luther, as ye may read before more at large, pag. 863.  
Now let us consider and confer with this the death of john Eckius and the manner thereof, which we find in the English translation of the history of john carrion, fol. 250. in these words expressed. This year (saith he) died at Ingold state, Doctor Eckius a faithful servant and champion of the Pope, 
The manner of john Eckius death. Eckius last words. Eckius dieth dreaming of his Guilden●.  and a defender of the abominable Papacy. But as his life was full of all ungodliness, uncleanness, and blasphemy, so was his end miserable, hard, and pitiful, in so much that his last words (as it is noted of many credible persons) were these: In case the four thousand guildens were ready, the matter were dispatched, etc. 
Ex appendice Hist. joan. Carionis.  (Dreaming belike of some Cardinalship that he should have bought.) Some say, that the Pope had granted him a certain Deanery, which he should have redeemed from the Court of Rome with the foresaid sum. Now what a heavenly end this was of M. Eckius, I leave it to the Readers judgement.  
In the City of Andwerpe was (as they term him there) a Shoulted, that is to say, 
God's judgement upon one john Ʋander Warfe. Shoulted of Antwerp, a persecutor.  the next Officer to the margrave, one named john Uander Warfe, a Bastard son of a stock or kindred called Warfe, of good estimation amongst the chiefest in Antwerp. Who, as he was of nature cruel, so was he of judgement perverse and corrupt, and a sore persecutor of Christ's flock, with greediness seeking and shedding innocent blood, and had drowned divers good men and women in the water: for the which he was much commended of the bloody generation. Of some he was called a bloodhound or bloody dog. Of other he was called Shildpad: that is to say, 
Shilpad a kind of Shellfish fashioned like a Toad, with a hard and a broad shell upon his back. Our Ladies drunken feast.  Sheltode: for that he being a short grundy and of little stature, did ride commonly with a great broad hat, as a churl of the country.  
This man after he was weary of his office (wherein he had continued above xx. years) he gave it over: and because he was now grown rich and wealthy, he intended to pass the residue of his life in pleasure and quietness.  
During which time, about the second year after he had left his office, he came to Antwerp to the feast called our Ladies Oumegang, to make merry: which feast is usually kept on the Sunday following the assumption of our Lady. The same day in the after noon about four of the clock▪ he being well laden with wine, road homewards in his waggon, with his wife and a gentlewoman waiting on her and his fool. As soon as the Wagon was come without the gate of the city called Croneborgh gate, upon the wooden bridge being at that time made for a shift, with rails or bars on both sides, for more safety of the passengers (half a man's height & more) the horses stood still and would by no means go forward, whatsoever the guider of the waggon could do.  
Then he in a drunken rage cried out to him that guided the waggon, saying: Ride on in a thousand devils name, ride on. Whereat the poor man answered, that he could not make the horses to go forward. By and by, while they were yet thus talking, suddenly rose, as it were, a mighty hurlewynd, with a terrible noise (the wether being very fair & no wind stirring before) & tossed the waggon over the bar into the town ditch, the ropes whereat the horses had been tied, being broken a sunder in such sort, as if they had been cut with a sharp knife, the waggon also being cast upsidedown, with the fore end thereof turned toward the town again, and he drowned in the mire: and when he was taken up, it was found, that his neck also was broken. His wife was taken up alive, but died also within three days after. But the Gentlewoman and the fool by God's mighty providence, were preserved & had no harm. 
France's Fraet the Printer and witness hereof a good man & Martyr.  The fool hearing the people say, that his Master was dead, said: & was not I dead, was not I dead too? This was done, an. 1553. Witness hereof not only the Printer of the same story in Dutch dwelling then in Andwerpe, whose name was Frances Fraet a good man, and afterward for hatred put to death of Papists, but also divers Dutchmen here now in England, and a great number of English merchants, which then were at Antwerp, & are yet alive. 
Bartholomeus Cassaneus plagued. Minerius plagued of God.   
Of the sudden death of Bartholomeus Chassaneus, or Cassanus, persecutor, read before, pag. 943.  
Of Minerius the bloody persecutor, or rather tormentor of Christ's saints, how he died with bleeding in his lower parts, ye heard before, pag. 953.  
And what should I speak of the judge which accompanied the said Minerius in his persecution, 

A judge with 3. persecutors plagued by God's judgement.  
The terrible vengeance of God upon john de Roma a terrible persecutor. Read before pag. 216.   who a little after as he returned homeward, was drowned, and three more of the same company, killed one another upon a strife that fell amongst them, pag. 953.  
joannes de Roma cruel Monk, whom rather we may call a hell hound, than persecutor, what hellish torments he had devised for the poor Christians of Angrongne, the contents of the story before doth express, pag. 216. Again, with what like torments afterward, & that doublefold, the Lord paid him home again, who in his rotting and stinking death, neither could find any enemy to kill him, nor any friend to bury him, who neither could abide his own stinking carrion, nor any man else to come near him. Hereof read also in the same page and plate above specified.  
Such a like persecutor also the same time was the lord of Reuest, 
The Lord of Revest plagued.  who likewise escaped not the revenging hand of God's justice being stricken after his furious persecution, with a like horrible sickness, and such a fury and madness, that none durst come near him, and so most wretchedly died. Whereof read before, pag. 943.  

john Martin plagued.  Touching the like grievous punishment of God upon one john Martin a persecutor, read pag. 955.  

Erasm: in Epistola Apologetica. De utili. Coloquio●.  Erasmus in an Epistle or Apology written in defence of his Colloquies, inferreth mention of a certain noble person of great riches and possessions, who having wife and children, with a great family at home (to whom by S. Paul's rule he was bound in conscience principally above all other worldly things to attend) had purposed before his death to go see jerusalem. And thus all things being set in order, this Noble man about to set forward on his journey, committed the care of his wife (whom he left great with child) and of his Lordships and Castles to an Archbishop, 
God's punishment upon a noble gentleman in going a pilgrimage.  as to a most sure and trusty father. To make short, it happened in the journey, this Noble man to die. Whereof, so soon as the Archbishop had intelligence, in stead of a father, he became a thief and robber, seizing into his own hands all his Lordships and possessions. And moreover, not yet contented with all this, he laid siege against a strong fort of his (unto the which his wife for safeguard of herself did flee) where in conclusion, she with the child that she went withal, pitifully was slain, and so miserably perished. Which story was done (as testifieth Erasmus) not so long before his time, but that there remained the nephews of the said Noble man then alive, to whom the same inheritance should have fallen, but they could not obtain it.  
What cometh of blind superstition, when a man not containing himself within the compass of God's word, 
Admonition.  wandereth in other byways of his own, and not contented with the religion set up of the Lord, will bind his conscience to other ordinances, prescriptions, and religious devised by men, leaving Gods commandments undone for the constitutions and precepts of men, 
False devotion a perilous thing.  what end and reward (I say) cometh thereof at length, by this one example, beside infinite other of the like sort, men may learn by experience: and therefore they that yet will defend Idolatrous pilgrimage and rash vows, let them well consider hereof. It is rightly said of saint Jerome, to have been at Jerusalem, 
Against Idolatrous pilgrimage.  is no great matter, but to live a godly and virtuous life, that is a great matter in very deed.  

A wonderful example of God's judgement at Gaunt. Anno. 1565.  In the year of our Lord, 1565. there was in the town of Gaunt in Flanders, one William de Wever, accused & imprisoned by the Provost of S. Peter's in Gaunt (who had in his Cloister a prison and a place of execution) and the day when the said William was called to the place of judgement, the Provost sent for M. Gyles Brackleman, principal advocate of the Counsel of Flaunders, & Borough master and judge of S. Peter's in Gaunt, with other of the rulers of the town of Gaunt, to sit in judgement upon him, and as they sat in judgement, the Borough master named M. Gyles Brackleman reasoned with the said William de Wever, upon divers articles of his faith.  

Three cause● why Saints are not to be prayed unto.  The one whereof was, why the said William de Wever denied that it was not lawful to pray to Saints: and he answered (as the report goeth) for three causes. The one was, that they were but creatures, and not the creator.  
The second was, that if he should call upon them, the Lord did both see it, and hear it, & therefore he durst give the glory to none other, but to God.  
The third and chiefest cause was, that the creator had commanded in his holy word, to call upon him in troubles: unto which commandment he durst neither add nor take from it.  
The Borough master M. Gyles Brackelman also demanded whethere he did not believe that there was a Purgatory which he should go into after this life, where every one should be purified and cleansed.  
He answered, that he had red over the whole Bible, and could find no such place, but that the death of Christ was his Purgatory, 
Purgatory denied.  with many other questions proceeding after their order, until he came to pronounce his condemnation. But or ever the said condemnation was red forth, the judgement of God was laid upon the said Borough master, who suddenly at that present instant was stricken with a Palsy, that his mouth was drawn up almost to his ear, and so he fell down, 
The judgement of God upon Giles Brakelman the borough Master.  the rest of the Lords by and by standing up and shadowing him, that the people could not well see him: and also the people were willed to departed, who being still called upon to departed, answered, the place was so small to go out, that they could go no faster. Then the Borough master being taken up, was carried to his house, and it is not yet understood nor commonly known, that ever he spoke word after he was first stricken, 
William de Wever Martyr, burnt at Gaunt. Anno. 1565. another terrible example of God's judgement against Sir Garret Trieste gentleman and then Alderman of Gaunt, a persecutor. Anno. 1566.  but was openly known to be dead the next day following. And yet notwithstanding that this was done about ten of the clock, they burned the said William de Wever within three hours after on the same day.  
The 4. day of March, 1566. the like example of the Lords terrible judgement was showed upon sir Garret Triest knight, who had long before promised to the Regent to bring down the preaching. For the which act (as the report goeth) the Regent again promised to make him a Grave, which is an Earl. Of the which sir Garret it is also said, that he coming from Brussels towards Gaunt, brought with him the death of the Preachers, and being come to Gaunt, the said sir Garret with other of the Lords having received from the Regent a Commission to swear the Lords and Commons unto the Romish Religion, the said sir Garret the 4. day of March above noted, at night being at supper, willed the Lady his wife to call him in the morning one hour sooner than he was accustomed to rise, for that he should the next day have much business to do in the town house, to swear the Lords and people to the Romish Religion. But see what happened. The said sir Garret going to bed, in good health (as it seemed) when the Lady his wife called him in the morning, according to his appointment, was found dead in her bed by her, and so unable to prosecute his wicked purpose.  
The fift day of March, 1566. which was the day that Sir Garret Triest appointed to be there, and the Lords of Gaunt were come into the Town house (as they had afore appointed) to proceed and to give the oath, 

another example of God's judgement upon Marten de Pester one of the principal Secretaryes of Gaunt. Anno. 1566.  
These men of Gaunt are witnesses hereof.   according as they had their Commission, and Master Martin de Pester the Secretary, being appointed and about to give the oath as the first man should have sworn, the said Martin de Pester was stricken of God with present death likewise, and fell down, and was carried away in a chair or settle, and never spoke after. Witness hereunto: 

Peter de Bellemaker.  
Abraham Rossart.  
Maerke de Mill.  
Lieven Hendrickx.  
jan Coucke.  
Roger Vanhulle.  
joys Nevehans'.  
Lyavin Nevehans'.  
Wil vanden Boegarde.  
joys de Pit.    
About the borders of Suevia in Germany, not far from the City of Uberling, there was a certain Monastery of Cistercian Monks, called Salmesnisie, founded in the days of Pope Innocent. 2. by a noble Baron named Guntherame, about the year of our Lord, 1130. 
A story of a tame devil con●●●ed in an Abbey in Suevia.  This cell thus being erected, in process of time was enlarged with more ample possessions, finding many and great benefactoures and endowers, liberally contributing unto the same: as Emperors, Dukes, and rich Barons.  
Amongst whom most especial were the Earls of Montforte, who had bestowed upon that monastery many new liberties and great privileges, upon this condition, that they should receive with free hospitality any stranger both horseman or footman, for one nights lodging, who so ever came. 
A subtle devise of the Monks to fray away their gests.  But this hospitality did not long so continue, through a subtle and devilish devise of one of the Monks, who took upon him to counterfeit to play the part of the Devil, rattling and raging in his chains, where the strangers should lie, after a terrible manner in the night time to fray away the gests: by reason whereof no stranger nor traveler durst there abide, and so continued this a long space.  
At length (as God would) it so happened, that one of the Earls of the said house of Mountforte, benefactors to that Abbey, coming to the Monastery, was there lodged, whether of set purpose, or by chance, it is not known.  
When the night came, and the Earl was at his rest, the Monk after his wonted manner beginneth his pageant, to play the tame, yea rather the wild Devil. There was stamping, rapping, spitting of fire, roaring, thundering, bouncing of boards, and rattling of chains, enough to make some man stark mad. The Earl hearing the sudden noise, and being somewhat peradventure afraid at the first, although he had not then the feat of conjuring, yet taking a good hart unto him, 
The punishment of God upon a Monk that would counterfeit the devil. Ex Gaspare Bruschio in Chronologia Monasteriorum Germaniae. Read afore pag. 890.  & running to his sword, he laid about him well favouredly, and following still the noise of the devil, so conjured him at last, that the monk which counterfeited the devil in jest, was slain in his own likeness in earnest. Ex Gaspare Bruschio, in Chronologia Monasteriorum Germaniae.  
❧ After the imprisonment of the congregation, which were taken hearing God's word in S. james street in Paris, an. 1558. (as is above storied) was a letter written to the king, which was divulgate abroad, proving & declaring by divers histories, what afflictions and calamities from time to time, by God's righteous judgement have fallen upon such as have been enemies to his people, and have resisted the free passage of his holy word. In which letter, forsomuch as beside the said examples, much other good fruitful matter is contained, worthy of all men to be read, and especially of Princes to be considered, I thought here good to copy out the whole, as the French book doth give it. The translation of the which letter into English, is after this tenor, as followeth.   

¶ A Letter translated out of French into English, written to K. Henry the 2. French king.  

The doings of Henry 2. French king against the Lutherans, never prospered with him.  COnsider I pray you sir, and you shall find, that all your afflictions have come upon you, since you have set yourself against those which are called Lutherans.  
When you made the Edict of Chasteaubriant, God sent you wars▪ but when ye ceased the execution of your said Edict, and as long as ye were enemy unto the Pope, and going into Almanie for the defence of the liberty of the Germans afflicted for Religion, your affairs prospered as ye would wish or desire.  

This truce was between the French king, & the Emperor, which the Pope caused to be broken.  On the contrary, what hath become upon you since you were joined with the Pope again, having received a sword from him for his own safeguard? And who was it that caused you to break the truce? God hath turned in a moment your prosperities into such afflictions, that they touch not only the state of your own person, but of your kingdom also.  
To what end became the enterprise of the Duke of Guise in Italy, 
The cruel purpose of the Duke of Guise disappointed.  going about the service of the enemy of God, and purposing after his return to destroy the Valleys of Piedmont, to offer or sacrifice them to God for his victories? The event hath well declared, that God can turn upsidedown our counsels and enterprises: as he overturned of late the enterprise of the Constable of France at S. Quintin's, having vowed to God, that at his return, 

The wicked vow of the Constable of France defeated.  
Lord Ponchet Archbishop of Tours.  
The marvelous judgement of God upon a burning persecutor.  
God's fearful hand upon Castellanus persecutor.   he would go and destroy Geneva when he had gotten the victory.  
Have you not heard of L. Ponchet Archbish. of Toures, who made suit for the erection of a Court called Chamber Ardente, wherein to condemn the Protestants to the fire? who afterwards was stricken with a disease called the fire of God: which began at his feet, and so ascended upward, that he caused one member after another to be cut off, and so died miserably without any remedy?  
Also one Castellanus, who having enriched himself by the Gospel, and forsaking the pure doctrine thereof, to return unto his vomit again, went about to persecute the Christians at Orleans, & by the hand of God was stricken in his body with a sickness unknown to the Physicians, the one half of his body burning as hot as fire, and the other as cold as Ice: and so most miserably crying and lamenting, ended his life.  
There be other infinite examples of God's judgements worthy to be remembered: 
Legate Du Prat the first beginner of persecution against the faithful horribly plagued.  as the death of the Chancellor and Legate du Prat, which was the first that opened to the Parliament, the knowledge of heresies, and gave out the first Commissions to put the faithful to death, who afterward died in his house at Natoillet, swearing and horribly blaspheming GOD, and his stomach was found pierced and gnawn a sunder with worms.  

john Ruse coming from accusing the faithful, was terribly stricken with God's hand.  Also john Ruse, Counsellor in the Parliament, coming from the Court after he had made report of the process against the poor innocentes, was taken with a burning in the lower part of his belly, and before he could be brought home to his house, the fire invaded all his secret parts, and so he died miserably, burning all his belly over, without any sign or token of the acknowledging of God.  
Also one named claud de Asses, a counsellor in the said Court, 
The wicked end of claud de Asses a wicked persecutor.  the said day that he gave his opinion and consent to burn a faithful Christian (albeit it was not done in deed as he would have it) after he had dined, committed whoredom with a servant in the house, and even in doing the act, was stricken with a disease called Apoplexia, whereof he died out of hand.  
Peter Liset, chief Precedent of the said Court, and one of the authors of the foresaid burning chamber, 

Peter Lyset author of the burning chamber, plagued. The mighty hand of God upon john Morin a grievous persecutor. john Andrew Book bynder, plagued. The terrible vengeance of God upon john de Roma a terrible persecutor. john Minerius a cruel persecutor plagued of God.  
The French king by sundry sorts of troubles warned of God.   was deposed from his office, for being known to be out of his right wit and bereaved of his understanding.  
Also john Morin, lieutenant Criminal of the Provost of Paris, after he had been the cause of the death of many christians, was finally stricken with a disease in his legs, called the Wolves: whereby he lost the use of them, & died also out of his wits, many days before, denying and blaspheming God.  
Likewise john Andrew, Bookebinder of the Palace, a spy for the Precedent Liset, and of Bruseard the king's solicitor, died in a fury and madness.  
The Inquisitor john de Roma in Provence, his flesh fell from him by piece meal, so stinking that no man might come near him.  
Also john Minerius of Provence, which was the cause of the death of a great number of men, women, and children, at Cabriers & at Merindol, died with bleeding in the lower parts, the fire having take his belly▪ blaspheming and despising of God, besides many other whereof we might make recital which were punished with the like kind of death.  
It may please your majesty to remember yourself that ye had no sooner determined to set upon us, but new troubles were by and by moved by your enemies, with whom ye could come to no agreement, which God would not suffer, for as much as your peace was grounded upon the persecution which ye pretended against God's servants: As also your Cardinals can not let through their cruelty the course of the Gospel, which hath taken such root in your realm, that if God should give you leave to destroy the professors thereof, you should be almost a king without subjects.  
Tertullian hath well said, 
Riches and Pride of the Clergy, the fountain of all evils.  that the blood of Martyrs is the seed of the Gospel. Wherefore to take away all these evils coming of the riches of the papists, which cause so much whoredom, Sodomitry, and incest, wherein they wallow like hogs, feeding their idle bellies: the best way were to put them from their lands and possessions, as the old sacrificing Levites were, according to the express commandment which was given to josua. For as long as the ordinance of God took place, and that they were void of ambition, the purity of religion remained whole and perfect: but when they began to aspire to principality, riches, and worldly honours, than began the abomination of desolation that Christ found out.  
It was even so in the primative church: for it flourished & continued in all pureness, 
The pureness of the primative church how long it continued and whereby. The false Donation of Constantine.  as long as the Ministers were of small wealth, and sought not their particular profit, but the glory of God only. For since the Popes began to be princelike, and to usurp the dominion of the Empire under the colour of a falls donation of Constantine, they have turned the Scriptures from their true sense, and have attributed the service to themselves, which we own to God. Wherefore your Majesty may seize with good right upon all the temporalties of the benefices, and that with a safe conscience for to employ them to their true & right use.  
First, 
Exhortation to the king to seize upon the temporalitye● of the clergy. The riches of the Pope's clergy how they ought to b● employed.  for the finding and maintaining of the faithful Ministers of the word of God, for such liings as shall be requisite for them, according as the case shall require. Secondly, for the entertainment of your justices that give judgement. Thirdly, for the relieving of the poor, and maintenance of Colleges to instruct the poor youth in that which they shall be most apt unto. And the rest, which is infinite, may remain for the entertainment of your own estate and affairs, to the great easement of your poor people, which alone bear the burden, and possess in manner nothing.  
In this doing, an infinite number of men, and even of your Nobility, which live of the Crucifix, should employ themselves to your service and the common wealths so much the more diligently, as they see that ye recompense none but those that have deserved: where as now there is an infinite number of men in your kingdom, which occupy the chiefest & greatest benefices, which never deserved any part of them, etc. And thus much touching the superfluous possessions of the Pope's Lordly Clergy. Now proceeding further in this exhortation to the king, thus the letter importeth.  
But when the Papists see that they have not to allege for themselves any reason, 
The malicious and lying slanders of the Papists to bring the true Gospelers in hatred with Princes.  they assay to make odious to your majesty the Lutherans (as they call us) and say: if their sayings take place, ye shall be feign to remain a private person: & that there is never change of religion, but there is also change of princedom. A thing as false as when they accuse us to be Sacramentaries, and that we deny the authority of Magistrates, under the shadow of certain furious Anabaptists, which Satan hath raised in our time to darken the light of the Gospel. For the histories of the Emperors which have begun to receive the Christian religion, and that which is come to pass in our time, show the contrary.  
Was there ever Prince more feared and obeyed, than Constantine in receiving the Christian Religion? was he therefore put from the Empire? No▪ he was thereby the more confirmed & established in the same, and also his posterity which ruled themselves by his providence. But such as have fallen away and followed men's traditions, 

Constantine confirmed in his kingdom the more, by receiving the Gospel▪ Examples of England and Germany, how Princes lose no honour by the gospel.  
The Pope's religion more noisome to the state of Princes, than the doctrine of the Lutherans.  
Wholesome remedy showed against the Pope's pride.  
A blind shift of the Papists to stop Princes from calling general Counsels. The contrarietyes in the Pope's councils, enough for their disproof.   God hath destroyed, and their race is no more known in earth: So much doth God detest them that forsake him  
And in our time the late kings of England and Germanye, were they constrained in reproving superstitions, which the wickedness of the time had brought in, to forsake their kingdoms & princedoms? All men see the contrary: and what honour, fidelity, and obedience the people in our time that have received the reformation of the Gospel, do under their princes and superiors. Yea, I may say, that the princes knew not before what it was to be obeyed, at that time when the rude and ignorant people received so readily the dispensations of the Pope, to d●iue out their own kings and natural Lords.  
The true and only remedy, sir is, that ye cause to be holden a holy and free Counsel, where ye should be chief, and not the Pope & his, who ought but only to defend their causes by the holy scriptures: that in the mean while ye may seek out men not corrupted, suspected, nor partial▪ whom ye may charge to give report faithfully unto you of the true sense of the holy scriptures. And this done, after the example of the good kings josaphath, Ezechias, & josias, ye shall take out of the Church all Idolatry, superstition, & abuse which is found directly contrary to the holy scriptures of the old and new testament, & by that means ye shall guide you● people in the true & pure serui●e of God, not regarding in the mean time the cavilling pretences of the papists which say, that such questions have been already answered at general Counsels: for it is known well enough, tha● no Counsel hath been lawful since the Popes have 〈◊〉 the principality & tyranny upon men's souls, but they have made them serve to their covetousness, ambition and cruel●y 〈◊〉 the contrariety which is among those counsels, maketh enough for their disproof, beside a hundred thousand other absurdities ag●in●● the word of God, which be in them. The true proof for such matters is in the true & holy Scriptures, to the which no time, nor age hath any prescription to be alleged against them: fo● by them we receive the Counsels founded upon the word of God, and also by the same we reject that doctrine which is repugnant.  
And if ye do thus Sir, God will bless your enterprise, he will increase & confirm your reign and Empire, and your posterity. If otherwise, destruction is at your gate, and unhappy are the people which shall dwell under your obedience. 
Prophesy against the French king.  There is no doubt but God will harden your hart as he did Pha●aos and take of the crown from your head▪ as he did to jeroboam. N●dab, Baza▪ Achab, and to many other kings, which have followed m●ns traditions, against the commandment of God and give it to your enemies to triumph over you and your children▪  
And if the Emperor Antonine the meek, although he were a Pagan & Idolater, seeing himself bewrapt with so many wars, ceased the persecutions which were in his time against the christians, and determined in the end to hear their causes and reasons, how much more ought you that bear the name of most Christian king, to be careful and diligent to cease 〈◊〉 persecutions against the poor Christians, seeing they h●ue not troubled, nor do trouble in any wise the state of your kingdom, & your affairs: considering also that the jews be suffered through all Christendom, although they be mortal enemy's o● our Lord jesus Christ, which we hold by common accord and consent for our God, Redeemer, and Saviour: and that until you have heard lawfully debated, and understand our reasons taken of the holy Scriptures, and that your Majesty have judged, if we be worthy of such punishments: For if we be not overcome by the word of God, the fires, the sword, nor the cruelest torments shall make us afraid. These be the exercises that God hath promised to his, of the which he foretold should come in the last times, that they should not be troubled when such persecutions shall come upon them.  
Translated out of the French book entitled, Commentaries of the state of the Church and public weal. etc. pag. 7.   

¶ The story and end of the french king.  

The story and end of Henry. 2. the French king, that would not be warned.  Whosoever was the author or authors of this letter above prefixed, herein thou seest (good Reader) good counsel given to the king, if he had the grace to receive it, and had followed the same, no doubt but God's blessing working with him, he had not only set that Realm in a blessed stay, from much disturbance, but also had continued himself in all flourishing felicity of princely honour and dignity. For so doth the lord commonly bless and advance such kings & Princes, as seek his honour, and submit their wills to his obedience. But commonly the fault of kings and Potentates of this world is, that being set about with Parasites, either they seldom hear the truth told them, or if they do, yet will they not lightly be put from their own wills, disdaining to be admonished by their inferiors, be their counsel never so wholesome & godly. Which thing many times turneth them to great plagues & calamity, as by plentiful examples of kings destroyed, 
What cometh to kings that refu●e good counsel.  wounded, imprisoned, deposed, drowned, poisoned. etc. may well to them that read histories appear, but especially in this present example of Henry French king, the second of that name, is in this our age notoriously to be considered. Who b●ing well warned before (as may seem) would not yet surcease his cruel persecution against the lords people, but rather was the more hardened in hart, and inflamed against them: in so much that he said to Anne du Bourg, one of the high Court of Parliament in Paris, threatening him, that he would see him burn with his own eyes.  
Further, 
Henry. ●. French king wholly set to persecute the Church o● Christ.  how his purpose was to extend his power and force likewise against other places more, in persecuting the Gospel of Christ, and professors thereof, to the uttermost of his ability, I leave it to the report of them, which in this matter know more than I here will utter.  
But notwithstanding all these cracks and threatenings of the king (to see what the Lord can do in making high kings to stoop) even the same day when the king was in his most rage against these good men, 
God's mighty power against his enemies.  almighty God taking the cause in hand to fight for his Church, so turned the matter, that he made the great enemy of his, both with his mouth and with his hand, to work his own destruction: with his mouth in commanding, with his han● in giving him the Lance into his hand, which the same day gave him his deaths wound: as by the sequel hereof in reading ye may understand.   

¶ The stroke of God's hand upon Henry .2. French king.  
KIng Henry being in the Parliament house, which was kept at the Friar Augustine's at Paris, because the Palace was in preparing against the marriage of his daughter and his sister, and having heard the opinion in religion of Anne du Bourg Counsaylour in the law, a man eloquent and learned, he caused the said Anne du Bourg and Joys du Faur counsellors, to be taken prisoners by the Constable of France, who apprehended them, and delivered them into the hands of the county of Mongommery, the which carried them to prison. Against whom the king being wrathful and angry, among other talk, said to the said Anne du Bourg: These eyes of mine shall see thee burnt: And so on the 19 of june, Commission was given to the judges to make his Process.  
During this mean while, great feasts and banquets were preparing in the Court, for joy and gladness of the marriage that should be of the kings daughter and sister, against the last day of june save one. 
Henry. 2. the French king for● set against the poor Protestants.  So when the day & time above prefixed was come, the king employed all the morning in examining as well the Presidents, as counsellors of the said Parliament against these prisoners and other their companions that were charged with the same doctrine, which being done, they went to dinner.  
The king after he had dined, for that he was one of the defendants at the Tourney, which was solemnly made in S. Anthony's Street, near to the prison where the foresaid Prisoners were committed, he entered into the lists, and there in justing: as the manner is, had broken many staves right valiantly as could be, running as well against the county of Montgommery, as other more.  
Whereupon he was highly commended of the lookers on. And because he had done so valiantly, 
Henry. 2. the French king in his triumph jousteth against Montgommery.  and was thought now to have done enough, he was desired to cease with praise. But he being the more inflamed with hearing of his praise, would needs run an other course with Montgommery: who then refusing to run against the king, and kneeling upon his knees for pardon not to run: the king being eagerly set, commanded him upon his allegiance to run, and (as some affirm) did also himself put the staff in his hand, unto whose hands he had committed the foresaid prisoners a little before. 
Montgommery against his will commanded to just against the king.  Montgommery thus being enforced whether he would or no, to run against the king, addressed himself after the best wise to obey the kings commandment.  
Whereupon he and the king met together so stoutly that in breaking their Spears, the king was stricken with the counter blow, so right in one of his eyes, by reason that the viso of his Helmet so suddenly fell down at the same instant, that the shivers entered into his head: so that the brains was perished, & thereupon so festered, that no remedy could be found, although Physicians and Surgeons were sent for from all places in the Realm, as also from Brabant by king Philip, but nothing availed, so that the xj. day after, that is, the x. of july. 1559. he ended his life in great dolour, having reigned xii. years, three months and ten days.  

Henry 2. the French king stricken and killed in his own justing.  Some report, that among other words he said, that he feared he was strike for casting the poor christians wrongfully in prison: but the Cardinal of Lorraine standing by (as he was always at hand) said unto him, that it was the enemy that tempted him, & that he should be steadfast in the faith. By this means the Hall which was prepared for a place of joy and gladness, 
The devilish persuasion of the Cardinal of Lorraine at the death of the French king.  did now serve for a Chapel to keep the corpse, being dressed with black mourning cloth, & night and day t●ere was nothing heard but mourning and lamenting for the space of xl, days.  
About two years after this, which was the year of our Lord .1561. there were certain Gentlemen put to death at Amboise, 
Certain gentlemen executed at Amboyse for standing against the house of guise.  for taking arms against the house of Guise. Touching which Gentlemen, this is to be noted, that as one of them should be brought to the place of execution, where the other lay dead before him, he thrust his hands into the blood of two of his companions which were there beheaded, and then lifting them up to heaven, cried with a loud voice: Lord behold the blood of thy children: thou wilt in time and place revenge it.  
Not long after the same, the Chancellor Olivier, who was condemner of them, 

The lords punishment upon the Chancellor Olivier for his sentence given against certain gentlemen Protestants.  
The death of Frances. 2. french king after he began to withstand the course of the Gospel.  
How the Lord worketh for his Gospel.   at the instigation and pursuit of the Cardinal of Lorraine, through great remorse of conscience fell sick, and in a frenzy casting out sighs uncessantly, & afflicting himself after a fearful and strange fashion for his unrighteous sentence, and more than barbarous cruelty, shrieked upon a sudden with an horrible cry, & said: O Cardinal thou wilt make us all to be damned. And within a very few days after he died.  
France's the second of that name, king of France, at the persuasion of the Cardinal of Lorraine & of certain others, caused an assembly of the Estates of the realm in the town of Orleans, among other things to maintain the Papal See, to the overthrow of those which would live after the sincerity of the gospel: but being fallen sick, shortly after in the foresaid place, of a fever, through an Impostume in his left ear, he died, the fourth of Decemb. 1561. having reigned but one year and about five months.  
It was said of this king Frances (as the author above mentioned reporteth) that when he was drawing toward his end, the Cardinal of Lorraine made him to say and pronounce these words which follow: 
The words of king Frances at his death.  Lord forgive me my trespasses, and impute not unto me the faults which my ministers have done under my name and authority.  
Neither is it unworthy of observation, that after the father happened in much like sort by gods mighty judgement upon Carol. 9 his second son, & brother to Frances above mentioned, in these our latter days, who after the horrible and bloody murder of the admiral, 
The terrible stroke of God's revenge upon Carol. 9 the French king.  & other true professors of Christ's Gospel, both men, women, and children, to the number of many thousands, of divers Cities, in so much that the prisons & streets are said to be coloured with blood, smoking after such a cruel sort, as in our time or country the like hath not hitherto been seen: by the terrible stroke of gods just revenge, the same king, by credible report of stor●, is said to die of bleeding, not only at his ears and nose, but in all other places of his body, where blood might have any issue.  
Unto these afore recited histories of king Henry and his two Sons, 
The death of Charles the Emperor.  might also be added the death of the Emperor Charles the fift. Who in like manner being an enemy, and a great terror to the Gospel, was cut of like wise for doing any more hurt to the Church, much about the same time, an. 1558. which was but three months before the death of Queen Mary, and ten months before the death of the said Henry the 2. Touching the death of which Charles and Henry, & Frances, this Epitaph following was written in Latin verses, and printed in the French story book, above alleged.  
Consilijs Christum oppugnans & fraudibus, ingens  
Regum ille terror Carolus,  

An epitaph upon Charles Emperor, Henry .2. French king, and Frances his son.  Ipsis ridiculus pueris, furiosus & excors,  
Totus repentè corruit.  
Tuque Henrice, malis dum consultoribus utens,  
Sitis piorum sanguinem,  
Ipse tuo vecors inopina caede peremptus,  
Terram imbuisti sanguine.  
Henrici deinceps sectans vestigia patris  
Franciscus infoelix puer,  
Clamantem Christum surda dum negligit aure,  
Aure putrefacta corruit.  
Versuti, fatui, surdi, haec spectacula Reges,  
Vos sapere vel mori iubent.  
Not long after Anne du Bourges death, the Precedent Minard, who was a sore persecutor, 
The sudden death of Precedent Minard.  and the condemner of the said Anne du Bourg, as he returned from the Palace or Counsel chamber, to his own house, being upon his Mule, even hard by his house was slain with a Dag but who was the doer thereof, or for what cause he was slain, for all the inquisition and diligent search that could be made, it was never known.  
Amongst many other examples worthy to be noted, 
The punishment of God upon the king of Navarre after he had revolted from the Gospel to Popery.  let us also consider the end of the K. of Navarre, brother to the worthy Prince of Condy, who after he had sustained a certain time, the cause of the Gospel, at length being alured by the flattering words of the Duke of Guise and the Cardinal of Lorraine his brother, and upon hope to have his lands restored again, which the king of Spain retained from him, was contented to alter his religion and to join side with the Papists, and so being in camp with the Duke of Guise at the siege of Roan, was there shot in with a pellet. After which wound received, being brought to a town three miles from the camp, called Preaux, he did vehemently repent and lament his backsliding from the Gospel, promising to God most earnestly, that if he might escape that hurt, he would bring to pass that the Gospel should be preached freely through all France: Notwithstanding within five or six days after he died. 

The Duke of guise slain before Orleans.  
The Constable before Paris. The Marshal of S. Andrew before Dreux.    
Neither did the Duke of Guise himself, the great Archenemy of God and his Gospel, continue in life long after that, but both he with the whole triumuirat of France that is, three the greatest captains of popery, were cut off for doing any more hurt, to wit, the Duke of Guise before Orleans, the Constable before Paris, the Marshal of S. Andrew before Dreux.   

¶ Of the Emperor Sigismundus.  
Amongst others, here is not to be passed over nor forgotten the notable examples of Gods just scourge upon Sigismundus the Emperor, of whom mention is made before, in the condemnation of john Husse, & Jerome of prague, pag. 596. After the death and wrongful condemnation of which blessed martyrs: nothing afterward went prosperously with the said Emperor, but all contrary: so that both he died without issue, & in his wars ever went to the worst. And not long after, Ladislaus his daughter's son king of Hungary, fight against the Turk, was slain in the field. So that in the time of one generation, all the posterity & offspring of this Emperor perished. Besides this, Barbara his wife came to such ruin, by her wicked lewdness, that she became a shame and slander to the name & state of all Queens. Whereby all Christian princes and Emperors may sufficiently be admonished, if they have grace, what it is to defile themselves with the blood of Christ's blessed saints and Martyrs.   

¶ A note of Christopher Parker.  
CHristopher Parker, called Parker the wild, mentioned before in this book of Monuments, pag. 1986. who being a persecuter of Richard Woodman, did manacle his hands with a cord, did cast himself into a pond, and so drowned himself at Herstnonceux in Sussex, the 8. of September. 1575.   

* The story of one maintainer of Kent, commonly called justice Nine hooles.  
I May not in this place omit the tragedy of one maintainer of Smarden in the County of Kent, Esquire, 
The story of one maintainer otherwise called justice nine holes.  who bearing grudge against one Gregory Doddes, Parson of the said town, for reproving his vicious life, sent for him by two men, which took him & brought him before him, where he was had into a Parlour, as it were to breakfast. In which behind the door he had placed one Roger Matthew secretly, to bear witness what he should say, no more being in sight but the said maintainer & one of his men, who willed and persuaded him to speak freely his mind, for that there was not sufficient record of his words to hurt him. But the Lord kept his talk without peril, 
A malicious practice to entrap a good man.  whereby the said maintainer sent him to the next justice called M. George dorel, who perceiving it to be done more of malice than otherwise, delivered him upon sureties, to appear at the next Sessions at Cant. and at length was banished the Country.  
This said maintainer afterward, being chosen justice, to show himself diligent in seeking the trouble of his neighbours, made in the Rodeloft nine hooles, that he might look about the church in Mass tyme. In which place always at the sacring thereof, he would stand to see who looked not, or held not up his hands thereto: which people so not doing, he would trouble & punish very sore. Whereby he purchased a name there, & is called to this day justice nine holes: who now (God be thanked) is john out of office, & glad of his neighbours good will.  
It so fell out, that since this was published, the said maintainer came to the Printers house, with other associate, demanding: Is Fox here? To whom answer was given, that master Fox was not within. Is the Printer within (quoth Drayner? It was answered, yea: Whereupon being required to come up into his house, was asked what his will was. Marry, saith he, you have printed me false in your book: Why saith the Printer is not your name M. maintainer, otherwise called justice nine holes? It is false saith he: I made but v. with a great Augur, and the Parson made the rest. It was answered: I have not read that a justice should make him a place in the Rood fit to see if the people held up their hands. He said where as you allege, that I did it to see who adored the sacrament, or who not, it is untrue: for I set as little by it, as the best of you all. In deed saith the Printer, so we understand now, for you being at a supper in Cheapside among certain honest company, and there burdened with the matter, said then, that you did it rather to look upon fair wenches, than otherwise. He being in a great rage▪ swore to the purpose, saying: Can a man speak nothing, but you must have understanding thereof? But saith he, did I any man any hurt? It was answered, that he meant little good to M. Doddes' aforesaid, especially procuring a secret witness behind his door, to catch some words that might tend to Doddes' destruction. Which thing, maintainer swore, as before, was not true. To whom the printer replied, that it was most true, for that the party there secretly hidden, hath since upon his knees, ask forgiveness for his intent, confessed the same to Doddes himself. 
maintainer convict of falsehood.  I will hang that knave saith he: And so he departed in a rage: and since is deceased, whose death & order thereof, I refer to the secret judge.   

¶ A Lamentable History of john Whiteman, Shoemaker, who suffered most cruel torments at Ostend in Flaunders, for the testimony of jesus Christ, and the truth of his Gospel. an. 1572.  

A lamentable history of john Whiteman snowmaker.  IOhn Whiteman Shoemaker, being about the age of 49. years, borne in Tinen a town in Brabant. After his coming over into England, dwelled in Rye in the County of Sussex, married twenty-three. years: always a professor of the Gospel, as well in the time of the freedom thereof, as in time of persecution. About Candlemas in the year 1572. unknown to his friends in Rye, understanding of shipping in Rye, which was ready bound for Ostend in Flaunders, went aboard the Saturday morning and arrived at Ostend that night, where he lodged with one of his kinsmen there dwelling. The next day being Sunday, in the morning, he accompanied with his said kinsman, took his journey as it were to have passed hither into the country.  
When they were about three mile on their way out of the Town, suddenly Whitman stayd, and would go no further: but immediately returned back again to Ostend, whither so soon ●s he was come, it being service time in their Church, he forthwith addressed himself thither, and at the time of the heave offering stepped to the sacrificer, 
john Whitman could not suffer the abominable Idolatry of the Papists. john Whitman apprehended. john Whitman brought ●efore the ●udges.  and took from over his head his Idol, saying these words in the Dutch tongue· Is this your God? and so breaking it, cast it down under his feet and trod thereon. Forthwith the people in an uproar came to lay hold on him, and hardly in the Church escaped he death by the soldiers there present, but being rescued by some, to the intent to be further examined and made a public spectackle, he was carried immediately to prison. Upon the next day, being monday, the judges & other Counsellors being assembled, he was brought forth into the common hall, and examined of his fact, the intent, the counsel, and abettors thereof, and also of his faith: where he very constantly in defence of his christian faith, & great detestation of Idolatry, demeaned himself in such sort, that he wrong tears from the eyes of divers, both of the chief, & others present. So was he committed again to prison. The next day being Tuesday, he was brought out again before the judges into the same place. And being examined as before, he no whit abated, but increased in his constancy. 
Sentence given against john Whitman.  Whereupon sentence was given upon him, to have his hand cut of, and his body scorched to death, & after to be hanged up. So the day following, being wednesday, he was brought out of prison to the town hall, standing in the market place, all things belonging to execution being made ready there. Which when they were all ready, the hangman went into the hall, & with a cord tied the hands of Whitman, & came out leading him thereby: so soon as Whitman was out of the house, he made such haste & as it were ran to the place of execution, that he drew the hangman after him. There was a post set up with sparres from the top thereof, aslope down to the ground, in manner of a Tent, to the end that he should be only scorched to death & not burned. When he was come to the place, the hangman commanded him to lay down his right hand upon a block, which he immediately with a hatchet smote of, the good man still continuing constant, the hangman stepped behind him, & bid him put out his tongue, which he forthwith did, as far as he could out of his mouth, through the which he thrust a long instrument like a Pack needle, and so let it stick. Then the judges standing by in the common Hall, read again his fact and sentence. 
The martyrdom and death of john Whitman.  Whereunto he could make no answer, his tongue hanging out of his head: so was he stripped out of his Cassock, his hose being put of in prison: & put within his Tent, & made fast with two chains, and fire and put round about, which broiled and scorched his body most miserably, all black, he not being seen, but heard to make a noise within the Tent. When he was dead, he was carried out to be hanged upon a gybbot beside the town.  
Spectatores praesentes, Cuthbert Carr, Bartholomeus Bellington, Nautae Rienses.   

¶ Admonition to the Reader concerning the examples above mentioned.  
IT hath been a long persuasion gendered in the heads of many men these many years, that to ground a man's faith upon God's word alone, and not upon the See and Church of Rome, following all the ordinances and constitutions of the same; was damnable heresy, and to persecute such men to death, was high service done to God. Whereupon hath risen so great persecutions, slaughters, and murders, with such effusion of Christian blood through all parts of Christendom, by the space of these 70. years, as hath not before been seen. And of these men christ himself doth full well warn us long before, true prophesying of such times to come, when they that flay his Ministers and servants, should think themselves to do good service unto God. joh. 16. Now, what wicked service, and how detestable before God this is, which they falsely persuade themselves to be godly, 
john. 16.  what more evident demonstrations can we require, than these so many, so manifest, & so terrible examples of God's wrath pouring down from heaven upon these persecutors, whereof part we have already set forth: 

3. Arguments against the Papists. God's word. Blood of Martyrs.  
God's punishment.  
The plagues of God, set against pretenced antiquity.   for to comprehend all (which in number are infinite) it is unpossible. Wherefore, although there be many which will neither hear, see, nor understand, what is for their profit, yet let all moderate & well disposed natures take warning in time. And if the plain word of God will not suffice them, nor the blood of so many martyrs will move them to embrace the truth and forsake error, yet let the desperate deaths & horrible punishments of their own papists persuade them, how perilous is the end of this damnable doctrine of papistry. For if these papists which make so much of their painted antiquity, do think their proceed to be so Catholic, & service so acceptable to God, let them join this withal, & tell us, how cometh then their proceedings to be so accursed of God, & their end so miserably plagued, as by these examples above specified, is here notoriously to be seen? Again, if the doctrine of them be such heresy, whom they have hitherto persecuted for heretics unto death, how then is almighty God become a maintainer of heretics, who hath revenged their blood so grievously upon their enemies and persecutors?  
The putting out of the French kings eyes, which promised before with his eyes to see one of God's true servants burned who seethe not with his eyes to be the stroke of God's hand upon him? Then his son Frances after him, 
Henry .2. the French king and king Frances his son stricken, the one in the eyes, the other with an imposthume in the ear.  not regarding his father's stripe, would needs yet proceed in burning the same man: and did not the same God which put out his father's eyes, give him such a blow on the ear, that it cost him his life if the platform of Steven Gardiner had been a thing so necessary for the church and so grateful unto God, why then did it not prosper with him nor he with it: but both he and his platform lay in the dust, and none left behind him to build upon it? After the time of Steven Gardiner, and at the Council of Trent, 
Stephen Gardiner.  what conspiracies and policies were devised? what practices and trains were laid through the secret confederacy of princes and prelate's, for the utter subversion of the Gospel and all Gospelers, which if God had seen to have been for his glory, why then came they to none effect? yea, how or by whom were they disclosed and foreprised but by the Lord himself, which would not have them come forward?  
The vehement zeal of Queen Mary, which was like to have set up the Pope here again in England for ever, 
Queen Mary.  if it had so much pleased the Lord God as it pleased herself: or if it had been so godly as it was bloody, no doubt but God's blessing would have gone withal. But when was the Realm of England more barren of all God's blessings? what Prince ever reigned here more shorter time, or less to his own hearts ease than did Queen Mary?  

Constable of France.  The Constable of France when he convented with GOD, that if he had victory at S Quintines, he would set upon Geneva, thought (no doubt) that he had made a great good bargain with God: Much like to julian the Emperor, who going against the Persians, made his vow that if he sped well, he would offer the blood of Christians. But what did God? came not both their vows to like effect?  
The examples of such as revolted from the Gospel to Papistry, be not many: but as few as they were, scarce can any be found which began to turn to the Pope, but the Lord began to turn from them, 
King of Navar. Henry Smith. D. Shaxton. The end of Gardiner. john de Roma. Twyford. Bailiff of Crowland. Suffragan of Dover. D. Dunning. D. Geffray. Berrye. Poacher Archbishop. Crescentius Cardinal. Rockwood. Latomus. Guarlacus. Eckius. Thornton. Pattyer. Long. Bomelius all professors of Popery.  and to leave them to their ghostly enemy: As we have heard of the king of Navarre in France, of Henry Smith and Doctor Shaxton in England, with other in other Countries more, of whom some died in great sorrow of conscience, some in miserable doubt of their salvation, some stricken by God's hand, some driven to hang or drown themselves.  
The stinking death of Steven Gardiner, of john de Roma, of Twyford, of the Bailiff of Crowland: The sudden death of the Suffragan of Dover, of Doctor Dunning, of Doctor Geffray, of Berry the Promoter: The miserable and wretched end of Poncher Archbishop of Towers, of Cardinal Crescentius, Castellanus: The desperate disease of Rockewood, of Latomus, of Guarlacus: The earthly ending of Henry Beauforde Cardinal of Winchester, of Eckius, of Thornton called Dick of Dover: The wilful and self murder of Pavyer, of Richard Long, of Bomelius, besides infinite other: The dreadful taking away and murrain of so many persecuting bishops, so many bloody Promoters, and malicious Adversaries, in such a short time together with Queen mary, and that without any man's hand, but only by the secret working of God's just judgement.  
To add to these also the stinking death of Edmund Boner, commonly named the bloody Bishop of London: who not many years ago, in the time and reign of Queen Elizabeth, after he had long feasted and banqueted in Durance at the Marshalsea, as he wretchedly died in his blind Popery, so as stinckingly, and as blindly at midnight was he brought out & buried in the outside of all the City, amongs thieves and murderers, a place right convenient for such a murderer: with confusion and derision both of men and children, who trampling upon his grave, well declared how he was hated both of God & man. What else be all these (I say) but plain visible arguments, testimonies, and demonstrations even from heaven against the pope, his murdering Religion, and his bloody doctrine? For who can deny their doings not to be good, whose end is so evil. If Christ bid us to know men by their fruits, & especially seeing by the end all things are to be tried, how can the profession of that doctrine please God, which endeth so ungodly? Esaias chap. 50. prophesying of the end of God's enemies, which would needs walk in the light of their own setting up, and not in the light of the Lords kindling, 
Esay. 50.  threateneth to them this final malediction: In doloribus (saith he) dormietis i. In sorrow shall you sleep. Let us now take a survey of all those persecutors, which of late have so troubled the earth (and almost have burned up the world with faggots and fire, for maintenance of the Pope's Religion) and see what the end hath been of them that are now gone, and whither their Religion hath brought them, but either to destruction, or desperation, or confusion & shame of life. So many great Doctors and Bishops have cried out of late so mightily against priests marriage, and have they not, by God's just judgement working their confusion, been detected themselves and taken the most part of them in sinful adultery, 
Page 199.  & shameful fornication? Cardinal joannes Cremensis the Pope's Legate here in England, after he had set a law that Priests should have no wives, was he not the next day after, being taken with his whores, driven out of London with confusion and shame enough, so that afterward he durst not show his face here any more? Besides the two Bishops in the late counsel of Trent, most shamefully taken in adultery, mentioned before. Also besides innumerable other like foreign stories, 
A secret note of Papiste● which have been great criers out of priests marriage, and themselves after taken in open adultery.  which I let pass, to come now to our own domestical examples. I could well name half a score at least of famous Doctors, and some Bishops, with their great masters of Popery, who in standing earnestly against the marriage of Priests, have afterward been taken in such dishonest facts themselves, that not only they have carried the public shame of adulterous lecherers, but some of them the marks also of burning fornication with them in their bodies to their graves. Whose names although I suffer here to be suppressed, yet the examples of them may suffice to admonish all men that be wise, 
Comparison between the end of Popish persecutors & the Gospelers.  and which will avoid the wrath of God's terrible vengeance, to beware of Popery.  
And thus having hitherto recited so many shameful lives and desperate ends of so many popish Persecutors stricken by God's hand: now let us consider again on the contrary side the blessed ends given of almighty God unto them, which have stood so manfully in the defence of Christ's Gospel, and the reformation of his religion, and let the Papists themselves here be judges. First what a peaceable and heavenly end made the worthy servant and singular Organ of God M. Luther?  
To speak likewise of the famous john Duke of Saxony and prince Elector, of the good Palsgrave, of Philip Melancthon, of Pomeranus, Vrbanus Rhegius, Berengarius, of Vlricus Zuinglius, Oecolampadius, Pellicanus, Capito, Munsterius, joannes calvinus, Petrus Martyr, Martin Bucer, Paulus Phagius, joan. Musculus, Bibliander, Gesnerus, Hoffman, Augustinus, 
The godly end of the Gospelers to be noted.  Marloratus, jews of Bourbon Prince of Condy, and his godly wife before him, with many more, which were known to be learned men, and chief standards of the Gospel side against the Pope, and yet no man able to bring forth any one example either of these, or of any other true gospeler, that either killed himself, or showed forth any signification or appearance of despair, but full of hope and constant in faith, and replenished with the fruit of righteousness in Christ jesus, so yielded they their lives in quiet peace unto the Lord.  
From these Foreigners, let us come now to the Martyrs of England, and mark likewise the end both of them, and semblably of all other of the same profession. And first to begin with the blessed and heavenly departure of King Edward the vi. that first put down the Mass in England, 
The blessed end of King Edward .6. The patiented end of the Duke of Somerset the king's uncle.  and also of the like godly end of his good Uncle the Duke of Somerset, which died before him, with an infinite number of other private persons beside of the like religion, in whose final departing, no such blemish is to be noted like to the desperate examples of them above recited: Let us now enter the consideration of the blessed Martyrs, who although they suffered in their bodies, yet rejoiced they in their spirits, and albeit they were persecuted of men, yet were they comforted of the Lord with such inward joy and peace of conscience, that some writing to their friends, professed they were never so merry before in all their lives, some leapt for joy, some for triumph would put on their Scarves, some their wedding garment going to the fire, 
The quiet and joyful end of the Martyrs.  other kissed the stake, some embraced the faggots, some clapped their hands, some song Psalms, universally they all forgave, and prayed for their enemies, no murmuring, no repining was ever heard amongst them, so that most truly might be verified in them, which their persecutors were wont to sing in their Hymns.  
Caeduntur gladijs more bidentium,  
Non murmur resonat, nec querimonia:  
Sed cord tacito mens bene conscia,  
Conseruat pacientiam. etc.  
Briefly, so great was their patience, or rather so great was God's spirit in them, that some of them in the flaming fire, moved no more, than the Stake whereunto they were tied. In fine, in them most aptly agreed the special tokens which most certainly follow the true children of God: that is, outward persecution, and inward comfort in the holy Ghost. 
Two special notes of the ●iue Church of Christ. Outward affliction peace of conscience▪ 2. Tim. 3. 1. Cor. 1.  In the world (saith Christ our Saviour) ye shall have affliction, but in me ye shall have peace. etc.  
And likewise the words of S. Paul be plain. Whosoever (saith he) studieth to live godly in Christ, shall suffer persecution etc.  
But than what followeth with this persecution? the said Apostle again thus declareth, saying: As the passions of Christ abound in us: so aboundeth also our consolation by Christ. etc. According as by the examples of these godly martyrs right perfectly we may perceive. For as their bodies outwardly lacked no persecutions by the hands of the wicked: so amongst so many hundreds of them that stood and died in this religion, what one man can be brought forth, which either hath been found to have killed himself, or to have died otherwise then the true servant of GOD, in quiet peace and much comfort of conscience?  
Which being so, what greater proof can we have to justify their cause and doctrine against the persecuting Church of Rome, then to behold the ends of them both: First, 

The wretched end of Papists give testimony against their own doctrine.  
Admonition to persecutors which yet remain alive.  
The end and death of Edmund Boner.   of the Protestants, how quietly they took their death, and cheerfully rested in the Lord: and contrariwise to mark these persecutors what a wrerched end commonly they do all come unto.  
Experience whereof we have sufficient, in the examples a-above declared: and also of late in Boner, who albeit he died in his bed vacant, yet was it so provided by God, that as he had been a persecuter of the light, and a child of darkness, so his carcase was tumbled into the earth in obscure darkness at midnight, contrary to the order of all other Christians: and as he had been a murderer, so was he laid amongst thieves & murderers, a place by God's judgement rightly appointed for him.  
And albeit some peradventure that have been notable persecutors in time past, do yet remain alive, who being in the same cause as the other were, have not yet felt the weight of God's mighty hand, yet let not them think that because the judgement of God hath lighted sooner upon other, therefore it will never light upon them: or because God of his mercy hath granted them space to repent, let not them therefore of God's lenity build to themselves an opinion of indemnity. The blood of Abel cried long, yet it wrought at length. The souls of the saints slain under the altar, were not revenged at the first. Apoc. 6. but read forth the chapter, & see what followed in the end. Blood especially of Christ's servants, is a perilous matter, and crieth sore in the ears of God, and will not be stilled with the laws of men.  
Wherefore let such blood guilty homicides beware, if not by my counsel, at lest by the examples of their fellows. And though Princes and Magistrates, 
God maketh the persecutors of his people commonly to be their own persecutors.  under whose permission they are suffered, do spare their lives, let them not think therefore (as some of them shame not to say) that man hath no power to hurt them, and so think to escape unpunished, because they be not punished by man, but rather let them fear so much the more. For oftentimes such as have been persecutors and tormentors to God's children, God thinketh them not worthy to suffer by man, but either reserveth them to his own judgement, or else maketh them to be their own persecutors, and their own hands most commonly hangmen to their own bodies.  

Saul murderer of himself.  So Saul after he had persecuted David, it was unneedful for David to pursue him again, for he was revenged of him, more than he desired.  
It was needless to cause Achitophel to be hanged, for he himself was the stifeler or strangler of his own life. 

Achitophel murderer of himself judas murderer of himself. Senacherib murdered of his own sons.  
Herode and Antiochus murdered by lice.  
Pilate murderer of himself. Nero murderer of himself.    
Neither for the Apostles to pursue judas that betrayed their Master, for he himself was his own hangman, & no man else, that his body burst, and his guts braced out.  
Senacharib, had he not for his Persecutors his own sons, and cost Ezechias nothing to be revenged of him for his tyranny.  
Antiochus and Herode, although the Children of GOD whom they so cruelly persecuted, laid no hand upon them, yet they escaped not unpunished of God's hand, who sent Lice and Worms to be their Tormentors, which consumed and eat them up.  
Pilate, after he had crucified Christ our Saviour, within few years after was he not driven to hang himself?  
Nero, after his cruel murders and persecutions stirred up against the Christians, when he should have been taken by the Romans, God thought him not so worthy to be punished by the hands of them, but so disposed the matter, that Nero himself when he could find no friend nor enemy to kill him, made his own hands to be his own cutthroat.  
Dioclesianus, with Maximinian his fellow Emperor, whi●● were the Authors of the tenth and last Persecution against 〈◊〉 Christians, 
Dioclesianus and Maximinianus Emperors deposed themselves.  being in the midst of their furious tyranny against the name of Christ, needed no man's help to bridle them an●●lucke them back: for God of his secret judgement put such 〈◊〉 in the mouths of these tyrants, that they themselves 〈◊〉 their own accord deposed and dispossessed themselves of their ●●periall function, and lived as private persons all their lives after▪ And notwithstanding that Maximinian after that, sought to 〈◊〉 his Imperial state again, yet by Maxentius his Son he was resisted and shortly after slain.  

Maximinus' eaten up with lice.  What should I here speak of the cruel Emperor Maximinus, who when he had set forth his Proclamation engraven in Brass, for the utter abolishing of Christ and his Religion, was not punished by man, but had Lice & Vermin gushing out of his entrails, to be his tormentors, with such a rotting stinch laid upon his body, that no physicians could abide to come near, and were caused to be slain for the same. pag. 82.  

Maxentius and king Pharaoh both drowned in their own harness. Achaz. Achab. jesabel. Manasses. joachim. Sedechias punished of God for the●r persecutions.  Maxentius the son of Maximinian, and Pharaoh the king of Egypt, as they were both like enemies against God and his people, so drank they both of one cup, not perishing by any man's hand but both in like manner after were drowned with their harness in the water.  
Furthermore, and briefly in this matter to conclude, if the Kings among the jews, which were bloody and wicked, were not spared, as Achaz, Achab, jesabel, Manasses, joachim, Sedechias, with many other but had at length, although it were long, the hire of their iniquity: let not these bloody Catholics then think, which have been Persecutors of Christ's Saints, that they being in the same cause as the other were above recited, shall escape the same judgement, which the longer it is deferred, the sorer many times it striketh unless by due repentance it be prevented in time: which I pray God it may.  

The murdering mother church with her bloody children admonished. Esay 1.  Innumerable examples more to the same effect and purpose might be inferred, whereof plentiful store we have in all places, and in all ages of men to be collected. But these hitherto for this present may suffice, which I thought here to notify unto these our bloody children of the murdering mother church of Rome, of whom it may well be said: Manus vestrae plen● sunt sanguine. etc. Your hands be full of blood. etc. Esay. Chapter. 1. to the intent that they by the examples of their other fellows before mentioned, may be admonished to follow the prophets counsel, which followeth and biddeth: Lavamini. mundi estote. etc. Be you washed, and make yourselves clean etc. Esay. 1. and not to presume to far upon their own security, 
Esay. 1.  nor think themselves the further of from God's hand, because man's hand forbeareth them.  
I know and grant, that man hath no further power upon any, than God from above doth give. 
What the laws of this Realm could say against the persecutors in Queen Ma●les tyme.  And what the laws of this Realm could make against them, as against open murderers, I will not here discuss, nor open that I could say (because they shall not say that we desire their blood to be spilled but rather to be spared:) but yet this I say, and wish them well to understand, that the sparing of their lives which have been murderers of so many, is not for want of power in magistrates, nor lack of any just law against them, whereby they might justly have been condemned, if it had so pleased the Magistrates to proceed (as they might) against them: but because almighty God peradventure of so secret purpose having some thing to do with these persecutors, hath spared them hitherto, 
The nature of the Church is not to persecute with blood. In that the persecutors of the Church be suffered of the Church to live it is to their confusion.  not that they should escape unpunished, but that peradventure ●he will take his own cause in his own hand, either by death to take them away (as he did by Boner, and by all Promoters in a manner of Queen mary's time) or else to make them to persecute themselves with their own hands, or will stir up their conscience to be their own confusion, in such sort as the Church shall have no need to lay hands upon them.  
Wherefore with this short admonition to close up the matter as I have exhibited in these histories the terrible ends of so many persecutors plagued by God's hand: so would I wish all such whom God's lenity suffereth yet to live, this wisely to ponder with themselves, that as their cruel persecution hurteth not the saints of God, whom they have put to death: so the patience of Christ's church suffering them to live, doth not profit them, but rather heapeth the great judgement of God upon them in the day of wrath, unless they repent in time, which I pray God they may.  
And now to re-enter again to the time and story of Queen Elizabeth where we left before.  
In whose advancement and this her princely governance, it cannot sufficiently be expressed, what felicity and blessed happiness this Realm hath received in receiving her at the Lords almighty and gracious hand, for as there have been divers kings and rulers over this Realm, & I have read of some, yet I could never find in English Chronicle the like that may be written of this our noble & worthy Queen, whose coming in not only was so calm, so joyful, and so peaceable, without shedding of any blood, but also her reign hitherto (reigning now 24. years and more, hath been so quiet, that yet (the Lord have all the glory) to this present day, her sword is a virgin, spotted and polluted with no drop of blood. In speaking whereof I take not upon me the part here of the moral or of the divine Philosopher, to judge of things done but only keep me within the compass of an historiographer, declaring what hath been before, and comparing things done, with things now present, the like whereof as I said, is not to be found lightly in Chronicles before. And this as I speak truly, so I would to be taken without flattery, to be left to our posterity, ad sempiternam clementiae illius memoriam. In commendation of which her clemency I might also here add how mildly her grace after she was advanced to her kingdom, did forgive the foresaid sir Henry Benifield, without molestation, 
Sir Henry Bonifield forgiven.  suffering him to enjoy goods, life, lands and liberty. But I let this pass.  
Thus hast thou, gentle Reader, simply, but truly described unto thee the time, first of the sorrowful adversity of this our most sovereign Queen that now is: also the miraculous protection of God, so graciously preserving her in so many strayghtes and distresses, which I thought here briefly to notify, the rather for that the wondrous works of the Lord ought not to be suppressed, and that also her majesty, and we likewise her poor subjects, having thereby a present matter always before our eyes, be admonished both how much we are bound to his divine Majesty, and also to render thanks to him condignly for the same.  
Now remaineth likewise in prosecuting the order of this, as of other histories before, to notify and discourse of things memorable especially in the Church, such as happened in the time of this her majesties quiet and joyful government. 
November. 18.  And first here I let pass by the way the death of Cardinal Poole, 
Doctor Weston.  which was the next day after the death of Queen Mary, the death also of Christopherson B. of Chichest. Hopton B. of Norwich, omitting also to speak of Doct. Weston, who being chief disputer against Cranmer, Ridley, & Latimer, as is before declared, first fell in displeasure with the Cardinal & other Bishops, because he was unwilling to part from his deanery and house of Westminster unto the Monks, whom in deed he favoured not, although in other things a maintainer of the Church of Rome. Then being removed from thence, was made Deane of Windsor, where he being apprehended in adultery, was by the same Cardinal put from all his spiritual livings. Wherefore he appealed to Rome, & flying out of the Realm, was taken by the way, & clapped in the Tower of London, where he remained until this time that Queen Elizabeth was proclaimed. At which time being delivered, he fell sick and died.  
Also I let pass the Coronation of this our most noble and Christian Princess, & the order of the same, which was the xv. day of january. Anno. 1559. To pass over also the triumphant passage and honourable entertainment of the said our most dread Sovereign, through the city of London, with such celebrity, prayers, wishes, welcomminge, cries, tender words, pageants, Interludes, declamations and verses set up, as the like hath not commonly been seen, arguing and declaring a wonderful earnest affection of loving hearts toward their Sovereign. Item, to pretermit in silence the letters gratulatory, sent to her Majesty from divers and sundry foreign places, as from Zuricke, Geneva, basil, Berne, Wittemberge, Argentine, Frankeforde. etc. These I say with many other things to let pass, we will now (God willing) begin with the disceptation or conference between the Popish Bishops, and the learned men exiled in Germany, had at Westminster. After that first we have inserted a certain Oration of a worthy Gentleman called M. john Hales, sent and delivered to the said queen Elizabeth in the beginning of her reign, the copy whereof is this.   

¶ An Oration of john Hales, to the Queen's Majesty, and delivered to her Majesty by a certain Noble man, at her first entrance to her reign.  
¶ To the Noble Queen Elizabeth,  
ALbeit there be innumerable gifts and benefits of almighty God, whereof every one would wonderfully comfort any person, on whom it should please his goodness to bestow it: yet is none of them either separate by itself, 
Great benefits and treasures do nothing profit, where the use of them cannot be enjoyed.  or joined with any other, or yet all mingled together, to be compared to this one: that it hath pleased God of his mercy to deliver this Realm our Country from the tyranny of malicious Mary, & to commit it to the government of virtuous Elizabeth. For if a man had all the treasure of Solomon, and might not be suffered to have the use thereof: in what better case were he then miserable Tantalus, over whose head the apples continually hung, yet being hunger starved, could he never touch them? If a man had as strong a body as had Samson, and beside were as whole as a fish, as the proverb is, yet if he were kept in bands, what should it avail him? Yea rather if it be well considered, it is a hurt to him, if continuance of torments and pains may be a hurt.  
If a man had as many children as had Gedeon the judge, and might not be so suffered to bring them up in the fear of God, & good knowledge & manners, had he not been more happy to be without them, then to have them? If a man had as much knowledge of God as had Saint Paul, and durst not profess it openly with mouth, as he is commanded, but for fear of death should declare the contrary in deed, slander the word of God, and deny Christ, which is forbidden, should it not rather be a furtherance to his damnation, than otherwise?  
And to be short, if any one man had all these gifts together, or generally all the gifts of Fortune, the body, the mind, and of grace, yet if he mought not have the use of them, what should they profit him? verily nothing at all. 
felicity not in having but in using.  For felicity is not in having, but in using, not in possessing, but in occupying: not in knowledge, but in doing.  
But alas, our natural Mother England, which hath been counted to be the surest, the richest, and of late also the most godly Nation of the earth, hath been these whole five years most violently by tyrants forced to lack the use of all the gifts and benefits that GOD and nature had endued her. Her natural and loving children could not be suffered to enjoy their right inheritance, whereby they might relieve and secure her or themselves: but whatsoever they had, was either by open force or by crafty dealing pulled from them. And surely this had been tolerable, if none other mischief had been therewith intended.  
He is a gentle thief (if thieves may be counted gentle) that only robbeth a man of his goods, & refraineth violent hands from his parson. For such loss with labour and diligence may be recovered. He may be called a merciful murderer, that only killeth the aged Parents, & useth no force on the children.  
For nature hath made all men mortal, and that in like space, and to kill the parents, is as it were but a prevention of a short time, if it were to the uttermost enjoyed. But these Tyrants were more ungentle than common thieves, more empty of mercy, then common murderers. For they were not only not contented to have the goods of the people, but they would have it delivered to them by the owners own hands, that it might be said to the world they gave it with the hart: 
Wicked practices of most cruel Tyrants.  and were not therewith pleased but they would have their lives, that they should not bewray them, and yet herewith they were not satisfied, but they meant to root out the whole progeny and nation of English men, that none should be left to revenge or cry out on their extremities, and to bring our Country into the spaniards dominion.  
It is an horrible cruelty for one brother to kill an other, much more horrible for the children to lay violent & murdering hands on their parents, but most horrible of all to murder the children in the sight of the parents, or the parents in the sight of their children, as these most cruel torments have done.  
But what do I stand in these things which have some defence, because the Turks perchance use so to do, and Ethnykes kill one an other, to make sacrifice of men to their fantastical Gods?  
It was not enough for these unnatural English tormentors, Tyrants, and false Christians, to be Lords of the goods, possessions, and bodies of their brethren & Country men: but being very Antichristes and enemies of Christ's cross, they would be Gods, and reign in the consciences and souls of men. Every man, woman, and child, must deny Christ in word openly, abhor christ in their deeds, slander his Gospel with word & deed, worship and honour false gods as they would have them and themselves did, and so give body and soul to the devil their master, or secretly flee, or after inward torments to be burned openly. O cruelty, cruelty, 
Cruelty of late days, far exceeding all cruelties committed by the ancient and famous tyrants in time past.  far exceeding all cruelties committed by those ancient and famous tyrants and cruel murderers, Pharaoh, Herode, Caligula, Nero, Domitian, Maximine, Diocletian, Decius, whose names for their cruel persecution of the people of God, and their open tyranny practised on the people have been, be, & ever shallbe in perpetual hatred, and their souls in continual torment in hell. If any man would take upon him to set forth particularly all the acts that have been done these full five years by this unnatural woman: No, no woman, but a monster, and the devil of hell covered with the shape of a woman, as it is most necessary for the glory of God, and the prophet of his church, and this realm it should be done, he shall find it a matter sufficient for a perfect great History, and not to be contained in an Oration, to be uttered at one time by the voice of man. But to comprehend the sum of all their wickedness in few words: behold, whatsoever malice in mischief, covetousness in spoil, cruelty in punishing, tyranny in destruction could do, that all this poor English nation these full five years either suffered already, or should have suffered, had not the great mercy of God prevented it.  
And albeit there have been many that have hazarded & lost their lives to shake of this most rough brake (wherewith this Uiragin rather then Virgin as she would be called and taken) boasted herself to be sent of God, to ride and tame the people of England albeit there have been many that have gone about to lose their brethren out of the yoke of this most miserable captivity: & albeit some have proved to break the bands of this most cruel tyranny, yet could they never bring to pass, that they so earnestly laboured, and so manfully attempted.  
And it is nothing to be wondered, let the papistes boast thereof what it pleaseth them. For almighty God being a most indifferent governor, punishing evil, & rewarding good, could not of his justice suffer his scourge so soon to be taken from this land, if he meaneth the salutation of the people, as most manifestly it appeareth he did. For having once given to this realm the greatest jewel that might be, that is, the free use of his lively word, which if they had embraced and followed, would have reform all disorders & sins. Wherefore his wrath is kindled and provoked, the people nothing regarded it, but either utterly contemned it, or abused it, and many made it a cloak & colour to cover their mischief. So that if he should suddenly have withdrawn this plague, as tyrants & evil governors be the plague of God, they would neither have passed on his justice, nor yet should they have felt the sweetness of his mercy. For commonly the people regard but things present, 
Tyrants & evil governors be the plague of God.  and neither remember things past, nor yet pass on things to come, unless they be warned by exceeding extremities.  
Besides this, it is most evident, that he had determined to make this noble conquest alone with his own hand and mighty power, and would not that it should be done by man, lest man should impute any part of the glory of this victory to his own strength, 
God worketh all things to his own glory.  or to his own policy, or that Fortune should seem to bear any stroke in so glorious conquest, and so be partaker in men's opinions, of the triumph so worthy.  
Neither did his almighty power work this when man would have it dispatched, that is, as soon as the enemy began to gather their force, for it is not so great a victory to discomfit a few dispersed people, as it is to destroy a perfectly united army, but he suffered them to make their force as great as was possible to work whatsoever mischiefs by spoil, banishment, prisonment, hanging, heading, burning, or otherwise could be imagined.  
Neither would his most provident wisdom do it out of season: but as the good husbandman doth not crop his tree, till it have rendered his fruit: so would he not root out these pestilent tyrannies, till the most profit might be taken thereof.  
When he had given sufficient laisure to all kind of men to declare themselves who were Crocodiles, sometime lying in water, sometime on land, that is, both Gospelers and papists. 
Affliction trieth men whether they be good or evil.  Who were Sponges, suspected whether they had life or no life: whether they were Christians or Epicures: who were Cameleons, that could turn themselves into all colours, with Protestants, Protestants: with Papists, Papists: with Spaniards, Spaniards: with Englishmen, Englishmen: who were Gnato's that could apply themselves to every man's appetite that was in authority: who were marigolds, that followed Mary's mad affections: who were Weathercockes' that did turn with every wind: who were Mastiffs that could bite & bark not: who were Curs ever barking: who were Foxes that would promise much, and perform nothing: who could bind themselves with many oaths, & do clean contrary: who were Caines that sought the innocent Abel's death: who were the Wolves that wearied the lambs: and finally, when he had suffered the spiritual shavelings to spew out their venom, and every man plainly to declare outwardly, what he was inwardly: then doth he work this most victorious conquest. And with his works seemeth plainly to say thus unto us: 
God plenteously poureth his benefits upon us, not for our sakes, but of his infinite mercy, and for his glories sake.  Ye see (my people) what I have done for you, not for your sakes, which nothing regarded the benefits that I most plenteously poured on you, and have deserved most grievous punishment for your unthankfulness: but of mine infinite mercy, and for my glories sake, which I will have opened to all the world in these latter days, to the fear of evil doers, & to the comfort of the well doers. Provoke no more my wrath, ye see what will follow it, be hereafter more prudent and wise than ye were before. Ye may, if ye will, be more circumspect in time to come, than ye have been in time past: ye may if ye list put me to less trouble, and keep your selves in more safety. I have not only discovered mine, yours, and my land of England's enemies, & all the craft's subtleties, and policies that have been, or may be used by them, or any like hereafter, but I have also taken away their head and captain, and destroyed a great number of them, that ye should not be troubled with them, and some of them have I left, that ye may make them spectacles and examples to the terror and fear of their posterity. Love me, and I will love you, seek my honour and glory, and I will work your commodity and safety: walk in my ways and commandments, and I will be with you for ever. Surely, if we consider the wonderful mercy that it hath pleased God to use towards us in the delivering of this Kealme and us his people, 
Wonderful is the mercy of God in delivering this Realm from the tyranny of the Papists.  out of the hands of these most cruel tyrants, as we cannot but do, unless we will declare ourselves to be the most unthankful people that ever lived, we must needs judge it not only worthy to be compared, but also far to exceed the deliverance of the children of Israel out of Egypt from the tyranny of Pharaoh, and from the powers of Holofernes and Senacherib. For it is not read, that either Pharaoh or the other two sought any other thing, then to be Lords of the goods and bodies of the Israelites, they forced them not to commit Idolatry, and to serve false Gods, as these English tyrants did.  
But beside, if we will note the wonderful works of God in handling this matter, we shall well perceive, that far much more is wrought to his glory, and to the profit of his church and people, than perchance all men at the first do see. For he hath not only dispatched the Realm of the chief personages and head of these tyrants: but also as it were, declareth, that he minded not that either they or their doings, should continue. For albeit that all acts done by tyrants tyrannously, be by all Laws, reason and equity, of no force, yet because no Disputation should follow on this, what is tyrannously done, and what is not tyrannously done, he hath provided that this question needeth not come in question. 
The Papists buildings stand so long only as they be propped up with rope, sword, & faggot.  For he utterly blinded their eyes, and suffered them to build on false grounds which can no longer stand, than they be propped up with rope, sword and faggot. For her first parliament whereon they grounded and wrought a great part of their tyranny, and wherein they meant to overthrow whatsoever king Edward had for the advancement of God's glory brought to pass, was of no force or authority. For she perceiving that her enemy's stomach could not be emptied, nor her malice spewed on the people by any good order, she committeth a great disorder. She by force and violence, taketh from the Commons their liberty, that according to the ancient laws and customs of the Realm, they could not have their free election of knights and Burgesses for the Parliament. For she well knew, that if either Christian men, or true English men, should be elected, it was not possible to succeed that she intended. And therefore in many places divers were chosen by force of her threats, meet to serve her malicious affections. Wherefore the parliament was no parliament, but may be justly called a conspiracy of tyrants and traitors. For the greater part by whose authority and voices things proceeded in that Court, by their acts most manifestly declared themselves so, the rest being both Christians and true English men, although they had good wills, yet not able to resist or prevail against the multitude of voices and suffrages of so many evil false to God, 
Burgesses unlawfully disorderly and violently thrust out of the Parliament house in Queen mary's days.  and enemies to their country. Also divers Burgesses being orderly chosen, and lawfully returned, as in some places the people did what they could to resist her purposes, were disorderly and unlawfully put out, and others without any order or law in their places placed. Doctor tailor Bishop of Lincoln a Christian Bishop and a true English man, being lawfully and orderly called to the Parliament, and placed in the Lord's house in his degree, was in his robes by violence thrust out of the house. Alexander Nowell with two other, all three being Burgesses for divers shires and Christian men and true English men, and lawfully chosen, returned, and admitted, were by force put out of the house of the Commons, for the which cause the same Parliament is also void, as by a Precedent of the Parliament holden at Coventry in the 38. year of K. Henry the sixth, it most manifestly appeareth. And the third parliament called in the name of her husband, and of her evil grace, wherein they would have undone, that her noble Father and the Realm had brought to pass for the restitution of the liberty of the Realm, and for extinguishment of the usurped authority of the bishop of Rome, is also void, and of none authority. 
The third Parliament in Qweene mary's days, not orderly and formally called and therefore of none effect.  For that the title and style of supreme head of the church of England, which by a Statute made in the 35. year of the reign of the said K. Henry, was ordained, that it should be united and annexed for ever to the imperial crown of this Realm, was omitted in the writs of summoning. Wherefore as a woman can bring forth no child without a man, so cannot those writs bring forth good and sure fruit, because this part of the title which was ordained by the Parliament for the form to be always used in the king's style, was left out. For greater error is in lack of form, then in lack of matter. And where the foundation is nought, there can nothing builded thereon be good. There is no law spiritual nor temporal (as they term them) nor no good reason, but allow these rules for infallible principles. And if any man will say, that it was in the free choice, liberty, and pleasure of the king of this Realm and the Queen, whether they would express the said title in their style, or not, as that subtle serpent Gardiner being Chancellor of the realm, and traitorously sending out the writs of Parliament without the same style, perceiving he had overshot himself in calling the Parliament, and having committed many horrible murders, & most mischievous acts, would have excused it, as appeareth by a piece of the Statute made in the same Parliament, in the 8. chap. and 22. leaf, it may be justly and truly answered, that they could not so do. For albeit every person may by law renounce his own private right, yet may he not renounce his right in that which toucheth the common wealth or a third person.  
And this title and style more touched the common wealth and realm of England, than the king. For as I said before, it was ordained for the conservation of the liberty of the whole realm, and to exclude the usurped authority of the B. of Rome. And therefore no K. or Queen alone could renounce such title: but it ought (if they would have it taken away) be taken away orderly and formally by act of Parliament sufficiently called and summoned. For the natural and right way to lose & undo things, is to dissolve them by that means they were ordained. And so it most manifestly appeareth, that all their doings from the beginning to the end, were and be of none effect, force, nor authority: but all that they have done, hath been mere tyranny. O most marvelous providence of almighty god, that always and in all things, doth that is best for the wealth of his people. O most mighty power, that so suddenly overthroweth the counsels of the wicked, and bringeth their devices to nought. O infinite mercy, that so gently dealeth with his people, that he saveth them whom he might most justly destroy. O most joyful, most merry, and never to be forgotten Hopwednesday, 
A joyful day.  in which it hath pleased thee O God, to deliver thy church this realm, and thy people from so horrible tyranny. No tongue can express, no pen can indite, no eloquence can worthily set out, much less exornate these thy marvelous doings. No no hart is able to render unto thy goodness, sufficient thanks for the benefits we have received. Who could ever have hoped this most joyful time? Yea, who did not look rather for thy most sharp visitation and utter destruction of this Realm, as of Sodom, Gomorra, and Jerusalem.  
But we see and feel good Lord, that thy mercy is greater than all men's sins, and far above all thy works. And albeit there is no Christian and natural Englishman, woman or child, either present, or that shall succeed us, which is not or shall be partaker of this most exceeding mercy and wonderful benefit of almighty God, & therefore is bound continually to praise and thank him: yet there is not one creature that is more bound so to do, than you noble Queen Elizabeth. For in this horrible tyranny and most cruel persecution, your grace hath been more hunted for, than any other. divers times they have taken you, sometime have had you in strong hold, secluded from all liberty: sometime at liberty, but not without most cruel Gaolers custody, and many times they determined, that without justice ye should be murdered privily. They thought if your grace had been suppressed, they should have fully prevailed. If ye had been destroyed, their doings for ever should be established. If ye had been taken out of the way, there were none left that would or could undo that they ordained. But he that sitteth on high, and laugheth at their madness, would not suffer that the malicious purposes, 
God preserveth the innocent, & maketh frustrate the malicious purposes of the wicked.  most cruel devised injustice should have success. He took upon him the protection of you. He only hath been your jeoseba, that preserved you from this wicked Athalia. He only was the joiada, that destroyed this cruel Athalia. He only hath made you Queen of this Realm, in stead of this mischievous Marana. No earthly creature can claim any piece of thank therefore, no man's force, no man's counsel, no man's aid hath been the cause thereof. Wherefore the greater his benefits hath been toward you, the more are you bound to seek his glory, and to set forth his honour. Ye see his power what he is able to do, he can alone save, and he can destroy, he can pull down, and he can set up. If ye fear him & seek to do his will, then will he favour you, and preserve you to the end from all enemies, as he did king David. If ye now fall from him or juggle with him, look for no more favour than Saul had showed to him. But I have a good hope, that both his justice and benefits be so printed in your hart, that ye will never forget them, but seek by all means to have the one, and to fear to fall into the other. I trust also your wisdom will not only consider the causes of this late most sharp visitation, but also to your uttermost power endeavour to out root them.  
And forasmuch as besides this infinite mercy poured on your grace, it hath pleased his divine providence to constitute your highness to be our Deborah, to be the governess and head of the body of this Realm, to have the charge and cure thereof, it is requisite above all things, as well for his glory and honour, as for your discharge, quietness and safety, to labour that the same body now at the first be cleansed, made whole, and then kept in good order. For as if the body of man be corrupted and diseased, he is not able to manage his things at home, much less to do any thing abroad: so if the body of a Realm be corrupt & out of order, it shall neither be able to do any thing abroad: if necessity should require, 
An apt similitude.  nor yet prosper in itself. But this may not be done with piecing & patching, cobbling & botching, as was used in time past whilst your most noble father and brother reigned. For as if a man cut of one head of the serpent Hydra, and destroy not the whole body, many will grow in stead of that one, and as in a corrupt body that hath many diseases, if the Physician should labour to heal one part, and not the whole, it will in short time break out a fresh: so unless the body of a Realm or common wealth be clean purged from corruption, all the particular laws and statutes that can be devised shall not profit it.  
We need no foreign examples to prove it, look upon this Realm itself, it will plainly declare it. And as it is not enough to cleanse the body from his corruption, but there must be also preservatives ministered to keep it from putrefaction: for naturally of itself it is disposed to putrify: so after the body of a realm is purged, unless there be godly ordinances for the preservation thereof ordained and duly ministered, it will return to the old state. For this body which is the people, is universally naturally disposed to evil, and without compulsion will hardly do that is his duty.  
This must your grace do if ye mind the advancement of God's glory, your own quietness and safety, and the wealth of this your politic body. And they be not hard to bring to pass, where goodwill will vouchsafe to take to her a little pain. The Realm will soon be purged, if vice and self-love be utterly condemned. It will be in good state preserved if these three things, God's word truly taught and preached, Youth well brought up in godly and honest exercises, and justice rightly ministered may be perfectly constituted. And without this foundation, 
Three things which preserve the good estate of a Realm or c●mmon wealth.  let men imagine what it pleaseth them, the spiritual house of God shall never be well framed or builded, nor the public state of your Realm well ordered. For in what body gods word lacketh, the unity and charity, that aught to be among the members thereof, and which knitteth them together, is soon extincted. Where the youth is neglected, there can no good success be hoped, no more than the husbandman can look for a good crop where he sowed no good seed. And where justice is not truly and rightly ministered, there the more laws and statutes together be heaped, the more they be contemned. And surely, if this thing could not without exceeding charges be compassed, as God forbidden, that charges should be weighed be they never so great, where God's glory and the wealth of the realm may be furthered: yet ought it not to be neglected. 
Charges not to be weighed, where God's glory is to be furthered.  What charges did K. David the father, & king Solomon his son, employ to build the stony house of God? How much more charges should a christian prince employ to build & set up the lively house of God? But verily, I am fully persuaded that it shall not be chargeable to do this. No, a great deal of superfluous charges, which otherwise your grace shall be forced to sustain, shall thus be clean cut away, and so your revenues by a mean most profitable, & to no good person hurtful, increased.  
Wherefore for God's sake noble Queen, let not the opportunity now by God offered be by your Grace omitted. A Physician can in nothing so much declare his good will and cunning, nor purchase himself so great estimation, as when he findeth his patient thoroughly sick and weakened, and doth restore him to his perfect health and perfection. Likewise if a Prince should desire of God a thing whereby he might declare the zeal that he beareth to GOD, or whereby he might win fame and glory, he could desire nothing so much, as to come into a state corrupted, as this Realm of England at this present is, not to destroy it as did Caesar, but to make it as did Romulus.  
If your grace can bring this to pass, as I am out of all doubt ye may quickly: Ye shall do more, than any of your progenitors did before you. All men shall confess that you are not only for proximity of blood preferred, but rather of God specially sent and ordained. And as the Queen of Saba came from far of to see the glory of K. Solomon, a woman to a man: Even so shall the Princes of our time, come men to a woman, and Kings marvel at the virtue of Queen Elizabeth. Thus shall we your subjects be most bound to praise God, and to think ourselves most happy, that being so suddenly from the worse, be forthwith preferred to the best: rid from extremest calamity, and brought to the greatest felicity: and it shall be beside an example for all evil Princes to leave their persecution of Christ and his members, to cease from their tyranny, wherewith they continually oppress their poor subjects. And so all people, not only we of this your Realm, but of all other nations, shall have just cause to pray for your grace's health and ancrease of honour.  
This Oration of M. Hales being premised, now let us prosecute, the Lord willing, that which we promised, concerning the Disputation or Conference had at Westminster. The copy whereof here followeth.   

❧ The Conference or Disceptation had and begun at Westminster, the last of March, upon certain Questions or Articles of Religion proposed, and also of the breaking up of the same, by the Papists default, at the first beginning of Queen ELIZABETH.  
SO it pleased the Queen's most excellent majesty, having heard of diversity of opinions in certain matters of religion amongst sundry of her loving subjects, and being very desirous to have the same reduced to some godly and Christian concord, by the advise of the Lords and others of the privy Counsel, as well for the satisfaction of persons doubtful, as also for the knowledge of the very truth in certain matters of difference, to have a convenient chosen number of the best learned of either part, and to confer together their opinions and reasons, and thereby to come to some good and charitable agreement. And hereupon by her majesties commandment, certain of her privy Counsel declared this purpose to the Archbishop of York (being also one of the same privy Counsel) and required him that he would impart the same to some of the Bishops, and to make choice of viii. ix. or x. of them, and that there should be the like number named of the other part. And further also declared to him (as then was supposed) what the matter should be. And as for the time, it was thought meet to be as soon as possible might be agreed upon. And then after certain days past, it was signified by the said Archbishop, that there was appointed by such of the Bishops, to whom he had imparted this matter eight persons, that is to say, 4. Bishops and 4. Doctors. The names of whom here follow under written, etc.  

* The Papists.  
The B. of Winchest.  
The B. of Lich.  
The B. of Chest  
The B. of Carlisle.  
The B. of Linc.  
D. Cole.  
D. Harpsfield.  
D. Langdale.  
D. Chedsey.   

* The Protestants.  
D. Scory B. of Chich.  
D. Cox.  
M. Whitehed.  
M grindal.  
M▪ Horn.  
M Doct. Sands.  
M. Gest.  
M. Aelmer.  
M. jewel.   
Who were content at the Queen's majesties commandment, to show their opinions, and as the said Archbishop termed it, render account of their faith in those matters which were mentioned and that especially in writing, although he said, they thought the same so determined, as there was no cause to dispute upon them. The matter which they should talk upon, was comprehended in these three propositions, here under specified.  
1. It is against the word of God, and the custom of the ancient Church, to use a tongue unknown to the people, in common prayer, and the administration of the Sacraments.  
2. Every Church hath authority to appoint, take away, and change ceremonies and Ecclesiastical rites, so the same be to edification.  
3. It cannot be proved by the word of God, that there is in the Mass offered up a sacrifice propitiatory for the quick and the dead.  
It was hereupon fully resolved by the Queen's majesty, with the advise aforesaid, that according to their desire, it should be in writing on both parts, for avoiding of much alteration in words, and that the said Bishops should, because they were in authority of degree superiors, first declare their minds and opinions to the matter, with their reasons in writing. And the other number being also viii. men of good degree in schools, and some having been in dignity in the church of England, if they had any thing to say to the contrary, should the same day declare their opinions in like manner, and so each of them should deliver their writings to the other, to be considered what were to be improved therein, and the same to declare again in writing at some other convenient day, and the like order to be kept in all the rest of the matters. All this was fully agreed upon with the Archb. of York, and so also signified to both parties.  
And immediately hereupon, divers of the Nobility and states of the realm understanding that such a meeting and conference should be, and that in certain matters whereupon the Court of Parliament consequently following, some laws might be grounded. They made earnest means to her Majesty, that the parties of this conference, might put and read their assertions in the English tongue, and that in the presence of them of the Nobility and others of her Parliament house, for the better satisfaction and enabling of their own judgements, to treat and conclude of such laws as might depend hereupon.  
This also being thought very reasonable, was signified to both parties and so ●ully agreed upon, and the day appointed for the first meeting, to be the Friday in the forenoon, being the last of March, at Westminster church. At which foresaid day and place, both for good order & for honour of the conference by the Queen's majesties commandment, the Lords and others of the privy counsel were present, and a great part of the nobility also: And notwithstanding this former order appointed, and consented unto by both parts, yet the Bishop of Winchester & his Colleagues alleging they had mistaken that their assertions and reasons should be written, and so only recited out of the book, said their book was not ready the●● written, but they were ready to argue and dispute, and therefore they would for that time repeat in speech that which they had to say to the first probation.  
This variation from the former order, and specially from that which themselves had by the said Archbishop in writing before required, adding thereto the reason of the Apostle, that to contend with words, is profitable to nothing, but to subversion of the hearer, seemed to the Queen's majesties counsel somewhat strange, and yet was it permitted without any great reprehension, because they excused themselves with mistaking the order, and agreed that they would not fail but put it in writing and according to the former order, deliver it to the other part, and so the said Bishop of Winchester and his Colleagues, appointed Doctor Cole Deane of Paul's, to be the utterer of their minds, woe partly by speech only, and partly by reading of authorities written, and at certain times being informed of his Colleagues, what to say made a declaration of their meanings and their reasons to their first proposition, which being ended, they were asked by the privy Counsel if any of them had any more to be said, and they said no. So as the other par●e was licensed to show their minds, which they did according to the first order, exhibiting all that which they meant to be propounded, in a book written, which after a prayer and invocation made most humbly to almighty God for the enduing of them with his holy spirit, and a protestation also to stand to the doctrine of the Catholic Church builded upon the Scriptures, and the doctrine of the Prophets and the Apostles, was distinctly red by one Robert Horn Bachelor in Divinity, late Deane of Duresme, and after Bishop of Winchester. The Copy of which their Protestation here followeth, according as it was by him penned and exhibited, with their preface also before the same, as is here expressed.  
FOrasmuch as it is thought good unto the Queen's most excellent Majesty (unto whom in the Lord all obedience is due) that we should declare our judgement in writing upon certain propositions: we, as becometh us to do herein, most gladly obey.  
Seeing that Christ is our only master, whom the father hath commanded us to hear: and seeing also his word is the truth, from the which it is not lawful for us to departed not one hair breadth, and against the which (as the Apostle saith) we can do nothing, we do in all things submit ourselves unto this truth, and do protest that we will affirm nothing against the same.  
And forasmuch as we have for our mother the true and catholic Church of Christ, which is grounded upon the doctrine of the Apostles and Prophets, and is of Christ the head in all things governed, we do reverence her judgement, we obey her authority as becometh children: and we do devoutly profess and in all points follow the faith which is contained in the three Creeds, that is to say, of the Apostles, of the Council of Nice, and of Athanasius.  
And seeing that we never departed, neither from the doctrine of God which is contained in the holy Canonical Scriptures, nor yet from the faith of the true and catholic church of Christ, but have preached truly the word of God, and have sincerely ministered the sacraments according to the institution of Christ, unto the which our doctrine and faith, the most part also of our adversaries did subscribe not many years past, (although now as unnatural they are revolted from the same) we desire that they render account of their backsliding, and show some cause wherefore they do not only resist that doctrine which they have before professed, but also persecute the same by all means they can. We do not doubt but through the equity of the Queen's most excellent majesty, we shall in these disputations be entreated more gently then in years late passed, when we were handled most unjustly, & scantly after the common manner of men. As for the judgement of the whole controversy, we refer unto the most holy scriptures, and the catholic church of Christ (whose judgement unto us ought to be most sacred): notwithstanding by the catholic church we unsterstand not the Romish church, whereunto our adversaries attribute such reverence, but that which S. Augustine & other fathers affirm, aught to be sought in the holy scriptures, and which is governed and led by the spirit of Christ.  

The 1. proposition.  It is against the word of God and the custom of the Primitive Church to use a tongue unknown to the people in common prayers & administration of the sacraments.  
By these words (the word of God) we mean only the written word of God, or canonical scriptures.  
And by the custom of the primitive church, we mean the order most generally used in the church for the space of 500 years after Christ, in which times lived the most notable fathers, as justine, Ireneus, Tertullian, Cyprian, basil, chrysostom, Jerome, Ambrose, Austin, etc.  

Two parts of the proposition.  This assertion above written hath two parts. first, that the use of the tongue not understanded of the people in common prayers of the Church, or in the administration of the Sacraments, is against God's word.  
The second, that the same is against the use of the primative Church.  
The first part is most manifestly proved by the 14. chapter of the Epistle to the Corinthians, 
The first part of the proposition.  almost thorough out the whole chapter. In the which chapter Saint Paul entreateth of this matter, ex professo purposely. And although some do cavil that Saint Paul speaketh not in that chapter of praying, but of Preaching, yet is it most evident to any indifferent reader of understanding, and appeareth also by the exposition of the best writers, that he plainly there speaketh not only of Preaching and Prophesying, but also of prayer and thanksgiving, and generally of all other public actions, which require any speech in the Church or congregation. For of praying he saith: I will pray with my spirit, and I will pray with my mind, I will sing with my spirit, and I will sing with my mind. And of thanksgiving (which is a kind of prayer:) Thou givest thanks well, but the other is not edified. And how shall he which occupieth the room of the unlearned say, Amen to thy giving of thanks when he understandeth not what thou sayest? And in the end, descending from particulars to a general proposition, concludeth that all things ought to be done to edyfication. Thus much is clear by the very words of Saint Paul: and the ancient Doctors, Ambrose, Augustine, Hierom, and other do so understand this chapter, as it shall appear by their testimonies which shall follow afterward.  
¶ Upon this Chapter of Saint Paul we gather these reasons following.  
1. All things done in the Church or congregation, ought so to be done as they may edify the same. 
The Argument or probation.   
But the use of an unknown tongue, in public prayer or administration of Sacraments doth not edify the congregation.  
Therefore the use of an unknown tongue in public prayer or administration of Sacraments is not to be had in the Church.  

The Mayor proved.  The first part of this reason is grounded upon Saint Paul's words, commanding all things to be done to edyfication.  

 The second part is also proved by saint Paul's plain words. first by this similitude. If the trumpet give an uncertain sound who shall be prepared to battle? Even so likewise when ye speak with tongues, except ye speak words that have signification, how shall it be understanded what is spoken? for ye shall but speak in the air, that is to say, in vain, and consequently without edifying.  
And afterward in the same chapter he saith: how can he that occupieth the place of the unlearned say, Amen, at thy giving of thanks, seeing he understandeth not what thou sayest? for thou verily givest thanks well, but the other is not edified.  
These be Paul's words, plainly proving, that a tongue not understanded, doth not edify. And therefore both the parts of the reason thus proved by S. Paul, the conclusion followeth necessarily.  
Secondly, nothing is to be spoken in the congregation in an unknown tongue, 
another argument o● probation.  except it be interpreted to the people, that it may be understand. For saith Paul, if there be no interpreter to him that speaketh in an unknown tongue, taceat in ecclesia, let him hold his peace in the church. And therefore the common prayers & administration of sacraments, neither done in a known tongue, neither interpreted, are against this commandment of Paul, and not to be used.  
The minister in prayer or administration of sacraments using language not understanded of the hearers, 
another argument.  is to them barbarous, an alien, which of Saint Paul is accounted a great absurdity.  
It is not to be counted a Christian common prayer, 
The fourth argument or probation.  where the people present declare not their assent unto it by saying Amen, wherein is employed all other words of assent.  
But S. Paul affirmeth that the people cannot declare their assent in saying Amen, 
Ambros. Per hos enim impletur confirmatio precis, qui respondent Amen. The fift argument.  except they understand what is said, as afore.  
Therefore it is no Christian common prayer where the people understandeth not what is said.  
Paul would not suffer in this time a strange tongue to be heard in the common prayer in the church, notwithstanding that such a kind of speech was then a miracle, & a singular gift of the holy ghost, whereby infidels might be persuaded and brought to the faith: much less is it to be suffered now amongst christian and faithful men, especially being no miracle, nor especial gift of the holy ghost.  
Some will peradventure answer, that to use any kind of tongue in common prayer or administration of sacraments is a thing indifferent. 
The sixth argument.   
But S. Paul is to the contrary. For he commandeth all things to be done to edification, he commandeth to keep silence if there be no interpreter, 
Objection dissolved.  and in the end of the chapter he concludeth thus. If any man be spiritual or a prophet, let him know that the things which I writ, are the commandments of the Lord. And so shortly to conclude, the use of a strange tongue in prayer and ministration is against the word and commandment of God.  
To these reasons, grounded upon S. Paul's words, which are the most firm foundation of this assertion, divers other reasons may be joined, gathered out of the scriptures and otherwise.  
In the old testament all things pertaining to the public prayer, benedictions, thankesgeving, or sacrifices, 
The 7. reason.  were always in their vulgar and natural tongue. In the 2. book of Paralipom. chap. 29. it is written that Ezechias commanded the Levites to praise God with the Psalms of David, and Asaph the Prophet, which doubtless were written in Hebrew their vulgar tongue. If they did so in the shadows of the law, much more ought we to do the like, who (as Christ saith) must pray in spiritu & veritate.  
The final end of our prayer (as David saith) is, 
The 8. reason.  ut populi conveniant in unum, & annuncient nomen Domini in Zion, & laudes eius in Jerusalem.  
But the name and praises of God cannot be set forth to the people, unless it be done in such a tongue as they may understand, therefore common prayer must be had in the vulgar tongue.  
The definition of public prayer out of the words of S. Paul. Orabo spiritu, orabo & mente. Publicè orare, 
The 9 reason.  est vota communia mente ad Deum effundere, & ea spiritu, hoc est, lingua testari. Common prayer is to lift up our common desires to God with our minds, and to testify the same outwardly with our tongues, which definition is approved by S. Augustine, de magistro. cap. 1. Nihil opus est (inquit) locutione, nisi forte ut sacerdotes faciunt, significandae mentis causa, ut populus intelligat.  
The ministration of the lords supper and baptism are as it were Sermons of the death and resurrection of Christ. 
The 10. reason.   
But Sermons to the people must be had in such language as the people may perceive, otherwise they should be had in vain.  
It is not lawful for a christian man to abuse the gifts of God, 
The 11. reason or probation.  but he that prayeth in the church in a strange tongue abuseth the gifts of God. For the tongue serveth only to express the mind of the speaker to the hearer. And August. saith: De doctrina Christiana, li. 4. ca 10. loquendi omnino nulla est causa, si quod loquimur non intelligunt, propter quos ut intelligant loquimur. There is no cause why we should speak if they for whose cause we speak, understand not our speaking.  

The 12. reas●n or probation.  The heathen and barbarous nations of all countries and sorts of men, were they never so wild, evermore made their prays and sacrifices to their Gods in their own mother tongue. Which is a manifest declaration that it is the very light and voice of nature.  
¶ Thus much upon the ground of S. Paul and other reasons out of the Scriptures, joining therewith the common usage of all nations, as a testimony of the law of nature.  

The second part of the first proposition.  Now for the second part of the assertion, which is, that the use of a strange tongue in public prayer and administration of sacraments, is against the custom of the Primitive church, which is a matter so clear, that the denial of it must needs proceed either of great ignorance, or else of wilful malice.  
For first of all justinus Martyr describing the order of the communion in his time, 
justinus. Apol. 2. The first argument out of justine Martyr.  saith thus: Die solis urbanorum ac rusticorum coetus, fiunt ubi Apostolorum prophetarumque literae, quoad fieri potest praeleguntur: Deinde cessant lectore, praepositus verba facit adhortatoria, ad imitationem tam honestarum rerum invitans. Posthaec consurgimus omnes, & preces offerrimus, quibus sinitis profertur (ut diximus) panis, vinum & aqua: tum praepositus quantum potest, preces offered, & gratiarum actiones, plebs vero Amen accinit.  
That is to say: Upon the Sunday assemblies are made both of the citizens and countrymen, whereas the writings of the Apostles and of the Prophets are red, as much as may be. Afterwards when the Reader doth cease the head minister maketh an exhortation, exhorting them to follow so honest things. After this, we rise altogether and offer prayers, which being ended (as we have said) bread, wine & water are brought forth. Then the head Minister offereth prayers and thansgeving, as much as he can and the people answereth, Amen.  
☞ These words of justine, who lived about 160. years after Christ, considered with their circumstance, declare plainly that not only the Scriptures were red, but also that the prayers and administration of the Lords supper were done in a tongue understanded,  
Both the Liturgies of Basil and Chrysostom declare, that in the celebration of the Communion, 
The second argument 〈◊〉 of Basil.  the people were appointed to answer to the prayer of the Minister, sometimes Amen, sometimes, Lord have mercy upon us, sometimes, and with thy spirit, and we have our hearts lifted up unto the Lord, etc. Which answers, they could not have made in due time, if the prayers had not been made in a tongue understanded.  
And for further proof, let us hear what basil writeth in this matter to the Clerks of Neocaesarea. 
Basilius. Epist 63.  Caeterum ad obiectum in Psalmodijs crimen quo maxime simpliciores terrent calumniatores, etc. As touching that is laid to our charge in Psalmodies and songs, wherewith our slanderers do fray the simple, I have thus to say, that our customs and usages in all Churches, be uniform, and agreeable.  
For in the night the people with us riseth, goeth to th● house of prayer, and in travail, tribulation, and continual tears, they confess themselves to God, and at the last rising again, go to their songs or Psalmody, where being divided into two parts, sing by course together, both deeply weighing and confirming the matter of the heavenly sayings, and also stirring up their attention and devotion of heart, which by other means be alienated and plucked away. Then appointing one to begin the song, the rest follow, and so with divers songs and prayers passing over the night, at the dawning of the day, altogether even as it were, with one mouth and one heart, they sing unto the Lord a song of Confession, every man framing to himself meet words of repentance.  
If you will fly us from henceforth for these things, ye must fly also the Egyptians, and both the Libianes, ye must eschew the Thebans, Palestines, Arabians, the Phenices, the Syrians, and those that dwell besides Euphrates. And to be short, all those with whom watchings, prayers, and common singing of Psalms are had in honour.   

❧ Testimonies of S. Ambrose, written upon the 14. to the Corinth. the first epistle. Super illud qui enim loquitur linguis.  
HOc est quod dicit, quia qui loquitur incognita lingua, etc. This is it that he saith: 
Ambrose. another argument of Saint Ambrose.  because he which speaketh in an unknown tongue, speaketh to God. For he knoweth all things but men know not, & therefore there is no profit of this thing.  
¶ The same author afterwards, Super illud, si benedixeris spiritu. 
Ambrose.   
Hoc est, si laudem dei lingua loquaris ignota, etc. Upon these words, if thou bless or give thanks with the spirit, how shall he that occupieth the room of the unlearned, say, Amen at the giving of thanks, seeing he understandeth not what thou sayest?  
That is (saith Ambrose) if thou speak the praise of God in a tongue unknown to the hearers. For the unlearned hearing that which he understandeth not, knoweth not the end of the prayer, and he answereth not Amen. That is as much to say as (true) that the blessing or thanksgiving may be confirmed. For the confirmation of the prayer is fulfilled by them which do answer, Amen. That all things spoken might be confirmed in the minds of the hearers, through the testimony of the truth.  
¶ Afterward in the same place upon these words, if any Infidel or unlearned come in. 
Ambrose.   
Quum enim intelligit & intelligitur, etc. For when he understandeth, and is understanded, hearing God to be praised, and Christ to be worshipped, he seethe perfectly, that the religion is true, and to be reverenced, wherein he seethe nothing to be done colourably, nothing in darkness, as among the Heathen, whose eyes are covered, that they seeing not the things which they call holy, might perceive themselves to be deluded with divers vanities. For all falsehood seeketh darkness, and showeth false things for true. Therefore, with us nothing is done privily, nothing covertly, but one God is simply praised, of whom are all things, and one Lord jesus, by whom are all things. For if there be none which can understand, or of whom he may be tried, he may say, there is some deceit and vanity, which is therefore song in tongues (not understanded he meaneth) because it is a shame to open it.  

Upon this place: Omnia ad aedificationem fiant. 
Ambrose.   
Conclusio haec est ut nihil incassum in ecclesia geratur: hocque elaborandum magis, ut & imperiti proficiant, ne quid sit corporis per imperitiam tenebrosum. Let all things be done to edify,  
This is the conclusion, that nothing should be done in the Church in vain, and that this thing ought chief to be laboured for, that the unlearned also might profit, lest any part of the body should be dark through ignorance.   

Again: Si non fuerit interpres, 
Ambrose.  taceat in Ecclesia.  
Hoc est, intra se tacitè oret aut loquatur deo, qui audit muta omnia. In Ecclesia enim ille debet loqui qui omnibus prosit.  
If there be no interpreter, let him keep silence in the Church.  
That is, let him pray secretly, or speak to God within himself, which heareth all dumb things: for in the church he ought to speak which may profit all men.    

❧ Testimonies out of S. Jerome, upon that place of Paul: Quomodo qui supplet locum idiotae, etc.  
PEr illum, saith S. Jerome, qui supplet locum ideotae, 
Hieronimus.  laicum intelligit, qui nullo gradu ecclesiastico fungitur. It is the lay men saith he, whom Paul here understandeth to be in the place of the ignorant man which hath no Ecclesiastical office. How shall he answer Amen to the prayer that he understandeth not?  

¶ And a little after upon these words: Nam si orare lingua, etc.  
Hoc dicit, quoniam si quis incognitis alijs linguis loquatur, mens eius non ipsi efficitur sine fructu, sed audienti. Quicquid enim dicitur ignorat. This is Paul's meaning, saith Jerome. If any man speaketh in strange & unknown tongs his mind is not to himself without fruit and profit, but he is not profited that heareth him.  
And in the end of his commentary upon the Epistle to the Galathians, he saith thus:  
Quod autem (Amen) consensum significet audientis, etc. That (Amen) signifieth the consent of the hearer, and is the sealing up of the truth, Paul in the first Epistle to the Corinth's, teacheth, saying. But if thou shalt bless in spirit, who supplieth the place of the ignorant? How shall he at thy prayer answer (Amen) seeing he knoweth not what thou sayest? Whereby he declareth, that the unlearned man cannot answer, that that which is spoken, is true, unless he understand what is said.  
The same Jerome saith in the Preface of S. Paul's Epistle to the Galathians, that the noise of (Amen) soundeth in the Roman church like an heavenly thunder.  

Basil. ho. 4. hexam.  As Jerome compareth this sound of common prayer to thunder, so compareth basil it to the sound of the sea, in these words: If the sea be fair, how is not the assembly of the congregation much fairer, in the which a joined sound of men, women and children, as it were of the waves beating on the shore, is sent forth in our prayers unto our God.  

chrysostom in i ad Cor. cap. 14.  Cum populus semel audivit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, statim omnes respondent Amen.  
When the people once hear these words (world without end) they all forthwith answer, 
Idemeodem loco, in illa verba si ingrediatur infidelis, aut indoctus.  Amen.  
And the same writer upon the same chapter, upon these words: How shall he that occupieth the room of the unlearned: say Amen. En rursus amussi (quod dicitur) saxum applicat, ecclesiae aedificationem ubique requi●ens. etc. Behold again, he apply the stone unto the squire (as the Proverb is) requiring the edifying of the Congregation in all places. The unlearned he calleth the common people, and showeth that it is no small discommodity, if they cannot say, Amen.  
And again the same chrysostom: Quin & in precibus viderit quis populum multum simul offer, 
another argument out of chrysostom.  tum pro energumenis, tum pro poenitentibus. Communes enim preces & a sacerdote & ab illis fiunt, & omnes dicunt una orationem, orationem misericordia plenam. Iterum, ubi excluserimus a sacerdotalibus ambitibus eos qui non possunt esse participes sanctae mensae, alia sacienda est oratio, & omnes similiter surgimus, etc. That is, yea in the prayers you may see the people offer largely, both for the possessed and the penitents. For the Priests and the people pray altogether commonly, and all one prayer, a prayer full of mercy and pity. And excluding out of the Priests limits all such as cannot be partakers of the holy table, another prayer must be made, and all after one sort lie down upon the earth, and all again after one sort rise up together. Now when the peace is given, we all in like manner salute one another, and the Priest in the reverent mysteries wisheth well to the people, and the people unto him, for Et cum spiritu tuo is nothing else but this. All things that belong to the sacrament of thanksgiving, is common to all. But he giveth not thanks alone, but all the people with him.  
Hereby it may appear, that not the priest alone communicated nor prayed alone, nor had any peculiar prayer, but such as was common to them all, such as they all understood, & all were able to say with the priest, which could not have been, if he had used a strange tongue in the ministration of the sacraments.  

Dionysius.  Dionysius describing the manner of the ministration of the lords supper, saith: That hymns were said of the whole multitude of the people.  
Cyprian saith: The priest doth prepare the minds of the brethren, 
Ciprianus ser. 6. de or. dominica.  with a preface before the prayer, saying: Lift up your hearts, that whiles the people doth answer, we have our hearts lifted up to the Lord, they may be admonished that they ought to think of none other thing then of the Lord.  
S. Augustine, Quid hoc sit, intelligere debemus, etc. What this should be we ought to understand, 
Aug. in Psal. 18.  that we may sing with reason of man, not with chatting of birds. For Ousels and Popinjays, and Ravens, and Pies, & other such like birds are taught by men to prate they know not what. But to sing with understanding, is given by God's holy will to the nature of man.  
The same Augustine. There needeth no speech when we pray, 
Aug. de magist.  saving perhaps as the priests do, for to declare their meaning, not that God, but that men may hear them, and so being put in remembrance by consenting with the priest, may hang upon God.  
To these testimonies of the ancient writers, we will join one constitution of justinian the Emperor, who lived 527. years after Christ: 
Novel. con. ●13.  jubemus ut omnes Episcopi pariter & Praesbyteri. etc. We command that all bishops & priests do celebrate the holy oblation, and the prayers used in holy Baptism, not speaking low, but with a clear or loud voice, which may be heard of the people, that thereby the mind of the hearers may be stirred up with greater devotion, in uttering the praises of the Lord God. For so the holy Apostle teacheth in his first Epistle to the Corinthians, saying: Truly if thou only bless or give thanks in spirit, how doth he which occupieth the place of the unlearned, say the Amen, at the giving of thanks unto god? for he understandeth not what thou sayest. Thou verily givest thanks well, but another is not edified. And again, in the Epistle to the Romans he saith: cord creditur ad justitiam, ore autem fit confessio ad salutem, with the heart a man believeth unto righteousness, and with the mouth confession is made unto salvation.  
Therefore for these causes it is convenient, that amongst other prayers, those things also which are spoken in the holy oblation, be uttered and spoken of the most religious bishops and priests unto our Lord jesus Christ our God with the father and the holy Ghost, with a loud voice. And let the most religious priests know this, that if they neglect any of these things in the dreadful judgement of the great God and our saviour jesus Christ, neither will we when we know it, rest, and leave it unrevenged.   

¶ Out of this constitution of justinian the Emperor, three things are worthy to be noted.  
First, that the common prayer and ministration done with a loud voice, so as may be heard and understanded of the people, is a mean to stir up devotion in the people, contrary to the common assertion of Eckius & other adversaries, who affirm that ignorance maketh a great admiration and devotion.  
Secondly, that justinian maketh this matter of not ordering common ministration and prayers, so as it may be understanded of the people, not a matter of indifferency, but such a thing as must be answered for at the day of judgement.  
Thirdly, that this Emperor being a christian Emperor, doth not only make constitution of Ecclesiastical matters, but also threateneth revenge and sharp punishment to the violaters of the same.  
These are sufficient to prove, that it is against God's word, and the use of the primitive church, to use a language not understanded of the people, in common prayer & ministration of the sacraments. Wherefore it is to be marveled at, not only how such an untruth and abuse crept at the first into the Church, but also how it is maintained so stiffly at this day, and upon what ground these that will be thought guides and pastors of Christ's church, are so loath to return to the first original of S. Paul's doctrine, & the practice of the primitive catholic Church of Christ.  
❧ The God of patience and consolation, give us grace to be like minded one towards another in Christ jesus, that we all agreeing together, may with one mouth praise God the father of our Lord jesus Christ, Amen.  

john Scory.  
Rich. Cox.  
David Whitehead.  
Edmund grindal.  
john jewel.  
Rob. Horn.  
john Aelmer.  
Edmund Gest.   
And the same being ended with some likelihood as it seemed, that the same was much allowable to the audience: certain of the Bishops began to say contrary to their former answer, that they had now much more to say to this matter, wherein although they might have been well reprehended for such manner of cavillation: yet for avoiding of any more mistaking of orders in this colloquy or conference, and for that they should utter all that which they had to say, it was both ordered & thus openly agreed upon of both parts in the full audience, that upon the monday following, the bishops should bring their minds & reasons in writing to the second assertion, and the last also if they could, and first read the same: and that done, the other part should bring likewise theirs to the same. And being red, each of them should deliver to other the same writings. And in the mean time, the Bishops should put in writing, not only all that which D. Cole had that day uttered, but all such other matters as they any otherwise could think of for the same, and as soon as they might possible, to send the same book touching that first assertion to the other part, and they should receive of them that writing which Master Horn had there read that day, and upon Monday it should be agreed what day they should exhibit their answers touching the first proposition. Thus both parts assented thereto, and the assembly was quietly dismissed.    

* The order of the second days talk. ¶ The Lord keeper of the great Seal, the Archbishop of York, the Duke of Norfolk, and all the Counsel being set, the Bishops on the one side, and the Protestants, that is, the late banished Preachers on the other side, thus began the Lord Keeper.  
MY Lords and masters, I am sure ye remember well, what order of talk and writing was appointed to be had this day in this assembly, 
The second days talk.  at our last meeting, which I will not refuse now to repeat again for the shortness of it, which was that ye appointed here on both sides should bring in english writing, what ye had to say in the second question, and in this place appointed to read the same. Therefore begin my Lords.  Winchester. 
I am determined for my part that there shall be now red, that which we have to say for the first question.  L. Keeper. 
Will ye not then proceed in the order appointed you?  Winch. 
I am, as I said provided for the first question or proposition: and we should suffer prejudice if ye permit us not to entreat of that first, and so we would come to the second question, and this is the order we would use. I judge all my brethren are so minded.  Bishops. 
We are so determined.  L. Keeper. 
I know not what you would do for your determined order: but ye ought to look, what order is appointed you to keep, which ye by this means do break and little regard.  Winch. 
Sith our adversaries part, if it please your Grace and honours, have so confirmed their affection and purpose, we suffer a prejudice or damage, if ye permit us not the like. Hereat Doctor Watson bishop of Lincoln being at this talk very desirous to have spoken, said now to the Bishop of Winchester. I pray you let me speak, which was permitted him, we are not used indifferently, sithen that you allow us not to open in present writing what we have to say for the declaration of the first question, in so much, as that which ye take for the infirmation of the same, was meant nothing to that purpose, for that which Master Cole spoke in this last assembly, was not prepared to strengthen our case, but he made his Oration of himself, and ex tempore, that is, with no forestudyed talk.  
At such the Bishop's words, the Nobility and other of the audience much frowned and grudged at, sith that they well knew that Master Cole spoke out of a writing which he held in his hand, and often read out of the same, & in that the same places which the Bishop informed him and appointed him unto with their fingers, all which things do well declare the matter to be premeditate, and not done ex tempore, for that Master Cole was appointed by them to be their speaker. Whereupon this, the bishop of Lincoln was the worse taken, notwithstanding he went onward complaining & said: we are also evil ordered as touching the time, our adversaries part having warning long before, & we were warned only two days before the last assembly in this place. What with this business & other trouble, we have been driven to have been occupied the whole last night. For we may in no wise betray the case of God, nor will not do, but sustain it to the uttermost of our powers, as we ought so to endeavour by all manner of means. But hereunto we want presently indifferent using.  L. Keeper. 
Take ye heed that ye deceive not yourselves when it shall come to just trial of the matter, and that then it be not proved against you, that ye complain without cause when the order and your manner towards it shallbe duly weighed. I am willing and ready to hear you after the order taken and appointed for you to reason therein, and farther or contrary to that I cannot deal with you.  Lich. Cou. 
Let us suffer no misorder or injury herein, but be hea●d with indifference, that is to say: convenient and meet we should have here.  L. Keeper. 
I pray you Sirs hear me, and mark it you well. It was concluded on by my Lords of the counsel, who you well know of, that their writing, which ye are now so willing to have heard, should have been read the first day, and then did we understand that Master Cole had said what you would have him, and as much as you willed him to say, and upon that indifferency amongs, I judge ye were asked in the end of Master Coles rehearsal, whether that which he spoke, was it ye would have him say, and ye granted it. Then whether ye would that he should say any more in the matter. Ye answered no, whereupon the other part was hard, which you hearing then in deed without all good indifferency or plain dealing, ye pretended that ye had more to say. So mark you with how small equity you used yourself.  The B. 
We had in deed more to say, if we might have been indifferently heard.  L. Keeper. 
give me leave I say, and look what gains you should have if your present request should be granted you: that call so much of indifferent using, how you should use those other men. For many who are here presently, were then away, so would you have your writing now red to them, which heard not this. Mark ye whether it had not been more fit that ye had provided it against the first day, when they orderly read theirs, sith to my knowledge, and as far as I have had to do in the matter, you were of both sides (I am sure) warned at one tyme. Howbeit to satisfy your importunacy and earnestness of this crying out to have your first writing heard, I might well allow, if it so pleased the rest of the Queen's most honourable Counsel, that you dispatching the work on the second question, appointed for this day, and give us up your writing for the first, so that when the day cometh that each of you shall answer the other in confirmation of the first question, that then the same day ye shall have time to read this your first writing, which ye now would so fain read. To this order all the Counsel willingly condescended.  Lich Co. 
Nay my Lords, they reading one, and we two books in one day, we should not have time enough to read them both. It would occupy to much time.  L. Keeper. 
For my part I might well stay at the hearing of them both, and I judge the rest of the Counsel, and likewise the whole audience. At which saying there was a shout crying on all sides: yea, yea, we would hear it gladly.  Lincoln. 
We cannot read them both at one time: for their writing (I am sure) would require an hour and a half, if so be it be so long as their last was, and then our answer would require no less time after the first question.  L. Keeper. 
I have showed you we could be well contented to tarry out the time when it cometh thereunto. Therefore ye need not to be therein so curious, and we granting you thus much, and yet ye will obey no orders, I cannot tell what I shall say unto you.  Lincoln. 
We have been wonderfully troubled in the order of this disputation. For first it was appointed us by my Lord the Archbishop that we should dispute, and that in Latin, and then had we an other commandment that we should provide a Latin writing, and now at last we willed to bring forth our writings in english.  
At these words the Lord keeper of the great seal, the Archbishop, with all the Counsel much mused, and many murmured at such his wrong report of the order well taken. Whereupon with an admiration the Lord keeper answered: I marvel much of the using of yourself in this point, sith I am assured the order was never otherwise taken then that you should bring forth in English writing what you had to say for your purpose.  
Hereupon the Bishops of Lichfield and Chichester, to excuse my Lord of Lincoln, said: we so understood the order, my Lords.  L. Keepers 
How likely is that, sith that it was so plainly told you? But to end these delays, I pray you follow the order appointed, and begin to entreat of the second question.  Lich. Co. 
We were appointed this day by your honours to bring in what we had to say in the first question.  
At the which saying the audience much grudged, who heard the former talk, contrary to such his report.  L. Keeper. 
The order was taken, for that your writings were not ready the last time that ye should yield the same to these men, meaning the Protestants, as soon as ye might, and upon the receipt of your writings, you should have theirs, and this day ye should entreat of the second question, and of the third, if that ye had leisure enough. This was the order my Lords, except my memory much fail me. The same all the Counsel affirmed.  Lincoln. 
We were willed then to bring in this day our writing for the first question also.  Lord Keeper. 
Ah sirs, if ye be so hard to be satisfied, and to incline to the truth, let my Lords here say what was then determined.  B. York. 
Ye are to blame to stand in this issue, for there was a plain decreed order taken for you to entreat of the second Question. Wherefore leave you your contention herein, and show what ye have to say in the second Question.  L. Keeper. 
Go to now, begin my Lords.  Linc. Coven. 
It is contrary to the order in disputations that we should begin.  Chester. 
We have the negative: the affirmative therefore they must begin.  Lich. Coven· 
They must first speak, what they can bring in against us, sith that we are the defending part.  Chester. 
So is the school manner, and likewise the manner in Westminster hall is, that the plaintiffs part should speak first, and then the accused party to answer.  Lich. Coven. 
I pray you let the proposition be read, & then let us see who hath the negative part, and so let the other begin.  L. Keeper. 
The order was taken that ye should begin.  Lich. Coven. 
But then we should do against the School order.  L. Keeper. 
My masters, ye enforce much the school orders. I wonder much at it, sith divers of those orders are oft times taken for the exercise of youth, and aught to maintain a fashion and many prescriptions, which we need not here to recite, much less observe. We are come hither to keep the order of God, and to set forth his truth & hereunto we have taken as good order as we might, which lieth not in me to change.  Carlisle. 
We are of the catholic church, and abide therein, and stand in the possessions of the truth, and therefore must they say what they have to answer against us, and so we to maintain and defend our cause.  Lich. Coven. 
Yea, even so must the matter be ordered.  Chester. 
When they bring any thing against us, it is sufficient for us to deny it. Therefore must they begin.  Lich. 
And when they affirm any thing, and we say nay, the proof belongeth to them, and so it behoveth them to show first what they affirm, and for what cause and purpose.  L. Keeper. 
Here resteth our purpose, & whole matter, whether you will begin, if they do not, sith it was determined ye should begin.  Lich. Coven. 
We heard of no such order.  L. Keeper. 
No did? Yes, and in the first question ye beg●n willingly. How cometh it to pass that ye will not now do so?  Chester. 
Then had we the affirmation, which sith that our adversaries have now, they should presently begin.  
This the Protestants denied, saying that they in the first day had the negative, wherein they did not yet refuse to begin.  L. Keeper. 
If you have any thing to say, my Lords, to the purpose, say on.  Lich. 
A particular sort of men can never break an Universal Church, which we now maintain: and as for these men, our Adversary part, I never thought that they would have done so much as have named themselves to be of the catholic Church, challenging the name as well as we.  Protestants. 
We do so, and we are of the true Catholic church, and maintain the verity thereof.  Lincoln. 
Yet would ye overthrow all Catholic order.  Horn. 
I wonder that ye so much stand in who should begin.  Lincoln. 
You count it requisite that we should follow your orders, as we have taken the question at your hands, in that sort as you have assigned them.  Lich. Coven. 
Yea, even so are we driven to do now.  L. Keeper. 
Nay, I judge if ye mark the matter well, the questions are neither of their propounding them to you, nor of your devise to them, but offered indifferently to you both.  Horn. 
In deed my Lords of the Queen's most honourable Counsel, these questions or propositions were proposed unto us by your honours, and they then having the pre-eminence, chose to themselves the negative, & yet freely began first: now again why do they not the like.  
Lichfield being angered that he should so straightly speak against them, went quite from the matter, saying: My Lord keeper of the great seal, and you the rest of the Queen's most honourable Counsel, I hope that you all, & the Queen's Majesty herself, are inclined to favour the verity in all things, & the truth of the catholic church, which we must, will, or can do no otherwise, but earnestly maintain to the uttermost of our power, and to this purpose let us now well way who are of the true Catholic church, they or we.  L, Keeper. 
Tarry, now you go from the matter, and make questions of your own.  Lichfield. 
Yet not straying from his digression, said thus: we must needs go to work, and try that first, of what Church they be of. For there are many Churches in Germany. Master Horn, master Horn, I pray you which of these Churches are you of?  Horn. 
I am of Christ's catholic Church.  L. Keeper. 
Ye ought not thus to run into voluntary talk of your own inventing, nor to devise new questions of your own appointment, and thereby enter into that talk: ye ought not so to do. But say on, if you have any thing to say in this matter.  Lich. 
Nay, we must first thus go to work with them as I have said, if that we will search a truth: howbeit of the truth we have no doubt, for that we assuredly stand in it. These men come in, and they pretend to be doubtful. Therefore they should first bring what they have to impugn or withstand us withal.  Winch. 
Let them begin: so will we go onward with our matter.  Chester. 
Otherwise, my Lords, if they should not begin, but end the talk, than should the verity on our sides be not so well marked, for they should departed speaking last, cum applausu populi, with the rejoicing triumph of the people.  Winch. 
Therefore I am resolved that they shall begin or that we say any thing.  Chester. 
I am sorry my Lords, that we should so long stand in the matter, with your honours and make so many words, and so much ado with you, whom we ought to obey: howbeit there is no indifferency if they begin not: and surely we think it meet, that they should for their parts give us place.  Lich. 
Yea, that they should and ought to do where any indifferency is used.  Aelmer. 
We give you the place (do we not?) and deprive you not of the pre-eminence, because you are bishops: therefore I pray you begin.  The Bishop. 
A goodly giving of place I assure you: yea marry ye gave place, such words they used, with more scoffs.  L. Keeper. 
If ye make this assembly gathered in vain, and will not go to the matter, let us rise and departed.  Winch. 
Contented, let us be gone: for we will not in this point give over.  
I pray you my Lords, require not at our hands that we should be any cause of hindrance or let to our religion, or give any such evil example to our posterity, which we should do if we gave over to them, which in no wise we may, or will do.  L. Keeper. 
Let us then break up, if you be thus minded. With these words the Bishops were straight ways rising. But than said the Lord keeper: let us see whether every one of you be thus minded. How say you my Lord of Winchester, will you not begin to read your writing?  Winch. 
No surely. I am full determined, and fully at a point therein, how soever my brethren do.  
Then the Lord Keeper asked how the Bishop was called who sat next to Winchester in order. It was the Bishop of Exeter, who being inquired his mind herein, answered that he was none of them. Then the Lord Keeper asked the other in order, and first Lincoln, who said he was of the same mind that Winchester was of: & likewise answered Lichfield Coven. Cole and Chedsy. Then Chester being asked his sentence, said: My Lords, I say not that I will not read it, if ye command us: but we ought not to do it: yet I desire your honours not so to take it, as though I would not have read it. I mean not so.  L. Keeper. 
How say you to it: my Lord of Carlisle?  Carlisle. 
If they should not read theirs this day, so that our writing may be last read, so am I contented that ours shall be first read.  L. Keeper. 
So would ye make orders yourselves, and appoint that we should spend one day in hearing you.  Abbot. 
Then the Abbot of Westminst. was asked his mind who said: and if it please your honours, I judge that my Lords here stay most on this point, that they fear when they shall begin first, and the other answer thereupon, there shall be no time given to them to speak, which my Lord misliketh.  L. Keeper. 
How can it otherwise be in a talk appointed in such assembly and audience: think you that there can be continual answering one another? when shoulders after that sort have an end?  Lich. Coven. 
It must be so in a disputation to seek out the truth.  L. Keeper. 
But how say you, my Lord Abbot, are you of the mind it shallbe read?  Abbot. 
Yea forsooth, my lord, I am very well pleased with all. Harpesfield being inquired his mind, thought as the other did.  L. Keeper. 
My Lords, sith that ye are not willing but refuse to read your writing after the order taken, we will break up and depart: and for that ye will not that we should hear you, you may perhaps shortly hear of us.  
THus have we declared the order and manner of this communication or conference, at Westminster, between these two parties, wherein if any law or order were broken, judge (good reader) where the fault was, and consider with all what these Papists be, from whom if ye take away their sword and authority from them, you see all their cunning how soon it lieth in the dust, or else why would they not abide the trial of writing? why would they or durst they not stand to the order agreed upon? Whether should we say ignorance or stubbornness to be in them more, or both together? Who first being gently (as is said) and favourably required to keep the order appointed, they would not. Then being secondly (as appeared by the Lord Keeper's words) pressed more earnestly, they neither regarding the authority. etc. of that place, nor their own reputation, nor the credit of the cause, utterly refused that to do. And finally being again particularly every of them apart distinctly by name required to understand their opinions therein, they all, saving one (which was the Abbot of Westminster, having some more consideration of order and his duty of obedience than the other) utterly and plainly denied to have their book read, some of them as more earnestly than other, some so also, some other more undiscreetly, and unreverently then others. Whereupon giving such example of disorder, stubbornness, and self will, as hath not been seen and suffered in such an honourable assembly, being of the two estates of this Realm, the nobility and the commons, beside the presence of the Queen's Majesties most honourable privy counsel, the same assembly was dis. miss, and the Godly and most Christian purpose of the Queen's Majesty made frustrate. And afterward for the contempt so notoriously made, the Bishop of Wincester & Lincoln, 
Bishopspes committed to the Tower.  having most obstinately both disobeyed common authority, and varied manifestly from their own order, and specially Lincoln, who showed more folly than the other: were condignly committed to the Tower of London, and the rest (saving the Abbot of Westminster) stood bound to make daily their personal appearance before the counsel, and not to departed the City of London and Westminster, until further order were taken with than for their disobedience and contempt.  
Besides the former protestation or libel written and exhibited by the Protestants, concerning the first question, there was also an other like writing of the said Protestants made of the second question, but not published, which if it come to our hand, we will likewise impart unto thee.  
As these Bishops above named were committed to the Tower, so Boner Bishop of London, about the same time, 
Boner cast in the marshalsea.  was commanded to the Marshalsea, whereas he both in his blind bloody heresy, and also in his deserved captivity long remained, abiding the Queen's pleasure, gods pleasure, I beseech him, so be wrought on that person, that the Church of Christ's flock, if they can take or look for no goodness of that man to come, yet they may take of him and of other no more harm hereafter, than they have done already. We all beseech thee this O Lord eternal per Christum Dominum nostrum. Amen.  
About this time, at the beginning of the flourishing reign of Queen Elizabeth, was a Parliament summoned, and holden at Westminster, wherein was much debating about matters touching religion, and great study on both parties employed, the one to retain still, the other to impugn the doctrine and faction which before in queen Mary's time had been established. But especially here is to be noted that though there lacked no industry on the papists side, to hold fast that, which they most cruelly from time to time had studied, & by all means practised to come by: Yet notwithstanding, such was the providence of God at that time, that for lack of the other bishops, whom the Lord had taken away by death a little before, the residue that there were left, could do the less: and in very deed, God be praised therefore, did nothing at all in effect. Although yet notwithstanding there lacked in them neither will nor labour to do what they could, if their cruel ability there might have served. But namely amongst all other, 
D. Stories impudent word● in the Parliament.  not only the industrious courage of Doctor Story but also his words in this Parliament are worthy to be known of posterity, who like a stout and furious champion of the pope's side, to declare himself how lusty he was, & what he had and would do in his masters quarrel, shamed not openly in the said Parliament house to braced out into such impudent sort of words, as was wonder to all good ears to hear, and no less worthy of history.  
The sum of which his shameless talk was uttered to this effect: First beginning with himself, he declared, 
The words of D. Story 〈◊〉 the Parliament house.  that where as he was noted commonly abroad, and much complained of, to have been a great doer, and a ●e●ter forth of such religion, orders, and proceedings, as of his late sovereign that dead is, Queen Mary, were set forth in this Realm, he denied nothing the same, protesting moreover that he therein had done nothing, but that both his conscience did lead him thereunto, and also his commission did as well then command him, as now also doth discharge him for the same, being no less ready now also to do the like, and more, in case he by this Queen were authorised likewise, and commanded thereunto. Wherefore as I see (saith he) nothing to be ashamed of, so less I see to be sorry for, but rather said that he was sorry for this, because he had done no more than he did, and that in executing those laws, they had not been more vehement and severe. Wherein he said, there was no default in him, but in them, whom he both oft and earnestly had exhorted to the same, being therefore not a little grieved with them, for that they laboured only about the young and little sprigs and twigs, while they should have strooken at the root, and clean have rooted it out. etc. And concerning his persecuting and burning them, he denied not, but that he was once at the burning of an herewygge (fo● so he termed it) at Uxbridge, where he tossed a faggot at his face as he was singing Psalms, 
This Martyr burnt at Uxbridge was M. Denley.  and set a wynbushe of thorns under his feet, a little to prick him, with many other words of like effect. In the which words he named moreover sir Philip Hobby, & an other knight of Kent, with such other of the richer and higher degree, whom his Counsel was to pluck at: & to bring them under coram, wherein said he if they had followed my advise, than had they done well and wisely. This or much like was the effect of the shameless and tyrannical excuse of himself, more meet to speak with the voice of a beast, then of a man.  
Although in this Parliament some diversity there was of judgement & opinion between parties, yet notwithstanding through the merciful goodness of the Lord, the true cause of the Gospel had the upper hand, the Papists hope was frustrate, and their rage abated, the order and proceedings of king Edward's time concerning religion was revived again, the supremacy of the Pope abolished, the articles and bloody statutes of Queen Mary repealed, briefly the furious firebrands of cruel persecution, which had consumed so many poor men's bodies, were now extinct and quenched.  
Finally, the old Bishops deposed, for that they refused the oath in renouncing the pope and not subscribing to the Queen's just and lawful title. In whose rooms and places, first for Cardinal Poole, succeeded D. Matthew Parker, Archbishop of Canterbury. In the place of Heth, succeeded D. Young. In steed of Boner, Edmund grindal was Bishop of London. For Hopton, Thurlby Tonstall, Pates, Christoferson, Peto, coats, Morgan, Feasy, White, Oglethorpe. etc. were placed Doctor john Parkust in Norwich, D. Cox in Ely, jewel in Salisbury Pilkenton in Duresme, Doctor Sands in Worcester Master Downam in Westchester, Bentam in Coventry and Lichfield, David in S. Davies, Ally in Exeter, Horn in Winchester, Scory in Hereford, Best in Carlisle, Bullingham in Lincoln Scamler in Peterbury, Bart let in Bath, Gest in Rochester, Barlo in Chi. etc.   
¶ And here to make an end of this Story. Now it remaineth to proceed further to the Appendix in supplying such things as have either been omitted, or newly inserted, as followeth.   

❧ The Appendix of such Notes and Matters, as either have been in this History omitted or newly inserted.  
IN this Story of Sir Roger Acton above mentioned pag. 587. 
Refer this to the pag. 587.  I find that with him were taken many other people, that all the prisons in & about London were replenished with people. The chief of them, which were 29. were condemned of heresy, & attainted of high treason, as movers of war against their king, by the temporal law in the Guild hall the 12. day of December, and adjudged to be drawn and hanged for treason, and for heresy to be consumed with fire, Gallows and all, which judgement was executed in january following on the said Sir Roger Acton and 28. other.  
Some say that the occasion of their death was the conveyance of the Lord Cobham out of Prison. Other writ that it was both for treason (as the adversaries termed it) and heresy.  
Certain affirm that it was for feigned causes surmised by the spiritualty, more of displeasure than truth, as seemeth more near to the truth.  

* Concerning john Frith, of his life and story this followeth more to be added, and to be referred to the page. 103●.  
FIrst this john Frith was borne in the Town of Westrame in Kent, 
Refer this to the pag. 1032.  who after by diligent especialles was taken in Essex flying beyond the seas & brought before the Counsel, Sir Thomas More then being Chancellor, and so from them committed unto the Tower, where he remained prisoner the space of a quarter of a year or there about. It chanced that Doctor Curreyne ordinary chaplain unto King Henry the eight, preached a Sermon in Lent before his Majesty. And there very sore enueying against the Sacramentaryes (as they then termed and named) which favoured not the gross opinion that Christ's body was carnally real in the Sacrament, he so far discoursed in that matter that at the length he broke out thus far and said. It is no marvel though this abominable heresy do much prevail among us, for there is one now in the Tower of London so bold as to write in the defence of that heresy, and yet no man goeth about his reformation, meaning john Fryth, who then had answered Sir Thomas More in writing against a confutation of that erroneous opinion which of late before the said Master More had written against john Firths assertion in that behalf. This Sermon of purpose was devised and appointed by the Bishop of Winchester and other to seek the destruction of Fryth by putting the king in remembrance that the said Fryth was in the Tower there stayd rather for his safeguard then for his punishment by such as favoured him as the Lord Cromwell who being Vicegerent in causes Ecclesiastical came then into suspicion therefore. For in such sort was the matter handled before the King that all men might well understand what they meant. The King then being in no point resolved of the true and sincere understanding of the doctrine of that Article, but rather a perverse stout Adversary to the contrary, called to him my Lord of Caunterburye and my Lord Cromwell, and willed them forthwith to call Fryth unto examination, so that he might either be compelled to recant or else by the Law to suffer condign punishment.  
Firths long protract in the Tower withouten examination was so heinously taken of the King, that now my Lord of Caunterburye with other bishops, as Stokesly than bishop of London & other learned men were undelayedly appointed to examine Fryth. And for that there should be no concourse of Citizens at the said examination: my L. of Canterbury removed to Croyden unto whom resorted the rest of the Commissioners. Now before the day of execution appointed, my Lord of Cant. sent one of his gentlemen and one of his porters: whose name was Perlebene a Welshman borne, to fetch john Frith from the Tower unto Croyden. This gentleman had both my Lords letters and the king's ring unto my Lord Fitzwilliams Constable of the Tower then lying in Canon row at Westminster in extreme anguish and pain of the strangulion for the delivery of the prisoner: Master Fytzwilliams more passionate than patiented, understanding for what purpose my lords gentleman was come, banned and cursed Frith and all other heretics, saying take this my King unto the lieutenant of the Tower and receive your man your heretic with you, and I am glad that I am rid of him. When Frith was delivered unto my Lord of Canterburyes Gentleman, they twain with Parlebeane sitting in a Wherry and rowing towards Lambeth. The said Gentleman much lamenting in his mind, the infelicity of the said Frith, began in this wise to exhort him to consider in what estate he was, a man altogether cast away in this world, if he did not look wisely to himself. And yet though his cause were never so dangerous, he might somewhat in relenting to authority, and so to give place for a time: help both himself out of trouble, and when opportunity and occasion should serve, prefer his cause which he then went about to defend, declaring farther that he had many well-willers and friends, which would stand on his side so far forth as possible then were able and durst do: adding hereunto that it were great pity that he being of such singular knowledge both in the Latin, Greek, both ready and ripe in all kind of learning, and that namely aswell in the Scriptures as in the ancient Doctors, should now suddenly suffer all those singular gifts to perish with him without little commodity or profit to the world, and less comfort to his wife and children, and other his kinsfolks friends. And as for the verity of your opinion in the sacrament of the body and blood of our saviour Christ: It is so untimely opened here among us in England, that you shall rather do harm then good, wherefore be wise and be ruled by good counsel until a better opportunity may serve.  
This I am sure of (quoth the gentleman) that my Lord Cromwell and my Lord of Caunterbury much favouring you and knowing you to be an eloquent learned young man, and now towards the felicity of your life, young in years, old in knowledge, and of great forwardness and likelihood, to be a most profitable member for this Realm, will never permit you to sustain any open shame, if you will somewhat be advised by their Counsel: on the other side, if you stand stiff to your opinion, it is not possible to save your life. For like as you have good friends, so have you mortal foes and enemies.  
I most heartily thank you, quoth Master Frith unto the general, both for your good will and for your counsel: by the which I well perceive that you mind well unto me, howbeit my cause and conscience is such, that in no wise I may not nor cannot for no worldly respect without danger of damnation start aside and fly from the true knowledge and doctrine which I have conceived of the supper of the Lord or the Communion, otherwise called the sacrament of the altar: for if it be my chance to be demanded what I think in that behalf, I must needs save my knowledge and my conscience, as partly I have written therein already, though I should presently lose xx. lives if I had so many. And this you shall well understand that I am not so furnished, either of Scriptures or ancient Doctors, Schoolmen, or other for my defence, so that if I may be indifferently heard, I am sure that mine adversaries cannot justly condemn me or mine assertion, but that they shall condemn with me both S. Augustine and the most part of the old writers, yea the very bishops of Rome of the oldest sort shall also say for me & defend my cause. Yea marry quoth the gentleman you say well: if you might be indifferently heard. But I much doubt thereof, for that our Master Christ was not indifferently heard, nor should be as I think if he were now present again in the world specially in this your opinion, the same being so odious unto the world, and we so far off from the true knowledge thereof.  
Well, well (quoth Fryth, then unto the Gentleman) I know very well, that this doctrine of the Sacrament of the Altar which I hold and have opened contrary to the opinion of this Realm, is very hard meat to be digested both of the clergy and Laity thereof. But this I will say to you, taking the gentleman by the hand, that if you live but twenty years more, whatsoever become of me, you shall see this whole Realm of mine opinion concerning this Sacrament of the Altar, namely, the whole estate of the same though some sort of men particularly shall not be fully persuaded therein. And if it come not so to pass then account me the vainest man that ever you heard speak with tongue: Besides this, you say that my death would be sorrowful and uncomfortable unto my friends.  
I grant (quoth he) that for a small time it would so be. But if I should so mollify, qualify, and temper my cause in such sort as to deserve only to be kept in prison, that would not only be a much long grief unto me, but also to my friends would breed no small disquietness both of body and of mind. And therefore all things well and rightly pondered, my death in this cause shall be better unto me and all mine then life in continual bondage and penuryes. And almighty GOD knoweth what he hath to do with his poor servant, whose cause I now defend and not mine own: from the which I assuredly do intend (GOD willing) never to start or otherwise to give place, so long as God will give me life.  
This communication or like in effect, my Lord of Caunterburyes Gentleman and Fryth had coming in a Whery upon the Thames from the Tower to Lambeth.  
Now, when they were landed, after some repast by them taken at Lambeth, the Gentleman, the Porter, and Fryth, went forward towards Croyden on foot. This Gentleman still lamenting with himself the hard and cruel destiny towards the said Fryth, namely, if he once came amongst the bishops: & now also perceiving the exciding constancy of Fryth, devised with himself some way or means to convey him clean out of their hands, and thereupon considering that there was no more persons there to convey the Prisoner, but the Porter and himself, he took in hand to win the Porter to his purpose. Quoth the Gentleman unto Perlebeane the Porter (they twain privately walking by themselves without the hearing of Fryth) you have heard this man I am sure, and noted his talk since he came from the Tower. Yea that I have right well marked him (quoth the Porter) and I never hard so constant a man nor so eloquent a person. You have heard nothing quoth the gentleman in respect of his both knowledge and eloquence, if he might liberally either in University or pulpit declare his learning you would then much more marvel at his knowledge. I take him to be such a one of his age in all kind of learning and knowledge of tongues, as this Realm never yet in mine opinion brought forth, & yet those singular gifts in him are no more considered of our Bishops then if he were a very Dolt or an Idiot, yea they abhor him as a devil therefore, & covet utterly to extinguish him as a member of the Devil, without any consideration of gods special gifts. Marry quoth the Porter if there were nothing else in him but the consideration of his parsonage both comely and amiable, & of natural disposition, gentle, meek and humble: it were pity that he should be cast away. Cast away (quoth the Gentleman? He shall be sure cast away if we once bring him to Croydon, & surely (quoth the Gentleman) before God I speak it, if thou Perlebeane were of my mind we would never bring him thither. Say you so quoth the Porter, I know that you be of a great deal more credit than I am, in this matter, and therefore if you can devise honestly or find some reasonable excuse, whereby we may let him go & provide for himself, I will with all my hart condescend to your devise. As for that quoth the gentleman it is already invented how & which ways he shall convey himself without any great danger or displeasure taken towards us, as the matter shallbe handled. You see quoth the gentleman yonder hill before us, named bristol cawsy, 2. miles from London, there are great woods on both sides, when we come there we will permit Frith to go into the woods on the left hand of the way whereby he may convey himself into kent among his friends for he is a kentish man borne, & when he is gone we will linger an hour or twain about the high way until that it somewhat draw towards the night: Then in great hast we will approach unto Streatham which is a mile and a half of, and an outcry in the Town that our prisoner is broken from us into the woods on the right hand towards Waynisworth, so that we will draw as many as we may of the Town to search the country that way for our prisoner, declaring that we followed above a mile and more, and at length lost him in the woods because we had no more company, and so we will rather than fail lie out one night in searching for him and send word from Stretham to my Lord of Canterbury at Croyden in the evening of the prisoners escape and to what Coast he is fled. So that by the morning if he have any good luck at all, he will so provide for himself, that the bishops shall fail of their purpose. I assure you quoth Perlebeane I like very well the devise herein, and therefore go ye to Frith, and declare what we have devised for his delivery: for now we are almost at the place.  
When my Lord of Caunterburyes gentleman came nigh to the hill, he joined himself in company with the said Frith, and calling him by his name, said: Now Master Frithe, let us twain commune together an other while: you must consider that the journey which I have now taken in hand thus in bringing you to Croyden, as a sheep to the slaughter, so it grieveth me, and as it were overwhelmeth me in cares and sorrows, that I little pass what danger I fall in, so that I could find the means to deliver you out of the lions mouth. And yet yonder good fellow and I h●ue so devised a means, whereby you may both easily escape from this great and Imminent danger at hand and we also be rid from any vehement suspicion. And thereupon declared unto Fryth the full process discoursed before, how every thing in order should be handled.  
When Frith had diligently heard all the matter concerning his delivery, he said to the gentleman: Oh good Lord with a smiling countenance, is this the effect of your secret consultation, thus long between you twain? Surely surely you have lost a great deal more labour in times past, and so are you like to do this, for if you should both leave me here and go to Croyden declaring to the bishops that you had lost Fryth, I would surely follow as fast after as I might, and bring them news that I had found and brought Fryth again. Do you think, quoth he, that I am afraid to declare my opinion unto the bishops of England in a manifest truth.  
You are a fond man quoth the Gentleman, thus to talk: As though your reasoning with them might do some good. But I do much marvel, that you were so willing to fly the Realm before you were taken, and now so unwilling to save yourself. Marry there was and is a great diversity of escaping between th'one and tother, quoth Frith.  
Before I was in deed desirous to escape because I was not attached but at liberty, which liberty I would fain have enjoyed for the maynteynance of my study beyond the See where I was a reader in the Greek tongue according to S. Paul's Counsel. Howbeit now being taken by the higher power, and as it were by almighty gods permission and providence delivered into the hands of the Bishops only for religion & doctrines sake, namely such, as in conscience and under pain of damnation I am bound to maintain and defend, if I should now start aside and run away: I should run from my God and from the testimony of his holy word, worthy then of an 1000 hells. And therefore I most heartily thank you both, for your good wills towards me beseeching you, to bring me where I was appointed to be brought for else I will go thither all alone. And so with a cheerful & merry countenance he went with them, spending the time with pleasant & godly communication until they came to Croyden, where for that night he was well entertained in the Porters lodge. On the morrow he was called before certain bishop and other learned men sitting in commission with my Lord of Cant, to be examined, where he showed himself passing ready & ripe in answering to all objections as some then reported incredible and contrary to all men's expectations, And his allegations both of S. Augustine & other ancient fathers of the Church was such, that some of them much doubted of S. Augustine's authority in that behalf. Insomuch that it was reported of such as were nigh and about the Archbishop of Caunterbury (who then was not fully resolved of the sincere truth of that article) that when they had finished their examination with Frith, the archbishop conferring with Doctor Heath privately between themselves said. This man hath wonderfully travailed in this matter, and yet in mine opinion he taketh the Doctors amiss. Well my Lord should D. Heth say, there was no man that could avoid his authorities of S. Augustine. Wherein said my Lord. Then Doctor Heth began to repeat the said authorities of Saint Augustine again, inferring and applying them so straightly against my Lord of Caunterbury, that my Lord was driven to this shot anchor, and said. I see by it quoth he to Heth, that you with a little more study will be easily brought to Firths opinion: or such like words in effect, And some Chapleines there were of my Lord of Caunterburyes which openly reported that Doctor Heth was as able to defend Firths assertion in the Sacrament as Fryth was himself.  
This learned young man being thus thoroughly sifted at Croyden to understand what he could say or do in his cause, there was no man willing to prefer him to answer in open disputation as poor Lambart was. But now without regard of learning, or good knowledge he was sent and detained unto the Butchers stall: I mean Bishop Stokeleyes' Consistory, there to hear not the opinion of Saint Augustine and other ancient Fathers of Christ's primative Church of the said Sacrament, but either to be instruct and to hear the maimed and half cutaway Sacrament of Antichrist the Bishop of Rome with the gross and fleshly imagination thereof or else to perish in the fire as he most constantly did, after he had before the Bishop of London, Winchester and Chichester in the Consistory in Paul's Church most plainly and sincerely confessed his doctrine and faith in this weighty matter. etc. pag. 1032.   

¶ A note of William Plane.  
IN the latter days of king Henry the eight, about that time Anne Askew was in trouble, one Doctor Crome was travailed withal to recant, for that he had preached somewhat against things maintained of the papists in the Church. And one M. Tracy hearing thereof, brought a letter secretly to one Plane dwelling in Budge row, and desired him to carry it to Doctor Crome, which letter tended to the end to persuade him not to recant, but to stand to the truth. When this good man, William Plane had it (as he was ever willing to further the truth) so he gladly delivered the same to Doctor Crome. Which when he had received and read it, he laid it down upon the table, and after the said William Plane was gone, an Arch Papist came thither to persuade him to recant, and in traveling with him he found the said letter on the board, which when he had read it, he examined him from whence it came: so what thorough flattery, and threatening, he declared who was the messenger that brought it. Then was William Plan● sent for, cast in the Tower, where he lay miserably xiii. weeks, none admitted to come to him, in which time he was extremely racked, within half a finger breadth as far as Anne Askew: but they could never get of him of whom he had the letter, nor never for all their extremity would accuse any man, so in the end he was delivered out of the Tower and lived about three years after, and so godly ended his life. But unto this day would that Tracy never inquire in what condition his wife and children were left, although he was his Messenger in carrying the letter, but good Lord, the strange disease that grew upon him by that extreme racking as it is odious to rehearse, so I will wish them to repentance that were the instruments of his torments if they be alive, & warn other papists to the same, in whom any cruelty hath been in the like cause.   

A note of Lady jane.  
THe Lady jane, she whom the Lord Gilford married, being on a time when she was very young at Newhall in Essex at the Lady Maries, 
Refer this to the page 1407.  was by one lady Anne Wharton desired to walk, and they passing by the chapel, the Lady Wharton made low courtesy to the popish Sacrament hanging on the altar, which when the Lady jane saw, marveled why she did so, and asked her whether the Lady Mary were there or not. Unto whom the Lady Wharton answered no, but she said that she made her courtesy to him that made us all. Why, quoth the lady jane, how can he be there that made us all, and the Baker made him? This her answer coming to the Lady Maries ear, she did never love her after, as is credibly reported, but esteemed her as the rest of that christian profession.   

¶ The copy of Queen Mary's letters to the Duke of Norfolk.  
RIght trusty & right entirely beloved Cousin, we greet you well, 
A letter of Q Mary to 〈…〉 Duke of Northfolke●  and having by the assistance of God and our loving subjects discomfited Wiate and the other rebels of our County of Kent, who having passed the River of Kingston, came back again towards London, & were encountered above Charing cross, and there were overthrown, and the most part of them were there slame, Wiate, and three of the Cobham's, Bret, Kneuet, Rudstone, Iseley, and other the chief Captains taken prisoners: We have thought good as well to give you knowledge hereof, to the end ye may with us and the rest of our loving subjects rejoice and give God thanks for this our victory, as also further to signify unto you, that where the said rebel did always pretend the matter of our marriage to be the cause of this unlawful stir, now plainly appeareth by good and substantial examinations of divers of the said traitors, that whatsoever they pretended, the final meaning was to have deprived us from our estate and dignity royal, and consequently to have destroyed our person, which thing as we do ascertain you of our honour to be matter of truth, so we pray you to cause the same to be published in all places of that our countries of Norfolk and Suffolk, to the intent our good and loving subjects thereof be no more abused with such false pretences or other untrue rumours or tales, by whom so ever the same shall be set forth. And now things being in this sort quieted, we cannot but give you thanks for the readiness that you have been in with the force of our said country, to have served us if need had been, praying you to do the like on our behalf to all the Gentlemen and others with you, with whom nevertheless we require you to take such orders as the force of our said country may be still in like readiness, to be employed under good & substantial Captains, to be chosen of the Gentlemen inheritors within the said shire for our further service, upon one hours warning, when so ever we shall require the same. And in the mean time our pleasure is, that ye have good regard to the quietness and good order of the country, specially to the apprehension of spreaders of false and untrue tales & rumours, whereby ye shall both deserve well of your whole country, and also do acceptable service, which we will not fail to remember accordingly. yeven under our sign at our palace of Westminster, the 8. of Febr. the first year of our reign. In haste.  

¶ A Treatise of M. Nich. Ridley, in the name, as it seemeth, of the whole Clergy, to King Edward the vj. concerning Images not to be set up, nor worshipped in Churches.  
❧ Certain reasons which move us that we cannot with safe consciences, give our assents that the Images of Christ, etc. should be placed and erected in Churches.  
FIrst the words of the Commandment, Thou halt not make to thyself any graven image, 
Exod. 20.  etc. And the same is repeated more plainly, Deut. 27. Maledictus homo qui facit sculptile & conflatile, etc. ponitque illud in abscondito, etc. 
Deut 27.  That is, Curied is the man which maketh a graven or molten image, etc. and setteth it in a secret place, and all the people shall say, Amen.  
In the first place these words are to be noted, Thou shalt not make to thyself, that is, to any use of religion.  
In the latter place these words: And setteth it in a secret place: for no man durst then commit idolatry openly. So that conferring the places, it doth evidently appear, that images both for use of religion, and in place of peril for idolatry, are forbidden.  
God knowing the inclination of man to Idolatry, showeth the reason why he made this general prohibition, Ne fortè errore deceptus adores ea & colas: That is to say, Lest peradventure thou being deceived, should bow down to them and worship them.  
This general law is generally to be observed, notwithstanding, that peradventure a great number cannot be hurt by them, which may appear by the example following.  
God forbade the people to join their children in marriage with strangers, adding the reason: Quia seducit filium tuum ●e sequatur me: That is, For she will seduce thy son, that he shall not follow me. Deut. 7.  
Moses was not deceyu●d or seduced by jethroes daughter, nor Booz by Ruth, being a woman of Moab. And yet for all that, the general law was to be observed, Thou shalt join no marriage with them. And so likewise, Thou shalt not make to thyself any graven image, etc.  
Deut. 4. God giveth a special charge to avoid images. Beware (saith he) that thou forget not the covenant of the Lord thy God which he made with thee, & so make to thyself any graven image of any thing which the lord hath forbidden thee, for the Lord thy God is a consuming fire, and a jealous God.  
If thou have children and nephews, and do dwell in the land, and being deceived, do make to yourselves any graven image, doing evil before the Lord your God and provoke him to anger, I do this day call heaven and earth to witness, that you shall quickly perish out of the land which ye shall possess, ye shall not dwell in it any longer time, but the Lord will destroy you & scatter you amongst all nations, etc.  
Note what solemn obtestation God useth, and what grievous punishments he threateneth to the breakers of the second commandment.  
In the tabernacle and temple of God, no image was by God appointed openly to be set, nor by practice afterwards used or permitted, so long as religion was purely observed: so that the use and execution of the law, is a good interpreter of the true meaning of the same.  
If by virtue of the second commandment Images were not lawful in the temple of the jews, then by the same commandment they are not lawful in the Churches of the Christians. For being a moral commandment and not ceremonial (for by consent of writers, only a part of the precept of observing the Saboth, is ceremonial) it is a perpetual commandment, and bindeth us as well as the jews.  
The jews by no means would consent to Herode, Pilate, or Petronius, that Images should be placed in the temple at Jerusalem, but rather offered themselves to the death, then to assent unto it. Who besides that they are commended by josephus for observing the meaning of the law, would not have endangered themselves so far, if they had thought images had been indifferent in the temple of God: For as S. Paul saith: 2. Cor. 6. Quid templo Dei cum simulachris, etc. joseph. Antiq. libr. 17. cap. 8, lib. 18. cap. 5. & 15.  
God's Scripture doth in no place commend the use of Images, but in a great number of places doth disallow and condemn them.  
They are called in the book of Wisdom, the trap & snare of the feet of the ignorant.  
It is said the invention of them was the beginning of spiritual fornication. And that they were not from the beginning, neither shall they continue to the end.  
In the xv. chap. of the same book it is said, Vmbra pictura labor sine fructu, etc. And again, they are worthy of death both that put their trust in them, & that make them, and that love them, and that worship them.  
The Psalms and prophets are full of like sentences, and how can we then praise the thing which Gods spirit doth always dispraise.  
Furthermore, an Image made by a father (as appeareth in the same book) for the memorial of his son departed was the first invention of images, and occasion of Idolatry. Sap. 14.  
How much more than shall an image made in the memory of Christ, and set up in the place of religion occasion the same offence. Euseb. Eccles. histor. lib. 7. cap. 18. Images have their beginning from the heathen, & of no good ground therefore they cannot be profitable to Christians. Whereunto Athanasius agreeth, writing of Images against the Gentiles. Athanas. con. gentes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is to say: The invention of Images came of no good but of evil and what so ever hath an evil beginning can never in any thing be judged good seeing it is wholly nought.  
S. john saith, my little children beware of Images, but so set them in Churches which are places dedicated to the service and invocation of God, and that over the lords table, being the highest & most honourable place where most danger of abuse both is and ever hath been, is not to beware of them nor to flee from them, but rather to embrace and receive them. Tertullian expounding the same words, writeth thus. Lib. de corona militis. Filioli custodite vos ab idolis, non iam ab idolatria quasi ab. officio, sed ab idolis. i. ab ipsa effigie eorum. That is to say. Little Children keep yourselves from the shape itself, or form of them.  
Images in the Church either serve to edify or to destroy, if they edify, then is there one kind of ●●ification which the scriptures neither teach nor command, but always disallow: if they destroy, they are not to be used for in the church of God all things ought to be done to edify. 1. Cor. 14.  
The commandment of God is, thou shalt not lay a stumbling block or stone before the blind: and cursed 〈◊〉 he that maketh the blind wander in his way.  
The simple & unlearned people who have been so long under blind guides, are blind in matters of religion and inclined to error and idolatry. Therefore to set images before them to stumble at▪ (Nam laquaei pedibus insipientium sunt) that is, They be snares and ●rappes for the 〈◊〉 of the ignorant, or to lead them out of the true way is not only against the commandment of God but deserveth also the malediction and curse of God. Sap. 14.  
The use of images is to the learned & confirmed in knowledge neither necessary nor profitable. To the superstitious a confirmation in error. To the simple & weak an occasion of fall and very offensive and wounding of their consciences: And therefore very dangerous. For S. Paul saith 1. Cor. 9 offending the brethren and wounding their weak consciences, they sin against Christ. And Math. 18. Woe be to him by whom offence or occasion of falling cometh, it were better that a millstone were tied about his neck and he cast into the sea then to offend one of the 〈◊〉 once that believe in Christ. And where objection may be made that such offence may be taken away by sincere doctrine and preaching, it is to be answered that that is not sufficient as hereafter more at large shall appear.  
And though it should be admitted as true, yet should it follow that sincere doctrine and preaching should always and in all places continue as well as Images: & so that wheresoever an Image to offend were erected there should also of reason a godly and sincere preacher be continually maintained: for it is reason that the remedy 〈◊〉 as large as the offence, the medicine as general as the poison, but that is not possible in the realm of England that Images should be generally allowed, as reason and experience may teach.  
As good magistrates which intent to banish all whoredom, do drive away all naughty persons, specially out of such places as be suspected: even so Images being Meretrices. id est. Whores for that the worshipping of them is called in the prophets fornication, and adultery ought to be banished and especially out of churches which is the most suspected place, and where the spiritual fornication hath been most omitted.  
It is not expedient to allow and admit the thing which is hurtful to the greatest number, but in all Churches and common wealths the ignorant and weak are the greatest number to whom Images are hurtful and not profitable.  
And where it is commonly alleged that Images in Churches do stir up the mind to devotion, it may be answered that contrariwise they do rather distract the mind from prayer, hearing of God's word & other godly meditations, as we read that in the Counsel Chamber of the Lacedæmonians no picture or Image was suffered, least in consultation of weighty matters of the common weal, their minds by the sight of the outward Image might be occasioned to be withdrawn or to wander from the matter.  
The experience of this present time doth declare that those parts of the realm which think and are persuaded that God is not offended by doing outward reverence to an image, do most desire the restitution of Images, and have been most diligent to set them up again▪ Restitution therefore of them by common authority shall confirm them more in their error to the danger of their souls, than ever they were before, for as one man writeth.  
Nihil magis est certum, quam quod ex dub●o factum est certum, that is to say nothing is more certain or sure, then that which of doubtful is made certain.  
The profit of Images is uncertain, the peril by experience of all ages and states of the Church (as afore) is most certain.  
The benefit to be taken of them (if there be any) is very small: the danger in seeing of them which is the danger of Idolatry is the greatest of all other. Now to allow a most certain peril for an uncertain profit, and the greatest danger for the smallest benefit, in matters of faith and Religion is a tempting of God and a grievous offence.    

¶ Probations out of the Fathers, Counsels, and histories.  
FIrst it is manifest, that in the primitive church images were not commonly used in Churches, Oratories, and places of assembly for religion: but they were generally detested and abhorred, in so much, that the want of imagery was objected to the christians for a crime.  
Origen reporteth that Celsus objected the lack of Images, lib. 4. contra Celsum.  
Arnobius saith also, that the ethnics accused the christians that they had neither altars nor images.  
Zephyrus in his Commentary upon the Apology of Tertullian, gathereth thus of Tertullian'S words: Qui locus persuadendi frigeret penitus, nisi perpetuò illud teneamus: Christianos tunc temporis odisse maximè statuas cum suis ornamentis, etc. That is to say, Which place of persuasion were very cold, and to no purpose at all, except we hold this always, that Christians in those days did hate most of all Images with their trim decking and ornaments.  
Irenaeus, lib. 1. cap. 24. reproveth the heretics called Gnostici, for that they carried about the image of Christ made in pilate's time after his own proportion (which were much more to be esteemed then any that can be made now) using also for declaration of their affection towards it, to set garlands upon the head of it.  
Lactantius affirmeth plainly: Non est dubium, quin religio nulla sit, ubicunque symulachrum est: lib. divin. instit. 2. cap. 19 That is to say: It is not to be doubted that there is no religion wheresoever is any Image. If Christians then had used images, he would not have made his proposition so large.  
S. Augustine De civitate Dei, lib. 4. cap. 31. commendeth Uarro the Roman in these words. Quum Varro existimaverit castius sine symulachris observari religionem, quis non videt, quantum appropinquaverit veritati▪ That is to say, when as Uarro thought religion might be kept more purely without Images, who doth not see how near he came to the truth? So that not only by M. Uarroes' judgement, but also by S. Augustine's approbation, the most pure and chaste observation of religion, and nearest the truth, is to be without Images.  
The same S. Augustine in Psal. 113. hath these words: Plus valent symulachra ad curuandam infoelicem animam, quam ad docendam. That is to say, Images have more force to bow down and crook the silly soul, then to teach it.  
And upon the same Psalm he moveth this question: Quivis puer imò quis bestia scit non esse Deum quod vident, cur ergo spiritus sanctus toties movet cavendum quod omnes sciunt? That is to say, Every child, yea every beast knoweth that it is not God which they see, why then doth the holy ghost so oft give warning to beware of that thing which all do know? S. Augustine's answer.  
Quoniam quum ponuntur in templis, & semel incipiunt adorari a multitudine, statim nascitur sordidissimus affectus erroris. That is to say: For when they are set in Churches, & begin once to be worshipped of the multitude or common people, straightway springeth up a most filthy affection of error.  
This place of S. Augustine doth well open how weak a reason it is to say, Images are a thing indifferent in chambers and in churches. For the alteration of the place, manner, and other circumstances, doth alter oftentimes the nature of the thing. It is lawful to buy and sell in the market, but not so in churches. It is lawful to eat and drink but not so in Churches. And therefore saith Saint Paul, Anon habetis domos ad edendum ac bibendum? An ecclesiam Dei contemnitis? That is to say, Have you not houses to eat and drink in? Do you contemn the church of God?  
Many other actions there be which are lawful and honest in private place, which are neither comely nor honest, not only in churches, but also in other assemblies of honest people.  
Tertullian sayeth he used sometimes to burn frankincense in his chamber, which was then used of Idolaters, and is yet in the Romish Churches, but he joineth withal: Sed non eodem ritu, nec eodem habitu, nec eodem apparatu, quo agitur apud Idola. That is to say, But not after such a ri●e or ceremony, nor after such a fashion, nor with such preparation or sumptuousness, as it is done before the Idols.  
So that Images placed in Churches, and set in honorabili sublimitate, that is to say, in an honourable place of estimation, as S. Augustine saith, and especially over the lords table, which is done (using the words of Tertullian) eodem ritu, & eodem habitu, that is, after the same manner and fashion which the Papists did use, especially after so long continuance of abuse of Images, and so many being blinded with superstitious opinion towards them, cannot be counted a thing indifferent, but a most certain ruin of many souls.  
Epiphanius in his Epistle to john bishop of Jerusalem (which epistle was translated out of the Greek by S. Jerome, being a likelihood that S. Jerome misliked not the doctrine of the same, doth write a fact of his own, which doth most clearly declare the judgement of that notable learned Bishop concerning the use of Images, his words are these: Quum venissem ad villam quae dicitur Anablatha, vidissemque ibi praeteriens lucernam ardentem, & interrogassem quis locus esset, didicissemque esse Ecclesiam, & intrassem ut orarem: inveni ibi velum pendens in foribus eiusdem ecclesiae tinctum atque depictum, & habens imaginem quasi Christi vel sancti cuiusdam, non enim satis memini cuius fuit, cum ergo hoc vidissem in Ecclesia Christi contra authoritatem scripturarum, hominis pendere imaginem, scidi illud, etc. Et paulò post. Et praecepi in ecclesia Christi istiusmodivela quae contra religionem nostram veniunt non appendi, etc. That is to say: When I came to a village called Anablatha, & saw there as I passed by, a candle burning, & inquiring what place it was, and learning that it was a church, & had entered into the same to pray, I found there a vail or cloth hanging at the door of the same church, died and painted, having on i● the image of Christ as it were, or of some Saint (for I remember not well whose it was) Then when I saw this, that in the Church of Christ against the authority of the scriptures the image of a man did hang, I cut it in pieces, etc. And a little after. And commanded that such manner of veils or clothes which are contrary to our religion, be not hanged in the church of Christ.  
Out of this place of Epiphanius divers notes are to be observed.  
First, that by the judgement of this ancient Father, to permit Images in Churches, is against the authority of the scriptures, meaning against the second commandment, Thou shalt not make to thyself any graven Image, etc.  
Secondly, that Epiphanius doth reject not only graven and molten, but also painted Images: for so much as he cut in pieces the Image painted in a vail hanging at the church door, what would he have done, if he had found it over the lords table?  
Thirdly, that he spareth not the Image of Christ, for no doubt that Image is most perilous in the Church of all other.  
Fourthly, that he bid not only remove it, but with a vehemency of zeal cut it in pieces, following the example of the good king Ezechias, who broke the brazen serpent, and burned it to ashes.  
Last of all that Epiphanius thinketh it the duty of vigilant bishops to be careful that no such kind of painted Images be permitted in the church.  
Serenus bishop of Massilia, broke down Images, & destroyed them when he did see them begin to be worshipped, Greg. in Regist. epist. 109.  
Experience of the times since hath declared whether of these two sentences were better. For since Gregory's time the Images standing in the Westchurch, hath been overflowed with Idolatry, notwithstanding his or other men's doctrine. Whereas if Serenus judgement had universally taken place, no such thing had happened. For if no Images had been suffered, none could have been worshipped, and consequently no idolatry committed by them.   

¶ To recite the process of histories and counsels about the matter of Images, it would require a long discourse, but it shall be sufficient here briefly to touch a few.  
IT is manifest to them that read histories, that not only Emperors, but also divers and sundry Counsels in the East church have condemned and abolished images both by decrees and examples.  
Petrus Crinitus de honesta disciplina, lib. 9 cap. 9 ex lib●is Augustatibus, haec verba transcripsit. Valens, & Theodosius Augusti Imperatores praefecto praetorio ad hunc modum scripserit. Quum sit nobis cura diligens in rebus omnibus superni numinis religionem tueri. Signum salvatoris Christi nemini quidem concedimus coloribus lapide aliáue materia fingere, insculpere aut pingere, sed quocumque reperitur locotolli jubemus, gravissima poena eos mulctando qui contrarium decretis nostris, & imperio quicquam tentaverint. That is to say, Petrus Crinitus in his book of honest discipline, the 9 book, the 9 chapter, wrote out of the emperors books, these words. Ualens and Theodosius the Emperors, wrote to the high Marshal or Lieutenant, in this sort. Where as we are very careful that the religion of almighty God should be in all things kept. We permit no man to cast, grave, or paint the Image of our Saviour Christ, either in colours, stone, or other matter: but wheresoever it be found, we command it to be taken away, punishing them most grievously that shall attempt any thing contrary to our decrees and Empire.  
Leo the 3. a man commended in histories for his excellent virtues and godliness, who (as is judged of some men) was the author of the book De re militari, that is, Of the feat of War, being translated out of Greek by sir john Cheek, and dedicated to king Henry the viii. your highness father, by public authority commanded, abolishing of Images, and in Constantinople caused all the images to be gathered together on a heap, & burned them unto ashes.  
Constantine the first his son, assembled a Council of the bishops of the East church, in which Council it was decreed as followeth. It is not lawful for them that believe in God through jesus Christ, to have any Images neither of the Creator, nor of any creatures set up in temples to be worshipped, but rather that all Images by the law of God, and for the avoiding of offence ought to be taken out of churches. Which decree was executed in all places where any Images were, either in Greece or in Asia. But in all these times, the bishops of Rome rather maintaining the authority of Gregory, weighing like christian bishops the peril of the Church, always in their assemblies allowed Images.  
Not long after the Bishop of Rome practising with Tharasins Patriarch of Constantinople obtained of Irene the Empress, her son Constantine being then young, that a Council was called at Nice, in the which the Pope's Legates were Precedents, which appeared well by their fruits: for in that Council it was decreed, that Images should not only be permitted in churches, but also worshipped, which council was confuted by a book written by Carolus Magnus the Emperor, calling it a foolish and an arrogant council.  
Soon after this Council, arose a sharp contention between Irene the Empress, and her son Constantine the 6. the Emperor, who destroyed Images. And in the end as she had before wickedly burned the bones of her father in law Constantine the v. so afterward unnaturally she put out the eyes of her own son Constantine the sixth.  
About which time as Eutropius writeth, the Sun was darkened most terribly for the space of 17. days, God showing by that dreadful sign, how much he misliked those kinds of proceedings.  
To be short, there was never thing that made more division, or brought more mischief into the church, than the controversy of Images: by reason whereof, not only the East church was divided from the West, and never since perfectly reconciled, but also the Emperor was cut asunder and divided, and the gate opened to the Saracens and Turks to enter and overcome a great piece of Christendom. The fault whereof most justly is to be ascribed to the patrons of Images, who could not be contented with the ensample of the Primitive Church being most simple and sincere, and most agreeable to the Scripture. For as Tertullian saith: Quod primum verum, quod posterius adulterinum. That is to say, What as is first, that is true, & that that is latter is counterfeit. But with all extremity, maintained the use of images in churches, whereof no profit nor commodity did ever grow to the church of God. For it is evident, that infinite millions of souls have been cast into eternal damnation by the occasion of Images used in place of religion, and no history can record that ever any one soul was won unto Christ by having of Images. But lest it might appear that the West church had always generally retained and commended Images. It is to be noted that in a Council holden in Spain called Concilium Eliberinum, the use of Images in churches was clearly prohibited in these form of words. Placuit in ecclesijs picturas esse non debere, ne quod colitur aut adoratur in parietibus depingatur. That is to say, We decree that pictures ought not to be in churches, lest that be painted upon the walls which is worshipped or adored.  
But this notwithstanding experience hath declared, that neither assembling in Counsels, neither writings, preachings, decrees, making of laws, prescribing of punishments, hath helped against Images, to the which Idolatry hath been committed, nor against Idolatry whilst Images stood. For these blind books and dumb schoolmasters (which they call lay men's books) have more prevailed by their carved and painted preaching of Idolatry, than all other written books and preachings in teaching the truth, and that horror of that vice.  
Having thus declared unto your highness a few causes of many which do move our consciences in this matter, we beseech your highness most humbly not to strain us any further, but to consider that God's word doth threaten a terrible judgement unto us, if we being pastors and ministers in his Church, should assent unto the thing which in our learning and conscience we are persuaded doth tend to the confirmation of error, superstition and Idolatry, and finally, to the ruin of the souls committed to our charge, for the which we must give an account to the prince of pastors at the last day, Heb. 13. 1. Pet. 5. We pray your majesty also not to be offended with this our plainness and liberty, which all good and christian princes have ever taken in good part at the hands of godly Bishops.  
S. Ambrose writing to Theodosius the Emperor useth these words: Sed neque imperiale est libertatem dicendi negare, neque sacerdotale quod sentiat non dicere. Item in causa verò Dei quem audies, si sacerdotem non audies cuius maiore peccatur periculo, quis tibi verum audebit dicere, si sacerdos non audeat? Epist. lib. 5. Epist. 29. That is to say, But neither is it the part of an Emperor to deny free liberty of speaking, nor yet the duty of a priest not to speak what he thinketh. And again, In god's cause whom wilt thou hear, if thou wilt not hear the priest to whose great peril the fault should be committed? Who dare say the truth unto thee, if the priest dare not? These and such like speeches of S. Ambrose, Theodosius and Ualentinianus the Emperors did always take in good part, and we doubt not but your grace will do the like, of whose not only clemency but also beneficense, we have largely tasted.  
We beseech your Majesty also, in these and such like controversies of religion, to refer the discussement and deciding of them to a Synod of your bishops and other godly learned men, according to the example of Constantinus Maximus, and other christian Emperors, that the reasons of both parts being examined by them, the judgement may be given uprightly in all doubtful matters.  
And to return to this present matter, we most humbly beseech your majesty to consider, that besides weighty causes in policy which we leave to the wisdom of your honourable counsellors the establishment of Images by your authority, shall not only utterly disceredite our ministers as builders up of the things which we have destroyed, but also blemish the fame of your most godly father, and such notable fathers as have given their life for the testimony of God's truth, who by public law removed all Images.  
The almighty and everliving God plentifully endue your majesty with his spirit and heavenly wisdom, and long preserve your most gracious reign and prosperous government over us to the advancement of his glory, to the overthrow of superstition, and to the benefit & comfort all your highness loving subjects.   

¶ A note of M. Ridley.  
Master D. Ridley sometime B. of London, of whom mention is made, 
Refer this to the page. 1717.  pag. 1717. was a man so reverenced for his learning and knowledge in the scriptures, that even his very enemies hath reported him to have been an excellent clerk, whose life if it might have been redeemed with the sum of 10000 marks, yea, 10000 pounds, the Lord Dacres of the North being his kinsman, would have given to Queen Mary, rather than he should have burned. And yet was she so unmerciful, for all his gentleness in king Edward's days, that it would not be granted for no suit that could be made. Oh, that she had remembered his labour for her to king Edward the 6. with Cranmer before mentioned, 
Read before page. 1295. col. 2.  1205. in such sort that even she had yielded but the reward of a Publican, Math. 5. than had the earth not so been berefted of him as it was: but the Lord forgive us our sins which was the cause thereof, and grant that we never so provoke his anger again, if it be his blessed will. Amen.   

¶ Another note of M. Ridley.  
Master Ridley late B. of London being prisoner in the tower, had there given the liberty of the same, 
Refer this to the page. 1717.  to prove belike whether he would go to Mass or no, which once he did. And M. Bradford being there prisoner also the same time, and hearing thereof, taketh his pen and ink, and writeth to him an effectual letter to persuade him from the same, and showeth the occasion that thereby should ensue, which (God be honoured) did M. Ridley no little good, for he repented his fact therein, as he himself maketh mention, writing again in the latter end of the book of Marcus Antonius, which he sent to M. Bradford, and never after that polluted himself with that filthy dregs of Antichristian service.   

❧ A Commission sent from the Pope, with the sentence definitive to proceed against the reverend Archb. of Cant. Thomas Cranmer.  
PAulus Episcopus servus servorum Dei charissimo in Christo filio Philippo Regi, & charissimae in Christo filiae Mariae Reginae, Angliae, Franciae, illustribus ac venerabilibus fratribus Londonensi & Eliensi episcopis salutem, & apostolicam benedictionem. Dudum per literas vestras charissime fili Philippe Rex, & christiana filia Maria Regina nobis significatur, quod iniquitatis filius Thomas Cranmerus, olim Archiepiscopus Cantuariensis, in haereses aliáque tam grandía & enormia crimina erat prolapsus, quod non solum regimini ecclesiae Cantuariensis se reddi derat indignum, verum etiam maiori poena se fecerat obnoxium. Nos de praemissis certam notitiam non habentes, & tanta crimina si vera essent, impunita, ecclesiámque ipsam sine pastore idoneo de●elinquere nolentes, dilecto filio nostro jacobo, tituli Sanctae Mariae in via, tunc sancti Simeonis, praesbytero Cardinali puteo nuncupato, vel de praemissis etiam summariè, simpliciter, & de plano sine strepitu & figura judicij, ac sine ulla terminorum substantialium vel telae iudiciariae observatione, citato dicto Thoma se informaret, & quicquid invenisset nobis referret, per specialem commissionem manu nostra signatam, dedimus in mandatis, sibi attribuentes potestatem in curia, & extra, citandi, & inhibendi, ac literas compulsoriales, generales & speciales ac remissorales, in forma consueta ad partes decernendi, & personas quascunque, si opus esse arbitraret, ad exhibendum iura, sive ad perhibendum testimonium etiam per censuras ecclesiasticas cogendi, & compellendi, seu, si pro celeriori expeditione sibi videretur, ad recipiendum informationem huiusmodi, aliquem probum virum in dignitate ecclesiastica constitutum in partibus istis commorantem cum simili citandi, inhibendi & cogendi facultate, deputandi, ac subdelegandi: ac sicut exhibiti nobis nuper pro part vestra, fili Rex, & filia Regina petitio continebat, dictus jacobus Cardinalis, commissionis huiusmodi vigore, citatione ad partes contra eundem Thomam ad vestram, fili Rex & filia Regina instantiam decreta, venerabilem fratrum nostrum Episcopum Gloucestrensem, una cum certis alijs eius in ea part collegis, & eorum quemlibet in solidum ad informationem super praemissis recipiendum subdelegavit, eísque vices suas in praemissis commisit. Et postquam dictus episcopus Gloucestrensis in causa huiusmodi ad certos actus processerat, & ipsum Thomam super praemissis examinaverat, citatione praedicta, una cum eius legitima executione in partibus facta coram eodem jacobo Cardinali iudicialiter producta, & processu per audientiam literarum nostrarum contradictarum contra eundem Thomam citatum & non comparentem decreto, cum processu coram dicto Episcopo Gloucestrensi contra ipsum Thomam in patribus habito coram praefato jacobo Cardinali productus fuisset, & idem Thomas, ad id citatus contra eum nihil diceret, imo comparere non curaret, praefato Thoma ad videndum per ipsum jacobum Cardinalem referri causam & referri juramentum in supplementum plenae probationis quantum opus esset, & ad concludendum & audiendum sententiam diffinitivam, ad certam tunc expressam diem, & horam per audientiam literarum contradictarum huiusmodi citato, omnibus actis & actitatis causis huiusmodi diligenter visis & consideratis, causam ipsam ac omnia in praemissis actitata nobis in consistorio nostro secreto fideliter retulit: Qua relatione nobis ut praefertur facta, & causa ipsa cum venerabilibus fratribus nostris sanctae Romanae ecclesiae Cardinalibus tunc in eodem consistorio existentibus, plenè discussa, & maturè examinata, cum dilecti filii Petrus Rovilius, clericus Ippotegiensis, ac Antonius Massa de Gallesio in dicta curia causarum, & vestrum fili Rex & filia Regina procuratores, de quorum procurationis mandato in actis causae huiusmodi l●gitimis constare dignoscitur documentis, & Alexander Paleotarius, fisci nostri procurator pro eius iure & interesse, in ipsius Thomae citati & non comparentis contumaciam in causa huiusmodi concludi & diffinitiuè pronunciari petijssent, nos pro tribunali, in Throno iustitie, more Romanorum pontificum, praedecessorum nostrorum sedentes, in causa huiusmodi conclusimus, & nostram desuper in scrip●is, quam per secretarium nostrum legi & publicari mandavimus, & quam ipse de verbo ad verbum legit, & publicavit, diffinitivam tulimus, & promulgavimus sententiam, sub huiusmodi tenore.  
Nos Paulus, divina providentia Papa quartus, salvatoris & domini nostri jesu Christi, cuius vices, (licet immerito) in terris gerimus nomine invocato, in throno justitiae pro tribunali sedentes, & solum Deum, qui justus est dominus, & in justitia judicat orbem terrae, prae oculis habentes, per hanc nostram diffinitivam, quam de venerabilium fratrum nostrorum sanctae Romanae ecclesiae Cardinalium consilio ferimus in his scriptis, in causa & causis quae coram dilecto filio nostro jacobo tituli sanctae Mariae in via, praesbytero Cardinali, de puteo nuncupato, nobis in consistorio nostro secreto (ut moris est) referenda inter charissimos in Christo filios nostros Philippum Regem & Mariam Reginam Angliae illustres denunciatores ex una, & quendam Thomam Cranmerum olim Archiepiscopum Cantuariensem reum & denunciatum de & super crimine haeresis & alijs excessibus censurísque & poenis propter crimen & excessus huiusmodi per dictum Thomam reum denunciatum ac confessum & convictum incursis, rebúsque alijs in actis causae & causarum huiusmodi latius deductis ex altera part in prima instantia vigore specialis commissionis nostrae versae fuerunt & vertuntur pronunciamus, sententiamus, decernimus, & declaramus dictum Thomam tunc Cantuariensem Archiepiscopum animae suae salutis immemorem contra regulas & dogmata ecclesiastica sanctorum patrum nec non Apostolicas Romanae ecclesiae & sacrorum conciliorum traditiones christianaeque religionis hactenus in ecclesia consuetos ritus, praesertim de corporis & sanguinis domini nostri jesu Christi & sacri ordinis sacramentis aliter quam sancta mater ecclesia praedicat & observat sentiendo & docendo, & sanctae sedis Apostolicae & summi pontificis primatum & autoritatem negando, nec non contra processus qui singulis annis per praedecessores nostros in die coenae domini more solito celebrati fuerunt, prout & nos dante domino in futurum celebrare intendimus, in quibus processibus per Romanos pontifices praedecessores praefatos ad retinendam puritatem religionis Christianae & ipsius unitatem quae in coniunctione membrorum ad unum caput Christum videlicet eiusque vicarium principaliter & sanctam fidelium societatem ab offensione servanda consistit inter alia Wiclefistae & Lutherani & omnes alij heretici damnati & Anathematizati fuerunt etiam abiuratam olim per Berengarium Andagavensem ecclesiae Diaconum haeresim innovando, & tam illam quam etiam per damnate memory johannes wickliff, & Martinum Lutherum haeresiarchas, alias proposita & damnata falsa & haeretica dogmata credendo & sequendo & desuper etiam libros scribendo & imprimi faciendo impressosque publicando in illisque scripta etiam in publicis disputationibus defendendo ac etiam coram subdelegato nostro in responsionibus ad positiones sibi factas pertinaciter asseue●ando, ac in pertinacia & obstinatione huiusmodi permanendo, excommunicarionis & Anathematis nec non privationis Archiepis. Cantuar. praedicti aliorumque beneficiorum & officiorum ecclesiasticorum si quae obtinet & annuarum pensionum si quas super beneficijs ecclesiasticis assignatas habet, iuriumque actionum & privilegiorum quorumcunque bonorum quoque & seniorum ecclesiasticorum patrimonialum & secularium nec non inhabitatis ad quoscunque dignitatis & beneficia, & alias contra tales personas tam de iure communi quam per literas processuum praedictorum statutas poenas non solum tanquam credentem haereticis praedictis & illorum sequacem, sed etiam tanquam haeresiarcham notorium damnabiliter incidisse & incurrisse, proptereaque ipsum Thomam excommunicatum, anathematizatum, & Archiepiscopatu Cantuariensi alijsque praelaturis dignitatibus officijs & beneficijs nec non pensionibus, iuribus, privilegijs, bonis & feüdis praedictis, primatum, & ad illa ac alia quaecunque inhabilem▪ Curiae seculari tradendum, bonaque eius per eos ad quos spectat confiscanda fore & esse prout eum tradi & eius bona confiscari mandamus & concedimus omnes quoque & quascunque personas Thomae praefato ratione dicti Archiep. Cantuar. & aliarum praelaturarum si quas obtinuit & obtinet olim subiectas à quibuscunque fidelitatis & obedientiae iuramentis ei praestitis absoluendas & liberandas fore & esse prout absoluimus & liberamus, ac iuramenta huiusmodi relaxamus, nec non super omnibus & singulis praedictis eidem Thomae perpetuum silentium imponimus, supplentes omnes & singulos tam juris quam facti defectus, si qui forsan in processu causae huiusmodi interuenerint ita pronunciavimus. Cum autem à dicta sententia ut pote in causa haeresis & per nos de fratrum nostrorum consilio lata appellari non potuerit & dicti Petrus & Antonius & Alexander procuratores citat per audientiam literarum huiusmodi coram nobis praefato Thoma ad videndum decerni literas executoriales ad aliquem praelatum qui actualem ipsius Thomae degradationem faciat eumque curiae seculari tradat in partibus deputari in contumaciam dicti Thomae ut praefertur cita●i & non comparentis literas executoriales decerni ac aliquos praelatos qui actualem ipsius Thomae degradationem faciant & eum curiae seculari tradant in istis partibus deputa●i per nos multa cum instantia postulaverint, nos huiusmodi justis postulationibus annuentes literas executoriales praedictas Apostolica autoritate decrevimus ac vos fratres Episcopi qui actualem ipsius Thomae degradationem faciatis▪ & ea facta cum curiae seculari praemissa tamen in ipso actu traditionis incessione ad judicem secularem pro huiusmodi tradendis per ecclesiam solita fieri tradatis autoritate, & tenore praedictis deputavimus. Qua propter vos omnes & singulos supradictos quibus praesentes nostrae literae diriguntur rogamus, & vobis fratres Episcopi per Apostolica scripta mandamus, & in virtute sanctae obedientiae & sub suspensionis à divinis & interdicti ingressus ecclesiae sententijs districtius iniungimus ut ad ulteriorem executionem sententiae nostrae praedictae procedatis. Et vos fili Rex & filia Regina bon● ipsius confiscetis seu per eos ad quos spectat confiscari, & ipsum Thomam postquam curiae seculari juxta tenorem praesentium traditus fuerit, id quod juris fuerit, fieri mandetis & faciatis. Vos vero fratres episcopi, vel alter vest●um, ita quod alter pro altero se non excuset, sed haec omnia in solidum sub sententijs praedictis exequamini, nec conrra ea excusationem aut exceptionem apponere valeatis autoritate nostra ceremonijs in similibus servari solitis plenè obseruatis actualem ipsius Thomae degradationem faciatis, eumque postea curiae seculari modo ut praefertur tradatis contradictores per censuram ecclesiasticam appellatione postposita compescendo non obstantibus constitutionibus & ordinationibus Apostolicis contrarijs quibuscunque, aut si aliquibus communiter vel divisim ab eadem sit sede indultum quod interdici, suspendi vel excommunicari non possint per literàs Apostolicas non facientes plenam & expressam ac de verbo ad verbum de indulta huiusmodi mentionem. Datum Romae apud Sanctum Petrum. Anno incarnationis domini, Millesimo, Quingintesimo, Quinquagesimo, Quinto. Decimo nono Calendas januarij Pontificatus Nostri, anno primo.  
I. Bareng.   

❧ The form of disgrading an Archbishop.  
IN primis, in publico extra ecclesiam paratur aliquis eminens locus congruens spacij, pro degradatione fienda.  
Item, supra eundem ordinetur una credentia simplici tobalea cooperta.  
Item, supra eandem credentiam ponuntur ampulla vini & ampulla aquae.  
Item, liber Euangeliorum, liber Epistolarum, liber Exorcismorum, liber Lectionum, Antiphonarium.  
Item, Bacile cum baculo & Mantili.  
Item, unum candelabrum cum candela extincta.  
Item, claves, forfices, cultellus seu petia vitri.  
Item, calix cum patena.  

Paramenta pro Degradando.  
SVperpellicium, Sandalia cum caligis, amictus, alba, cingulum, Manipulus, Tunicella, Stola, Dalmatica, Chirothecae, alia stola, planeta, Mitra, Anulus pontificalis, pallium, Baculus pastoralis, & aliqua vestis habitus secularis.   

Pro Degradatore & Officialibus.  
ITem, paretur faldistorium pro pontifice degradatur.  
Item, Sedilia pro Officialibus.  
Item, ad sint ministri pontificis.  
Item, judex secularis, cui degradatus committatur.  
Item, Notarius, qui processum degradationis legat, si opus erit, vel episcopo Degradatori placuerit.  
Item, Barbitonsor.  
Item, hora convenienti degradandus, habitu suo quotidiano indutus super dictum locum adducatur, & à clericis induatur omnibus paramentis sui ordinis.  
Item, eo sic induto, pontifex degradator indutus amictu, alba, cingulo, stola, & pluuiali rubeis, ac mitra simplici, baculum pastoralem in sinistra manu tenens ascendet ad locum praedictum, & ibidem sedebit in faldistorio, in convenienti loco sibi parato versus ad populum, astante sibi judice seculari.  
Tunc degradandus omnibus sui ordinis vestibus sacris indutus & singulis ornamentis ornatus, habens in manibus ornamentum ad ordinem suum spectans, ac si deberet in suo officio ministrare adducitur ante pontificem, coram quo genu flectit.  
Tunc pontifex degradator (sedens ut supra) populo in vulgari notificat degradationis huiusmodi causam.  
Deinde contra degradandum sententiam fert in haec verba, si huiusmodi sententia lata non sit.  
IN nomine patris, & filii, & spiritus sancti, Amen:  
Quia nos N. Dei & Apostolicis sedis gratia Episcopus, etc.  
Degradation from the order of Archbishop. 
Degradatio ab ordine Archiepiscopali.  Primo, pallium degradator aufert à degradando, dicendo. 
Praerogativa pontificalis dignitatis quae in pallio designatur te eximimus, quia malè usus es ea.  Secundo, mitram aufert à degradando, dicendo. 
Mitra pontificalis dignitatis, videlicet ornatu, quia eam malè praesidendo foedasti, tuum caput denudamus.  Tertio, librum Euangeliorum à degradandi manibus aufert, dicendo. 
Redde evangelium, quia praedicandi officio, quo spreto Dei gratia te indignum fecisti, te just privamus.  Quarto, anulum aufert de digito degradandi, dicendo. 
Anulum, fidei scilicet signaculum tibi dign subtrahimus, quia ipsam sponsam Dei ecclesiam temerè violasti.  Quinto, baculo pasto●●li per unum de ministris 〈◊〉 manus degradandi tradito, illum aufert degradator, dicendo. 
Aufetimus à te baculum pastoralem, ut perinde correctionis officium quod turbasti non valeas exercere.  Sexto, chirothecis per ministros extractis Degradator abradit degradando pollices & manus leniter, cum cultello aut vitro, dicendo. 
Sic spiritualis benedictionis, delibutionis mysticae gratia, quantum in nobis est te privamus, ut sanctificandi & benedicendi perdas officium & effectum.  Septimo, caput degradandi cum eodem aut vitro abradit, Degradator leniter dicendo. 
Consecrationem & benedictionem ac unctionem tibi traditam radendo delemus, & te ab ordine pontificali, quo inhabilis es redditus, abdicamus.   
Tum Degradando per ministros extrahuntur sandalia.  
Degradation from the order of priesthood. 
Degradatio ab ordine praesbyteratus.  Calais cum vino & aqua & patena & hostia, per ministros in manus degradandi traditis, Consecrator aufert potestatem celebrandi, dicens. 
A Movemus à te, quin potius amota esse ostendimus potestatem offerendi Deo sacrificium, Missamque celebrandi, tam pro vivis quam pro defunctis.  Pollices & manus abraduntur sub hac forma. 
Potestatem sacrificandi & benedicendi quam in unctione manuum & pollicum recepisti, tibi tollimus hac rasura.  Casulam sive planetam per posteriorem partem captivi accipit degradator, & degradandum exuit dicens. 
vest sacerdotali charitatem signante te meritò expoliamus, quia ipsam & omnem innocentiam exuisti.  Quarto, stolam aufert dicens. 
Signum Domini per hanc stolam signatum turpiter abiecisti: ideoque ipsam à te amovemus, quem inhabilem reddimus ad omne sacerdotale officium exercendum.   
Degradation from the order of Deaconship. 
Degradatio ab ordine Diaconatus.  1. Libro evangeliorum degradando in manus per ministros tradito, degradator aufert librum, dicens. 
A Movemus à te potestatem legendi evangelium in ecclesia Dei, quia id non competit nisi dignis.  2. Dalmaticam aufert, dicens. 
Levitico ordine te privamus quia tuum in eo ministerium non implevisti.  3. Stolam auferens de humeris degradandi degradator pro ijcit eam post tergum, dicens. 
Stolam candidam, quam acceperas immaculatam in conspectu domini perferendam, quia non sic cognito mysterio exemplum conversationis tuae fidelibus praebuisti, ut plebs dicata Christi nomini possit exinde imitationem acquirere, just à te amovemus, omne Diaconatus officium tibi prohibentes.   
Degradation from the order of a subdeacon. 
Degradatio ab ordine Subdiaconatus.  1. Epistolarum librum degradando in manum tradito, degradator eundem aufert, dicens. 
AVferimus tibi potestatem legendi Epistolam in Ecclesia Dei, quia hoc ministerio indignus es redditus.  2. Tunicella aufertur, dicendo. 
Tunica subdiaconali te exuimus, cuius cor & corpus timor domini castus & sanctus in aeternum permanens non constrinxit.  3. Manipulum aufert, dicendo. 
Depone manipulum, quia per fructus bonorum operum quos designat, non expugnasti spiritualis insidias inimici.  4. Amictus aufertur sub hac forma. 
Quia vocem tuam non castigasti, ideò amictum à te auferimus.  5. Vrceolis cum vino & aqua & bacili cum manutergio degradando traditis ea aufert Archidiaconus. 
Et nihil dicit.  6. Calicem vacuum cum patena traditum in manus degradandi, aufert degradator dicendo. Cingulum album & amictum exuunt ministri. 
Potestatem introeundi sacrarium, tangendi pallas, vasa & alia indumenta sacra, omnéque subdiaconatus ministerium exercendi à te amovemus.   
Degradation for the order of Benet and Collet. 
Degradatio ab ordine Accolytatus.  Vrceolum vacuum in manus degradando traditum aufert degradator, dicens. 
IMmunde, vinum & aquam ad Eucharistiam de caetero non ministres.  Candelabrum cum ceteo extincto degradator accipit de manibus degradandi, dicens. 
dimit perferendi visibile lumen officium, qui praebere spirituale moribus neglexisti, ac universum Accolytatus officium hic depone.   
Degradation from the order of Exorcising. 
Degradatio ab ordine Exorcistatus.  Librum exorcismorum aufert pontifex degradator, dicens. 
Privamus te potestate imponendi manum super energumenos, & daemones de obsessis corporibus expellendi, omni tibi exorcistatus officio interdicto.   
Degradation from the order of Readership. 
Degradatio ab ordine Lectoratus.  Librum Lectionum aufert pontifex degradator dicens. 
IN Ecclesia Dei non legas ulterius, neque cantes, neque panes aut fructus novos ullatenus benedicas, quia tuum officium non implevisti fideliter & devote.   
Degradation from the order of Dorekepership or Sextonship. 
Degradatio ab ordine Hostiariatus.  claves ecclesiae aufert pontifex degradator, dicens. 
QVia in clavibus errasti claves dimit, & quia hostia cordis tui male daemonibus ob serasti, amovemus à te officium hostiarij, ut non percutias cymbalum, non aperias ecclesiam, non sacrarium, non librum amplius praedicanti.   
 
Degradatio à prima tonsura.  Superpellicium degradando extrahit pontifex degradator dicens. 
AVtoritate dei omnipotentis, patris, & filii, & spiritus sancti, ac qua fungimur in hac part tibi auferimus habitum clericalem, & nudamus te religionis ornatu, atque deponimus, degradamus, spoliamus & exuimus te omni ordine, beneficio, & privilegio clericali & velut clericali professione indignum redigimus te in servitutem 
* The secular state ignominious & disdained with the proud clergy.  & ignominiam habitus secularis ac status.  Eum forficibus tondere incipiat pontifex Degradator, & per Barbitonsorem ibidem praesentem totaliter tonderi faciat caput degradandi, dicens. 
Te velut ingratum filium à sort domini ad quam vocatus fueras abijcimus, & coronam tui capitis regal quidem signum sacerdotij de tuo capite amovemus propter tui regiminis pravitatem.  Deinde si velit pontifex dicat. 
Quod ore cantasti, cord non credidisti, nec opere implevisti, ideò cantandi officium in ecclesia Dei à te amovemus.   
Tum ministri pontificis exuunt degradatum vest, & habitu clericali, & ipsum induunt habitu seculari.  
Si degradatus tradi debeat curiae seculari.  
Pontifex degradator degradatum amplius non tangit, sed in hunc modum pronunciat, dicens. 
Denunciamus ut hunc exutum omni ordine ac privilegio clericali, curia secularis in suum forum recipiat  Rogat judicem secularem ut citra mortis periculum. etc. 
Domine judex, rogamus vos cum omni effectu quo possumus, ut amore Dei, pietatis & misericordiae intuitu, & nostrorum interuentu precaminum miserrimo huic nullum mortis vel mutilationis periculum inferas.     

¶ A Note concerning Doctor Cranmer in his disputation.  
THat day wherein Doctor Cranmer late Bishop of Caunterbury answered in the divinity school at Oxford there was alleged unto him by Doctor Weston that he the said Cranmer in his book of the Sacrament falsely falsified the saying of the Doctors, 
Refer this to the page before 1437. col. 2.  and specially the saying of S. Hilary in these words Vero for Vere, showing a print or two thereof to have defaced his doings therein, but Doctor Cranmer with a grave and fatherly sobriety answered that the print of S. Hylaryes' works whereout he took his notes was verbatim according to his book, and that could his books testify if they were there to be seen. Saying further that he supposed Doctor Smith in that order rehearsed it in his book of the Sacrament, to the which Doctor Smith there present (though he were demanded the answer thereof) stood in silence As Canis mutus non valens latrare. But by and by Doctor Weston without shame, to shadow Doctor Smiths silence, spitefully said to Cranmer: belike you took your learning out of M. Doctor Smiths book.  
All this already is testified. pag. 1437.  
IT chanced ●t that present to be in the school one William Holcot gentleman them a sojourner in the University College, he hearing the same untruth, & remembering that he had amongst his books in his study the said book of Doctor Smith. At his return to his said study desirous to see the truth therein, found it agreeable to the writing and affirmation of Doctor Cranmer. And the said Holcot then and there better remembering himself found amongst his books the book of Stephan Gardiner entitled the devils Sophistry. In which book the said saying of S. Hylary alleged by the said Stephen verbat. both in Latin and English according to Doctor Cranmers' confirmation. Then the said William Holcot supposing (for the manifest opening and trial of the truth therein) to have delivered the said Gardiner's book to Doctor Cranmer, brought it to Bocardo the Prison of Oxford, where Doctor Cranmer then remained, but there in the delivery thereof he was apprehended by the Bailiffs, and by them brought before Doctor Weston & his Colleagues then at dinner at Corpus Christi college, who straight ways laid treason to the charge of the said William Holcotte, for the maintenance of Cranmer (in his naughtiness as they called it) and so upon straight examination, to know who were privy to his doings in delivery of the said Gardiner's book, committed him to the said prison of Bocardo where he sojourned & slept in the straw that night.  
And in the morrow in the morning, Doctor Cole yet alive, than Deane of Paul's, and Doctor jeffrey, two of them then Uisitours, further examined the said Holcotte of that his doings: Threatening him to lay treason to his charge, and so to send him for the trial thereof to the then Lord Chancellor Stephen Gardiner, willing him presently to subscribe to the Articles then in question, but he refused desiring respite until the laws of the realm had determined the same. And so was he again committed to the said Prison. And after three days Doctor Weston & the residue of the Uisitours solemnly in Saint mary's Church pronouncing sentence against the late Bishops, Cranmer, Ridley, and Latimer. Amongst other called there before them the said Holcot willing him to subscribe to their three Articles, he demanding them then these demands, first whether they thought in their consciences that the articles whereunto they willed him to subscribe▪ were according to the scriptures, and that the religion that they went about to plant were the true religion of Christ: they answered all with one voice, yea, yea. Then asked he them whether they thought themselves able to answer and would answer before God for him if he subscribed thereunto as they willed him: And they likewise answered yea, yea. And so he the said Holcot through fear and frailty of the flesh (As Neophitus) upon their threats subscribed. Then they with many fair flattering words delivered him, but would not let him have again his book brought to Bocardo, lest (as it seemed) he should show it to their shame. And they privily willing the master and the fellows of the said University college to see the said William Holcot forth coming: And if they with in a fortnight after did not hear from the then L. Chancellor what should be done with him, that then they at the fortnightes' end to expel him out of the said College▪ which they would have done, if the then Uicechauncellor had not willed them to the contrary. Which Holcot though then an Apostata, is yet now a penitent preacher.   

¶ An Epistle of Bishop Hooper in Latin sent to the convocation house touching matters of Religion.  
* Episcopis, Decanis, Archidiaconis, & ceteris Cleri ordinibus in Synodo Londinensi congregatis: Gratiam & Pacem á Domino.  
NOn vos latet (Viri doctissimi) in rebus arduis, ambiguis, 
Refer this to the pag. 1512.  & causis difficili oribus, judicium apud veteres (juxta mandatum dei) delatum fuisse semper ad sacerdotes Levitas, & ad praesidem, qui pro tempore, judicis munere fungebatur: ut omnes hi causas & lites difficiliores explicarent, ex praescripto legis dei. Ita qualescunque controversiae fuerunt: ex sententia sacerdotum- & praesidis, ad normam & praescriptum legis Dei lata, componebantur. Et ab eo quod judices, partibus litigantibus statuissent: nullo modo erat declinandum. Quod si quis contumatius sacerdoti aut praesidi non paruisset, juxta legem Dei sententiam pronuncianti: poenas contumaciae morte tuebat, quo populus hac ultione & contumaciae vindicta admonitus, metueret: & deinceps insolescere desisteret. Quam difficiles, imò quàm periculosae, inter nos & vos de re Eucharistica, lites agantur: vestrae conciones, scripta, & libelli testantur: nos veró qui meliorem, veriorem, & antiqui ssimam fidem sustinemus, confiscatione omnium bonorum nostrorum, dura & inhumana carceris servitute sentimus. Quare mei ipsius nomine, ac omnium fratrum qui mecum eandem Catholicae ac sanctae religionis veritatem profitentur: vos omnes in Christo jesu obtestor, ut causam hanc, vel aliquam quamcumque ob religionem ortam, inter nos & vos, deferre dignemini ad supremam, curiam parliamenti: ut ibi utraque pars coram sacro & excelso senatu sese religiose, & animo submisso, judicio, & autoritati verbi Dei subijciat. Et si vestram religionem quam sanctam, orthodoxam, ac Catholicam esse contenditis, ex verbo dei asserere potestis, illam & nos libenter amplexabimur: Nostram quam modo pro sacrosancta defendimus, repudiantes. Gratias item Deo & vobis agentes quam maximas, ꝙ per vos ab erroribus liberati, ad veritatis cognitionem reuocem●r. Non solum aut hoc a vobis obtestamur, ut vos vestramque causam judicio verbi dei coram summo parliamento deferatis: verum etiam ut nobis commodum detur tempus, quó veterum scripta & sacras literas euoluamus, á sancto senatu impetrare dignemini. Et si ibi iustas ac legitimas rationes fidei nostrae, non reddiderimus: judicio magistratus nos ipsos submittimus, ut debitam ultionem nostri sceleris & impietatis nobis infligat. Si haec facere non recusaveritis, religio quam castam, illibatam, & saluam, ac ab omnibus amplectandam esse contenditis: gloriosius de vestra fide & religione, ac de nobis ipsis (qui illam impiam esse & falsam contestamus) victoriam reportabit. Nam si vestra religio & cultus in causa Eucharistiae, fontem & originem ducunt ex verbo dei: procul dubio sanctam, & sempiternam esse oportet. Et scitis quod res sancta & vera quo magis examinatur, & per verbum Dei exploratur: eo fit illustrior & purior. Et quanto purior & illustrior fit: tanto magis ab omnibus desideratur, & obuijs ulnis excipitur. Quis enim non desidararet & amplecteretur religionem & cultum, á Deo mandatum, & ab illius verbo sancitum ac confirmatum? Quare si vestra religio & cultus dei res sit adeo vera, sancta, & á Deo mundo exhibita: non est quod ei metuatis. Nam quod varijs modis temptatur ac probatur, modó pium ac sanctum fuerit: iacturam ab hostibus nullam sentit, sed potius hostes conculcat ac interficit. Solis radij sterquiliniorum sordibus, non coinquinantur: verita●que divini verbi, errorum tenebris & caligine, non offunditur. Nec est quod vobis ipsis metuatis: modó re ipsa id praestetis, quod ubique iactatis. Nam quotquot vestras partes non sequuntur, aliquo gravissimo ignominiae genere, nimis superbé afficitis: nos omnes omnino indoctos esse praedicatis, aut plane dementatos affirmatis. Vobis autem plusquam divinam vendicatis prudentiam: nobis veró plusquám beluinam stoliditatem tribuitis. jam quám facilé erit doctis indoctos, hominibus sanae mentis insania percitos, ingenio & prudentia, flagrantibus stolidos & ignaros vincere: sacer parliamenti conventus, nullo negocio intelliget. Ideo si omnino ob Christum & illius causae gloriam quam nos defendimus, aut ob salutem nostram, ut vestra prudentia nos stultitiae arguamur, vestraque doctrina & eruditione nos ignorantiae accusemur, hoc facere non vultis: tamen ut publicé impietatis convincamur, coram summo senatu, hoc praestate. Et si istis rationibus nihil moveamini: tamen vestra ipsorum causa certé postulat, ut palam eae lites inter nos componantur, idque coram competenti judice: né apud omnes pios malé audiat: & fortassis hac suspitione laboret, quasi lucem & publicum examen fugiat, né impietatis, & idololatriae per verbum Dei depraehendatur. Et vos qui malam causam, imó pessimam, ferro & igne defenditis, non tam docti nec pij, ut omnino videri & haberi vultis, inveniamini: sed potius ignorantiae & stultitiae, quas nobis impingitis, redarguamini. Non vos fugit quomodo publicé, palam, & in facie ac in praesentia omnium statuum huius regni, in summa curia parliamenti, veritas verbi Dei per fidos, doctos, & pios ministros, de vestra impia missa, gloriosé victoriam reportavit: quamuis per trecentos annos non solum locum & templum Dei occupaverit, verum etiam corda hominum (tan quám Deus) inhabitaverit. Sed quocunque titulo, nomine, honore, reverentia, sanctitate, tempore, patronis, universalitate splenduit, ubi per sanctiss. Regé Edovardun sextum sanctiss. memoriae, ad vivum lapidem lydeum verbi Dei examinari per proceres, heroes, ac doctos huius regni erat mandatum: statim evanuit, & nihil aliud apparuit, quám spurcissimum & immundissimum idolum sub pallio, & nomine Dei impie contectum: Aequa & justa petimus, ut palam & publicé: lites inter nos componantur. Si igitur vestrae causae & vobis ipsis non diffidatis, uná nobiscum apud sanctum senatum agere dignemini: ut coramillo, autoritate verbi dei, quis nostram veriorem partem defenderit, dignoscatur. Nullis enim legibus sanctis & justis unquám fuit permissum, ut una pars litigans, de altera part judex constitueretur. Nam in omnibus controversijs & causis deficilioribus (maxime in religione) medius aliquis, & neutra litigantium pars, in judicem eligenda est. Nec Christus ipse (quamuis ipsa veritas) aeterni patris filius, hanc potestatem & imperium judicandi sibi vindecavit: quandocunque lites de eius doctrina inter illum & phariseos, vel quoscunque alios contigerunt. Sed semper ad legem appellavit, adversariosque suos ut legis praescripto & sententia starent, rogavit: scrutamini (inquiens) scripturas. Nos etiam a vobis nihil aliud in nomine domini nostri jesu Christi, supplices petimus & rogamus, nisi ut causa de qua inter nos litigatur, sententia & autoritate verbi dei decidatur ac finiatur. Et si per verbum dei fidem nostram parum candidam & ●iam, ostendere valeti●: porregemus vobis herbam, dabim usque dextras. Nec in impios Arrianos pij & sancti, patres, hanc judicandi potestatem sibi assumpserunt: sed adfuit disputationi pius princeps Constantinus imperator, qui rationes partium litigantium, diligenter perpendit: & sententiam atque judicium causae, soli autoritati verbi dei detulit. Quid hoc est igitur? quo iure contenditis? vultis & nostri & causae nostrae, testes, accusatores, & judices esse? nos tantum legem & evangelium Dei in causa religionis, judicem competentem agnoscimus: illius judicio stet vel cadat nostra causa. Tantum (iterumatque iterum) petimus, ut coram competenti judice detur nobis qui vincula & carceres sustinemus, amicum Christianumque auditorium: vim haud dubitamus, quin nostras rationes, & argumenta autoritate verbi divini sumus stabilituri, ac vestra plané subverturi. Hactenus praeiudicio iniusté gravamur: nec mirum, cum una pars litigantium judex alterius partis constituatur. Quapropter ad verbum dei, tanquam unicum & solum competentem in causa religionis, judicem appellamus. Si praeter & contra hanc legem dei, falsa & impia (ut coepistis) vi & dolo promovere non desistetis, sed fratres vestros truculenter persequendo pergetis: nos in tantis periculis constituti, ad misericordiam dei confugiemus, qui solus & possit & velit nos á vestris erroribus, incolumes & saluos conseruare. Praeterea, ut olim aliqui ex nobis, pro salute & incolumitate aliquot vestrum, apud magistratum civilem intercessimus: sic & nunc pro omnium vestrum salute in Christo jesus, apud patrem coelestem intercedere non desistemus, ut tandem ad meliorem & sinceriorem mentem reversi, unicum Christum jesum quem praecinuerunt prophetae, praedicaverunt Apostoli, quemque omnes pij agnoscunt (iam quo ad humanitatem, sedentem ad dextram patris in coelis amp●ectamini, & exosculemini: repudiato conficto, & ementito illo Christo ex pane confecto: quem non solum iwenes, virgines, & se●es, verum etiam oves & boves, pecoraque campi, volucres coeli & pisces maris panem agnoscunt ac sentiunt, & non deum. Desistite rogamus igitur enixé ulterius oculos piorum perstringere. Verus enim Christus quatenus homo, iam amplius sursum ac deorsum per manus sacerdotum, agitari & immolari non potest. In●ernum vicit, peccata vestra in cruce perlitavit, mortem destruxit, & iam astra te●e●: quem olim videbitis venientem in nubibus coeli cum potestate magna & gloria, sempiternisque poenis vos plangetis, nisi hic poenitentiam falsae & impiae vestrae doctrinae egeritis. Si deus autem pro sua inexhausta bonitate & clementia, per verbum suum lites istas inter nos componi dignetur: non dubito quin oculos vestros ita sit aperturus, ut quám horribiliter, & impié dei ac hominum testimonio & scriptis abuti videatis. Sed si furioso, & ex candescenti spiritu, vestras partes citra autoritatem verbi dei, defendere velitis: actum est omnino de vestra aeterna salute: ꝙ dominus propter filium suum unicum avertat. Cogitate etiam apud vos ipsos an hoc sit piorum ministrorum ecclesiae officium, vi, metu, & pavore corda hominum in vestras partes compellere? Profectô Christus non ignem, non gladium, non carceres, non vincula, non violentiam, non confiscationem bonorum, non regineae maiestatis terrorem, media organa constituit, quibus veritas sui verbi mundo promulgaretur: sed miti ac diligenti praedicatione evangelii sui, mundum ab errore & idololatria converti praecepit. Vos non Christi sed Antichristi armis utimini, quibus populum invitum ad vestra sacra compellitis: & non vol●●tē, & instructum verbo dei trahitis. Sed quám malus custos 〈…〉 sit timor, non ignoratis. Certé qui timet nisi dei spiritu ●●per revocetur, odit. Tra dite igitur saluberrima praecepta legis & evangelii populo dei ut pro Christi ministris per verbum Christi, ab omnibus agnoscamini. Ideó enim ministri ecclesiae Christi estis constituti, ut tantum Christi doctrinam populum dei doceretis▪ & non ut novam, & á Christo alienam obtruderetis. Quae iam vos in ecclesia agitis, si coram aequoiudice, amicam ac Christianam disputationem, non recusaveritis: ex verbo dei ostendemus, vel á lege Mosaica mutuata: vel per Antichristum, & pseudoministros in ecclesiam fuisse introducta ut hoc brevi tractatu exelsae parliamenti curiae facilé constabit. Scio inter vos esse tam turgido, & iniquo spiritu praeditos, qui putant nos tantum inanis gloriae, superbiae, arrogantiae, & famae nostrae fumo duci, & ideo velle potius semper malé currere: qúam admoniti de errore bené recurrere. Sed hoc Deus novit, quod tantum illius gloriam, nostramque salutem in Christo quaerimus dicant adversarij quid velint. Meminerint autem nostri adversarij & cogitent: quamqúam apud illos nec pro doctis, nec pijs hominibus habeamur (& haud dubié nos ipsos omnis impietatis & peccati apud deum quotidié accusamus) tamen homines sumus ratione prediti. Et quis (nisi insanus) iactura & amissione omnium bonorum suorum, uxoris, liberorum, libertatis & vitae: redimeret, famae aut inanis gloriae titulum? Profecto tanti poenitere (ut dicitur) non emerimus. Igitur illius verbi veritatem nostris bonis omnibus ac vitae ipsi praeterimus: Et si centies (Deo nos adiuuante) moriendum nobis fuerit: ad idololatriam & impium cultum Dei, quae Dei misericordia hactenus reliquimus, non revertemur. Domini sumus siué vivimus sive morimur: eius igitur voluntas in vobis & in nobis, cum misericordia fiat, Amen.  
Vestrae salutis in Christo studiosisimus. joh. Hoperus.   

A note of Bish. Farrer.  
Doctor Leison, doctor of law, a Civilian, a justice of peace, the same who is mentioned, 
Refer this to the page 1555.  pag. 1555. would not suffer bishop Farrer (when he was at the stake to be burnt) to speak his mind, and about half a year after, the said Doc. Leison died, and when he would have spoke himself, he could not.   

The trouble and examination of Thomas Hitton Martyr, with his examinations, answers, condemnation and martyrdom, An. Dom. 1529. the 20. of February.  
THomas Hitton of Martham in the Diocese of Norwich, an honest poor man and religious, 
Read before page. 997. col. 2. The story and martyrdom of Thomas Hitton.  ever fearing God from his youth and loving his word. When persecution for the same word in the days of king Henry the 8. grew to be somewhat hot, took his journey toward Rochester in Kent, intending to have gone to Dover, & so to have crossed the seas into France and other countries▪ for a time, where reposing himself a while, he might be free from the heat of persecution. 
William Warham Archbishop of Canterbury.  As he was going on his intended journey, one Thomas Swainesland, Baily to William Warrham Archbish. of Canterbury, meeting him by the way, and suspecting him to be (as they called them) an heretic, caused him to be stayed, and brought before the said William Archb. of Cant. his master, who demanded of him from whence he came, and whether he intended to have gone, if he had not been intercepted. The said Tho. answered that he came out of the Diocese of Norwich, 
The examination of Thomas Hitton before the Archbishop.  and purposed to have gone beyond the seas, if God had so permitted. Then the Bishop asked him if he had ever been beyond the seas before, and what books he had brought over. He answered that he had been once beyond the seas before, and had brought certain books with him from thence, namely, two new Testaments, and one Primer in English. The Bishop asked him to whom he gave the said books. He answered, he would not declare. For (saith he) such is your bloody cruelty, that you would never sleep quietly, till you had sucked their blood as you mean to do mine. The Bishop seeing he could extort no more out of him, and perceiving his constant spirit and fervent zeal to the truth, commanded him to prison till further opportunity might serve for the shedding of his blood.   

The second appearance of Thomas Hitton before the said Archb. of Cant.  
WIthin a while after, the bishop commanded the said Thomas to be brought before him again, who demanded of him how he judged and believed of the religion then in force, and of the authority of the bishop of Rome. The said Thomas answered, that the religion then used, was most abominable idolatry, and contrary to the holy word of God. And as for the Pope (quoth he) he is Antichrist, the first borne of Satan, and hath no more power or authority, than any other bishop hath in his own diocese, nor so much neither. The Bishop hearing this, was in such a pelting chafe, that at that time he would talk no more with him, but returned him from whence he came, namely, to Bocardo, with commandment to appear before him again, upon the 13. day of the same month following, at his Manor of Knoll, to answer to such Articles and Interrogatories as should be objected ex officio, against him.   

The third appearance of Tho. Hitton before the said Archb. of Cant.  
THe said Thomas Hitton at the day prefixed, made his personal appearance before the bishop at the place appointed, to whom the Bishop ministered certain articles and interrogatories for him to answer unto, commanding him to swear to answer truly and unfeignedly unto them, and every part of them. The said Tho. Hitton refused to swear, saying: It is against God's laws and good conscience for any man to swear to shed his own blood, 
Tho. Hitton refuseth to swear against himself.  for so he should be a murderer of himself, and become guilty of his own death. But yet notwithstanding that he refused to swear to answer, yet he answered truly and directly to every particular Article and Interrogatory propounded unto him, but so as was finally to their contentation, yet no doubt to the great glory of God, and comfort of the godly. This done, the Bishop broke of his session for that time, and commanded him to prison again, and to appear before him in the place aforesaid, upon the Friday next following, to answer further as should be demanded of him, granting him liberty withal, to add too, or subtract from his former answers, either else utterly to deny and revoke the same.   

The fourth appearance of Tho. Hitton before the said Archb. of Cant.  
THe day and time approaching, the said Thom. Hitton appeared again accordingly, and having heard his former answers and confessions distinctly by the Notary red unto him, he reform them in certain points, to some he added, from other some he subtracted, but none he denied. Then the Bishop perceiving his unmovable constancy in the truth, setting learning and reason apart, being not able to convince him by arguments and truth, nor yet to improve the spirit which spoke in him, fell to exhorting of him to have respect to his soul's health, and not so wilfully (as he termed it) to cast away himself for ever, but to repent, and to abjure his errors, and in so doing, he would be good unto him, he said. When the bishop with all his persuasions could do no good with him to withdraw him from the truth of god's word, than the doctors and other the assistants attempted the like, all which notwithstanding, 
The constancy of Tho. Hitton in his confession.  the said Thomas Hitton would not desist nor shrink one jot from the truth, but both affirmed and confirmed his former articles and confessions to the end. Inferring withal, that they sinned against the holy Ghost, in as much as they knew that God's word was the truth, and that the Mass and all popish religion, is nothing else but Idolatry, lies, and open blasphemy against the majesty of God and his word, and contrary to God's word in every respect, and yet they would allow and maintain the same, contrary to their own consciences, whereat all the Bench was greatly offended, & commanded him to prison again, assigning him a day to come before them again.   

The fift appearance of Tho. Hitton before the said Archb. of Cant.  
AT the day appointed, the said Tho. Hitton appeared, to whom the bishop said, Thomas, 
another appearance of Thomas Hitton before the Archbishop.  dost thou believe that any man either spiritual or temporal, is of sufficient authority to set forth any law or sanction of himself, the breach whereof is Mortal or Ueniall sin. To whom Tho. Hitton answered: that no man either spiritual or temporal might make any law or sanction, the breach whereof, is mortal or venial sin, except the same law or sanction be drawn out of the word of God, or else grounded upon the same with a good conscience. And therefore, neither the church cannot set forth any law, the breach whereof is Mortal or Ueniall sin, unless it be grounded upon the word of God also. But if any man, or the church of God itself, do set forth any law grounded upon the word of God & good conscience, the breach thereof to the violater, is mortal and deadly sin. After all manner of ways and means attempted to draw this poor man from Christ and his truth, the bishop seeing that he could not prevail, determined to send him to the bishop of Rochester, and so did, who assayed by all means possible to remove him from his former professed truth. But seeing all his endeavours frustrate, and that he profited nothing, he signified the same to the Archbishop, and withal both went himself unto him, and carried the poor prisoner with him thither also.  
In the afternoon of the same day, the said Archbish. of Cant. the bish. of Rochester, and divers others assistants called the said poor man before them again, and caused all the former Articles, Interrogatories and demands, to be red unto him in English, to the end he should either have revoked the same, or else recanted them altogether, using both threats and fair promises to the performance thereof, but all in vain: for his faith was built upon the rock Christ jesus, and therefore unable to be removed with any storms of persecution, whatsoever.  
In fine, the Archbishop (with mature judgement you must believe) consulting with the B. of Rochester and other, proceeded to his condemnation, 
The sentence of condemnation against Thomas Hitton.  reading the bloody sentence of death against him, and so was he being condemned, delivered to the secular power, who carried him to the prison, and soon after he was burned for the testimony of jesus Christ, as you may see more at large, pag. 997.998. for whose constancy in the truth, the everlasting God be praised. Amen.   

¶ A note of a certain good man troubled in Bulloyne the first year of king Edward the sixth for the Gospel.  
THe examination of me William Hastlen Gunner in the Castle of high Bulloyne, in the year of our Lord 1547. and the first year of the reign of king Edward the sixth. As I was in the church at Bulloyne called the stalls, upon the 10. of April being Easter Tuesday, reading of a godly book called the lamentation of a Christian, against the citizens of London between the hours of three and four at after noon, there came certain men to me as I stood at an alter in the Church reading to myself, and asked me what good book I had, and I said they should hear if they pleased, them they desired me to read out that they might hear, and so did I very gladly, but I had not read long but the Priests and clerk were at their Latin Evensong, and I reading mine English book there came a tipstaff for me, taking my two books from me and commanded me to go with him, for he said I must go before the counsel of the town, then went I forthwith with him, and a little without the Church door, sir john a Briges met us, and bad the tipstaff carry me to sir Leanard Beckwith Knight to be examined, and coming before his presence, he asked me what books they were that I had at the church and was reading of one of them, openly in the Church to the people, and I said so far as I had read them they were good godly books, and he said they were heresy, and with that he asked me how I did believe of the Sacrament of the altar, whether I did not believe that to be the very body of Christ, flesh, blood, and bones, and I asked him whether he meant that, that was in the pixe or no, and he said yea? even that in the pixe, and I said that since I had sure knowledge of scriptures I did not believe it to be the body of Christ, but a bare piece of bread, nor by God's help I will never believe it otherwise to be, than he said I was an heretic, & asked me what I made of the sacrament, and I said, if it were duly ministered according to Christ's institution▪ that then I did believe that the faithful Communicantes, in receiving that blessed Sacrament, did receive into their inward man, or soul, the very body and blood of our saviour jesus Christ. Then said he, dost thou not believe ●t to remain the very body of Christ after the words of consecration pronounced by the priest, and I said no. Then said he, what dost thou make of the Church, I said as it is now used, it is a den of thieves, and the synagogue of Satan, thou heretic said he, there remaineth the very body of Christ. But I said that Christ being God and man, dwelleth not in temples made with men's hands: much other communication had we at that time but this was the effect that day. Then he asked me whether I would be forth coming till to morrow, and I said Sir if you think that I will not, you may lay me where as I shall so be, than he let me go for that night, and said we shall talk farther with thee to morrow, so I departed home. And about the space of two hours after, Master Hountington the preacher (which did much good with his preaching in Bulloyne at that time) came to me, and said that he heard me spoken of at my Lord Gray's, which was then Lord debity of the town and Country of Bulloyne, and I perceive said he that you are in great danger of trouble, if you scape with your life, for there are some of the counsel, marvelously bend against you, I said the Lords will be done: well said he, without you feel in yourself, a full purpose by God's help to stand earnestly to the thing that ye have spoken, you shall do more hurt then good, wherefore said he if you will go to Calais, I will send you where you shall be well used, and be out of this danger. Then I thanked M. Hountington, saying I purpose by God's assistance to abide the uttermost that they can do unto me, well than said he, I can tell you, you will be sent for to morrow betimes before the whole Counsel: that is said I the thing that I look for. Then rose I betimes in the morning and went into the market place, that I might spy which way the Officer should come for me, I had not tarried there long, but I spied a tipstaff, and went toward him and asked him whom he sought, and he said a Gunner of the great ordinance in the Castle of Bulloyne, and I said that I am he, them said he you must go with me to my Lords, & I said therefore I looked. When I came there, I saw my Lord and the whole Counsel were assembled together in a close parlour, doing my duty to them, my Lord said to me, it is informed me that thou hast seditiously congregate a company together in the Church, and there in the time of service thou diddest read unto them an heretical book, and hast not reverently used silence in the time of the divine service, what sayest thou to this? I said, & it please your honour, I was in the church a good while before any service began, and no body with me, reading to myself alone, upon a book that is agreeable to God's word, and no heresy in it that I red, and when it drew toward service time, there came men to the church, and some of then coming to me whom I knew not, ask me what good book I had, I said it was a new book that I have not yet read it over, than they prayed me that I would read so that they might hear some part with me, and so I did, not calling, pointing, nor assembling any company to me. And for the service being in latin, that for the strangeness of the tongue, besides much superstition joined with it was not understood of the most part of them, that said or sung it, much less of them that stood by and did hear it, where as by the word of God all thing in the Church or congregation should be done to the edifying of the people, and seeing I could have no such thing by their service, I did endeavour to edify myself, and other that were desirous of reading of godly books. And because the Church is so abused contrary to the word of God, being beset round about, with a sort of abominable Idols, before whom no man ought to kneel, nor do no manner of reverence, because the scriptures doth curse, both the Idol and the Idol maker, and all that doth any worship or reverence, unto them, or before them, for that cause I used no reverence there. Well said my Lord, I would thou couldst answer to the rest as well as thou hast done to this, but I fear me thou canst not, for it is told me that thou hast spoken against the blessed sacrament, and I said and it please your Lordship, that did I never in all my life, nor never will do by the grace of God. With that my chief accuser sir Leonard Becksmith knight, said to me, didst thou not say to me yesterday, that thou didst not believe the sacrament of the altar after the words of consecration by the priest, to be the very body of Christ, flesh blood & bones, as it was borne of the virgin Mary. It is true in deed that I said so, for neither do I believe it to remain Christ's body, nor never will by the grace of God believe it so to be, for I believe that christ with that body that was conceived and borne of the virgin Mary did ascend up into heaven, and there (according to our belief) he sitteth on the right hand of God the father, and from thence that body shall come at the day of judgement to judge the quick and the dead, and yet in the mean while I believe (that the sacrament duly ministered according to Christ's institution) that the faithful receivers of this sacrament lifting up the eyes of their mind into heaven where Christ's body is, that they do receive in that sacrament into their soul or inward man, the very body of our saviour jesus Christ, yea and I believe further, that Christ concerning his divine power or the power of his godhead is wheresoever two, or three be gathered together in his name, that he is in the midst even amongst them, and that he is so with his faithful flock even to the worlds end, than they laid their heads together and had privy talk, after that two of them said to me that it was rank heresy that I did believe it to remain bare bread after the Priest had consecrated it, and not to believe it to be the very body of Christ, I was worthy to be burned, then said I earnestly unto them, think you not though I be a vile abject in your sight, and he that is most busy among you to seek my blood, but that my blood shall be required at his, or their hands. Then had they privy talk together again, after the which my Lord said unto me, thou hearest that they here lay heresy to thy charge, and I am a man of war, & have no skill in such high mysteries, wherefore thine accusers say that thou must suffer here as an heretic, that all the rest of the garrisene may beware by thee that they fall not into the like heresy, and so cast away themselves. Then said I, I appeal from this Counsel, to the Counsel of England, then said my Lord I am very glad that thou hast appealed to the Counsel of England, for there are learned men, and Divines, that can skill of such matters, thither shalt thou be sent or it be long. Then was I carried to sir john Abriges house, and having pen and ink, I was bidden to write mine articles, which were in effect those points of Religion that you have heard before in my examination, then on the morrow being Thursday, and the fifteen of April I was brought to the prison in the town called the Marshalsea, where I was very gently used, for a good gentleman one Master Waghan was the keeper there, at that time, but surely when I was apprehended, I had not so much as one penny to help myself with, for we had been long unpaid, furthermore I thought in that town of war, that there was very few or none that favoured the word of God, for I looked for no help there, but to be hated and despised of all men there, for I knew not passed two or three there, that had any love to the Gospel, till I was in prison, and then there came very many soldiers unto me that I never knew before, and gave me money, so that I had as good as a three pound given me in a small time that I was in prison. The fourthtene day of May toward night, I was sent into England, one Master Messenger, and one other man brought me to London, even the same day being sunday at night, and 15. day of May, there was a great talk over all the City of one Doctor Smith that recanted that day, they brought me to the Marshalsea, and there left me, I hearing no more of them that brought me thither: but Master Huntingdon as a faithful minister of jesus Christ, that gave me warning before of all this trouble, came from Bullyn to London, causing my Articles to be seen, so that by his painful diligence to the Counsel for me, after that I had been there little more than one month, I was discharged forth of prison, and bed get me home to Bullin to my living again.  
But surely if I had not appealed to the Counsel of England I had been burned in Bullyn, for it was told me of them that knew much in that matter that it was already determined, shortly to have been accomplished if I had not appealed: for the which deliverance I give praise to the everliving God.   

¶ This was laid in Queen mary's Closet upon her desk against her coming unto her prayers.  
O Lovesome Rose most redolent,  
Of vading flowers most fresh:  
In England pleasant is the scent,  
For now art thou peerless.  
This Rose which beareth such a smell,  
Doth represent our Queen:  
O listen that I may you tell,  
Her colours fresh and green.  
The love of God within her hart,  
Shall beautify her grace:  
The fear of God on the other part,  
Shall 'stablish her in place.  
This Love and Fear her colours are,  
Whereby if she be known:  
She may compare both nigh and far,  
Unable to be overthrown.  
The love of God it will her cause,  
Unfeigned if it be:  
To have respect unto his laws,  
And hate idolatry.  
If that she have the fear of God,  
And be thereto right bend:  
She will do that he her bode,  
And not her own intent.  
O noble Queen take heed, take heed,  
Beware of your own intent:  
Look or you leap, then shall you speed,  
Haste maketh many shent.  
Remember Saul that noble king,  
What shame did him befall:  
Because that unto the Lords ●idding,  
He had no lust at all.  
The Lord hath bid, you shall love him,  
And other Gods defy:  
Alas take heed, do not begin  
To place Idolatry.  
What greater disobedience  
Against God may be wrought  
Then this: to move men's conscience,  
To worship things of nought.  
What greater folly can you invent  
Then such men to obey:  
How can you serve your own intent,  
Not foreseeing your own decay.  
And where as first ye should maintain,  
Your Realm in perfect unity:  
To rend the people's hearts in twain,  
Thorough false Idolatry.  
Is this the way to get you fame,  
Is this to get you love:  
Is this to purchase you a name,  
To fight with God above.  
Is this your care to set up Mass,  
Your subjects souls to stroy:  
Is this your study, no more to pass,  
God's people to annoy.  
Is this to reign, to serve your will,  
Good men in bonds to keep:  
And to exalt, such as be evil,  
And for your grace unmeét.  
Such as made that fond divorce,  
Your mother to deface:  
Are nighest you in power and force.  
And most bounden unto your Grace.  
Well, yet take heéd, of had I witted,  
Let God's word bear the bell:  
If you will reign, learn to know Christ,  
As David doth you tell.  
What great presumption doth appear,  
Thus in a weéke or twain:  
To work more shame than in seven. year.  
Can be redressed again.  
All is done without a law,  
For will doth work in place:  
And this all men may see and know,  
The weakness of your case.  
That miserable masking Mass,  
Which all good men doth hate:  
Is now by you brought up again,  
The root of all debate.  
Your Ministers that love God's word,  
They feel this bitter rod:  
Who are rob from house and goods,  
As though there were no God.  
And yet you would seem merciful.  
In the mids of Tyranny  
And holy, whereas you maintain  
Most vile Idolatry.  
For fear that you should hear the truth,  
True preachers may not speak:  
But on good Prophets you make ruth,  
And unkindly them entreat.  
Him have you made Lord Chancellor,  
Who did your blood most stain:  
That he may suck the righteous blood,  
As he was wont again.  
Those whom our late king did love,  
You do them most disdain?  
These things doth manifestly prove,  
Your colours to be but vain.  
God's word you cannot abide,  
But as your Prophets tell:  
In this you may be well compared,  
To wicked jesabel.  
Who had 400. prophets false,  
And fifty on a wrought:  
Through whose false preaching,  
Poor Ely was chased in and out.  
God's Prophets you do evil entreat,  
Balls Priests defend your grace:  
Thus did the jews put Christ to death,  
And let go Barrabas.  
Hath God thus high exalted you,  
And set you on a throne:  
That you should prison and deface,  
His flock that maketh moan.  
The Lord which doth his flock defend,  
As the Apple of an eye:  
Of this full quickly, will make an end,  
And banish cruelty.  
Therefore my Counsel I you take,  
And think thereof no scorn:  
You shall find it the best counsel,  
Ye had since you were borne.  
Put away blind affection,  
Let God's word be unpere,  
To try out true religion,  
From this evil favoured gear.  
Finis  ꝙ. W.M. as it is supposed.  

* The instruction of king Edward the sixth, given to Sir Anthony Seyntleger Knight of his privy chamber being of a corrupt judgement of the Eucharist. Upon this saying of an ancient D. of the Catholic Church.  
Dicimus Eucharistiam Panem vocari in scriptures, Panis in quo gratiae actae sunt etc.  

IN eucharist then there is bread,  
Whereto I do consent:  
Then with bread is our bodies fed,  
But farther what is meant.  
I say that Christ in flesh and blood,  
Is there continually:  
Unto our soul a special food,  
Taking it spiritually.  
And this transubstantiation, I,  
Believe as I have read:  
That Christ sacramentally,  
Is there in form of bread.  
S. Austen saith the word doth come,  
Unto the element:  
And there is made he saith in some,  
A perfect sacrament.  
The Element than doth remain,  
Or else must needs ensue:  
S. Austin's words be nothing plain,  
Nor cannot be found true.  
For if the words as he doth say,  
Come to the element:  
Then is not the element away,  
But bides there verament.  
Yet who so eateth that lively food,  
And hath a perfect faith:  
receiveth Christ's flesh and blood,  
For Christ himself so saith.  
Not with our teeth his flesh to tear,  
Nor take blood for our drink:  
To great an absurdity it were,  
So grossly for to think.  
For we must eat him spiritually,  
If we be spiritual:  
And who so eats him carnally,  
Thereby shall have a fall.  
For he is now a spiritual meat,  
And spiritually we must:  
That spiritual meat, spiritually eat,  
And leave our carnal lust.  
Thus by the spirit, I spiritually  
Believe, say what men list:  
None other Transubstantiation, I  
Believe of the Eucharist.  
But that there is both bread and wine,  
Which we see with our eye:  
Yet Christ is there by power divine,  
To those that spiritually.  
Do eat that bread, and drink that cup,  
Esteeming it but light:  
As judas did, which eat that sop,  
Not judging it aright.  
For I was taught not long agone,  
I should lean to the spirit:  
And let the carnal flesh alone,  
For did it not profit.  
God save him that teaching me, taught,  
For I thereby did win:  
To put me from that carnal thought,  
That I before was in.  
For I believe Christ corporally,  
In heaven doth keep his place:  
And yet Christ sacramentally,  
Is here with us by grace.  
So that in this high mystery,  
We must eat spiritual meat,  
To keep his death in memory,  
Lest we should it forget.  
This do I say, this have I said,  
This saying, say will I:  
This saying though I once denayed,  
I will no more to die.  
FINIS.   
¶ This young Prince became a perfect schoolmaster unto old erroneous men, so as no Divine could amend him, and therefore this piece is worthy of perpetual memory to his immortal fame and glory.  
¶ When Queen Mary came to her reign, a friend of master Sentlegers charged him with this his Pamphlet. Well, qd he, content yourself, I perceive that a man may have too much of God's blessing. And even here Peter began to deny Christ, such is men's frailty.   

¶ A note of a Letter of one john Meluyn Prisoner in Newgate.  
* Christi electis Salutem.  Esdr. 4. 
¶ Hoc Seculum fecit altissimus propter multos, futurum autem propter paucos.  
¶ The almighty Lord hath made this world for many: but the world or life or come but for a few.  
MOst certain it is dearly beloved that Christ's elect be but few in comparison of that great number which go in the broad way to everlasting perdition, 
〈◊〉 elect. Math. 20.  which life after the flesh, loving this present evil world, deny God in word and deed, 
Pauci qui saluabuntur. Luke. 13  whose eyes are blinded and their hearts hardened.  
Most certain it is also that our Saviour jesus Christ hath and knoweth his own, whose names are written in the book of life redeemed with the most precious blood of our saviour jesus Christ. 
2. Tim. 2 Cognovit Dominus qui sunt eius.  So that the eternal Father knoweth them which be his.  
The almighty and eternal God grant that we may have the testimony of our conscience, and the spirit of god to bear record with our spirits that we be his elect children walking in the spirit not fulfilling the lusts of the flesh but as Christ's members having Christ jesus fixed before our eyes, he being to us the true way, the infallible verity & the eternal life. Christ hath given us example, let us follow him as dear children, for God's delight is to behold his Saints which be in the earth. 
Sanctis qui sunt in terra, et preclaris his toto animo delector.  Let us put on the whole armour of God, and walk in the light in these evil days in the which Satan in his Angels seeketh whom he may devour. The almighty Lord deliver us from the mouths of those unshamefast dogs. They truly seek ours and not us unto the Lord. Esdras saith and writeth truly, the world is made for them: and they for the world. Dearly bought let us remember Christ which saith I have chosen you out of the world, you shallbe hated of all worldly men. Did ever the covetous, Idolaters, 

Ego vos elegi e mundo.  
Regnum meum non est de hoc mundo.   Oppressors or Whoremongers love us? Nay they love Mass Mongers which say peace, peace, when there is no peace. Nay either than flatter the ears, or else they say no thing, as dumb dogs not able to bark, of whom be you ware of, for though they come in sheeps clothing: they be ravening Wolves, whose damnation sleepeth not from whose captivity the holy will of God save and preserve you. Amen. 
Ezechiel. 33. & 34.   
dearly beloved we having the record of our conscience that we be very members in Christ's body separate from that malignant Antichristes Church. Let us rejoice in conscience and in the Lord, having heavenly hope in all his promises, which be eternal and most sure to us, in Christ our Saviour, who looseth none of all them, whom the eternal Father hath given him, but at his appearing to be our merciful judge, 
joannes. 17.  shall raise us up at that last day, for the trump of God shall blow, and be heard of all Adam's posterity, sounding Venite ad iuditium. Come unto judgement, come and be judged. Let us therefore be prepared having the wedding garment, 
Augustine.  yea the whole armour of God, the marriage garment, clear Lamps, that is pure hearts, and burning heavenly light in the same. Let us prepare ourselves richly to restore to our Lord and Master our talentes with the increase of heavenly living and occupying, then without all doubt, we shall hear that most blessed wish of our alone Saviour jesus Christ who shall then say rejoice good servants, I will make you Stewards, over many things. Enter into the everlasting rest, and kingdom, which hath been prepared for you from the beginning. This is the Kingdom of jesus Christ, which at this present is in Babylon and banished to the desert, the troublesome waters of Satan in the Antichrist and his shavelings spiewed out of Christ's mouth. The Lord be our aid, avenger and deliverer when his holy will is. Amen.  
dearly bought with the most precious blood of our Saviour jesus Christ, that we be not deceived by the Antichrist, let us ponder, weigh, mark and study, the heavenly doctrine of our Saviour Christ in his last Supper, the text is, Bene dixit, dixit bene, gratias egit, he spoke heavenly and well, he gave thanks, he took bread, broke it & gave it to his Disciples, saying, take, eat, this Sacramental bread, and me the bread of life, which came down from heaven, which giveth life to the world, take true faith, heavenly hope kindled with christian charity, thanks giving for my death: let these heavenvly virtues enter in your souls, then enter I. This is my body. This is the true eating of my body, which is given to the death of the cross, for the ransom and sins of Gods elect: Likewise after supper he took the cup, he spoke well, gave thanks and gave it them: saying, drink ye all of this: drink I say by this infallible verity, and everlasting word joined and annexed with this cup, my blood which is shed from before the beginning of the world, for many in remission of sins, he or she that thus dwelleth in me, and I in him, eateth my flesh, and drinketh my blood. Saint Augustine saith, why preparest thou thy tooth and belly? believe and thou hast eaten. Saint barnard saith, when faith, hope, christian love, 
Quid para● dentem et ventrem, crede et manducasti.  and thanks giving for Christ's death enter in a Christian, Christ entereth, and again S. Augustine saith upon these words of Christ you shall always have the poor with you, but me shall ye not have always with you. The Church had him but a few days touching his humanity, 
Ecclesia cum paucis diebus h●buit quantum ad humanitatem, modo fide tenet, occulis non videt.  now they have him by faith, with these eyes they do not see him. O jesus Christ thou son of the living God, which art in the bosom of thy father God with God, the very Image of God the father eternal, give us victory over this Antichrist in thy most precious blood. Be faithful to the end and our saviour shall crown us in glory: let us sanctify the name of God in thought, word, and deed.  

I say unto the Papist and will not flatter.  
our God is in heaven whom they will not see:  
And is no such little pretty matter,  
as their God the Pope feigneth him to be.   

Pray for all the preachers of the verity,  
that God may give us grace and constancy.   

They sing and say they have him in a string,  
tie not the dog so, for fear of hanging.   

To all the faithful whose names in general,  
in the book of life, by Christ are written all.   

The godly thought and patiented mind,  
doth liberty in prison find.  
Who so to patience can attain,  
shall find in prison is no pain.  
Thrall, trouble, bound, or free,  
as pleaseth God, so shall all be.  
Wherefore I never will forsake,  
what pleaseth God lay on my back.  
john Meluine preacher and priprisoner in Newgate.    

¶ A note concerning the trouble of julius Palmer, lately come to my hands.  
To his assured friend and brother in christ Master Perry preacher at Beverstone give these.  

Refer and confer this with the pag. 1●37.  Master Perry after my hearty commendations in the Lord jesus Christ unto you and your wife etc. whereas you have written unto me for my help in stopping the malicious and envious mouth of Thomas Thackam, I would be as glad as any man to testify the truth, both for that I know of the shameless malice of the said party, against the members of Christ, as also the godly and virtuous behaviour of Palmer both before he was in prison, and after in prison, with the credit of that good and godly work of that history: but surely many things are out of my head, which I cannot as yet remember. And for these things I know, I write unto you. And first as touching the friendship showed unto the Lady Uane, and his zeal therein uttered, truth it is that he received her into his house for money for a small space, in the which time they two did not well agree, for that she could not suffer his wickedness of words and gestures unreproved, but that his wife many times being of more honesty made the matter well again, but to be short, such was his friendship in the end towards that good Lady, being out of his house, that she feared no man more for her life, then him. And I being her man she gave me great charge always to beware of him. As touching his friendship towards john Bolton in prison, I am sure he never found any, as they that used to visit him, can somewhat say: Except you account this friendship, that he being bereft of his senses, Thac. wrought him to yield unto the papists, and as a right member of them became his surety to be obedient unto them. And he being burdened in conscience therewith, fled away unto Geneva, for the which flying Thac. had nothing said unto him, which showeth that he was their instrument. And this friendship to john Bolton, for Downer I have heard no evil of him: for Gateley and Radley now vicar of S. Laurence, and Bowyer a Tanner, they three left no means unpractised to catch and persecute the members of Christ as I myself can well prove. As touching Palmer, for that I many times frequented his company in his lodging, he would utter sometimes unto me the grief of his mind. Among other things once he told me, that for that he heard he was somewhat suspected with the woman of the house, he was much grieved withal, the which he uttered with many tears. I then counseling him to departed thence to avoid the occasion of offence, he said no, but the Lord should try him or it were long: for said he, Thac. hath let me his school, and now would have it again, and because I will not let him have it, this he hath brought upon me, but God forgive him. Afterward being in prison, I talking with him at the grate, he showed me his judgement of the scriptures, and delivered it unto me, what became of it I know not now. He praised God highly for his estate, and then he said he trusted it would appear whether Thac. had said of him well or not. And further he said, that now Thack. hath his will to have his school again: for if I would have yielded up the school, he would have sent me away, I never trusted him so well said he, to communicate my mind unto him before witness, but sometime alone, and therefore he hath devised a letter in my name, and brought it to light to cause me to be examined of my conscience. This is as much as I can say at this tyme. Thus far you well in the Lord, Amen. From Corsly this 18. of May.  
Yours to command in Christ, john Moyer Minister.  
Have me commended I pray you to all my friends at Reading.   

A note of julius Palmer.  
ALso being at Magdalene college about a month before he was burned, and reasoning against ●ne Barwike Master of Art sometime his familiar friend and old acquaintance in the said College, after much talk▪ Barwike said unto him, Well Palmer, Now thou talkest boldly and stoutly at thy pleasure, if thou were brought to a stake, thou wouldst tell me another tale. Take heed, it is an hard matter to burn. Hereunto Palmer answered. In deed it is an hard matter for him to burn that hath his soul linked to his body as a thieves foot is tied in a pair of fetters. But if a man be once able through Gods help to separate and divide the soul from the body▪ for him it is no harder a thing to burn, them for me to eat this crumb of bread.   

¶ A true Copy of the Confession of Patrick Patingham sent out of Newgate to certain of his friends.  
I Patrick Patingham, being condemned for the verity of God's truth that is to say in confessing of one God, 
Refer this to the page. 1686.  which was the creator of all things visible and invisible and also that he made those by his son, whom he hath made heir of all things. And also I confess, that he is the only begotten son of God, in whom we have redemption, even the forgiveness of sins. And also in confessing Gods most holy Church, being builded upon the foundation of the Apostles, and Prophets jesus Christ being the head corner stone. In whom saith S. Paul every building coupled together groweth to an holy temple in the Lord, in whom I believe I am builded together as a member and made an habitation for God in the spirit. And also I confess that Christ is the head of the holy Church, as S. Paul saith, and that God is Christ's head.  
And also I had x. articles that is to say against their wicked traditions and commandments which they use, which are against the commandments of God, whereof they did condemn me not suffering me to speak in the consistory house, but condemning me not my cause heard. But yet I did protest unto them, that their Church or synagogue is of Satan, that is to say, Satan being the head thereof. Furthermore, my friend or friends unknown, I have received your letter and red it over, wherein you say that I am in a blasphemous error. In deed friends I confess, that it is an error. If you will make my belief, that is to say, that Christ is the son of the living God, to be an error, and to believe that there is one god as S. Paul saith, and one mediator betwixt God and man, even the man Christ jesus. And although there be that are called Gods, whether in heaven or in earth, as there be Gods many and Lords many, yet unto us is there but one God which is the father, of whom are all things, and we in him, and one Lord jesus Christ, by whom are all things, and we by him. I believe that there is but one Lord, one faith, one Baptism, and one God in all, and above all, and through all, which only God as S. Paul sayeth, worketh in all creatures that believe in him, and speaketh in them as S. Paul sayeth: God in times passed diversly and many ways spoke unto the fathers by prophets, but in these last days he spoke unto us by his son whom he hath made heir of all things. My friend or friends, be it known unto you, that this is no error as ye suppose, but it is the truth of God's will, that we should believe as S. john saith: That Christ jesus is the son of the living God, and in so believing we should have everlasting life. Thus with love I writ unto you, praying God night and day to deliver you from evil which is in you, and to keep you from it. Wherefore my friend or friends, you are not crucified with Christ, you are not dead with him as concerning sin, you are not graffed with him in Baptism, nor you know not god nor his son whom he hath sent, nor his commandments which he hath commanded, and yet will ye teach other, with most hearty prayer praying to God for you continually.  
Patrick Patingham.   

A note of a certain letter of Wil Tymmes.  
GRace, mercy, and peace, from God the father, through the mercies of his dear son jesus Christ, 
Refer this to the page. 1898.  our Lord and only Saviour, with the comfort of his holy spirit, that as you have full godly begun, even so to continue to the end, to the glory of God and your everlasting comfort, which thing to do I pray God to give you grace, who is the giver of all good and perfect gifts, to the glory of his holy name, Amen.  
My dear sisters, after most hearty commendations unto you, and also most hearty thanks giving unto you for all the great kindness that you have always showed unto me most unworthy of the same. I certify you that I am very glad to hear of your good health, which I pray God long to continue to his glory. And especially I do much rejoice in your most godly constancy in the Gospel of Christ, which is the power of God unto salvation, unto so many as believe it. Therefore my dear hearts go forward as you have godly begun, for the time will come that these cruel tyrants which now so cruelly persecuteth the true members of Christ, shall say for very anguish of mind, These are they whom we sometime had in derision and jested upon. 
Wisdom 5.  We fools thought their life to have been very madness, and their end to have been without honour. But lo how they are counted among the children of God, and their portion is among the Saints, therefore we have erred from the way of truth. The light of righteousness hath not shined unto us, and the son of understanding rose not upon us. We have wearied ourselves in the way of wickedness and destruction. Tedious ways have we gone, but as for the way of the Lord we have not known it. What good hath our pride done unto us, or what profit hath the pomp of riches brought us. All these things hath passed away as a shadow, or as a Messenger running before. As a sheep that passeth over the waves of the water, which when it is gone, by the trace thereof cannot be found, neither the path in the floods. etc. For as soon as we were borne, we began inordinately to draw to our end, and have showed no token of virtue, but are consumed in our own wickedness. Such words shall they that thus have sinned, speak in the hell, etc. But the righteous shall live for evermore, their reward is also with the Lord, and their remembrance with the highest: therefore shall they receive a glorious kingdom, and a beautiful crown at the lords hand, for with his right hand shall he cover them, and with his holy arm shall he defend them, etc. The souls of the righteous are in the hands of God, 
Wisdom. 4.  and the pains of death shall not touch them, but in the sight of the unwise they appear to die, and their end is taken for very destruction, but they are in rest. And though they suffer pain before men, 
Hebr. 11.  yet is their hope full of immortality. They are punished but in few things, nevertheless in many things shall they be well rewarded: for God proveth them and findeth them meet for himself, yea as the gold in the furnace doth he try them, and receiveth them as a burnt offering: and when the time cometh, they shall be looked upon, the righteous shall shine as the sparks that runneth through the red bush, they shall judge the nations and have dominion over the people, and their Lord shall reign for ever. They that put their trust in him shall understand the truth, and such as be faithful will agree unto him in love, and he shall be a pillar in the temple of God, and shall no more go out, and there shall be written upon him the name of God. And they shall lie under the altar (which is Christ) crying with a loud voice, saying: How long tarriest thou Lord, holy and true, to judge and avenge our blood on them that dwell on the earth, and they shall have long white garments given unto them, and it shall be said unto them, that they should rest yet for a little season, till the number of their fellows and brethren of them that should be killed as they were, were fulfilled. For as S. john saith, they are worthy that thus overcometh, to be clothed in white array, and their names shall not be put out of the book of life, but shall be separated from the Goats and set on Christ's right hand, hearing his sweet and comfortable voice, when he shall say, Come ye blessed of my Father, and possess the kingdom prepared for you from the beginning of the world: And the very ready way to obtain the same, is as our master Christ saith, to forsake ourselves, taking up our cross following our master Christ, which for the joy that was set before him, abode the cross, and despised the shame, and is set down on the throne of the right hand of God: therefore let us follow his example in suffering for his word, seeing that he of his merciful goodness suffered so much for us when we were his enemies, for it was our sin that killed Christ, and by his death hath made us on live. Therefore with joy seeing all these his merciful benefits purchased for us only by his death and bloudsheding: Let us with boldness confess his holy word before this wicked generation, even to death, and we be called thereto, and so be well assured that our lives be not in the hands of men, but in God's hands. Therefore my dear sisters, as you have godly begun, so go forward even through many tribulations, even into the everlasting kingdom of heaven. To the which God the father of all mercy for his dear son Christ's sake, bring both you and all yours, Amen.  
Yours to command, to my poor power. Wil Tymmes.  
Continue in prayer,  
Ask in faith,  
And obtain your desire,  
Praying for you as I know that you do for me.   

¶ Another Sermon of M. Latimer concerning his playing at Cards.  
NOw you have heard what is meant by this first card, and how you ought to play with it, 
Refer this to the pag. 1734.  I purpose again to deal unto you another card, almost of the same suit: for they be of so nigh affinity, that one cannot be well played without the other. The first Card declared that you should not kill, which might be done divers ways, as being angry with your neighbour, in mind, in countenance, in word, or deed. It declared also how you should subdue the passions of Ire, and so clear evermore yourselves from them: and where this first Card doth kill in you these stubborn Turks of Ire: This second Card will not all only they should be mortified in you, but that you yourselves shall cause them to be likewise mortified in your neighbour, if that your said neighbour hath been through your occasion moved unto Ire, either in countenance, word or deed. Now let us hear therefore the tenor of this Card.  
When thou makest thy oblation at mine altar, & there dost remember that thy neighbour hath any thing against thee, lay down there thy oblation, and go first and reconcile thy neighbour, and then come and offer thy oblation. This Card was spoken by Christ as testifieth S. Mark in his v. chapter, against all such that do presume to come unto the church to make oblation unto GOD either by prayer, or any other deed of charity, not having their neighbours reconciled. Reconciling is as much to say, as to restore thy neighbour unto charity, which by thy words or deeds is moved against thee: then if so be it that thou hast spoken to, or by thy neighbour, whereby he is moved to Ire or wrath, thou must lay down thy oblation. Oblations be prayers, alms deeds, or any work of charity: these be called oblations to God. Say down therefore thine oblation, begin to do none of these foresaid workesr before thou goest unto thy neighbour, and confess thy fault unto him, declaring thy mind, that if thou hast offended him, thou ar● glad and willing to make him amends, as far forth as thy words and substance will extend, requiring him not to take it at the worst. Thou art sorry in thy mind that thou shouldest be the occasion of his offending. What manner of Card is this will some say, why? What have I to do with my neighbours or brother's malice? As Cain said: Have I the keeping of my brother, or shall I answer for him and for his faults? This were no reason: As for myself, I thank God I own no man malice nor displeasure, if other own me any, at their own peril. Let every man answer for himself: Nay sir not so, as you may understand by this Card: for it saith. If thy neighbour hath any thing, any malice against thee, through thine occasion, lay even down saith Christ thine oblation: pray not to me, do no good deeds for me, but go first unto thy neighbour, and bring him again unto my flock which hath forsaken the same through thy naughty words, mocks, scorns, or disdainous countenance, and so forth: & then come and offer thine oblation, then do thy devotion, then do thy alms deeds, then pray, if thou wilt have me hear thee. O good Lord this is an hard reckoning, that I must go and seek him out that is offended with me, before I pray or do any good deed. I cannot go unto him. Peradventure he is a 100 miles from me beyond the seas, or else I cannot tell where: and if he were here nigh, I would with all my hart go unto him. This is a lawful excuse before God on this fashion, That thou wouldst in thy hart be glad to reconcile thy neighbour, if he were present, and that thou thinkest in thy heart when so ever thou shalt meet with him, to go unto him and require him charitably to forgive thee, and so never intend to come from him until the time that you both depart one from the other true brethren in Christ. Yet peradventure there be some in the world that be so devilish and so hard hearted, that they will not apply in no condition unto charity. For all that, do that lieth in thee by all charitable means to bring him to unity: If he will in no ways apply thereunto, thou mayest be sorrowful in thy hart that by thine occasion that man or woman continueth in such a damnable state, this notwithstanding, If thou do the best that lieth in thee to reconcile him, according to some Doctors mind, thou art discharged towards God. Nevertheless, S. Augustine doubteth in this case whether thy oblations, prayers or good deeds, shall avail thee before God or no, until thy neighbour come again to good state, whom thou haste brought out of the way, doth this noble doctor doubt therein? what aileth us to be so bold, and count it but a small fault or none, to bring another man out of patience for every trifle that standeth not with our mind? You may see what a grievous thing this is to bring another man out of patience, that peradventure you cannot bring in again with all the goods that you have: for surely after the opinion of great wise men, friendship once broken will be never well made whole again. Wherefore you shall hear what Christ saith unto such persons: Sayeth Christ, I came down into this world, and so took on me bitter passion for man's sake, by the merits whereof I intended to make unity and peace in mankind, to make man brother unto me, and so to expel the dominion of Satan the devil, which worketh nothing else but dissension: & yet now there be a great number of you that have professed my name, and say you be christian men which do rebel against my purpose and mind. I go about to make my fold, you go about to break the same and kill my flock. How darest thou (sayeth Christ) presume to come unto my altar, unto my church, or unto my presence, to make oblation unto me, that takest on thee to spoil my lambs? I go about like a good shepherd to gather them together: and thou dost the contrary, evermore ready to divide and lose them. Who made thee so bold to meddle with my silly beasts which I bought so dearly with my precious blood? I warn thee out of my sight, come not in my presence. I refuse thee and all thy works, except thou go and bring home again my lambs which thou hast lost: wherefore, if thou thyself intent to be one of mine, lay even down by and by thine oblation, and come no further toward mine altar, but go and seek them without any questions, as it becometh a true and faithful servant? A true and faithful servant when so ever his master commandeth him to do any thing, he maketh no stops ne questions, but goeth forth with a good mind: and it is not unlike, he continuing in such a good mind and will, shall well overcome all dangers and stops, whatsoever betides him in his journey, and bring to pass effectually his masters will and pleasure. In the contrary, a slothful servant when his master commandeth him to any thing, by and by he will ask questions, where, when, which way? and so forth, and so he putteth every thing in doubt, that although both his errand and way be never so plain, ye● by his untoward and slothful behaviour, his masters commandment is either undone quite, or else so done, that it shall stand to no good purpose. Go now forth with the good servant, and ask no such questions, & put no doubts, be not ashamed to do thy masters and Lords will, and commandment. Go as I said unto thy neighbour that is offended by thee, and reconcile him as is aforesaid, whom thou hast lost by thy unkind words, by thy scorns, mocks, and other disdainous words and behaviours, and be not nice to ask of him the cause why he is displeased with thee: require of him charitably to remit and cease not till you both depart one from the other true brethren in Christ. Do not like the slothful servant, thy masters message with cautels and doubts: come not to thy neighbour whom thou hast offended, and give him a penny worth of ale, or a banquet, and so make him a fair countenance, thinking that by thy drink or dinner, he will show the like countenance. I grant you may both laugh and make good cheer, and yet there may remain a bag of rusty malice, twenty year old, in thy neighbour's bosom, when he departeth from thee with a good countenance, thou thinkest all is well then. But now I tell th●e it is worse than it was, for by such cloaked charity, where thou dost offend before Christ but once, thou hast offended twice herein, for now thou goest about to give Christ a moche, if he would take it of thee: Thou thinkest to blind thy master Christ's commandment. Beware, do not so, for at length he will overmatch thee and take thee tardy whatsoever thou be, and so as I said, it should be better for thee not to do his message on this fashion, for it will stand thee in no purpose. What? some will say, I am sure he loveth me well enough. He speaketh fair to my face, yet for all that thou mayest be deceived. It proveth not true love in a man to speak fair. If he love thee with his mind and hart, he loveth thee with his eyes, with his tongue, with his feet, with his hands and his body: for all these parts of a man's body be obedient to the will and mind. He loveth thee with his eyes that looketh cheerfully on thee, when thou meetest with him, and is glad to see thee prosper and do well: he loveth thee with his tongue that speaketh well by thee behind thy back, or giveth thee good counsel: he loveth thee with his feet that is willing to go to help thee out of trouble and business. He loveth thee with his hands that will help thee in time of necessity, by giving some alms deeds, or with any other occupation of the hand. He loveth thee with his body, that will labour with his body, or put his body in danger to do good for thee, or to deliver thee from adversity, and so forth with the other members of thy body. And if thy neighbour will do according to these sayings, than thou mayest think that he loveth thee well, and thou in likewise aught to declare and open thy love unto thy neighbour in like fashion, or else you be bound one to reconcile the other, till this perfect love be engendered amongst you. It may fortune thou wilt say, I am content to do the best for my neighbour that I can, saving myself harmless, I promise thee Christ will not hear this excuse: for he himself suffered harm for our sakes, and for our salvation was put to extreme death. I wisse if it had pleased him, he might have saved us and never felt pain, but in suffering pains and death, he did give us example, and teach us how we should do one for another, as he did for us all: For as he saith himself, he that will be mine, let him deny himself and follow me in bearing my cross and suffering my pains. Wherefore we must needs suffer pain with Christ to do our neighbours good, as well with the body and all his members, as with hart and mind.  
Now I trust you wots what your Card meaneth, let us see how that we can play with the same. Whensoever it shall happen you to go and make your oblation unto God, ask of yourselves this question, who art thou? the answer, as you know is, I am a christian man: than you must again ask unto yourself what Christ requireth of a christian man? by and by cast down your trump, your Hart, and look first of one Card, them of an other. The first Card telleth thee thou shalt not kill, thou shalt not be angry, thou shalt not be out of patience. This done, thou shalt look if there be any more Cards to take up, and if thou look well, thou shalt see an other Card of the same suit, wherein thou shalt know that thou art bound to reconcile thy neighbour. Then cast thy trump unto them both, and gather them all three together, and do according to the virtue of thy Cards, and surely thou shalt not lose. Thou shalt first kill the great Turks, and discomfit and thrust them down. Thou shalt again fetch home Christ's sheep that thou hast lost, whereby thou mayest go both patiently, and with a quiet mind unto the Church, and make thy oblation unto God, and then without doubt he will hear thee. But yet Christ will not accept our oblation, although we be in patience, & have reconciled our neighbour. If that our oblation be made of another man's substance, but it must be our own. See therefore that thou hast gotten thy goods according to the laws of God and of thy prince. For if thou getst thy goods by polling & extortion, or by any other unlawful ways, then if thou offer 1000 pound of it, it will stand thee in no good effect, for it is not thine. In this point a great number of executors do offend, for when they be made rich by other men's goods, than they will take upon them to build Churches, to give ornaments unto God, and his altar, to gild saints, & to do many good works therewith: but it shallbe all in their own name, and for their own glory. Wherefore (sayeth Christ) they have in this world their reward, and so their oblations be not their own, nor be not acceptable before God. An other ways God will refuse thy voluntary oblation, as thus: If so be it that thou hast gotten never so truly thy goods, according both to the laws of God and man, and hast with the same goods not relieved thy poor neighbour, when thou hast seen him hungry, thirsty, and naked, he will not take thy oblation when thou shalt offer the same, because he will say unto thee: When I was hungry, thou gavest me no meat: When I was thirsty, thou gavest me no drink: and when I was naked, thou didst not cloth me. Wherefore I will not take thy oblation, because it is none of thine. I left it thee to relieve thy poor neighbours, and thou hast not therein done according unto this my commandment, misericordiam volo & non sacrificium, I had rather have mercy done, than sacrifice or oblation. Wherefore until thou dost the one more than the other, I will not accept thine oblation. Evermore bestow the greatest parts of thy good in works of mercy, & the less part in voluntary works. Uoluntary works be called all manner of offering in the Church, except your four offering days: and your tithes, setting up candles, gilding and painting, building of Churches, giving of ornaments, going on pilgrimages, making of high ways and such other be called voluntary works, which works be of themselves marvelous good, and convenient to be done. Necessary works, and works of mercy are called the commandments, the four offering days, your tithe and such other that longeth to the commandments: and works of mercy consisteth in relieving and vysiting thy poor neighbours. Now then, if men be so foolish of themselves, that they will bestow the most part of their good in voluntary works, which they be not bound to keep, but willingly, and by their devotion, and leave the necessary works undone, which they are bound to do, they and all their voluntary works are like to go unto everlasting damnation. And I promise you, if you build a hundred Churches, give as much as you can make, to gilding of Saints, and honouring of the Church, and if thou go as many pilgrimages as thy body can well suffer, and offer as great candles as oaks, if thou leave the works of mercy and the commandments undone, these works shall nothing avail thee. No doubt the voluntary works be good, & aught to be done: but yet they must be so done, that by their occasion the necessary works, and the works of mercy be not decayed, and forgotten: if thou wilt build a glorious Church unto God, see first yourselves to be in charity with your neighbours, & suffer not them to be offended by your works. Then when you come into your parish Church, you bring with you the holy temple of God: as Saint Paul saith, you yourselves be the very holy temples of God, and Christ saith by his Prophet: in you I will rest, and intent to make my mansion and abiding place: again, if you list to gild and paint Christ in your Churches, and honour him in vestiments, see that before your eyes the poor people die not for lack of meat, drink, and clothing. Then do you deck the very true temple of God, and honour him in rich vestures, that will never be worn, and so forth use your selves according unto the commandments: and then finally set up your candles, & they will report what a glorious light remaineth in your hearts: for it is not sitting to see a dead man light candles. Then I say go your pilgrimages, build your material Churches, do all your voluntary works, & they will then represent unto God, and testify with you, that you have provided him a glorious place in your hearts. But beware I say again, that you do not run so far into your voluntary works that ye do quite forget your necessary works of mercy, which you are bound to keep: you must have ever a good respect unto the best and worthiest works toward God, to be done first and with more efficacy, and the other to be done secondarily. Thus if you do with the other that I have spoken of before, you may come according to the tenor of your cards, and offer your oblations and prayers to our Lord jesus Christ, who will both hear and accept them to your everlasting joy and glory, to the which he bring us, and all those whom he suffered death for. Amen.   

¶ A note of William Gie.  
ONe William Gie servant with Master Revet merchant, bought a Bible and service book of Richard Waterson, who then dwelled with master Duixle in Paul's Churchyard, and one Spilman bound the book: and when the said Gye had inquired for the said Richard to have his book at Duxele, answer was made that he was not within, and so the said Gie went his way to Spilmans for the book: and because it was not done left it there, and immediately search was made in Spilmans house, and the said bible and service book was found & carried to Boner then Bishop of London, he having the books commanded Spilman for the binding thereof to Lollardes' Tower, and as Cluny went for the key thereof Spilman conveyed himself away. After that Waterson and Gie being apprehended by Robin Caly, john Hil, & john Auales, and being two days in the Counter, were brought before Boner and other Commissioners. Being examined D. Story demanded Gye: Wherefore he bought the Bible. He answered to serve God withal. Then said Boner: our Lady matines would serve a christian man to serve God. The Bible said Story, would breed heresies: a bibble babel were more fit thee. So they concluded that either of them should have xl. stripes lacking one, and Boner said it was the law. And they said to Waterson, if he would pay xl. pound, he should be released of his stripes at length they came to x. li. & when they saw he would not they made a warrant to master Grafton, and sent Waterson and Gie to Bride well to be beaten upon the Crosse. And because the matter should not be slightly handled, Story was sent with them to see it done. Gie being whipped upon the Cross, intercession was made that he might be forgiven part of his penance.   

¶ A note of Michael's wife.  
Michaels' wife afore mentioned pag. 1893. being prisoner in Ipswiche for religion, 
Refer this to the pag. 1893.  resorted daily from the prison to her husbands house, and returned again, keeping faith and promise. And her husband thereat being fearful, she would comfort him, saying: she came not to trouble him, neither should he sustain trouble by her. Wherefore she would will him to be of good cheer, for her coming was of good will to see him and her children, & not to bring him into trouble, but to show her duty therein while she might have liberty.   

¶ A note of john Spycer.  
IN Queen mary's time, there was one john Spicer, of whom mention is made pag. 1894. he being at the stake ready to give his life for the truth, 
This belongeth to the pag. 1894.  a bag of gunpowder was brought him by his son. And an other standing by (one named master Beckinham) took the gunpowder of his son, and put it under the girdle of the said Spicer, and exhorted him to be strong in the Lord: also divers of the sheriffs servants comforted him in like manner, and desired him not to faint. Unto whom Spicer answered. Doubt ye not of me (saith he) my soul is quiet: but be you strong and stand fast in the Lord jesus, and commit yourself to him in the confession of his holy mame and profession of his truth.   

¶ A note of Mandrell.  
MAndrell standing at the stake as is mentioned before, pag. 1894. 
Refer this to the pag. 1894.  Doctor jeffray the Chancellor spoke to him, wishing him to yield to the Doctoures, who many hundredth years had taught otherwise then he doth believe. etc. Unto whom Mandrell answered. M. Chancellor said he, trouble me with none of your Doctors whatsoever they say: but bring me the book of God the old Testament and the new, and I will answer you. What sayest thou Mandrel (quoth he) by the saints in the Church, the image of our Lady, of the crucifix, and other holy Saints? be they not necessary. etc. yes M. Chancellor, said he, very necessary to roast a shoulder of mutton. Then Doctor Billing, a friar once, standing by, said. Master Chancellor, quoth he, hear how these heretics speak against the crucifix and the holy cross, and yet the holy Cross is mentioned in all the tongues, both Hebrew, Greek, and Latin. For in Latin it is called t. in Greek tau etc. Whereupon one Thomas Gilford, a merchant of Poole standing by, said: ah merciful Lord, said he, is not this a marvelous matter for a poor man thus to be charged and put to the pains of fire for t. tau?  
When Maundrell and Spicer were examined before the Chancellor, the Chancellor called them, saying. Come on, come on, saith he, thou Spicer art to blame, for thou haste taught Maundrell these heresies. Thou art by thy occupation a Brickeleyer: Yea that I am. And can sing in the Quyre: Yea, that I can saith he. And can play on the organs. True saith he. Well then said the Chancellor, and thou hast marred this poor man and hast taught him all these heresies. No Master Chancellor (quoth he) I have not taught him, but I have read to him. He is able thanks be to God, to teach both you and me.   

¶ A note of Elizabeth Pepper.  

Refer this to the page. 1916.  ELizabeth Pepper before mentioned, pag. 1916. when she was burned at Stratford, was xj. weeks gone with child, as she then testified to one bosoms wife, who than unloosed her neckerchiefe, saying moreover when she was asked, why she did not tell them, answered, why (quoth she) they know it well enough. Oh such is the bloody hearts of this cruel generation, that no occasion can stay them from their mischievous murdering of the saints of the Lord, that truly profess Christ crucified only, and alone, for the satisfaction of their sins.   

¶ A note of one confessing Gods truth at the Gallows.  
A Notorious felon, one Dick adam's, being upon the gallows making his confession, and ready to be cast down from the ladder, was desired at that instant by one masters Harry's the Grammar schoolmasters wife, to remember the blessed sacrament before he died, to whom the said adam's said: marry mistress never in better time, who went up to the top of the ladder, and said it was the most abominable idol that ever was, and willed all men to take it so: for we have been greatly deceived thereby. Whereupon the Sheriff caused him to hold his peace, and to take his death patiently. He went down to his place and was cast from the ladder, speaking to his last word, that it was an abominable Idol, his body therefore was buried out of the Church yard by the high way, who although he was a chief in his life, yet he earnestly repent thereof, that I doubt not but he died the child of God, and not unworthy to be put in the register of the Lords accepted Confessors.   

¶ A note of Gertrude Crokehay.  
IN the late days of queen Mary, among other strange dealing of the Papists with the faithful, 
Refer this to the page 1955. and to the year of the Lord 1556.  this is not with the rest to be forgotten that a godly Matron named Gertrude Crokhay, the wife of Master Robert Crokehay dwelling then at S. Katherins by the Tower of London, abstained herself from the Popish church. And she being in her husband's house it happened in an. 1556. that the foolish popish Saint Nicholas went about the Parish, which she understanding shut her doors against him, and would not suffer him to come within her house. Then Doctor Mallet hearing thereof (and being then master of the said Saint Katherins) the next day came to her with xx. at his tail, thinking belike to fray her, and asked why she would not the night before let in Saint Nicholas, and receive his blessing. etc. To whom she answered thus. Sir, I know no Saint Nicholas, said she, that came hither, Yes quoth Mallet, here was one that represented S. Nicolas. In deed sir, said she, here was one that is my neighbour's child, but not S. Nicholas. For S. Nicholas is in heaven, I was afraid of them that came with him to have had my purse cut by them. For I have heard of men rob by Saint Nicholas Clerks. etc. So Mallet perceiving nothing to be gotten at her hands, went his way as he came, and she for that time so escaped.  
Then in an. 1557. a little before Whitsuntide, it happened that the said Gertrude answered for a child that was baptized of one Thomas Saunders, which child was christened secretly in a house after the order of the service book in king Edward's time, and that being shortly known to her enemies, she was sought for, which understanding nothing thereof, went beyond the sea into Gelderland for to see certain lands that should have come to her children in the right of her first husband, who was a stranger borne. And being there about a quarter of a year, at the length coming homeward by Antwerp, chanced to meet with one john johnson, a dutch man, alias john Dewille of Antwerp, shipper, who seeing her there, went of malice to the Margrave, and accused her to be an Anabaptist, whereby she was taken and carried to prison. The cause why this naughty man did thus, was for that he claimed of Master Crokhay her husband a piece of money which was not his due, for a ship, that the said master Crokhay bought of him: and for that he could not get it, wrought this displeasure. Well, she being in prison, lay there a fortnight: in which time she saw some, that were Prisoners there, who privily were drowned in Renishe wine fats, and after secretly put in sacks and cast into the River. Now she, good woman, thinking to be so served, took thereby such fear that it brought the beginning of her sickness, of the which at length she died.  
Then at the last she was called before the Margrave and charged with Anabaptistrye, which she there utterly denied, & detested the error, declaring before him in dutch her faith boldly, without any fear. So the Margrave hearing the same, in the end being well pleased with her profession, at the suit of some of her friends delivered her out of prison, but took away her book, and so she came over into England again. And being at home in her husbands house, he thinking to find means to get her to go abroad, made one Vicars a yeoman of the Tower his friend, who was great with Boner, to work that liberty for her. Now this vicars making means to Boner for the same, Boner put the matter over to Darbishyre his Chancellor, who enjoined her to give certain money to poor folks, and to go on the Wednesday and sunday after to Church to Evensong, which she so did, and afterward had such trouble in her conscience thereby, that she thought verily God had cast her off, and that she should be damned and never saved, so not long after this it happened master Rough of whom mention is made Page 2034. came to her house, 
Read before pag. 2034.  unto whom she made moan of her unquietness for going to Church, and desired his counsel what she might do, that should best please God and ease her troubled soul etc. Unto whom M. Rough replied many comfortable sentences of scripture to comfort her, and in the end gave her counsel to go to the christian congregation, which secretly the persecuted had, and confess her fault unto them, and so to be received into their fellowship again: which hearing that, was glad and intended so to do, and so would have done if sore sickness had not immediately prevented the same. But when doctor Mallet heard by one Robert Hemminges, Woodmonger, that she lay very sick in deed, which Hemminges was her great enemy, he came to her twice to persuade her to recant and to receive (as the Papists term it) the rites of the Church. Unto whom she answered she could not, nor would, for that she was subject to vomit and therefore he would not, (she was sure she said) have her, to cast up their God again, as she should do if she did receive it. And so immediately vometed in deed, wherefore he seeing that, went from her into the hall to her daughter named Clare sack, and told her, if her mother would not receive, she should not be buried in christian burial, as he termed it. Then Clare went and told her sick mother what he said unto her. Which hearing the same, spoke these words following. Oh (said she) how happy am I, that I shall not rise with them, but against them. Well (quoth she) the earth is the Lords and all that therein is, and therefore I commit the matter to him. etc.  
Shortly hereupon, that is the 27. day of March 1558. the said Doctor Mallet came again to her with one D. West Queen mary's chaplain. And coming in, he saluted her, and told her that he had brought her a good learned man to persuade her, who was one of the queen's Chapleines. etc. and therefore he desired her to hear and believe him, in that he should say. etc. Then D. West exhorted her to receive their Sacrament, and to be aneled, for he said, she was strong enough for it. etc. Unto whom she answered, that she was able and strong enough to receive it in deed, but she would not, for that it was abominable. etc. Then said West, ye be in an ill mind: do ye think to die a christian woman? yea said she that I do. I pray you said West, how came you first into that opinion. Marry (said she) there he is that first taught it me (meaning D. Mallet) at the marriage of my brother & his sister, where I heard him earnestly preach this doctrine, which I now do hold. And if God shall lay our sins to our charge, if we repent not, much more damnable is his offence, being once a public Preacher of the same, & now to turn from it. Then Mallet told her he was then deceived, by little new-fangled two penny books, as you be now (said he) but now I am otherwise persuaded, as I would have you, and to receive the Sacrament, which if you would, you should, I warrant you be saved, my soul for yours. At those words she earnestly desired them to be content, for saith she, ye be come to rob and to draw me from my Christ, which I tell you truth you shall not do, for I will never consent to you while I live. When West heard her say so, he drew his stool nigher to hear her speak, and being drunken, he fell down, whereby Mallet was fain to help him up again, and so immediately after they departed thence. And the xiii. day of April next after that, she died constantly in the Lord, and yielded her soul and life into his holy hands, with these words. Oh Lord into thy hands receive my soul, and so immediately gave up her life unto the Lord, to whom be praise for ever. Amen.  
While she was beyond sea, as is said before, Master Crokhay her husband, by the procurement of D. Mallet, was cited to come before Master Hussey the Commissary, who had it not been for that he made means unto the said Hussey before) would have sent him to prison, and bound him in recognisance to seek her out. But he more easily escaped their hands by friendship, as before I have said.  
Now when D. Mallet heard of her death, M. Crokhay, and one Robert Hemminges, Bailiff of S. Katherins, being before him for the burying of her, he said plainly, she should be buried nigh to some high way, & a mark set up, in token that an heretic was buried there. Then the said Hemminges told him, the hogs would scrape her up, which were not decent nor best, and M. Crokhay entreated she might be buried in his Garden, which at length he granted, and willed the said Hemminges to set it done, and that he should be sure he buried her there in deed.  
After, when the corpses was brought to the said Garden, the said Robert Hemminges the bailiff would needs see it opened, which when the cover was taken of, the wife of the said Hemmings put her hand within the sheet, & felt the hair of the said dead corpses, saying: now will I justify that she is here, and so she did, telling Mallet that those her hands did feel her: this is the effect of this Story.  
Now since the coming in of Queen Elizabeth the said D. Mallet came to the said M. Crokhay and asked him forgiveness, alleging this verse of the Poet.  ¶ Amantium irae amoris redintegratio est. 
The Lord give him repentance, and grace to seek perfect frendwip with him, if it be his blessed will. Amen.   

¶ A note of William Wood.  
ACcording as I have sent unto you the true record of my examination before the Doctors above mentioned, so I thought it not inconvenient to send you likewise certain votes of my other two deliverances in Queen mary's time, and this I do not as God knoweth to get any praise to myself or to reproach any other, but that God may be glorified in his works, and that our brethren may know that though there be, many times, but little help in earth, 
Two notable deliverances of William Woodman.  yet that there is more in heaven: About a month after my examination, there was one Apleby and his wife, that were persecuted from Maydstone in Kent came to my house in Strowde & desired me that he might have a place in my house for him and his wife for a time, because persecution was so hot, that he could no longer stay there, and I at his instance let him have a place with me, but within a fortnight after the Papists espied him and complained of him to the Bishop of Rochester, and the bishop sent his chief man called Ralph Crouch, and he carried him to Rochester before the Bishop & the said Apleby stood in the defence of the truth boldly, and the Bishop sent both him and his wife to the jail of Maidstone, and there they were burned for the Testimony of the Gospel of God. And the Friday fortnight after I was in the market at Rochester talking with an other man, and the said Ralph Crouch was sent for me and he coming within a stones cast of me where I was talking with my neighbour George Smally, and one William Stanley a papist dwelling also in Strowde, met with the said Crouch, and they two talked together a while, and I doubted that they talked of me because many times in their talk they looked on me, and then the said Ralph Crouch went over the street to an other officer or constable which knew not me, and sent the said Constable for me, and coming for me, knowing my neighbour, George Smally took him in the stead of me, and carried him to the Bishop, and when he came before him the Bishop said to the officers this is not he knave, this is not he knave, and the bishop checked the Mayor & his officers and said that they mocked him, because he carried the other man for me, such was the mighty providence of God to defend me, and the Mayor the same night sent 40. Bills and men with other weapons to beset my house to take me, but the Lord kept me from them and delivered me out of their hands, to him be glory therefore, Amen.  
The third time that the Lord delivered me was on Easter day next after, I had been at London all the Lent and on Easter even at night I came home to Strowde to to my wife, and a child of three years old told one of the neighbours that her father was come home. And on Easter day after their popish evensong was done, came Master Read Thomas Crouch brother to the abovesaid Ralph Crouch, William Stanley, Thomas Bets, Lionel Newman and Roger Branch, with a 60. people or there abouts and searched my house very straightly for me, but as God's providence was, there was malt a drying upon the Kell, and they searched so narrowly for me that I was glad to heave up a corner of the hair whereon the malt lay, and went into the Kell hole, and there stood till they were gone, and so I escaped from them, but within an hour after there came a woman to my wife to borrow a brush, and spied me through the key hole of a door, and she carrying tidings abroad. Immediately came a great company of men and beset my house round about, and I said to my wife, you see that these four men seek for my life, that is, Master Read, Thomas Crouch William Stanley, and Thomas Bets, for I do think that none of the rest will lay hands on me, and therefore I pray thee wife follow these 4. men, and talk loud to them that I may hear & so escape, & if they search on the back side I may avoid on the street side, & be of good comfort for our lives are in God's hand, and though there be little help here on earth, yet there is help enough from heaven; and when these men were searching on the backside, I went into the street, among as I guess an 100 people, and none of them laid hands on me, neither said they any thing to me, so I went out of the town, & lay there at an honest man's house at the parish of Cobham that night.  
And at that same time also two of my neighbours, honest men and of good wealth, the one called john Pemmet a fisherman, the other named john Bayly a glover, because they came not to their popish Church to buy none of their Idolatrous wares, were complained of to the justices, who did bind them to answer for their faith before the judges at the ascises which were holden at midsummer after as I remember at Rochester in the palace yard, and there was at that time a sail cloth of a ship tied to the top of the bishops Palace wall to keep away the son from the judges because it was hot, and the wind blue and shook the sail, so that when these two men were called to be examined, and when they should have answered, there fell from the top of the wall, 3. or 4. great stones upon the judges necks, so that some of them which sat on the Bench were sore hurt and maimed so that they arose suddenly all amazed and departed, and the two men were delivered.  
From Tuddenham in Suff. the 25. day of july. 1583. Per me Gulielmum Wood, Vicarium de Tuddenham.   

The history of john Alcocke.  
THis john Alcocke or Aucock, of whom mention is made before pag. 1561. was a very faithful and honest man, by his occupation a woad setter, singularly well learned in the holy scriptures, and in all his conversation a just and righteous man, that feared God, and studied to do in deed that thing that he had learned in the scriptures. Now after that sir Richard Yeoman was driven away, and the people on sundays and other days came to the Church, and had no man to teach them any thing (for as yet person Newall was not come to Hadley to dwell, nor had gotten any Curate. Besides that, the laws made by king Eward were in force, and the latin mumblings not yet received every where.) john Alcocke therefore took the english book used by king Edward, exhorting the people to pray with him, and so red certain prayers in english before them: and moreover he gave them godly lessons and exhortations out of the chapters that he red unto them. For this, the Bishop of Winchester Steven Gardiner sent for him, cast him into Newgate at London where after many examinations and troubles, for that he would not submit himself to ask forgiveness of the Pope, and to be reconciled to the romish religion, he was cast into the lower dungeon, where with evil keeping, and sickness of the house he died in prison. Thus died he a martyr of Christ's verity, which he heartily loved and constantly confessed, and received the garland of a well fought battle at the hand of the Lord. His body was cast out and buried in a dounghill, for the Papists would in all things be like themselves: therefore would they not so much as suffer the dead bodies to have honest and convenient sepulture.  
He wrote two Epistles to Hadley, which follow here.   

* The first Epistle of john Alcocke.  
GRace be with you, and peace from the father and our Lord jesus Christ, which gave himself for our sins, that he might deliver us from this present evil world, 
Gal. 1.  according to the will of God our father, to whom be praise for ever and ever, Amen.  
Oh my brethren of Hadley, why are ye so soon turned from them which called you in the grace of Christ unto an other doctrine, which is nothing else but that there be some which trouble you, and intend to pervert the gospel of the Lord and saviour jesus Christ. Nevertheless though these should come unto you that have been your true preachers, and preach an other way of salvation, then by jesus Christ's death and passion, hold them accursed. Yea if it were an Angel came from heaven, and would tell you that the sacrifice of Christ's body upon the cross, 
Heb. 9.10. Christ's 〈◊〉.  out for all ever, for all the sins of all those which shallbe saved, were not sufficient: accursed be he. If he were an angel, or what soever he were, that would say that our service in English were not right God's service, but will better allow that most wicked mumming that you now have. 
Church service.  Those what soever they be, except they do repent & allow the Gospel of jesus Christ, they shall never come into that kingdom, that Christ hath prepared for those that be his. Wherefore my dearly beloved brethren of Hadley, remember you well what you have been taught heretofore of the Lord God's true and simple Prophets, 
True Prophets.  that only did wish your health and consolation.  
Do not my good brethren, I pray you, forget the comfortable word of our Lord and saviour jesus Christ. Come unto me all you that are troubled and laden, 
Math. 11.  with the dangers that year in these stormy days, and hear my words and believe them, and you shall see the unspeakable comfort that you shall receive. The Lord is my shepherd, 
Psal. 23.  saith the Prophet David, so that I can want nothing. He feedeth his sheep in green pastures, and leadeth them unto clear and wholesome waters of comfort. I am that good Shepherd saith our Saviour jesus Christ: for I give my life for my sheep, 
john. 10.  and I know my sheep, and my sheep know me: but my sheep will not know an hireling: for he careth not but only for his God the belly, and so seeketh the destruction of their souls. Therefore beware of hirelings, you that count yourselves the sheep of jesus Christ. 
Hirelings.  Be sure that ye know his voice and obey it, and be not deceived through strange voices, but go from them, and earnestly abide by your profession that you have made in your baptism, and shrink not from it. For if you do, you shall declare yourselves to be a vain people, and without understanding. And for this cause doth God plague his people, and suffereth them to be deceived with false Prophets & wicked men, 
A vain people. Esay. 1.  I pray you note what that Prophet Esay saith to the people of those days, because they were slipping from the Lord their God, which had done so marvelous works for them, as you well do know in the histories of the Bible. Hear O heaven (sayeth he) and hearken thou earth, for the Lord hath spoken, I have nourished and brought up children, but they have done wickedly against me. The Ox hath known his owner, and the Ass his masters Crib: but Israel hath received no knowledge. My people hath no understanding. Alas for this sinful nation, a people of great iniquity, a froward generation, unnatural children. They have forsaken the Lord, they have provoked his wrath & are gone backward. 
jerem. 2.  hearken also what the Prophet Hieremy saith. Be astonied ye heavens, be afraid and ashamed at such a thing, sayeth the Lord, for my people hath done two evils. They have forsaken me, the well of the waters of life, and digged them broken pits that can hold no water. Is Israel a bond servant or one of the household of the Lord? Why then is he so spoiled? Why then do they roar and cry upon him as a Lion? Understand those things now in these days that the Prophet spoke of them, O my brethren of Hadley. Why cometh this plague upon us, that we have now in these days and other times? hearken what the Prophets say: cometh not this upon thee because thou hast forsaken the Lord thy God? 
An evil & hurtful thing.  Thine own wickedness shall reprove thee, and thy turning away shall condemn thee, that thou mayst know and understand, how evil and hurtful a thing it is, that thou hast forsaken the Lord thy God, and not feared him, saith the Lord God of hosts, the holy one of Israel, that is to say: he that maketh Israel holy. 
Israel.  And understand by Israel, the children of God, and those things that were spoken to the carnal Israel, are spoken unto us, that are or should be the spiritual Israel. Grace be with you all. Amen.  
Yours, john Alcock Prisoner for God's word, in Newgate at London.   

* The second Epistle of john Alcock.  
MY Brethren of Hadley, note well what S. Paul said in the x. chap. to the Corinth. Brethren I would you should not be ignorant of this, 
A letter.  that our fathers were all under the cloud, and all passed through the Sea, 
1. Cor. 10.  and were baptized under Moses, in the cloud and in the sea, & did all eat one spiritual meat, and drunk of one spiritual drink, They drunk of that spiritual rock that followeth them, which rock was Christ: nevertheless in many of them had God no delight, for they were over smitten in the wilderness. These are examples unto us, tha● we should not lust after evil things as they lusted, that is to say: we should stand forth to defend the verity of God, which we do right well, alas, were it not for loss of goods, we do so much lust after them, that we will rather say, there is no God, 
Lustres after evil things.  than we will profess his word to be truth to the losing of our goods. And our Saviour Christ saith, he that is not content to forsake Father and Mother, Wife, and children, house and land, corn and cattle, yea, and his own life for my truths sake, is not meet for me. 
Mark. 10.  And if we be not for our Lord God, than we must needs be meet for the Devil, and we must needs be servants to one of them. If we be not ashamed of the Gospel of our Lord and Saviour jesus Christ, but earnestly confess it, to the uttermost of our power, them are we sure to be confessed of our Lord and Saviour jesus Christ, and that before the Angels in heaven to be his servants. 
Confession of the Gospel. Luke. 12.  But if we will so lust to keep our goods, and rather deny him then to lose our goods, then doth it follow whose servants we are. Therefore my dear brethren of Hadley, beware that you do not consent to any thing against your conscience. For if you do, beware of God's great wrath. I exhort you therefore (my beloved brethren in the Lord, and Saviour jesus Christ) to stand fast in your profession, and become not manifest run aways from the truth of our Lord God, but stick earnestly to it, and doubt not but our Lord God will be unto you a strong defence and refuge in the needful time. Bow down thine ear O Lord (saith David) and hear me, for I am poor and in misery. Be merciful unto me O Lord, for I will call daily upon thee: 
Invocation and prayer. Psalm. 86.  comfort the soul of thy servant, for unto thee O Lord do I lift up my soul. For thou Lord art good and gracious, and of great mercy, unto all them that call upon thee. give eare Lord unto my prayer, and ponder the voice of my humble petition. All nations whom thou hast made, shall come and worship thee, O Lord, & shall glorify thy name. For thou art great, and dost wonderful things: thou art God alone, Teach me thy ways Oh Lord, and I will walk in thy truth: O knit my hart unto thee, that I may fear thy name. I will thank thee O my God with all my hart, and will praise thy name for ever. O you Christian people of Hadley, comfort yourselves one another, in these notable psalms of david, & the whole bible. 
Psalms of David are comfortable. The Bible is a jewel.  Embrace the notable jewel of our Lord God the bible, & endeavour yourselves to walk the way that it doth teach you.  
My good brethren: we as helpers, saith S. Paul do exhort you that ye receive not the grace of God in vain. For behold, now is the accepted time, now is the day of salvation. Let us beware that we take sure hold while we have time, for time will away. While we have the light walk in it, lest when ye would desire it, 
2. Cor. 6.  ye can not have it. Understand the light to be the knowledge of Christ, & to obey, that is to have the light. For that cause came our Saviour jesus Christ, to make himself known unto those that did receive him. 
john. 12.  He gave power to be the sons of God, and so to be made inheritors of his kingdom, which shall never have end: who would not be glad to become the kings son, 
john. 1.  that he thereby might be partaker of the kingdom that never shall have end? O vain man what art thou that will refuse everlasting life for a day or two, or an hour? thou canst not tell how short. 
Vanity of this life.  Open thine eyes, & see thine own comfort & refuge to christ. O fly & refuse this worldly wisdom: 
Worldly wisdom.  for worldly wisdom doth shut out the wisdom of God. For the word of the cross is foolishness unto them that perish: but unto us which are saved, it is the power of God. For it is written: 
1. Cor. 1.  I will destroy the wisdom of the wise, and will cast away the understanding of the prudent. Where are the wise? where are the Scribes? where are the disputers of this world? hath not god made the wisdom of this world foolishness? For in so much, as the world by the wisdom thereof, knew not God in his wisdom: it pleased God through foolishness of preaching to save them that believe. For the jews require tokens, and the Greeks ask after wisdom: but we preach Christ crucified, saith S. Paul, to the jews an occasion of falling: and unto the Greeks (a people that are wise in their own conceits) to them is the preaching of Christ crucified foolishness. But unto them that are called both jews and Greeks, we preach Christ the power of God and the wisdom of God. For the foolishness of God is wiser than men, and the weakness of God is stronger than men. Brethren look upon your calling, how that not many wise men after the flesh, not many mighty, not many of high degree, are called. But that which is foolish before the world, hath God chosen, that he might confound the wise: and that which is despised before the world hath he chosen, and that which is nothing, that he might destroy that which is aught, that no flesh should rejoice. Of the same are ye also in Christ jesus, which is made of God unto us wisdom & righteousness, and sanctifying and redemption, according as it is written: he that rejoiceth should rejoice in the Lord, that your faith should not stand in the wisdom of men, but in the power of God. We speak of this wisdom among them that are perfect, not the wisdom of this world, nor the rulers of this world, which go to nought, but we speak of the wisdom of God, which the carnal man doth not understand. The natural man perceiveth nothing of the spirit of God. It is foolishness with him. But God hath opened it to us, by his spirit. For the spirit searcheth out all things. Wherefore my dear Brethren, try yourselves well, whether ye have the spirit of Christ or no. 
Spirit of Christ.  If you have the spirit of Christ, then are ye dead concerning sin: but ye are alive unto god, through jesus Christ. If this spirit dwell in you, then will ye increase and go forward in your profession, & not fear what flesh may do unto the carcase. Therefore, stand fast in the liberty wherewith Christ hath made you free, 
Galat. 5.  and be not wrapped up again in the yoke of bondage, that is to say: to go from God by wicked life, or serve God an other way than he hath commanded in his holy word. I trust you go forward my dear Brethren and Sisterne in your promise that you made to your Lord God in your baptism: I pray God open unto you the knowledge of himself, and lighten the eyes of your understanding, that ye may know what is the hope of your calling, and what the riches of his glorious inheritance is upon the Saints. For ye are the chosen generation, 
1. Pet. 2.  the kingly Priesthood, that holy nation, that peculiar people, that should show the virtues of him which hath called you out of darkness into his marvelous light, that is to say, to fear God and to work righteousness, and so to receive the end of your faith, the salvation of your souls. This is a true saying: if we be dead with Christ, we shall live with him also. If we be patiented, 
●. Tim. 2.  we shall also reign with him. If we deny him, he also shall deny us. If we believe not, yet he abideth faithful, he can not deny himself. The very God of peace sanctify you throughout, and I pray God that your whole spirit, 
1. Thess. 5.  soul, and bodies be kept blameless unto the coming of our Lord jesus. faithful is he that hath called you, which will also do it. Brethren, pray for us, and great all the brethren among you.  
By me your brother in the Lord and Saviour Christ, john Alcocke Prisoner in the Lord, at Newgate.   

❧ give glory to God.  
GOd be merciful to thee O England, & send thee great number of such faithful Fathers and godly Pastors, as Doctor tailor was, to guide thee, feed thee, and comfort thee, after thy great miseries and troubles, that thou hast suffered under the tyrannous captivity and rage of the Roman Antichrist, and such ravening Wolves, as have without all mercy murdered thy godly and learned preachers, and give all men grace to consider, that such horrible plagues and mutations, have justly fallen upon this Realm for sin, and with unfeigned hearts to turn to GOD, who as he hath scourged us with less plagues than we deserved: so calleth us again by his undeserved and unspeakable mercy unto repentance and amendment of our living. It is doubtless now high time to turn unfeignedly to God, and to correct our sinful livings, and to remember what S. john Baptist said. 
Math. 3.  The Axe is now set to the root of the tree, and every tree that bringeth not forth good fruit shall be hewn down and cast into the fire. For this may all men assure themselves of, both rich and poor, high and low, old and young, that the almighty, zealous, and righteous God, will not suffer the sinful and wicked life of the ungodly, unrepentant, that contemn his mercy now proffered unto them, to be unpunished, but as he hath from the beginning of the world showed himself a righteous judge, and punisher of wickedness, even so will he do still now. God expulsed our first parents, Adam and Heva from Paradise, and laid upon them and upon us all these miseries, 
Gen. 3.  sicknesses, calamities and death, that we daily feel, and miserably are oppressed withal. God in Noah's days drowned the whole world, 
Gen. 8.9.  only eight persons were preserved. God burnt up Sodom and Gomor, with fire and brimstone from heaven, and destroyed those Cities and all the Country about. 
Gen. 1●. Luke. 19  God gave over Jerusalem called the holy City of God, and delivered his own people the jews into perpetual captivity. If we seek the cause of these punishments, was it not sinful living & unrepentant hearts? What should I recite the calamities of other lands, seeing Gods judgements hath not been unexecuted upon this Realm of England for sinful living? 
Read Beda and our English Chronicles.  The old britains were with Cadwallader their king, constrained to fly, and leave this land, because of pestilence & famine, what miseries & destructions brought the Danes in with them? and what troubles sustained the inhabitants of this Realm afore the same were again driven out? What bloodshed was here in king William Conquerors days? were not the noble men slain, and gentlemen brought into bondage? were not their matrons defiled, and their daughters given to be kitchen drudges under the normans proud Ladies? were not their lands, houses & possessions divided by lote unto strangers? Their gold and silver wherein they trusted, was the bait that their enemies hunted after, what a plague was the civil war between the kings and Barons? what horrible bloodshed was in this Realm, till at the last Gods merciful providence ended those miseries by the happy joining of the 2. regal houses together in the marriage of king Henry 7. What miseries have chanced in our time, we have not only seen and heard, but we have felt them, and God be praised, had our parts of them. Doubtless this all hath chanced for the sins of the people, 
Sin is the cause of plagues. jerem. 6.  as the Prophet jeremy plainly teacheth, saying: who is a wise man that understandeth this? And to whom shall the word of the Lords mouth come, that he may preach it forth? why hath the land perished, and is burnt like a wilderness, so that no man may pass through it? And the Lord saith: because they have forsaken my law, which I have given them, & they have not heard my voice, and have not walked in them, and have gone after the vanity of their own hearts. And after Baalim the Images of Baal, which they have learned of their fathers, we see here plainly the contempt of God's word, and of the preachers of the same, walking after their covetous minds and lewdness of their hearts, and following of their idolatrous inventions, brought the wrath of God upon the people, 
Eccle. 10.  as witnessed also jesus sirach, saying: because of unrighteous dealing, wrong, blasphemies, and divers deceits, a Realm shallbe translated from one people to an other. And a little after he saith: the Lord hath brought the congregations of the wicked to dishonour, and destroyed them unto the end. God hath destroyed the seats of proud Princes, and set up the meek in their stead. God hath withered the root of the proud nations, and planted the lowly among them. God hath overthrown the Lands of the Heathen, and destroyed them unto the ground. He hath caused them to whither away: He hath brought them to nought, and made the memorial of them to cease from the earth. But what availeth it to read such threats of God, if we believe them not? Or, if we believe them to be God's threats, and despise them? Doubtless the Lord is righteous, a jealous God, a Punisher of of sin, as he saith himself. I punish the sins of the fathers upon their children, unto the third and fourth generation, of them that hate me. 
Exod. 20.  God give us grace to remember this, and with speedy and unfeigned repentance to turn unto God. I say (unfeigned repentance) and not (alas) as we have done in times past like hypocrites to dissemble with God and man, making Gods holy word nothing else but a cloak to cover our malice, covetousness, whoredom, pride, excess, gluttony, wrath, envy, hatred, murder, with all other wicked living most detestable in the sight of God. If men will well consider themselves, they have long enough dissembled and heaped the wrath of God heavy enough upon their heads. It is now high time to become a new people, to amend in deed, 
High time to turn to God. jeremy. 3.  and to follow the counsel of the holy Ghost, saying unto us by the Prophet Hieremy. Why do mortal men murmur against God? let them murmur against their own sins. Let us search our own ways, and let us seek and return unto the Lord. Let us lift up our hearts and hands unto the Lord in heaven, for we have done wickedly and provoked the Lord to wrath, and therefore wilt thou not be entreated. Doubtless the Lord will not be entreated, except men very earnestly turn unto him, we have felt in ourselves, and seen before our eyes, that when GOD striketh, no man can be able to abide the heavy stroke of his fist. He hath hitherto corrected us with mercy, as a father: let us thank him, return unfeignedly, so will he not extend his wrath as a judge. His will is, that we should return & live, & not perish with the wicked. 
Ezech. 33.  I live (saith the Lord) and will not the death of a sinner, but that he be converted and live. Here the godly oath certifieth us of forgiveness, & requireth an unfeigned conversion unto God, that 'tis, that men acknowledge in hart their wicked living & be sorry, that ever they have with wicked living offended against that so good and loving a father, and trust to have forgiveness through Christ's blood, and fully and firmly set their hearts to serve GOD, and to walk the ways of his commandments all the days of their life. Then shall we be the true Christians, built upon the corner stone Christ, not wavering or changing at every puff of wind, not seeking an Epicurish life in all voluptuous and vain vanity, not ravening extortioning, or with usury oppressing the poor and needy, but steadfast, unmovable, living in the fear of God's judgements, and trust upon his mercy, mortifying our brutish and carnal lusts, being merciful and helpeful to the poor and needy, waiting for the blessed time when Christ shall call us, to be ready & accepted before him. Our merciful Lord & good Father grant us grace so to do, for the love of his dear son jesus Christ, our certain and most dear Saviour, to whom with the father & the holy ghost, be all honour for ever and ever. Amen.  Psalm. Cxv. 
Precious in the sight of the Lord is the death of his saints.  apocalypse. vi. 
These are they which are come out of great troubles, and have washed their clothes, and made them white in the blood of the lamb.   

¶ Certain Cautions of the Author to the Reader, of things to be considered in reading this story.  
AMongst other escapes and oversights in the Edition of this story committed, part of them we leave to thine own gentle castigation gentle reader: certain other specialties there be, whereof we thought it good and expedient to give thee warning as hereafter followeth.  
First, when mention is made pag. 34. of Peter's being at Rome and suffering at Rome, following certain Authors: 
Cautions of the Author to the Reader.  yet forsomuch as other writers there be, & reasons to prove that he was not at Rome. I desire thee therefore that this my affirmation may not prejudice other men's judgements, if any see or can say further in that matter.  
Touching the story of the Turks, where as I in following our Christian Authors writing of the Turks, have noted in the pag. 747. Solymannus to be the 12. Turk, after Ortomannus as they do all record: I have found since by the computation of the Turks set forth in the Table of their own descent, the said Solymannus to be but the 6. emperor of the Turks: & this Solimannus his son which now reigneth, to be but the twelve. Which I thought here to signify unto thee, because of their own turkish prophecy noted in the pag. 771. lest in construing of that Prophecy being in the same place expounded, thou be deceived.  
Item 1245. where master George Blag is named to be one of the privy chamber: here is to be noted also that although he were not admitted as one of the privy chamber yet his ordinary resort thither and to the kings presence there, was such, as although he were not one of them, yet was he so commonly taken.  
Item, pag. 1367. in the story of the Duke of Somerset, where it is said that at the return of the Earl of Warwick out of Norfolk there was a consultation amongst the Lords assembling themselves together in the house of M. York. etc. against the Duke of Somerset: here is to be noted that the coming of the Lords to the said house of M. York was not immediately upon the Duke of northumberlands return, but first he went to Warwick, and from thence after a space came to the house aforesaid.  
Item, here is also to be noted touching the said Duke of Somerset, that albeit at his death relation is made of a sudden falling of the people, as was at the taking of christ this is not to be expounded as though I compared in any part the Duke of Somerset with Christ.  
And though I do something more attribute to the commendation of the said Duke of Somerset, which died so constantly in his religion, yet I desire thee gentle reader, so to take it, not that I did ever mean to derogate or impair the martial praise or ●actes of other men, which also are to be commended in such things where they well deserved.  
Item, touching the same Duke of Somerset, where the story saith, pag. 1367. he was attainted, read indicted.  
Item, pag. 1418. where mention is made of one Nicolas Underwood to be the betrayer of the Duke of Suffolk: 
This Nicholas Vnderwoode dwelleth now at Coton by Nun Eton▪ and Laurence in Nun Eton.  join with the said Underwood also Nicolas Laurence, alias Nicolas Ethell keeper of Asteley Park, who taking upon him and promising to keep the Duke, for 2. or three days until he might find some means to escape, conveyed him into an hollow tree, and after most traitorously bewrayed him.  
Item, fol. 1419. in the Story of Sir Thomas Wyatt there is also to be corrected, that where the story saith that he was taken by Sir Clement Parson, which was not so, nor he no such knight, amend it thus, that he first came to Clarentius being sent unto him, and afterward yielded him to Sir Mortis Bartly.  
Briefly and in general, besides these castigations above noted, if thou find any other committed in the printing hereof, gently I desire thee gentle reader, to bestow a little pains with thine own hand to amend them.   

* Notes omitted of them that were burnt at Bristol.  
THe viii. day of August 1953. was brought Wil Sarton weaver of Bristol, 
Refer this to the pag. 1953. William Sarton Martyr burnt at Bristol.  before one Dalbie Chancellor of Bristol aforesaid, and by him committed to prison and also condemned, for holding that the sacrament was a sign of an holy thing: also he denied, that the flesh and blood of Christ is there after their words of consecration: he was burned the xviij. of september. 1556. and as he went to the fire, he sang the Psalms. The Sheriff joh. Griffith had prepared green wood to burn him, but one master john Pikes pitying the man, caused divers to go with him to Ridland, half a mile of, who brought good store of helm sheaves, which in deed made good dispatch with little pain, in comparison to that he should have suffered with the green wood. In the mean space, whilst they went for the sheaves, the said Sarton made many good exhortations to the people, and after died constantly and patiently with great joyfulness.   

* A note of priests wife of Exeter.  
IN Cornwall not far from Launceston, 
Refer this to the pag. 2051.  within the Diocese of Exeter, in Queen mary's days, dwelled a poor man, whose name was priest, his wife being an honest woman, very simple, but of good zeal and upright life, being taught by God, in hearing of his word (albeit it was in those days very seldom preached any where) and feeling a sweet taste thereof, framed her life a new after the rule of the same. And banished quite from her, 
priests wife of Exeter Martyr.  all the popish dregs of superstition and hypocrisy, & gave herself wholly to prayer, and invocating the name of God, both for the afflicted Church of Christ in those days very dangerously roast and turmoiled: as also for her own inward contentation, and spiritual consolation, which she no little felt to her unspeakable joy, and incomparable comfort. And when some, who before had known her saw that marvelous change in her, and (as the cruel serpent) enueying her felicity, went upon the same immediately and accused her to certain justices of the shire, being extreme enemies to the truth and very persecutors of the same, who taking the matter in hand, as very glad of such occasion, sent for her to the place where she was, and began at the second, if not at the first dash, to demand her belief in their popish sacrament of the altar.  
The good poor woman, who had learned, not to be ashamed to confess her master Christ, before men, and to render accounts of her faith, when it was asked, told freely and frankly her opinion therein, and hid back nothing, that either she thought might profit them, if they had any grace to receive it, or else might sound to God's glory and praise, though it were never so much by them threatened and rebuked. Whereupon she was forthwith committed to the Jail of Launceston, where she remained a quarter of a year, or thereabouts, and afterwards was dispatched of that vile and filthy prison, and delivered over to the hands of two champions of the Popes, the one called Doctor raynold, Deane of Exeter, and the other named master Blaxton, 
Doctor raynold Deane of Exeter and Master Blackston treasurer of the Church of Exeter popish persecutors.  treasurer of the same church men surely fervent hot in the furtherance of the romish affairs, and in withstanding the truth of the pure evangelical gospel. So the time that this good poor woman was under their hands, she had many sore conflicts by them. And the said Blaxton having a Concubine, which sundry times resorted to him, with other of his gossippes always when they came, this said good woman was called forth to his house, and there to make his minion with the rest of his company some mirth, he would examine her, with such mocking manner, in deriding the truth that it would have vexed any christian soul to have seen it. Then when he had long used his foolishness in this sort and had sported himself enough in deriding this christian martyr: in the end sent her to prison again, and there kept her very miserably, saving sometimes he would send for her, when his foresaid gest came to him, to use with her his accustomed folly aforesaid. But in fine, the vile wretches (after many combattes, and scoffing, persuasions) when they had played the part of a cat with a mouse at length they condemned her & delivered her over to the secular power, who within short space after most cruelly brought her forth to the place where she should suffer, and there in great contempt of the truth (which she most constantly confessed) they consumed her carcase immediately with fire into ashes: which she very patiently suffered, and most joyfully received, yielding her soul and life to the Lord, and her body to the tormentors, for the which the lords name therefore be praised, Amen.   

¶ The martyrdom of one Snel, burned about Richmond in Queen mary's time, omitted in this history.  
AT Bedaile a market town in yorkshire, were two men in the latter days of Queen Mary, 
The martyrdom of one Snel by Richmond.  the one named john Snel, and the other Richard Snel. Who being suspected for Religion, were sent unto Richmond, where Doctor Dakins had commission from the Bishop of Chester to have the examination of them.  
This Doctor Dakins many times conferred with them, sometimes threatening fire and faggot if they would not recant, and sometimes flattering them with fair fables if they would return into the holy catholic church. But they stood constantly to the sure rock jesus Christ, in whom they put their whole trust and confidence, whiles at last being so sore imprisoned that their toes rotten of, and the one of them could not go without crouches they brought them to the church by compulsion, where the one of them heard their abominable Mass, having a certain sum of money given him by the benevolence of the people, and so departed thence: but the first news that was heard of him within three or four days was that he had drowned himself in a river running by Richmond called Swaile.  
Immediately after D. Dakins giving sentence that the other should be burnt, 
God's punishment upon the Doctor that condemned Snel.  came home to his house and never joyed after, but died. The Commissary of Richmond named Hillinges, preached at his burning, exhorting him to return to the Church, but his labour was in vain, the constant martyr standing strongly to the faith which he professed.  
Then being brought to the stake, whereunto he was tied by a girdle of iron, there was given unto him gunpowder and a little straw was laid under his feet, and set round about with small wood and tar barrels, the fire was put in the straw, which by and by flaming about his head, he cried thrice together: Christ help me: Insomuch that one Robert Atkinson being present, said: hold fast there & we will all pray for thee. Thus this blessed martyr ended his life.   

¶ A story of one Laremouth, omitted in the body of the story.  
ALbeit I am loath to insert any thing in this book which may seem incredible or strange to ordinary working for quarreling adversaries, which do nothing but spy what they may cavil: yet forsomuch as besides other reporters the person is yet alive, called thorn a godly minister, which heard it of the mouth of the party himself, I thought therefore first for the incredible strangeness thereof neither to place this story in the body of these Acts and Monuments, and yet in some outcorner of the book not utterly to pass it untouched, for the reader to consider it, and to credit it as he seethe cause. The story is this.  
There was one Laremouth, otherwise called Williamson, chaplain to Lady Anne of Cleve, a Scotishman, to whom being in prison in Queen mary's days, it was said, as he thought, thus sounding in his ears: arise and go thy ways. 
The marvelous deliverance of one Laremouth.  Whereunto when he gave no great heed at the first, the second time it was said to him again in the same words. Upon this as he fell to his prayers, it was said the third time likewise to him, arise and go thy way, which was about half an hour after. So he arising upon the same, immediately a piece of the prison wall fell down, and as the officers came in at the outward gate of the Castle or prison, he leaping over the ditch escaped, and in the way meeting a certain beggar, changed his cote with him, and coming to the Sea shore, where he found a vessel ready to go over, was taken in, and escaped the search, which was straightly laid for him in all the country over.   

¶ A little short letter of William Hunter sent out of prison to his mother a little before his martyrdom, to be referred and placed in his story, pag. 1538.  
MOst reverent & loving mother, after my most humble wife I have me hearty commended unto you▪ desiring you to pray unto God most heartily for me, 
A letter of William Hunter to his mother a little before his burning.  that I may have his blessing and yours, the which I esteem more worth unto me, than any worldly treasure. In this present letter you shall understand the cause of my writing unto you at this time, that I am in good health and prosperity, as ever I was in this present life. Wherefore I render thanks unto almighty God for it, who alone is most worthy of all praise, trusting in God you be in health also. Furthermore I certify you wherefore my father contínueth here, to the intent to hear some godly and joyful tidings, both for soul and body, which I trust it shallbe to your singular comfort and consolation, and to the great rejoicing of all other of my friends. Therefore I desire you, gentle mother to admonish my brother unto a godly life, with diligent attendance and to pray for me, considering his bond duty, that God may by your faithful prayer, aid and strengthen me in this my prosperous journey and course, which I run trusting to obtain a crown of everlasting life, which doth ever endure.  
No more unto you at this time, but God preserve you unto everlasting life. So be it.   

¶ The Oration in effect of Sir Nicholas Bacon Knight, Lord Keeper of the great Seal of England spoken in the Star Chamber the 29. of December in the 10. year of the reign of our Sovereign Lady Elizabeth by the grace of God of England, France, and Ireland Queen, Defender of the faith etc. And in the year of our Lord God .1567. Then being present.  
Matthew, Archbishop of Caunterbury. William, marquess of Northhampton. Fraunces, Earl of Bedford. Lord Clinton, Admiral of England. William Howard, Lord chamberlain. Bishop of London. Lord Grace of Wilton. Sir Edward Roger's Knight, controller. Sir Ambrose Cave Knight, Chanc. of the duchy. Sir William Cicill Knight, principal Secretary. Sir Frances Knolles Knight, Vicechamberleyne. Sir Walter Mildemay Knight, Chancellor of the Exchequer. Lord Cattelene chief justice of the king's bench. Lord Dyer chief justice of the common place. Sir William Cordale Knight, M. of the Rolls. justice Weston. justice Welch. justice Southcotes. justice Carowes.  
IT is given to the Queen's Majesty to understand that certain of her Subjects by their evil dispositions do sow and spread abroad divers seditions to the derogation and dishonour, first of almighty God, in the state of Religion established by the laws of this Realm and also to the dishonour of her highness in disproving her lawful right of supremacy amongst her subjects. And this that they do, is not done as in secrecy or by stealth, but openly avouched, & in all companies disputed on. And thus by their bold attempts seem not to obey or regard the authority of laws nor the quiet of her subjects. As for example, by bringing in and spreading abroad divers lewd libels and seditious books from beyond the seas, and in such boldness that they do commend those writers in their seditious books containing manifest matter against the estate established. Which boldness of men so universally and every where seen and heard, cannot be thought to be done but by the comfort and aid or at the least way winked at by them whom the Queen's highness hath placed in authority to repress these insolencyes. And the Queen's highness can not more justly charge any for this disorder, than such who be in commissions chosen to repress these disorders. If it be answered me that they cannot see such open boldness & factious, disorders: I must say that they have no eyes to see, & if they hear not of such contemptuous talk and speech, I may say that they have no ears. I would have those men judge what will come of these unbridled speeches in the end, if reformations be not had thereof. What cometh of factions & seditions we have been taught of late years what the fruits be, which I beseech God long to defend us from. If such disorders be hot redressed by law, then must force & violence reform. Which when they take place may fortune fall assoon on them that seem to have least consideration in this matter. If force and violence prevail, than ye know that law is put to silence, and cannot be executed, which should only maintain good order. If it be replied against me, that to the suppressing of these open talks there is no law, which by special letter can charge any man offender, I must say, that whatsoever the letter of the law be, the meaning of the law was and is clean contrary to the liberty of these doings. If it be said, that no man can be charged by the law except it can be proved against him, that his speech and deeds be done maliciously: what ye call malice I can not tell. But if the bringing in of these seditious books make men's minds to be at variance one with one another, destruction of minds maketh seditions, seditions bring in tumults, tumults work insurrections and rebellion, Insurrections make depopulations and desolations, and bringeth in utter ruin & destruction of men's bodies, goods & lands: And if any sow the root whereof these men come, & yet can be said that he hath no malice, or that he doth not maliciously labour to destroy both public & private wealth, I can not tell what act may be thought to be done maliciously. And further if it be said to me that the man which should be charged with offence must be proved to have done his act advisedly: To that I answer: If any bring in those hooks, distribute them to others, commend & defend them, & yet can not be charged to have done advisedly, I have no skill of their advisedness. If it be said that the law entreateth of such acts as be directly derogatory and of none other, what is direct overthwarting the Law, when the contrary thereof is plainly treated, holden and defended, and the truth by arguments condemned. It may be said again that the world doth not now like extremity in laws penal and calleth them bloody laws. As for extreme and bloody laws I have never liked of them. But where the execution of such laws touching half a dozen offenders, and the not execution may bring in danger half a hundred. I think this law nor the execution thereof may justly be called extreme and bloody. In such like comparison I may utter my meaning as to make a difference between whipping & hanging. In deed though whipping may be thought extreme, yet if by whipping a man may escape hanging, in this respect, not whipping bringeth in this bloodiness and extremity and not the execution of the law: And better it were, a man to be twice whipped then once hanged: The pains do differre, but wise men will soon consider the diversity. The truth is to suffer disobedient subjects to take boldness against the laws of God & their prince, to wink at the obstinate minds of such as be unbridled in their affections: to maintain a foreign power of the Bishop of Rome, directly against the Prince's prerogative established by laws, is not this to hatch dissension, to cherish sedition? To extol the writings of such, who by all their wits devise to supplant the princes lawful authority: If these doings be not means to the disturbance & utter ruin of the Realm, I know not what is good governance. If these be not the sparks of Rebellion: What be they. Thus much having spoken to your wisdoms, I doubt not of your assenting with me, the rather also because I utter them unto you as from the Queen's Majesty by commandment, who doth require of us all a more diligence in execution of laws, then is spied commonly abroad: Whereby we shall do our duties to almighty God the better, declare our allegiance to our Sovereign, regard the majesty of the laws, love the quiet of our country, and procure the safety of ourselves.  
God save the Queen.  
And here I trust, we are now come to an end of all our English Martyrs which hitherto have been burnt, for the verity of the gospel, if we add beside to the same, a godly countryman more of ours, one named Richard Atkins an Hartfordshire man, who of late about two years passed in the reign of this our gracious Queen, an. 1581. most miserably was tormented at Babylon, that is in the city of Rome. The cause and manner of whose suffering and martyrdom here ensueth, taken out of a certain late printed story, and testified by such as were present witness and beholders of the same most tragical execution. The purport of which story in words, as is put down by the said reporter, here under followeth.   

* A true report of the horrible, and merciless martyrdom of one Richard Atkins, an English man, with extreme torments, and most cruel rage of furious tyrants persecutors, put to death at Rome.  
ABout the month of july, an. 1581. one Richard Atkins borne in Hartfordshire an english man came to Rome and having found the english College, knocked at the door. To whom divers of the students there came out, to welcome him, understanding that he was an English man. Among other talk had with him, they willed him to go to the hospital, and there to receive his meat and lodging, according as the order was appointed, whereunto he answered, I come not (my countrymen) to any such intent, as you judge, but I come lovingly to rebuke the great misorder of your lives, which I grieve to hear, and pity to behold, I come likewise to let your proud Antichrist understand, that he doth offend the heavenly majesty, rob God of his honour, and poisoneth the whole world with his abominable blasphemies: making them homage stocks, and stones, and that filthy sacrament which is nothing else but a foolish Idol. When they heard these words one Hugh Griffin, a Welsh man, and a student in the College caused him to be put in the Inquisition, where how they examined him, and how he answered them, I know not, but after certain days he was set at liberty again. And one day going in the street, he met a priest carrying the sacrament, which offending his conscience, to see the people so crouch and bow down to it: he caught at it to have thrown it down, but missing of his purpose, and being judged by the people, that he did catch at the holiness, that (they say) cometh from the sacrament, upon mere devotion, he was let pass, and nothing said to him: few days after, he came to S. Peter's Church, where divers gentlemen, and other were hearing Mass, and the Priest at the elevation: he using no reverence, stepped among the people to the altar, & threw down the Chalice with the wine, striving likewise to have pulled the cake out of the priests hands, for which divers rose up, and beat him with their fists, and one drew his rapier, and would have slain him: so that in brief he was carried to prison where he was examined, wherefore he had committed such a heinous offence: whereunto he answered, that he came purposely for that intent to rebuke the pope's wickedness, and their Idolatry. Upon this he was condemned to be burned: which sentence, he said, he was right willing to suffer, and the rather because the sum of his offence, pertained to the glory of God. During the time he remained in prison sundry English men, came unto him, willing him to be sorry, for that he had done, and to recant from his damnable opinion, but all the means they used were in vain, he confuted their dealings by divers places of scripture, and willed them to be sorry for their wickedness, while God did permit them time, else they were in danger of everlasting damnation: these words made the English men depart, for they could not abide to hear them. Within a while after, he was set upon an Ass, without any saddle, he being from the middle upward naked, having some english priests with him to talk with him, but he regarded them not, but spoke to the people in so good a language as he could, and told them they were in a wrong way, and therefore willed them for Christ's sake, to have regard to the saving of their souls. All the way as he went, there were four did nothing else but thrust at his body with burning Torches, whereat he never moved, nor shrunk one jot, but with a cheerful countenance, laboured to persuade the people often bending his body to meet the torches, as they were thrust at him, and would take them in his own hand, and hold them burning still upon his body, whereat the people not a little wondered. Thus he continued almost the space of half a mile, till he came before S. Peter's, where the place of execution was. When he was come to the place of execution, there they had made a devise, not to make the fire about him, but to burn his legs first, which they did: he not dismaying any whit, but suffered all marvelous cheerfully, which moved the people to such a quandary as was not in Rome many a day. Then they offered him a cross and willed him to embrace it in token that he died a christian, but he put it away with his hand, telling them, that they were evil men to trouble him with such paltry, when he was preparing himself to God, whom he beheld in majesty, and mercy, ready to receive him into the eternal rest. They seeing him in this mind, departed saying, let us go, and leave him to the devil, whom he serves. Thus ended this faithful soldier, and Martyr of Christ, who is no doubt, in glory with his master, whereunto God grant us all to come, Amen.  
This is faithfully avouched by john Young, who was at that time and a good while after in Rome, in service with master Doctor Morton, who seeing the martyrdom of this man, when he came home to his house in presence of M. Smith his son, M. Creed, and the said joh. Young spoke as followeth. Surely this fellow was marvelous obstinate, he nothing regarded the good counsel which was used to him, nor shrunk all the way, when the torches were thrust at his naked body. Beside in the place of execution he did not faint nor cry one jot in the fire, albeit they tormented him very cruelly, and burned him by degrees as his legs first, to put him to the greater pain, yet all this he did but smile a●. Doubtless, but that the word of God cannot be but true, else we might judge this fellow to be of God: for who could have suffered so much pain as he did? but truly I believe the Devil was in him.   

* The cursed life, and bloody end of Doctor Story a cruel persecuter of Christ in his members.  
I had thought christian reader here to have made an end, and to have concluded the volume of this book, had not the remembrance of Doctor Story an Archenemy to Christ's gospel, and a bloody persecutor of God's people come into my mind. The discourse of whose life, and doings, I thought good here briefly to lay open to the view of the world as followeth. This Doctor Story being an English man by birth, 
Story's education, and birth.  and from his infancy not only miss in papistry, but also even as it were by nature earnestly affected to the same, and growing somewhat to riper years, in the days of Queen Mary became a most bloody tyrant, and cruel persecutor of Christ in his members (as all the stories in this book almost do declare) Thus he raging all the reign of the foresaid Queen Mary against the infallible truth of Christ's Gospel, 
Story a bloody persecutor.  and the true professors thereof, never ceased till he had consumed to ashes: two or three hundred blessed martyrs who willingly gave their lives for the testimony of his truth, and thinking their punishment in the fire not cruel enough, 
Story inventing new torments for the Martyrs.  went about to invent new torments for the holy martyrs of Christ, such was his hatred to the truth of Christ's Gospel: but in the end the Lord God looking upon the affliction, and cruel bloodshedding of his servants, took away Queen Mary the great pillar of papistry: After whom succeeded Lady Elizabeth now Queen of England, who staying the bloody sword of persecution from raging any further, caused the same Doctor Story to be apprehended, and committed to ward with many other his complices, 
Story apprehended.  sworn enemies to Christ's glorious gospel. The said story having been a while detained in prison, at the last by what means I know not, 

Story conveyed himself over the Seas, where he continued a bloody persecutor.  
Story obtained a commission to search for Enlishe books.   broke forth of hold, and conveyed himself over the seas where he continued a most bloody persecutor, still raging against Gods saints with fire and sword. In somuch as he growing to be familiar and right dear to Duke Dalva in Antwerp, received a special commission from him to search the Ships for goods forfeited and for english books, and such like.  
And in this favour and authority he continued there for a spare, by the which means he did much hurt, and brought many a good man and woman to trouble, and extreme peril of life through his blood thirsty cruelty: but at the last the Lord (when the measure of his iniquity was full) proceeded in judgement against him, and cut him off from the face of the earth, according to the prayers of many a good man, which came to pass in order as followeth. 
Story intendeth the overthrow of England.  It being certainly known (for the bruit thereof was gone forth into all lands) that he not only intended the subversion, and overthrow of his native country of England by bringing in foreign hostility, if by any means he might compass it, but also daily and hourly murdered gods people, there was this platform laid (by God's providence no doubt) that one M. Parker a merchant should sail unto Antwerp, 
A platform laid to apprehend Story.  and by some means to convey Story into England.  
This Parker arriving at Antwerp, suborned certain to repair to Doctor Story and to signify unto him, that there was an english ship come, fraught with merchandise, & that if he would make search thereof himself, he should find store of english books, & other things for his purpose. Story hearing this and suspecting nothing, made haste towards the ship thinking to make the same his pray, and coming a board searched for english heretical books (as he called them) and going down under the hatches because he would be sure to have their blood if he could, 
Story searched the English ships for books, and is apprehended and brought into England.  they clapped down the hatches, hoist up their sails, having (as God would) a good gale, & sailed away into England where they arriving, presented this bloody butcher, and traitorous rebel Story, to the no little rejoicing of many and English hart. He being now committed to prison, continued there a good space: during all which time, he was laboured and solicited daily by wise, and learned fathers, to recant his devilish and erroneous opinions to conform himself to the truth, and to acknowledge the Queen's majesties supremacy. All which he utterly denied to the death, saying that he was sworn subject to the King of Spain, and was no subject to the Queen of England, nor she his sovereign Queen, and therefore (as he well deserved) he was condemned (as a traitor to God, the Queen's Majesty, & the Realm) to be drawn, 
Story a traitor, hanged, drawn, & quartered.  hanged, and quartered, which was performed accordingly, he being laid upon an hurdle, and drawn from the tower along the streets to Tiborn, where he being hanged till he was half dead, was cut down and stripped, & (which is not to be forgot) when the executioner had cut off his privy members, he rushing up upon a sudden gave him a blow upon the ear, to the great wonder of all that stood by, and thus ended this bloody Nemrode his wretched life, whose judgement I leave to the Lord.   

* A not● of Ralph Lurdane persecuter of George Eagles.  
IN the history of George Eagles, alias Trudgeover the world, pag. 2009. mention is made of his apprehension in a corn field, where by the benefit of the height of the corn, and breadth of the field he had escaped, had not one of his persecutors with more malicious craft climbed a high tree to view over the place, & so descried him. This persecutor named Ralph Lurdane (as we have since learned) a lewd fellow of life for theft and whoredom, was within few years after he had apprehended the foresaid George Eagles for gain of money, attached of felony for stealing horse, condemned, and hanged in the same place, & Town of Chelmesford, where George Eagles before suffered martyrdom.   

¶ A brief Note concerning the horrible Massacre in France. an. 1572.  
HEre before the closing up of this book, in no case would be unremembered the tragical and furious Massacre in France, 
The cruel Massacre in France.  wherein were murdered so many hundrethes, and thousands of God's good Martyrs. But because the true narration of this lamentable story is set forth in english at large, in a book by itself, and extant in print already, it shall the less need now to discourse that matter with any new repetition: only a brief touch of summary notes for remembrance may suffice. And first for brevity sake, to overpass the bloody bouchery of the Romish Catholics in Oring, against the Protestants, 
Persecution in the City of Orange.  most fiercely and unawares breaking into their houses, and there without mercy killing man, woman & child: of whom some being spoiled and naked they threw out of their lofts into the streets, some they smothered in their houses with smoke, with sword & weapon, sparing none, the carcases of some they threw to dogs which was an. 1570. in the reign of Charles 9 
Anno. 1570. Persecution at Rhone.  Likewise to passover the cruel slaughter at Rhone, whereas the Protestants being at a Sermon without the City Walls upon the king's edict, the Catholics in fury ran upon them coming home, 

40. slain, coming from a Sermon.  
Persecution at deep.   and slew of them above 40. at least, many more they wounded. This example of Roan stirred up the Papists in Dyepe to practise the like rage also against the Christians there returning from the sermon, whose slaughter had been the greater, had they not more wisely before been provided of weapon, for their own defence at need. All which happened about the same year aforesaid. an. 1570. but these with such like I briefly overslip, to enter now into the matter above promised, that is briefly to entreat of the horrible and most barbarous massacre wrought in Paris, such as I suppose, was never heard of before in no civil dissension amongst the very heathen. In few words to touch the substance of the matter.  
After long troubles in France, the Catholic side foreseeing no good to be done against the Protestants by open force, began to devise how by crafty means to entrap them. 
The horrible Massacre at Paris. The kings dissembled pretence.  And that by two manner of ways: The one by pretending a power to be sent into the lower country, whereof the admiral to be the Captain, not that the king so meant in deed, but only to understand thereby, what power and force the admiral had under him, who they were, and what were their names. The second was by a certain marriage suborned, between the Prince of Navare, and the kings sister. To this pretenced marriage, it was devised that all the chiefest Protestants of France should be invited, 
The names of all the favourers of the admiral discreyde. A bloody marriage between the kings sister and Prince of Navarre.  and meet in Paris. Among whom first they began with the Queen of Navare, Mother to the Prince, that should marry the king's sister, attempting by all means possible to obtain her consent thereunto. She being then at Rochel, and alured by many fair words to repair unto the king, consented at length to come, and was received at Paris, where she after much a do, at length being won to the kings mind, and providing for the marriage, shortly upon the same fell sick, & within five days departed: not without suspicion, as some said, of poison. But her body being opened, no sign of poison could there be found, save only that a certain Apothecary made his brag that he had killed the Queen, by certain venomous odours and smells by him confected.  
After this notwithstanding the marriage still going forward, the admiral, Prince of Navare, Condee, with divers other chief states of the Protestants, induced by the kings letters and many fair promises, at last were brought to Paris. Where with great solemnity they were received, but especially the admiral. To make the matter short. The day of the marriage came, which was the 18. of August. an. 1572. which marriage being celebrated and solemnized by the Cardinal of Borbone, upon an high stage set up of purpose without the Church walls, 
Anno. 1572. August. 18.  the Prince of Navare, & Condee, came down, waiting for the kings sister being then at Mass. This done, they resorted altogether to the Bishop's Palace, to dinner. At evening they were had to a Palace in the middle of Paris to Supper. Not long after this, 
August. 22.  being the 22. of August, the admiral coming from the Counsel table, by the way was strooken with a Pistolet charged with iij. pellets, in both his arms. He being thus wounded and yet still remaining in Paris, 
admiral wounded with a pistolet shot out of a Window.  although the Uidam gave him counsel to fly away, it so fell out that certain soldiers were appointed in divers places of the City to be ready at a watchword at the commandment of the Prince. Upon which watchword given, they burst out to the slaughter of the protestants, first beginning with the admiral himself, who being wounded with many sore wounds was cast out of the window into the street, where his head being first strooken of, and embalm with spices to be sent to the Pope, 
admiral slain in his bed, and thrown out of the Window.  the savage people raging against him, cut of his arms and privy members, and so drawing him 3. days through the streets of Paris, they dragged him to the place of execution, out of the City, and there hanged him up by his heels to the greater show and scorn of him.  
After the martyrdom of this good man, the armed soldiers with rage and violence ran upon all other of the same profession, slaying and killing all the Protestants they knew or could find within the City gates enclosed. This bloody slaughter continued the space of many days, but especially the greatest slaughter was in the three first days, 
10. thousand slain in 3. days. Ex historia Rich. dinothi lib. 5.  in which were numbered to be slain, as the story writeth, above x. thousand, men and women, old and young, of all sorts and conditions. The bodies of the dead were carried in Cartes to be thrown in the River, so that not only the River was all stained therewith, but also whole streams in certain places of the City did run with gore blood of the slain bodies. So great was the outrage of that Heathenish persecution, that not only the Protestants, but also certain whom they thought indifferent Papists they put to the sword in stead of Protestants. In the number of them that were slain of the more learned sort, was Petrus Ramus, also Lambinus an other notorious learned man, Plateanus, Lomenius, Chapesius, 
Petrus Ramus. Lambinus with other slain.  with others.  
And not only within the walls of Paris this uproar was contained but extended farther into other cities and quarters of the Realm, especially Lions, orleans, toulouse, and Roan. In which cities it is almost incredible, nor scarce ever heard of in any nation, 
Commentaria de statu Galliae part. 3.  what cruelty was showed, what numbers of good men were destroyed in so much that with in the space of one month thirty. thousand at least of religious Protestants are numbered to be slain, as is credib●ely reported and storied in the commentaries of them which testify purposely of the matter.  
Furthermore here is to be noted, that when the Pope first heard of this bloody stir, he with his Cardinals made such joy at Rome, with their procession, with their gunshot and singing Te Deum, that in honour of that festival act, a iubile● was commanded by the Pope with great indulgence, and much solemnity, 
The spirit and charity of the Pope to be noted.  whereby thou hast here to discern, and judge, with what spirit and charity these Catholics are moved to maintain their religion withal, which otherwise would fall to the ground with out all hope of recovery. Likewise in France no less rejoicing there was upon the xxviij. day of the said month, 
28. of August.  the king commanding public processions thorough the whole City to be made, with bonfires, ringing and singing, where the king himself, with the Queen his mother, and his whole Court resorting together to the Church, gave thanks and land to GOD, for that so worthy victory achieved upon S. Bartholomews' day against the Protestants, 
S. Bartholomew bloody day.  whom they thought to be utterly overthrown and vanquished in all that Realm for ever.  
And in very deed to man's thinking might appear no less after such a great destruction of the Protestants having lost so many worthy and noble captains as then were cut of, 
The great distress of the Protestants in France.  whereupon many for fear revoking their religion, returned to the pope, divers fled out of the realm such as would not turn, keeping themselves secret, durst not be known nor seen, so that it was passed all hope of man, that the Gospel should ever have any more place in France: but such is the admirable working of the Lord, where man's help and hope most▪ faileth there he most showeth his strength and helpeth, as here is to be seen and noted. 
God's helping hand at need.  For where as the little small remnant of the gospel side, being now brought to utter desperation were now ready to give over unto the king, and many were gone already against conscience, yielding to time, yet the Lord of his goodness so wrought, that many were stayed and reclaimed again through the occasion first of them in Rochel: 
The town of Rochel example to other towns.  Who hearing of the cruel massacre in Paris, and slaughter at toulouse, most constantly with valiant hearts (the Lord so working) thought to stand to their defence against the kings power, by whose example certain other Cities, 
The cities of the Protestants take courage to defend themselves.  hearing thereof took no little courage to do the like, as namely Montalbane, the City called Nemansium, Sansere in Occitamia, Milialdum, Mirebellum, Fuduzia, with other towns and Cities more: who being confederate together, exhorted one an other to be circumspect and take good heed of the false dissembling practices not to be trusted of the merciless papists, intending nothing but blood and destruction.  
These things thus passing at Rochel, the king hearing thereof, 
Bironius.  giveth in commandment to captain Strozzius, & Guardius to see to Rochel. After this he sendeth a noble man one Biromus, requiring of the Rochel men to receive him for their Governor under the king. Of this great consultation being had, at length the Rochel men began to condescend upon certain conditions, which being not easily granted unto, and especially they hearing in the mean time what was done to others of their fellows, which had submitted themselves, thought it so better to stand to the defence of their lives & consciences and to adventure the worst. 
Rochelme stand to their delivery.  Whereupon began great siege and battery to be laid against Rochel both by land and sea, which was an, 1572. about the 4. day of December, it would require an other volume, to describe all things, during the time of this siege, that passed on either side, between the kings part, and the town of Rochel, briefly to run over some parts of the matter. In the beginning of the next year following, which was an. 1573. in the month of january commandment was given out by the king to all and sundry nobles and piers of France, upon great punishment, 

Rochel first besieged by Bironius.  
Anno. 1573. The whole power of France set against Rochel.   to address themselves in most forcible wise to the assaulting of Rochel. Whereupon a great concourse of all the nobility, with the whole power of France, was there assembled, amongst whom was also the Prince of Anjou, the kings Brother (who there not long after was proclaimed king of Polony) accompanied with his other Brother Duke Alencon, Navare, Condie, & other a great number of states beside. Thus the whole power of France being gathered against one poor Town, had not the mighty hand of the Lord stood on their side, it had been unpossible for them to escape. During the time of this siege, which lasted about 7. months, 
The sieg● of Rochel during 7. months. 7. Assaults against Rochel.  what skirmishes and conflicts were on both sides, it would require a long tractation. To make short, 7. principal assaults were given to the poor town of Rochel, with all the power that France could make. In all which assaults ever the Pope's catholic side had the worst. Concerning the first assault thus I find written, that within the space of xxuj. days, were charged against the walls and houses of Rochel, to the number of thirty. thousand shot of iron bullets and globes, whereby a great breach was made for the adversary to invade the City: but such was the courage of them within, not men only, but also of women, matrons, and maidens with spits, fire, & such other weapon as came to hand, that the adversary was driven back, with no small slaughter of their soldiers: only of the townsmen were slain & wounded to the number of lx. persons. Likewise in the second assault 2000 great field pieces were laid against the town, whereupon the adversary attempted the next day to invade the town: but through the industry of the soldiers and citizens, and also of women and maids, the invaders were forced at length to fly away faster than they came. No better success had all the assaults that followed: Whereby consider (gentle reader) with thyself in what great distress these good men were in, not of Rochel only, but of other Cities also, during these 7. Months above mentioned, had not the mighty hand of the Lord almighty sustained them. Concerning whose wondrous operation for his servants in these hard distresses, three memorable things I find in History to be noted.  
The one concerning the siege of Sanser, which City being terribly battered and raised with gunshot of great Cannons, 
Three notable examples of Gods great mercy in preserving his servants.  & field pieces, having at one siege no less than iij. thousand bullets and gunstones flying upon them, wherewith the christs of their helmets were pierced, their sleeves, their hose, their ha●tes pierced, their weapons in their hands broken, their walls shaken, their houses rend down, yet not one person slain nor wounded with all this, save only at the first a certain maiden with the blast of the shot flying by her was strooken down & died.  
The 2. thing to be noted is this, that in the same City during all the time of the siege, which lasted 7. Months and half, 
The 2. example.  for all the ordinance, and battering pieces discharged against them, which are numbered to 6. thousand not so much as xxv. persons in all were slain.  
The third example no less memorable was at Rochel: Whereas the poorer sort began to lack corn & victual, 
The 3. miraculous work of God, in sending in fish.  there was sent to them every day in the River (by the hand of the Lord no doubt) a great multitude of fish (called surdones) which the poorer people did use in stead of bread. Which fish the same day as the siege broke up, departed, and came no more. Testified by them, which were present there in Rochel all the time.  
What number was lost on both sides, during all this 7. months war, it is not certainly known. Of the kings Camp what number was slain, 
132. Captains of the kings army slain.  by this it may be conjectured, that 132. of their Captains were killed & slain, of whom the chiefest was Duk damoule.  
To close up this tragical story, concerning the breaking up of this 7. Months siege, thus it fell out, that shortly after the seventh assault given against Rochel, 
Peace concluded between the King and the Protestants. Duke Anjou the kings brother made King of Poleland. Peace agreed and concluded between the King and Protestants of Rochel and certain other Cities.  which was an. 1573. about the month of june, word came to the Camp, that Duke Andius the kings brother, was proclaimed king of Polony. Whereat great joy was in the Campe. By occasion whereof, the new king more willing to have peace, entered talk with them of Rochel, who as he showed himself to them not ungentle, so found he them again, to him not unconformable. Whereupon a certain agreement pacificatory was concluded between them, upon conditions. Which agreement the new Polone king eftsoons preferred to the French King his Brother not without some suit and intercession to have it ratified. The king also himself partly being weary of these chargeable wars, was the more willing to assent thereunto. And thus at length, through the Lords great work, the kings royal consent under form of an Edict, was set down in writing, and confirmed by the king, containing 25. Articles. In which also were included certain other Cities of the Protestants, granting to them benefit of peace and liberty of religion. This edict or mandate sent down from the king by his Herald at arms, Bironius in the kings name caused to be solemnly proclaimed at Rochel. an. 1573. the x. day of june. 
Anno. 1573. ●unii. 10.   
The year next following. 1574. for two things seemeth fatal and famous, for the death first of Charles the 9 the french king, also most of all for the death of Charles Cardinal of Lorraine, brother to Guise. Of the manner of the Cardinal's death I find little mention in stories. 
The death of Charles 9 French King and of the Cardinal of Lorraine.  Touching the kings death although Ric. Dinothus saith nothing, for fear belike, because he being a french man, his name is expressed and known: but an other story (whom the said Dinothus doth follow) bearing no name, sayeth thus, that he died the xxv. day of May, upon Whitsun even, being of the age of 25. years: and addeth more, profluuio sanguinis illum laborasse certum est. Certain it is that his sickness came of bleeding. And saith further: Constans fert fama, illum dum evarijs corporis partibus sanguis emanaret, in lecto saepe volutatum, 
The manner of Charles the French Kings death to be noted.  inter horribilium blasphemiarum diras, tantam sanguinis vim proiecisse, ut paucas post horas mortuus ●uerit. That is. The constant report so goeth, that his blood gushing out by divers parts of his body, he tossing in his bed, and casting out many horrible blasphemies, laid upon pillows with his heels upward, and head downward, voided so much blood at his mouth, that in few hours he died. Which story if it be true, as is recorded and testified, 
Ex Commentarijs, de Statu Gallico part. 4.  may be a spectable and example to all persecuting kings and Princes polluted with the blood of Christian Martyrs. And thus much briefly touching the late terrible persecution in France.   

¶ The Conclusion of the work.  
ANd thus to conclude (good Christian Reader) this present tractation not for lack of matter, but to shorten rather the matter for largeness of the volume, I here stay for this present time with further addition of more discourse either to overweary thee with longer tediousness, or overcharge the book with longer prolixity, having hitherto set forth the Acts and proceedings of the whole Church of Christ, namely of the Church of England, although not in such particular perfection, that nothing hath overpassed us. Yet in such general sufficiency, that I trust not very much hath escaped us, necessary to be known, touching the principal affairs, doings and proceedings of the Church and Churchmen. Wherein may be seen the whole state, order, descent, course and continuance of the same, the increase and decrease of true religion, the creeping in of superstition, the horrible troubles of persecution, the wonderful assistance of the almighty in maintaining his truth, the glorious constancy of Christ's Martyrs, the rage of the enemies, the alteration of times, the traveles and troubles of the Church, from the first primative age of Christ's Gospel, to the end of Queen Mary, and the beginning of this our gracious Queen Elizabeth. During the time of her happy reign, which hath hitherto continued (through the gracious protection of the Lord) the space now of 24. years, as my wish is, so I would be glad, the good will of the Lord were so, that no more matter of such lamentable stories may ever be offered hereafter to write upon. But so it is I cannot tell how, the elder the world waxeth, the longer it continueth, the nearer it hasteneth to his end, the more Satan ●ageth: giving still new matter of writing books and volumes: In so much that if all were recorded and committed to history, that within the said compass of this Queen's reign hitherto, hath happened in Scotland, Flanders, France, Spain, Germany, besides this our own Country of England and Ireland, with other countries more, I verily suppose one Eusebius or Polyhistor, which Plinnye writeth of, would not suffice thereunto. But of these incidentes and occurrentes hereafter more, as it shall please the Lord to give grace and space. In the mean time the grace of the Lord jesus work with thee (gentle Reader) in all thy studious readings. And while thou hast space so employ thyself to read, that by reading thou mayst learn daily to know that may profit thy soul, may teach thee experience, may arm thee with patience, and instruct thee in all spiritual knowledge more and more, to thy perpetual comfort and salvation in Christ jesus our Lord, to whom be glory in Secula Seculorum. Amen.   
FINIS.   

❧ A diligent Table or Index, of the most notable and memorable things contained in the whole volume of this Book: wherein if thou wilt find any thing (good Reader) revolve in thy mind the letter wherewith the word beginneth, and the number of the Page shall direct thee unto it.  


A ante B.  
A. B. C. against the Pope's Clergy. 841.843.  
Abuses in the Church, require reformation not defection. 1873  
Abbey of Peterborow. 133.  
Abbeys suppressed in England. 1101.  
Abbey of Exeter. 141.  
Abbey of Stowe built. 184.  
Abbey of S. Edmundsbury. 161.  
Abbeys and Nunneries founded, and upon what causes. 149.454.  
Abbey of S. Albon's built, and by whom. 133.  
Abbey of Gisburne and Reading, bu●lt. 199.  
Abbey of Glastenbury. 150.  
Abbeys dissolved in England by K Henry the 8. 1070.  
Abbeys burned. ibid.  
Abbey lands restored by Q. Mary. 1559.1560.  
Abbey of Bangor. 119.  
Abbeys and Monasteries in England, infinite, built by Saxone Kings. 133.  
Abbeys dissolved by Cromwell. 1179.1180.  
Abbey of Coventry built. 165.  
Abbey of Ely. 133.  
Abbey of Gloucester built. ibid.  
Abbey of Knovesburgh & others, built. ibid.  
Abbeys and religious houses built, for what causes. 1180.  
Abbot of Carilocus, his sudden and dreadful death. 2106.  
Abbot of Glastenbury. 150.  
Abbots not instituted by Christ. 680.  
Abbot Capellensis cruelly handled for the Gospel. 873.  
Abbot of Peterborow thrust out of the Court of Rome, for denying the Pope's kinsman a benefice. 287.  
Abbot of Abbingdon amerced by the Pope in 50. marks for denying a benefice to an Italian. 291.  
Abbot of S. Alban's sueth to the Pope. ibid.  
Abbot of Westminster more conformable to yield and submit himself to the doctrine of the Protestants then the rest of the Papists in the disputation at Westminster. 2125  
Abdias authority suspected. 35.  
Abiurers' names in a table. 1040.1041.1042.1277.1401.  
Abjuration of good men of Leicester .506. their penance. ibid.  
Abjuration in the diocese of Lincoln. 837.  
Abjuration in Norfolk & Suffolk, of certain good men & women. 661.  
Abiurers under Chichesley. 641.  
Abjuration of the good Lord Cobham, counterfeited by the Papists. 565.  
Abiurations of sundry persons. 527.641.814.  
Abrogation of holidays. 1259.  
Absolution by Cardinal Poole. 1478.1479.  
Absolution for money. 290.  
Absolution abused. 287.330.  
Absolution by the Bishop of Norwich. 446.  
Abuses of the sea of Rome declared. 1778.1779.  
Abuses in the lords supper. 28.1778.  
Abuses in the popish auricular confession. 1172.    


A C.  
Accidences cannot be the Sacrament of Christ's natural body. 1137.  
Accidences cannot be the sacrament of Christ's natural body. 1137.  
Accidents of the sacrament cannot stand without their subject. 426.  
Accusation disproved by a miracle. 165.  
Accuser converted, and martyred with james the apostle. 32.  
Accusation false, devised by harlots against the christians. 83.  
Achill●us Martyr. 40.  
Achon yielded to the christians. 245.  
Achaicus with 10000 Martyrs more. 40.  
Acts of the six articles how they proceeded. 1135.  
Acts of King Edward repealed. 1466.  
Acts of K. Edgar. 154.155.  
Acts of King Richard in his voyage to the holy land. 243.244.246.248.  
Acworth Orator of the University of Cambridge. His Oration at the restitution of M. Bucer and Paulus Phagius. 1964.1965.1966.    


A D.  
Adam Merimouth compiler of the story of K. Edward. 395.  
Adam Damlip persecuted in Calis .1223. His martyrdom. 1229  
adam's a felon, his confession of the truth at the gallows, and dehortation from papistry. 2145.  
Adam Chelingdone Archbishop of Cant. 336.  
Adam Wallace, his story and martyrdom. 1272.1273.  
Adam's Martyr. 1240.  
Adam Foster Martyr, his story, persecution, and cruel martyrdom. 1917.1918.  
Adlington, his story and martyrdom. 1914.1915.  
Admonition to Conjurers & Sorcerers. 167.  
Adherall, his death & burial. 1914.  
Adoration of relics. 28.  
Adoration of the sacrament brought in, by whom. 1403.  
Adoration of the sacrament disproved. 1361.1152.1149.  
Adrianus 6. Pope, his railing letter against Luther to the Princes of Germany. 855.  
Adulphus Martyr. 885.  
Adultery punished of God. 76.    


A E.  
Aelfricus, his epistles in Saxon against the real presence. 1140.1141.  
Aeneas his epistle to the Rector of the University of Colen. 700.    


A G.  
Agapitus a blessed Martyr. 58.  
Agathon with many others, Martyrs. 63.  
Agnes, her wonderful story, and constant martyrdom. 94.95.  
Agnes George Martyr. 1914.1915.  
Agnes Grehill Martyr, her life and story. 1277.  
Agnes Siluerside, alias Smith, martyr, her story & godly martyrdom. 2007.2008.  
Agnes Wardal, her memorable story. 1940.  
Agnes Stanley Martyr, her story and martyrdom. 1974.1975.1976.  
Agnus appointed to be thrice sung at the Mass .137. how brought into the mass. 1403.  
Agricola with his servant Uitalis, Martyrs. 91.  
Agnes Snoth, her story. 1859.  
Agnes Potten Martyr, her story and martyrdom. 1893.  
Agnes Bongeor Martyr, burned at Colchester for the Gospel. 2020.    


A I.  
Aidanus a Scottish bishop, his liberality to the poor. 122.  
Aishton examined. 437.    


A L.  
Alanus Copus answered, for reproving this book of Acts and monuments. 580.581.582.569 570.572.574 576.702.703.  
Alanus author of our Lady's psalter .726. saith our Lady was in love with him, and sucketh her paps. ibid.  
Alban the first Martyr in England. 89.  
Alba besieged of the Turks. 721.  
Alban his legend disproved. 88  
Albanus converted, and how .88. his constant martyrdom. ibid.  
Albert duke of Saxony .722. called dextra manus imperij. 726.  
Albertus' Emperor. 720.  
Albertus' a bloody murderer. 314.  
Albes and Corporasses in the mass ordained. 1404.  
Albingenses when they began. 261 their opinions and persecutions for the truth. 267.273.  
Albingenses falsely suspected of heresy .270. slain by the Pope in Spain. 280.  
Alchoron of Mahumet mingled with divers laws. 736.  
Alcibiades, his strait fast reproved. 50.  
Alcocke Confessor, his story and death. 2046.  
Alcocke Martyr, for reading of God's word to the people, in the absence of their pastor, troubled, committed to prison, and dieth in the same .2146. his epistles. 2146 2147.2148.  
Aldredus Archb. of York, deprived by the Pope. 169.  
Allerton Martyr, his story, examination and martyrdom. 2013.2014.2015.2016.2017.  
Alexander Alesius. 1182.  
Alexander elect Bishop of jerusalem by miracle .55. his old age & death. ibid.  
Alexander confessor, and bishop of jerusalem. 54.  
Alexander Hosman Martyr, his story and martyrdom. 1983.1984.  
Alexander Severus Emperor .57. his stomach against corrupt judges. ibid.  
Alexander, his piety, life, and godliness. 76.  
Alexander Seaton, his Sermon with notes thereupon, gathered by his adversaries .1206. his penance. ibid.  
Alexander Lane Martyr, his story and martyrdom. 2047.  
Alexander the Pope curseth the Emperor, and treadeth on his neck. 204.  
Alexander the Phrygian Martyr. 37.  
Alexander keeper of Newgate, a tyrant to God's saints, his rotten stinking death .2101. his son died a sudden death. ibid. his son in law also rotten away. ibid.  
Alexander 2. refuseth the papacy, because he was not elect by the Emperor. 5.  
Alexander Gouch Martyr, his story and martyrdom. 2048.2049.  
Alexander bishop of Rome Martyr. 38.  
Alexander Wimshurst, his trouble and deliverance. 2072.  
Alexander Andrew Jailer of Newgate, compared with Alexander the Coppersmith. 1493.  
Alexander the Pope knocked about the pate by Hildebrand. 169.  
alfred king, his life and commendations .143. his death, children, and learning. 145.  
alfred, his bold attempt. 142.  
alfred heir of the crown, tormented with cruel death. 163.  
Aleworth his story. 1683.  
alfred his story repeated. 163.  
Aliens expelled out of England. 258.  
Alice Snoth Martyr, her story and martyrdom. 2053.  
Alice Benden Martyr, her story, cruel handling in prison, and martyrdom for the Gospel. 1980.1981.  
Alice Mount, her story, trouble, & persecution for the truth. 2005.2006.2007.2008.  
Alice Coberley, her trouble for the Gospel. 1894.  
Alice Potkins famished in prison for the Gospel. 1954.  
Alice Perries, concubine to King Edward .3. 425.  
Alice Driver Martyr, her story and martyrdom. 2048.2049.  
Alice Doly persecuted. 984.  
Allen Martyr his story. 1707.  
Allevinus a Saxon, a great learned man. 129.  
Allegation against the six articles. 1136.  
Alms what it is. 461.  
Alleluia suspended in time of Lent. 169.  
All Saints day first invented. 137.  
Alsoules and Bernard College in Oxford built. 704.  
Alsoules' day first brought in. 167.  
Alphonsus' king philip's confessor against the burning of heretics. 1529.  
Alphonsus' his talk with Bradford in prison. 1617.1618.  
Alpherus restored Priests with their wives. 158.  
Altar how to be understood, where it is, and who is the true altar. 1991.  
Altar what it signifieth. 1821.  
Alured king of the East Saxons built the University of Oxford. 393.  
Alured king of England, a godly prince .141. his great commendation. ibid.    


A M.  
Ambassadors of the Bohemians sent to the council of Basil, with their acts there achieved. 588.589.602.653.657.675.  
Ambition of the popish spirituality. 1752.  
Ambrose a godly professor, died in prison in Maidstone. 2004.  
Ambrose Martyr, his story & martyrdom for the verity of Christ's Gospel. 1895.1896.1897.1898.  
Amersham men, their penance, burn● in the cheek for Lollardie. 774  
Amedeus made Archbishop of Lions in France. 682.683.  
Amed●us Duke, elected Pope .689 his tragical discourse and history. 689.690.691.692.  
Ammon with divers others, martyrs. 62.  
Amurathes the 2. Turkish Emperor, his bloody story. 738.  
Ammonius a christian writer. 59    


A N.  
Anabaptists executed. 1049.  
Anastasius 3. Pope. 146.  
Ananias & Saphira his wife, their death, what information or instruction it yieldeth to the church. 490.  
Andrea's de Castro, and Burdealius Gospelers 200. years a●one. 390.  
Andrew buried in the fields. 1702.  
Andrew the apostle, his martyrdom .32. his words to the council, and fervency against Idolatry. ibid.  
Andrew Alexander keeper of Newgate a bloody persecuter, & cruel to God's saints, compared to Alexander the Coppersmith. 1493.  
Andrew Hewer Martyr. 1036.  
Ando●●us Martyr. 55.  
Angel of the Pope's palace thrown down by lightning. 734.  
Angrogne or Angrognians, their bloody persecutions for the truth. 955.956.957.958.959.960.961.962.  
Anne Lacie Gentlewoman, her trouble for the Gospel, with her deliverance. 2073.2074.  
Anne Bullen married to king Henry the 8. 1049  
Arm Queen, wife to K. Richard 2. her rare and worthy commendations. 507.  
Anne of Cleve married to K. Henry 8.1134. divorced from him again. 1190.1210.  
Anne the mother of S. Mary conceived with child by a kiss as the Papists dream. 801  
Anne Whar●on an enemy to the truth, and to the good lady jane. 2128.  
Anne Askew, her story .1234. her examinations .1235.1236.1237 her racking .1239. her condemnation, confession, and martyrdom. 1240.  
Anne Albright, her story and martyrdom. 1859.  
Anne Kneuet, her trouble and delivery. 2072.  
Annates what it is. 853.858.  
Anne Potten, her trouble and persecution for the Gospel.▪ 1704.  
Anne Albright alias Champnes, Martyr, her story and martyrdom. 1859.  
Anointing of two sorts in scripture. 473.482.  
Anselme Archb. of Cant. his life and story .185. he contendeth with the king. ibid. his pall brought to Cant. ibid.  
Anselme writeth to the Pope, flieth out of England, and complaineth of the king and bishops. 186  
Anselme with his successors placed at the right foot of the Pope in general counsels. 186  
Anselme reconciled to the king putteth priests from their wives, his acts synodal. 194  
Anselme forbade priests marriage first in England. 1152.1149  
Anselmes reasons against Priest's marriage. 1165  
Answers concerning Marbecke to the cavilling Adversaries. 1221  
Anterius Bishop of Rome, Martyr. 59  
Anthimus Bishop of Nichomedia with many others martyrs. 78  
Anthony Burward martyr. 1708  
Antiquity of priests marriage. 1154  
Antichrist described. 455.478  
Antichrist his lineage and offspring described. 481  
Antichrist who. 482  
Antichrist head and tail. 563  
Antichristes time. 480  
Antichrist revealed, and why, 480  
Antichrist compared with Antiochus. 763  
Antichrist is the Pope. 1002.1286  
Antichrist of Rome not Christ's genial vicar. 1626.  
Antioch taken of the christians. 185  
Antiochus a figure of Antichrist. 763  
Antiquity, Universality, & Unity sufficient to prove the Church of the Protestants by. 1811  
Anthony Dalaber his love to M. Garret .1195. his trouble & persecution .1196, his penance. 1197  
Anthony Parsons his story and persecution .1213. his indictment and condemnation .1218. his death and martyrdom. 1220  
Antoninus Pius his letters to the commons of Asia in favour of the Christians. 41  
Anthropophagy what. 1443.    


A P.  
Appeal not to be made from general counsels to the Pope. 674  
Appeal of Cranmer Archbishop of Caunterbury .1882. the causes of his said appeal. ibid.  
Appeal can none make out of England without the consent and leave of the king. 1851  
Appellation to the Pope, not used in William Conquerors tyme. 185  
Appellations to Rome forbidden in England and France. 4.  
Appellation to Rome against king Henry the third. 272  
Appellation of the king of France and the Nobles against Pope Boniface .8. 344.346  
Appellation of Anselme against the king. 185  
Appeal of the Monks of Caunterbury from the king to the pope. 336  
Appeal forbid to be made to the Pope. 697  
Appeal to the sea Apostolic. 60  
Appeal of john Hus to Christ. 611  
Appeal of each country to be first to his Metropolitan, then to a provincial, or general Council. 10  
Aper his death. 77.  
Apollonia a godly Martyr. 61.  
Apolonius Martyr his Apology of the Christians to the Emperor, accused by his own servant. 52.  
apology of M. Morice, defending the cause of M. Richard Turner a faithful preacher in Kent. 1868.1869.  
Apology of Cyprian in defence of the Christians. 68  
Apollinaris his Apology of the Christians. 50.  
apologies by justine in defence of the Christians. 49.  
Apostata who so called. 1729.  
Apowell a mocker of God's word, and Religion punished of God. 2102.2103.  
Apostles many of them were married. 1154.1152.1142.  
Apostles equal in authority .1119. and not one superior to an other in dignity, calling, or office. 1062.  
Apostles not authors of binding and losing, but munsters thereof. 1105.  
Applebie martyr his story, persecution, and martyrdom for the truth of God's word. 1979.1980.  
Apprice martyr his story. 1909.1910.  
Appendix of this book or story, containing such things▪ as were either omitted in the body of the history, or else newly inserted. 2126.2127.2128.2129.    


A. R.  
Archbishop of Caunterbury his cruel handling of the Archbish. of York, drawing him through mire and dirt. 247.  
Archbishop, and metropolitan not all one. 11.12.  
Archbishop of Caunterbury refuseth to come to the Parliament at York. 4.21.  
Archbishop of Antioch and Constantinople excommunicate the Pope. 284.  
Archbishops of Canterbury from Augustine to Ethelbert. 134.  
Archbishops of Canterb. 167. Archbishops of Canterbury placed at the right foot of the Pope in general counsels. 186.  
Archbishops of London and York, made by Austen. 118.  
Archbishops of London, and York fly into Wales. 114.  
archbishopric of Cant. bought with the tithes of all Eng. 273.  
Archbishops of London, and York one ordaineth an other. 121.  
Archbishoppricke translated from London to Canterbury. 120.  
Archbishops of Canterbury and York, at strife about Crossebearing. 227.  
Archbishops of Canterbury from Egbert to William Conqueror. 170.  
Arelatensis his great patience .685. his godly oath. 689.  
Ardly his story, and martyrdom. 1582.1583.  
Arguments assumed of signs & tokens, how they hold. 1948.  
Arguments proving the Donation of Constantine to be forged. 105.  
Arguments for the pope's supremacy refelled. 14.15.  
Arguments for the authority of the Romish church confuted. 2.  
Argentine in the days of king Edward protestant, in Q. Mary's time a bloody persecutor of gods saints. 1941.  
Aristides a Philosopher of Athens, defendeth Christ's verity before the Emperor. 41.  
Armachanus his story .409.393. his oration against the friars 410. his death. 414.  
Arnulphus his story and martyrdom. 199.  
Arnaldus de Nova villa condemned. 717.  
Arms of England taken down and Arms of Spain set up. 1472.  
Armour of Churchmen. 19  
Arnoldus his story .2106. killed himself with his own dagger. ibid.  
Articles of Richard Gibson propounded to Boner, to be answered unto. 2034.  
Articles sent to Winchester by the king and Council, for him to subscribe unto. 1357.  
Articles objected against Cardinal Wolsey. 996.  
Articles propounded against the Pope. 343.  
Articles against john Card-maker and joh. warn with their answers. 1579.  
Articles against M. Philpot. 1813.  
Articles for the inquiry of go●d books to the Wardens of the company. 1598.  
Articles out of Seton's Sermon. 1206  
Articles of queen Mary directed to the Bishops for the installing of Papistry again. 1424  
Articles decreed upon in the Counsel of Constance. 644  
Articles of peace between England and Scotland. 368.379  
Articles of john Hus to be inquired of, 650  
Articles against Winchester with his answers to the same. 1350 1351.1352  
Articles ministered to 7. Godly martyrs, taken at Islington by Bishop Boner. 2037.2038  
Articles set up upon church doors against king Henry the 4. 518.519  
Articles of the students of Paris against the Friars. 408.409  
Articles gathered out of joh. Hus his books, and falsely wrested by the Papists. 613.614.615  
Articles of Cardinal Poole to be inquired of in his visitation. 1969  
Articles of Winchester against D. Barnes with his reply. 1198  
Articles against john Hus objected in the Counsel of Constance. 600  
Articles of the Parliament of France against the Pope. 353 354  
Articles of john Wickeliffe condemned in the Counsel of Constance. 449.450  
Articles devised by king Henry 8. for reformation of Religion. 1094.1095.1096  
Arthur his trouble and persecution. 998.999.  
Arundel Archbishop of Caunt. and the Bishop of London, persecutors of the Gospel .507. proved a traitor by parliament .512 banished the land. ibid.  
Arundel Bishop of Caunterbury his death. 2103    


A S.  
Asclepiades bishop of Antioch confessor .55. Martyred. 61  
Ashes prohibited to be used in time of Lent. 1299  
Ashdons' wife martyr her story. 1983.1984  
Ashwednesdaye at basil of Gods own making. 872  
Assembly of the Nobles at Chesterfield where they were overthrown. 335  
Assembly of the Nobles at Salisbury. 198  
Assirius a rich senator Martyr. 75    


A T.  
Athalas martyr plucked in sunder. 98  
Atkins Martyr, his story & martyrdom for the truth of Christ's Gospel at Rome. 2151.2152.  
Athens razed to the ground by the Turks. 742  
Athelwolphe son of king Egbert 136    


A. V.  
Aucocke his trouble for the Gospel died in prison, and buried in the fields. 1561.  
Audley Lord his pity upon the persecuted with his judgement of the popish priests. 1228.  
ave Maria a salutation no prayer. 1741.  
Augustine Packington the Bishop of London's merchant. 1019.  
Auies 10. for one Pater noster. 1601.  
Auinion taken by the Pope and French king. 271.  
Auington martyr his story. 1914.  
Altar where it is, how to be taken, and who is the true altar. 1991.1992.  
Auies tolling by whom invented. 710.  
Altars taken down, and why .1331. with reasons proving the same. ibid.  
Aurelius Ambrose his coming into England. 113.  
Aurelius' Martyr. 65.  
Aurelianus his marvelous abstinence and death. 75.  
Aurelianus mover of the ix. persecution against the Christians. 75.76.77.  
Auricular confession not grounded upon the word of God. 27.493.75.1105.  
Auricular confession why instituted, why to be detested. 1653.  
Auricular confession with the abuses thereof 1172. when it began, and by whom .1172.1404. Reproved .493. the minister of Lust .508. Not necessary. 540.  
Austen Barnher servant to M. Latimer and a good minister. 1654.  
Austen sent into England by Gregory .116. his questions to the Pope wherein he desireth to be resolved .116. Answers to the same questions. 117.  
Austen made Archbishop, his litany miracles and story .116. his great and excessive pride. 119.  
Authority of the Church. 1824  
Authority of the Church alleged against Heretics, and why. 1616  
Authority of Councils above the Pope. 593  
Authors writing of the miracles of certain Martyrs suspected. 4 5  
Authors of the Turks story. 757  
Authors of the Canon law reproved .493. found contrary to themselves. 495  
Author's disagreement about the lives and times of certain martyrs. 38    


A Z.  
Azades an Eunuch, and a courtier Martyred for the truth. 98    


B ante A.  
Babilas' bishop of Antioch, Martyr, his godly story, life and constant martyrdom for the truth. 61.  
Backster, her noble story. 664.  
Bagley priest and Martyr▪ his story and martyrdom. 666.  
Bakers and Miller's punishment, first invented. 339.  
Baiazetes the 2. the x. Emperor of the Turks. 744.  
Baiazetes the 4. Turkish Emperor, his story .738. overcome of Tamerlanes. 739.  
Baifield Martyr, his story .1021. articles ministered against him, with his answers to the same .1021.1022. his condemnation, degradation, and martyrdom. 1203.1204.  
Baker Martyr, his story & martyrdom. 2058.  
Baldwine elect Archb. of Canterbury, his strife with the monks. 239.  
Bane doctor, a cruel persecutor of God's saints. 1954.  
Bangor Abbey built. 119.  
Baulding a persecuter, stricken with lightning. 2101.  
Baptism abuses .28. how abused by the papists .1693. water thereof giveth not the holy ghost. ibi.  
Baptising in rivers, & not in fontes used. 119.  
Baptism without bishopping, is sufficient, and saveth .1306. how to be ministered to Infidels .1842 how to the children of the Christians. ibid.  
Baptism in the mother tongue to be administered. 1104.1105.  
Baptism of water no cause of faith. 1994.  
Baptism may be ministered to any singular person .1816. not in the faith of the promisers .1810.1818 of great antiquity in the church .1840. is of God, and not of men. ibid. aught to be ministered to the English people in english. 1904  
Baptism in the faith of the true church of Christ, and not in the tottering faith of the promisers. 1813.1818.  
Baptism used amongst the old Romans, without so many foolish ceremonies as it is now pestered withal. 119.  
Baptising of bells and of dead men. 6.159.861.  
Barnes doctor, his story, & trouble for the Gospel .1192. he beareth a faggot and flieth into Germany .1193. sent as Ambassador .1194.1203. his death and martyrdom. 1199.1200.  
Barbara final widow, her story & martyrdom with 6. others. 1980 1981.  
Barns of the Popes destroyed. 275.  
Barons of England, their war with K. Henry the 3. 331.332.333.334.  
Barons, their supplication in the behalf of john Hus. 605.  
Barriers and Turney sport turned into bloodshed. 338.  
Barton Chancellor of Oxford. 434  
Bartholomew the apostle, crucified and beheaded. 32.  
Barber, his recantation at Oxford. 1207.  
Bartholomew Cornemonger, his persecution and trouble. 642.  
Bamford Martyr, his story. 1602.  
Bartholomews built. 191.  
Barton persecuted. 641.  
Bartholomeus Cassaneus plagued of God. 2107.  
Bartholomew a Bookebinder Martyr. 955.  
Barthelet Green Gentleman martyr, his story .1844.1851. His apprehension. ibid. his letter to M. Philpot .1852. his examination, condemnation, and confession .1853.1854.1855. his letters 1855.1856. his martyrdom. 1858  
Barwike recovered from out of the hands of the Scots. 340.341.  
Barwike yielded up to K. Edward the 3. who appointed captains over it. 376.  
Barwike given to the Scots by K. Henry .6. 712.  
basil reformeth religion. 871.  
basil granteth safeconduct to the Christian Bohemians for their coming to the Council. 657.675.  
basil Citizens wise behaviour at the Council. 682.  
Basilides of a persecutor, made a most constant Martyr. 54.  
Bassianus Emperor, surnamed Carocalla. 57  
Bassinet doctor, his orations. 946.  
Basset his story and persecution. 1039.  
Baineham Martyr, his tragical story, 1027. his condemnation & constant martyrdom. 1028.1029.1030.  
Badby his persecution, examination and martyrdom. 521.522.  
Battle between Edmund Ironside and king Canutus, stayed by an Oration. 162.  
Battle bloody between 2. Popes for S. Peter's chair. 169.  
Battle at Barnet. 715.  
Battle at Tewksbury. 716.  
Battle of Prince Edward with earl Simon at Eusham. 333.  
Battle between the K. of England and his Barons. 332.  
Battle between William Conqueror and Harold. 166.  
Battle upon the sea between K. Edward the 3. and the French men. 377.  
Battle between king Henry the 6. and K. Edward the 4. 712.  
Battle at Exham. 713.  
Battle of Brimford, with verses thereof. 148    


B E.  
Beads first used. 711  
Bennet preserved by God's providence. 1075  
Beach Martyr her story and martyrdom. 1906  
Bear baiting in the Thames before the king. 1185  
Beard the Promoter his wretched death. 2101  
Beast of the apocalypse expounded 100.482  
Beaton Archbishop of Scotland, Persecuter, slain in his own Castle. 2106  
Beach Martyr his story and martyrdom. 1906  
Becket his life and story .205.206 he refuseth to come to Northhampton to the Council, his goods confiscate 209. condemned of perjury, called traitor of the king and nobles 211. flieth the Realm, and changeth his name 212. his Epistles to the Pope .214.215.216. proved a Traitor and no saint, his holy days put down, his shrine razed .1134. his image broken & defaced .1529. his death .224. his lying miracles. 225  
Beda a famous Clerk his story. 127  
Beggars supplication. 1014  
Beggar whipped at Salisbury. 2062  
Beggar the stouter, the nobler friar. 264  
Belward Martyr his story persecution and martyrdom. 660  
Belief of joh. warn. 1580.1581  
Bells wearing of coats. 861  
Bells ringing brought into the Mass. 1404  
Bells christened. 6.861  
Bell and candle before the Sacrament who brought in. 259  
Belgradum besieged .740. defended by the noble act of a Bohemian. 743  
Benden Martyr her story, cruel handling in prison, and martyrdom. 1980.1981  
Bennet his story. 1220  
Bennet Martyr his story. 1037 1038.1040  
Benet Pope unpoped himself. 168  
Bennet and Collet. 1105  
Bennet an old woman persecuted. 2036  
Bent his story. 1030  
Benfield a young girl a blasphemer of God's majesty plagued of god, and dieth. 2103  
Benefield Knight his cruelty to the good Lady Elizabeth in Q. mary's days. 2094.2905.2906.2907.2908.  
Benefices and other ecclesiastical dignities valued. 429.430  
Benbridge his story and martyrdom. 2046.2047  
Benno Cardinal. 169  
Benno his Epistle against Pope Hildebrand. 176.177  
Benion Martyr his story & martyrdom. 2052  
Benedictus .5. Pope. 159  
benedict or Benet, inventor of glass windows. 122.127  
Benedict common notary. 477  
Benedictus the 6. Pope slain in Prison. 159  
Benedictus 12. Pope, a Monk of Benedictes order. 373  
Benold Martyr burned at Colchester his story. 2007.2008  
Bentham Minister of the congregation in London in Queen mary's time, his story .2074 2075. his deliverance out of danger by the merciful providence of God. ibid.  
Benjamin his story 99 his martyrdom. ibid.  
Berengarea, or B●●negera. 244  
Berengarius driven to recantation. 168  
Berengarius his often recantations and story 1157. his opinions of the Sacrament. 1148  
Berda married to Ethelbert on condition to enjoy her religion. 114  
Berne reformeth religion. 870  
Bernerdine Monks come in. 197  
Berneham Chancellor of Norwich a Persecutor. 660  
Berinus sent by Honorius into england to preach, his lying miracle. 122  
Bergonienuns reproved. 73  
Berty his story and trouble. 2078.2079.2080  
Berrey Chancellor stricken with sudden death. 2099  
Berry a cruel persecuter his fearful death. 2036    


B. I.  
Bishop of Rome called Dominus frater. 10.  
Bishops of Rome how they first came up, and rose to this excessive pomp. 780.  
Bishops and priests in old time all one, and equal in authority. 1105.  
Bishops in the primitive Church married, and had their wives. 62.1154.  
Bishop of Ely deposed by the Nobles, baited of women, and complaineth of the king and nobles to the Pope. 247.  
Bishops of Sarum, and Lincoln taken, and led with ropes about their necks. 20.  
Bishops not to be condemned under Lxxii. witnesses. 137.  
Bishop's highest title what it ought to be. 11.  
Bishop eaten with rats for his unmercifulness to the poor in a year of death. 184.  
Bishop of Rome often called archbishop, metropolitan, patriarch, and primate. 10.  
bishoprics in Germany. 50.172.733.  
Bishop's sea of Deirham first began. 160.  
Bishops of Germany obedient to their Prince, before the Pope. 308.  
bishops purchasing Lordships and manners. 235.  
Bishops committed to the Tower in Queen Elizabethes' days. 2125.  
Bishop's romish displaced by Q. Elizabeth and good Bishops put in their places. 2125.  
Bishops of greater power, than Priests how. 680.  
Bishop universal what it is. 21.  
Bishops in the primitive Church martyred for the Gospel. 780.  
bishops of Rome .26. together martyrs, except 4. 562.  
Bishop of Norwiche his story at Lennam, where he was well beaten for his arrogant pride. 428.  
Bishop of Sarum put from his consecration. 336.  
Bishops of France there appeal from Pope Boniface to a general council. 346.  
Bishop of Florence Martyr. 196.  
Bishop of Rome cited, and appeared before the council. 96.  
Bishop of Norwiche the Pope's warrior. 446.  
Bishop of Hereford, his process against Will. Swinderby Martyr. 465.466  
Bishop of Winchester his great trouble to the realm in K. Henry the 3. days. 278.279.  
Bishop of Bytures his sermon again the Friars. 392.  
Bishop Eduin elect prolocutor in the Parliament of France to speak for the Clergy .354. his answer to the Lord Peter's protestation. 354.355.357.358.  
Bishop of Rome condemned by a whole council. 96.  
Bishopric of Ely first planted. 198.  
Bishop of Ely troubled the realm in king Richard's absence .246.247. rid with 1500. horses, his abominable pride. 246.  
bishops chosen not without the voices of the people. 65.  
Bishop of Rome forbidden to be called universal bishop over all the world. 11.  
Bishops of Germany excommunicate the Pope's legate and Cardinal. 308.  
Bishop of Exeter beheaded at the Standard in Cheap. 372  
Bishops of Rome falsifiers of Nicene council▪ 4.10.  
Bishops made by Queen Mary, and placed, other good Bishops displaced. 1467.  
Bishops displaced. 1408.  
Bishop chieft, or head, how it is to be taken. 11.15.  
Bishops forbidden to appeal over sea to the Pope. 11.  
Bishops of England seal to the Pope's tribute. 287.  
Bishop of Luthonis his answer to the supplication of the nobles of Bohemia. 602.  
Bishop of Nazareth his testimony for john Hus. 597.  
Bishop of Aix his bloody oration .945. he was a cruel persecuter. 946.  
Bishops condemned to the metals. 66.  
Bishops of Canterb. placed at the right foot of the Pope, in general counsels. 186.  
Bishops in old time subject to Kings and Emperors. 6.174.  
Bishop's godly removed from their places by Queen Mary, and sheepbiterss put in their places. 1408.1418.  
Bishop Farrer his tragical history .1544. articles exhibite● against him .1544.1545. his answers to the same .1546. his condemnation and martyrdom. 1555  
Bishops of England against the Pope. 1064  
Bishops that died before Q. Mary, & bishops that died after her death in a sum. 2101.2102.  
Bishop's adulterous two, slain in the council of Trent. 2107.  
Bishops 28. in England in King Lucius tyme. 107.  
Bishops and their elections in the primitive church. 4.  
Bishops, apostles and prophets, ever subject to temporal and civil magistrates. 1608.  
Bishops made L. Chancellors, with the mischiefs and inconveniences that spring thereof. 1520.  
Bishops of Rome, why esteemed above other bish. 1758. proved Antichrists. ibid. are not heads over the church of Christ. 1811.1812.  
Bishops of the pope's making displaced. 2102.  
Bishops of Rome a great many Martyrs. 95.  
Bishops and priests of England against Images. 131.  
Bilney Martyr, his excellent story 998. articles objected against him 1001. his notable dialogue .1002 his recantation .1003. he burneth his hand and fingers in a candle .1012. his constant and glorious martyrdom. 1013.  
Bill set upon the townehouse door at Ipswich. 1232.  
Binding and losing, what it is, and how it is done by the ministers. 1106  
Binding and losing of Satan examined. 398.  
Bibliothecarie of the Popes suspected, and why. 4.  
Bibles printed at Paris .1191. staid by English bishops. ibid.  
Bibliades Martyr. 47.    


B O.  
Body of Christ is local, and but in one place at once. 1128.  
Bodies of christians not permitted to be buried. 37.  
Body of Christ cannot be the Sacrament of his body. 1137.  
Body must join with the spirit & mind in the serving of god. 1908  
Bohemians their tragical story, trouble and persecution for the truth. 588.  
Bohemians wholly against the pope and his doings .589. writ in the behalf of john Hus .602. their godly exhortation to kings and princes .653. sent for to the Council of basil, their safe conduct for their coming thither, and the manner of their receiving there .657.675. wherein they disented from the church of Rome .657. their going up to the council .691. their articles debated of .692. they are permitted to have Communion under both kinds .694. their petitions to the council. 693.696.  
Books of holy scripture which be authentic. 61.  
Books of scripture burned & consumed. 77.  
Books of scripture burned by K. Henry the 8. 1246.  
Books forbidden by K. Henry the 8. to be printed. 1134.  
Books translated by alfred. 144  
Books against transubstantiation burned by the papists. 1141.  
Books of Latin service suppressed and abolished. 1330  
Books of Luther burned in chepeside. 1207  
Books of conclusion for reformation exhibited to the parliament. 507.  
Bookeseller with Bibles about his neck burned. 947.  
Book of Cranmer lost in the Thames, found, and delivered to a popish priest. 1185  
Book called opus tripartitum. 200.  
Books of common prayer by king Edward .6. 1303  
Books restrained by Queen Mary. 1598.  
Books hard to be got for Friars. 411.  
Books in English forbid by the bishops. 1017.1018  
Book whether lawful to swear by it, or not. 529.  
Bones of P. martyrs wife in Oxford taken up & buried in a dung hill by the papists, reduced again & interred in a decent tomb. 1968  
Bones of Wickliff burned after his death. 463.  
Boniface the 7. drawn through the streets in Rome. 159.  
Boniface Archb. of Magunce, his popish acts. 129.  
Boniface his abominable life, he had rather be a dog then a Frenchman .344. accused of infinite crimes 345.  
Boniface 8. besieged, taken prisoner, his infinite treasure .348. his death. 349  
Boniface 8. author of the decretals. 342  
Boniface 8.2. his pride and shameful death. 159.342.  
Boniface 1. falsifieth the council of Nice. 4.  
Boniface an Englishman, Archbishop of Mentz in Germany. 128  
Boniface 3.1.2. first bringers in of the Pope's usurped supremacy. 120.  
Boners' visitation, with his ridiculous behaviour at certain places .1474. his Mandate to abolish scriptures and writings upon churchwals .1475. his preface to Winchester's book De vera obedientia. 1060  
Boners whole history with his acts and doings .1292.1296. sent as Ambassador into France, his letters to the L. Cromwell .1088 1089. his coming up by the gospel .1092. his letter to Clunny for the abolishing of images .1293. committed to the Marshalsee .1296. his continuance there .2125. pro. esse against him .1309. his recantation .1310. he is enjoined to preach at Paul's cross. ibid. leaveth out the article of the kings authority .1311. convented before the commissioners, with his behaviour there .1312. his protestation .1313. his answers to the articles objected against him .1319. his interrogatories .1320. he refuseth Secretary Smith .1324. his appeal .1325. deprived 1329. his letters and supplications. 1330  
Boners death and filthy end. 2114  
Boniface 3. Bishop of Rome, obtained of Phocas to be called universal Bishop. 782.  
Bonaventure author of our Lady's Psalter .1598. compiler of the rosary of our Lady no less blasphemous than the other. 1601.  
Bongey Martyr his story & martyrdom. 1714.  
Bongeor martyr burned at Colchester, his story. 2007.2008.  
Borthwicke's Knight his story .1259. Articles against him, with his answers to the same .1260. his great commendation, & withal his condemnation for the truth. 1265.  
Breaking of the host. 1404.  
Brewster Martyr. 818.  
Brown Martyr. 805.1292.1293  
Bowyer Martyr his story & martyrdom. 1914.  
bosoms wife her trouble, and delivery. 2072.  
Bosworth field. 722.  
Bostone pardons .1178. their excessive price. ibid.  
Boston burned. 339.  
Bourne his Sermon at Paul's Cross, where he had a dagger thrown at him. 1409.1407.  
Bourne delivered from the rage of the people, at Paul's Cross thorough the means of Master Bradford preacher and martyr. 1604.  
Boulstring of falsehood, and iniquity. 1755.  
Bowchurch rose in London overthrown with 600. houses with a tempest. 184.  
Boys 300. placed in benefices in England by the Pope. 287.  
Boys beaten by Boner in going to Fulham. 2062.    


B. L.  
Black friars there original. 259.  
Black heath field. 800.  
Blage Knight his great trouble and persecution. 1245.  
Bland preacher and martyr, his story .1665. apprehended .1666. his confutation of the popish transubstantiation .1671.1672. his martyrdom. 1673.1676.  
Blaudina her cruel handling by the ethnics, her patience, constancy and martyrdom. 46.37.  
Blasphemy punished. 2103.  
Blasphemy of the Pope's religion. 726.  
Black Cross of Scotland. 375.  
Black friars by Ludgate built. 339.  
Blood and strangled why forbid, in the primitive Church. 56.  
Blood rained in York. 132,  
Blood of hails .1110. proved to be the blood of a duck. 1742.  
Blood of Christians spilled, to cease the sweeting sickness. 885.  
Blondus' taken with a lie, in writing in the Pope's behalf. 303.304.  
Blomfield persecutor his death. 2101.    


B. R.  
Bradford, Saunders, and others their declaration out of prison concerning the disputation. 1470.  
Bradford martyr, his excellent story .1603. cast into prison .1604 his examinations and answers .1606.1608.1609. his talk with certain Bish. 1615.1616. with friars, 1617. his condemnation .1623. his constant death & martyrdom .1624. his letters. 1625 1628.1630.  
Bradway persecutor bereft of his wits. 2101  
Brazen Nose College in Oxford built. 820.  
Bradbridge Martyr her story. 1979.  
Bradbrige Martyr his story. 1970  
Brodbrige Martyr. 1708.  
Bread and wine, why given in the sacrament of the lords supper, 1973. ought not a● any hand to be worshipped. 1974.  
Bread representeth the body of Christ. 1128.  
Bradbriges widow, and Martyr, her story and martyrdom. 1980 1981.  
Britain invaded by the Saxons and divided into 7. kingdoms how weakened, and destroyed of the Saxons. 108.109.  
Britain kings who they were. 108.  
britains and Scotte● used not the rites of Rome. 119.  
britains never persecuted before Dioclesian. 108.  
britains destroyed and the causes why. 114.  
britains persecuted by the heathen Saxons. 113.  
britains called to the faith, by the special election of God. 480.  
Bristanus Bishop of Winchester his fabulous miracle. 148.  
Brimford battle with certain verses thereof. 148.  
Brice his delivery. 2081.  
Bridget a popish Saint. 419.  
Bridewell obtained of the king to set poor men on work. 1774.  
Brokes his Oration to D. Cranmer in Oxford. 1872.1873.  
Browne his trouble, and deliverance. 2065.  
Brown Martyr, his story. 2053.  
Brown martyr his story, & martyrdom, apprehended, condemned, and burned. 1844.1857.1858.  
Broke his trouble for the Gospel. 1225.  
Brockmayl consul of Chester. 819  
Brother false to Thorpe. 539.    


B. V.  
Bucer, & Paulus Phagius bones taken up in Cambridge, and burnt with their books, at the visitation holden there. 1956.  
Bull of Pope Leo .10. against Martin Luther .1280. with the answers of Luther to the same railing Bull. 1281.  
Butts Doct. a friend to Cranmer. 1866.  
Bull of the Pope for exempting of the clergy, from all tributes taxes, and subsidies. 349.  
Bull blasphemous of Pope Clement. 374.  
Bulls from Rome to Oxford against john Wickliff, and his doctrine. 431.432.433.422.  
Bull of Pope Hildebrand against priests marriage. 175.  
Bull of Pope Bonifacius 9 against the Lollards. 503.  
Bulls from the Pope to Henry Spencer Bishop of Norwiche to fight in his Wars. 446.  
Bull of Pope Martin against the gospelers. 648.  
Bull of the Pope against john Hus. 553.  
Bulls of the Pope forbidden in England by king Edward the 3. 421.  
Bull of the pope for the conception of the virgin Mary. 801.  
Buying and selling of prayers pardons, and the like abominable before God. 498  
Burton his story. 1226.  
Burton Bayly of Crowland plagued for setting up the mass. 2100.  
Burton not suffered to be buried in christian burial. 1715.  
Burton his tragical story, & cruel martyrdom in Spain for the true testimony of jesus Christ and his Gospel. 2056.2057.  
Burrell his persecution. 665.  
Burhered his death at Rome in the English house there. 141.  
Burgate Martyr. 2058.  
Bury abbey, and the town, their civil commotion and dissension amongst themselves. 374.  
Burning▪ the statute thereof proved insufficient .441. repealed by the king. ibid.  
Burward Martyr. 1708.  
burgesses unlawfully thrust out of the Parliament house in Q. mary's days. 2117.    


C A.  
CAbriers and merindol, their tragical & bloody persecution for their constancy in the truth of Christ's gospel. 943  
Cadolus a Lombard made Pope by the Emperor. 168.  
Calendar of the book of Acts and Monuments defended. 581  
Calais besieged .386. won and subdued. 387.  
Calais persecuted. 1223.1226.1230.  
Calais men 13. sent to London, and there dismissed. 1228.  
Calling of God divers. 547.  
Calepinus the 5. Turkish Emperor. 739.  
Calf council where the people fel. 158.  
Calocerius Martyr. 41  
Calixtus bish. of Rome martyr. 57  
Calaway goldsmith of London, and his wife, their story. 1230.  
Caiphas' deposed. 31  
Caligula worshipped as God. 30 31  
Caligula a poisoning tyrant, his death. 31  
Calabria persecuted for the gospel, and destroyed by the Papists. 942  
Campeius cardinal, Ambassador into England .986. his mules laden with roasted eggs and old shoes. ibid.  
Cambridge censure against the Pope's supremacy. 1059  
Cambridge too ready to receive the mass in Queen Mary's days. 1466.  
Cambridge common schools builded. 133  
Canons of the Pope's laws contrary to themselves. 546  
Canon of the mass, with the Rubric of the same, full of blasphemy and abomination. 1398.1399  
Canon of the mass authorised. 259  
Canonical scripture only to be read in the church of God. 7.  
Canon law reproved. 402  
Canterbury consumed with fire. 227  
Canutus cutteth of the noses and hands of his pledges .161. his superstitious pilgrimage to Rome. 163.  
Canutus a Dane king of england, his voyage to Rome, buildeth there an hospital, commandeth very presumptuously the sea to obey him .164. his laws. ibid.  
Canterbury college built. 396  
Canterbury taken of the Danes, & burnt. 161.  
Canutus' his laws. 779  
Candles bearing on Candlemas day how it first came up .146. forbidden to be used. 1299.  
Canon law full of heresy. 546  
Capras besieged and taken of the Emperor. 315  
Captives under the Turks, their extreme misery. 758  
Cardinal Wolsey his pomp and pride. 986.  
Cardinal Otho his legacy into england .265. his grievous exactions and oppressions. 266  
Cardinal Cambray in the council of Constance. 608.  
Cardinal of Florence. 606.  
Cardinal Sadolet. 949.  
Cardinals deprived of their livings in England. 421  
Cardinal of Winchester sent to raise war against the Bohemians .656. accused by Humphrey Duke and Lord Protector .704. falleth into praemunire, is proved a traitor, and dieth ungodly. 706  
Cardinal Campeius Legate from the Pope into Germany .862. he is an extreme enemy to priests marriage. 865  
Cardinals, what mischief cometh by them. 1070  
Cardinal julian his Epistle to Eugenius the Pope. 697.698.  
Cardinal Poole his return into England .1475. his oration in the Parliament house .1476. his absolution to England, his letter to the Pope for joy of England's conversion. ibid.  
Cardinal's conspiracies against the Emperor. 180.  
Careless his death in the Kings Bench, his examination and answers .1919.1920. his Letters. 1924.1926.1930.1933.  
Carpenter martyred at Bristol. 1953.  
Card-maker Martyr, his story and martyrdom. 1578.1579.  
Carpenter Martyr, his story and martyrdom. 884.885.  
Carman Martyr, his story .2035. his martyrdom. 2036.  
Carver in Spain burned for breaking his Image. 930.  
Carmer Martyr. 1708.  
Carver Martyr, his story & martyrdom. 1680.1682  
Carus Emperor, slain with lightning. 76.  
Cardanus in praise of K. Edward the 6. 1296.  
Carolus Molineus upon the decretals of Pope Gregory the 9 313.  
Carbuncle in the Pope's Mitre, worth 6000. florins. 351  
Carinus slain. 76.  
Carolus 9 french king plagued of God. 2112.  
Carolus magnus called v. general councils, and was ever liberal to the sea of Rome. 131.  
Carder martyr his story and martyrdom. 1276.  
Carolostadius casteth down images in Germany. 862.  
Carlisle, and new castle keys some time of England. 375.  
Cassianus his tragical and lamentable story stabbed in with pen-knives by his own scholars and so martyred. 92.93.  
Cassadorus his Epistle to England concerning the abuses of the pope 352.  
Castellanus a bloody persecutor, plagued of God. 2109.  
Cases papal wherein the pope may dispense are 51. in number as the Papists hold. 793.  
Castle of jews besieged. 333.  
Castellane Doctor, and martyr, his trouble and persecution .878. degraded .879. his martyrdom. 880  
Catalogue of martyrs suffering under Licinius. 92.  
Catalogue of such Normaynes as were advanced to signiories, after the conquest of England. 183.  
Catalogue of such as suffered under Decius. 64.  
Catalogue of such nobles, as came with William Conqueror into England. 183.  
Catechumini what it signifieth in our tongue. 1842.  
Cat with a shaven crown hanged on a pear of gallows in Cheapside in Q. Mary's ●ime. 1469.  
Catholi●ke defined. 1824.1825  
Catmer martyr her story and martyrdom. 1859.  
Caveat emptor, a ballad of Fecknams. 1560  
Caveat for England. 32.  
Cawches' martyr her story, persecution, and martyrdom. 1943.1944.  
Cawbridge burned. 1131.  
Cautions for the understanding of the law. 980.981.  
Cautions to the reader of things to be considered in the volume of this history. 2149.  
Causton and Higbed of Essex their story .1539. their martyrdom for the Gospel. 1542.  
Causes temporal, brought into the spiritual Court for money .861. Causes of the destruction of the britains. 114.  
Causes 13. of advancing the sea of Rome. 18.  
Causes of our fall distincted. 22.  
Cavil Martyr his story and martyrdom. 1895.1896.    


C. E.  
Cecilia a godly woman martyr. 58.  
Celulphus king of Northumberland. 127.  
Celulphus a king made a monk. 127.  
Celestinus Pope his creation, and death 313. crowned the Emperor Henricus with his feet. 784.  
Celebration of the sunday. 53.  
Censing of the sacrament. 1404.  
Cerinthus the heretic shunned of john the Evangelist. 36.  
Ceremonies why invented .1494. diversly used in the primitive Church caused no breach of charity being esteemed as things of small weight. 44.  
Ceremonies in outward things little or nothing esteemed of in the primative Church. 44.  
Ceremonies falsely ascribed to Pistus invention. 314.  
Cesar moveth the senators of Rome to receive the faith of Christ. 30.    


C H.  
Chadsey doctor, his mutability and wavering inconstancy. 2102.  
Champbell Friar, his end. 2103.  
Charles the great, his letter to Offa. 131.  
Charles the 5. elected Emperor. 847  
Charles Duke of Burgoine slain. 723.  
Charles Brandon. 729.  
Charles joseph, a bloody villain murderer of Richard Hun. 809.  
Chaucer his treatise against the friars, entitled jack Upland. 261.262.263.264.266.  
Chaucer his books, and rare commendations. 839.  
Chalice of gold enacted by the council of Tibur and Rhein's. 57  
Chalices of glass. 1404  
Chapters of the Bible first distincted by Stephen Laughton. 272.  
Charterhouse monks, their original .185. they enter the Realm of England. 233  
Charterhouse churchyard made. 387.  
Chastity not to be urged upon any weak brother. 53  
Chase Martyr, his cruel and extreme handling .774. murdered in prison. 775  
Chamberlain Martyr, his story. 1601.1602.1603.1604.  
Chapman Martyr, his story and martyrdom. 1036  
Champion sent to Calis to preach. 1224  
Chelingdone Archb. of Cant. 336.  
Cheremon bishop, married a wife, & was martyred. 62.  
Chester a place of learning .143. repaired, and enlarged. 147.  
Children compelled to set fire to their parents. 585.838.  
Child his confession against Idolatry .89. with his martyrdom for the same. ibid.  
Children of priests made legitimate 1176.  
Children departing without Baptism, are not condemned .1613.492. their estate in so dying. 1587. 1995.1996.  
Child of john Fetties scourged to death by Boner. 2055.2056  
Children two, crucified by the jews 233.  
Children of merindol their godly education and bringing up. 940.950.  
Child crucified of the jews in Lincoln. 327  
Child of Queen Mary. 1597  
Children of christian parents, why received to Baptism. 1842  
Children martyrs. 64  
Children of King Edward the elder. 147  
Childbed of Queen Mary pretenced. 1596  
Childericus the French king deposed, and Pipinus intruded. 129  
Chichester persecuted by the Papists. 2024.  
Chit●enden with his fellows famished in prison in Cant. for the gospel. 1954.1955  
Christ's words in calling Peter a rock, expounded. Three things to be noted in them. 1.  
Christ refused of the Senate of Rome, and why 30. they are plagued for their refusing of him. ibi.  
Christ, whether a beggar or not. 717.  
Christ a servant upon earth, the Pope a Lord. 404.  
Christ's church. 101.  
Christ of the priest and bakers making. 1652.  
Christian man defined after the pope's mind and doctrine. 29.  
Christ's death and the benefits thereof. 16  
Christians overthrown in Egypt and slain. 300  
Christians in Calabria killed like Calves. 942.  
Christians in Shrewsbury. 532  
Christians certain that fainted. 46  
Christians may go to law one with another, and sin not. 1000  
Christ the object of our faith. 22  
Christians of the primitive Church carried God in their hearts .51. they are falsely accused and slandered .48. condemned to the metals. 66  
Christians falsely slandered. 54  
Christenmas his trouble and deliverance. 2071.  
Christening of bells. 159.1405  
Christopher Browne Martyr, his story and martyrdom. 2053  
Christopher Parker his death. 2112  
Christopher Landsdale Courtier, his fearful and terrible end. 2104.2105.  
Christ's body present to the faith of the receiver. 1614.1616.  
Christopher Shoemaker Martyr his story and martyrdom. 819.  
Christopher Ward martyr his story .1678. his articles, answers condemnation and martyrdom. 1678.1679.  
Christian George martyr his story. 2037.  
Christopherson elected Bishop of Chichester. 1956.  
Christopher Lister his story and martyrdom. 1909.  
Christopherus 1. Pope. 146.  
Church of God increaseth by persecution. 38.  
Church of the East, and of Rome differ about Easter day. 44.  
Church of Winchester built. 133.  
Church of Lincoln built. 133.  
Church of Rome how it came up by degrees. 2.  
Church divided into 5. diversities of t●●es. 1.  
Church visible what. 30.  
Church of Christ divided into 2. sorts of people. 30.  
Church of Rome considered in 4. things title, life, jurisdiction, & doctrine. 1.  
Church of Rome with her corruptions described. 2.  
Church militant of 3. parts. 611.  
Church of Rome persecuteth the catholic church of Christ. 24.  
Church not builded upon Peter. 1758.  
Church not tied to any particular place. 1760.  
Church before Christ's coming and church after Christ's coming all one. 1766.  
Church of Rome revolting from the apostolical truth hath set up an other Religion .1775. never was universal. 1801.  
Church defined .1824. both visible, and invisible. ibid.  
Church of Winchcomb built by Kenulphus. 130.  
Church of the jews a figure of the Church of Rome sueth to the Church of Antioch to yield unto her. 96.  
Church of England governed by the Pope's Canons. 97.  
Church of the Grecians, and Latins wherein they differ. 187.  
Church of London suspended for not ringing at the Bishops coming. 555.  
Church new of the Pope's making 1287.  
Church of Rome examined .1601. convict of manifest idolatry. ibi.  
Church of Christ how visible .1613. how to be known. ibid. col. 2. ever visible .1616. not tied to time or place. 1622.  
Church of Rome how commended and why of the fathers. 2.  
Church of Rome revolted from the Church of Rome. 3.  
Church of Rome distincted. 2.3.  
Church of Rome erreth in three points in her jurisdiction. 5.  
Church above the Apostles. 14.  
Church of Christ how to be governed. 19  
Church of Mi●●ayne first brought under the church of Rome. 168.  
Church of Rome hath declined from the Church of Rome, not w●. 3.  
Church of Rome her practices to get money infinite, but specially 15. 3.4.  
Church of Rome, and the universal church two divers things. 1287.  
Church of Rome not universal but equivoce only. 2.  
Church of Rome hath lost the liquor wherewith she was first seasoned. 20.  
Church of Rome degenerate to new paganism. 23.  
Church of Rome in words catholic, in deeds heathenish. 24.  
Church of Rome, and of the pharisees compared together. 24.  
Church of Rome degenerate from the image of the true Church. 281.1800.  
Church of Rome proved not to be catholic. 284.  
Church where it is, and in whom it consisteth. 417.  
Church of two sorts. 533.  
Church goods expended. 557.  
Church hath no power over the scriptures .726. known by the scriptures only. 1617.  
Choosing of the Popes in conclaves. 595.    


C I  
Cicelie Ormes Martyr, her story and martyrdom. 2023  
Cities, towns and castles, built & repaired. 147.  
Cities subdued to the Turk. 744.  
Citizens of basil, their worthy commendations. 682.  
Citizens of London toll free through all England. 272  
Cistercian or white monks order. 185.  
Civil dissension between King Henry the 3. and his nobles. 330  
Cyrillus Martyr. 76    


C L.  
Clerk Martyr. 878  
Clerk with his fellows famished in Cant. for the Gospel. 1954  
Clerk a papist, enemy to the Gospel, hangeth himself. 2101  
Clerk a great learned man died in the cardinals prison at Oxford. 997  
Clerks subject to the law temporal. 223  
Claimundus Precedent of Corpus Christi college. 1209  
Claydon Currier, his story .639. his condemnation & martyrdom. 640  
Claudius punished by God. 74  
Claudius a quiet Emperor. 75  
Claudius Nero Emperor, a tyrant. 31  
claud de Ass' persecutor, his death. 2109  
Clerk Martyr, his story and martyrdom. 1231.1232.  
Clergy of England deny contribution to the Pope. 288  
Clergy of England deny tribute to the king. 349.  
Clergy of England deny to contribute to the Pope. 266.267.370  
Clergy ought not to sit of life and death by the scriptures. 562.  
Clergy subject to the civil law, and may be punished by the same. 459.  
Clergy of England set free fro all civil impositions, tributes, taxes, or else whatsoever by the Pope. 849  
Clergy giveth 18840. pounds to be released of the praemunire. 1052  
Clergy of France, their objections in denying the Pope's exactions. 270.  
Clergy of France, their letter to the Pope, against the Pope himself. 347  
Clement 5. his coronation, with the great slaughter of noble men at the same. 351.  
Clement the 7. his sentence definitive against the divorce of king Henry 8. 1279.1280.  
Clement Bishop of Rome Martyr. 38.  
Clemens Alexandrinus. 53.  
Clement the 2. Pope. 168.  
Clementines'. 351.  
Clony the bishop of London's Summoner, 1293. and keeper of the coalhouse. ibid.  
Clodoveus first christened king of France. 7    


C O.  
Cobbe Martyr, his story and martyrdom. 1708  
Cobham Lord, his lamentable history, his persecution and trouble 557.558.559. his examination & answers .560.561.562. his condemnation .564. his belief. 566  
Coberley her trouble for the Gospel. 694  
Coberley Martyr, his story. 1894.  
Cobham her defence against Alanus Copus. 702.  
Cockram men dislike their Road, and go about to have a new one made. 1474.  
Coker Martyr, his story and martyrdom. 1688.  
Codrinus king of Denmark. 340.  
Collet Deane of Paul's, his notable story. 838.839  
Coal of Magdalene college in Oxford. 1194.1203.  
Collier, Wright, and 4. other Martyrs at Cant. 1688.  
Collins with his dog burned. 1131  
College of Eton, and kings college in Cambridge built. 712  
Colchester persecuted, & prisoners 22. apprehended there, and carried up to London. 1971.1972.1973 1974  
Collectors for the Pope's money. 287.  
Cole his sermon at Bishop Cranmers' death in Oxford. 1885.1886  
Communion to be ministered in both kinds. 1300  
Communion celebrate with the lords prayer only by S. Peter. 52  
Communion with the use thereof in the primitive church. 16  
Communion in one kind defended by the Papists. 1760  
Communion of the church wherein it consisteth. 1617.  
Commotion against king Henry 3. and the causes thereof. 329  
Communion table, why rather to be after the form of a board, or usual table, then of an altar, with reasons and arguments upon the same. 1331.  
Commission bloody of king Philip and Queen Mary, against the professors of the gospel of Christ. 1970.1971  
Commission sent from the Pope with sentence definitive against Tho. Cranmer Archb. of Canterbury. 2132.2133.  
Commission to burn true Preachers. 1483.  
Comparison between the Syrians and the Turks. 763.  
Comparison between the kingdom of this world, and the kingdom of the Pope. 19  
Comparison between the Pope, & a bird feathered with strange feathers. 408.  
Complaint of the nobles of England of the oppressions of Rome. 265  
Complaints of the abuses of the clergy in the parliament of France 354.355  
Complaint of the Ploughman. 398 399.  
Computation of years. 115.  
Complaint of such as favoured the Gospel in Ipswich in Queen Mary's days. 2089.2090  
Commendator of S. Anthony plagued. 2106.  
Commandments of the Pope more regarded than Christ's commandments be. 500  
Commotion between the Town and Abbey of Bury. 374  
Common women in the Council of Constance. 596.  
Commodus the Emperor, his pride, his skill in throwing a dart. 52.  
Communion in both kinds, denied by the council of Constance. 596  
Constantine a spectacle to all princes to follow. 103.  
Constantinus and Licinius their constitutions imperial for the establishing of christian religion. 86  
Constantinus pope a lay man, deposed his eyes put out. 130.  
Constancy of Martyrs at their death. 80.  
Constancy of Christians in the truth. 42.  
Constance murdered by the procurement of vortiger. 108.  
Constantinople won by the Turks made their imperial seat. 708.  
Countries won by the Turks from the Christians. 760.761.  
Conrade archbishop cleareth john Hus. 598.  
Constable of France his cruel vow disappointed. 2109.  
Confession of Patrick Patchingam sent out of Newgate to certain of his friends. 2141.2142.  
Country man put to death for the Gospel. 882.883.  
Conclusions exhibited to the parliament in London for reformation. 507.  
Conjurers, and sorcerers warned and admonished. 167.  
Congregation at Stoke in Suffolk with the description, & discourse thereof. 2073.2074.2075.  
Congregation in London. 2074.  
Conscience must not be dissembled in matters of religion. 1782.  
Conception of our Lady brought into the Church. 696.  
Conception of Mary in great contention amongst the Friars. 800.801.802  
Conclave wherein the Popes be chosen. 595.  
Confession what it is, and to whom it ought to be made. 1269.  
Confession of three kinds. 1171.  
Confession auricular with the abuses therein committed. 1172.  
Confession of a child against Idolatry with his cruel death and martyrdom for the same. 90.  
Confession auricular detestable. 16●● why instituted, why not lawful. ibid.  
Confessor to our Lady who was after the Papists. 48.  
Conference between M. Latimer and M. Ridley in prison. 1718.1720.1722.1723.1724.  
Confessors 3. died in Chichester Prison. 1954  
Confession of john Warns belief. 1580.1581  
Confiteor in the Mass abominable. 1587.  
Confiteor brought in by pope Damasus. 1401  
Confirmation of children instituted. 58  
Concordus Martyr spiteth in the Idols face. 45  
Cornet his trouble and delivery by God's providence. 2081  
Conduit in fleet street built. 712.  
Conduit in Cheap. 339  
Conjectures proving the Lady Eleanor, and Roger only not to be guilty of treason. 703  
Consecration what it meaneth. 1363  
Contention between Courtney bishop of London▪ the Lord Marshal, and the Duke of Lancaster. 247  
Court removed from London to York. 513  
Contention about the divorcing of priests wives. 192  
Contention between Pope Gregory the 9 and the Citizens of Rome. 281  
Contention between Cyprian and Stephanus bishop of Rome. 71  
Contention between the Archbishop of York, and the Dean. 235.236  
Contention between the Archbishop of Canterbury, & the Prior of the same. 227  
Contention amongst friars about the conception of Mary the mother of Christ. 242.251  
Contention between the 2. Archbyshops of Canterbury, and York for the supremacy. 172.173  
Contention between the Archbyshops of Caunterbury & York about bearing of the Crosse. 227  
Contention between the friars, and the students of Paris. 328  
Contention of the Archishops, who should sit on the right hand of the Cardinal. 228  
Contention between the Friars of France, & the Prelates of Paris. 392  
Contention between Boner and Winchester. 1089.1090  
Contention between king Henry 1. & Anselme Archbishop of Caunterbury, about doing homage to the king. 192  
Contention between the Archb. of Caunterbury & the Monks, about trifles. 236.237.239▪  
Contention between the King of England and the Monks of Caunterburye, for choosing the Archbishop. 238  
Contention between the french king and king john, 255  
Contention between the Pope and king john, about the consecrating of an Archb. 220.251.241  
Contention between the Pope and Friderike the Emperor, for the election and deprivation of Bishops. 298.  
Contention of the Archb. of Cant. and York, who should sit on the right hand of th● Cardinal. 265  
Contention and schism in the pope's church. 272  
Conspiracies of Pope Innocent against Fredrick the Emperor 297.  
Concubines permitted of the Pope for money. 862  
Constantinople taken by the Turks. 742  
Conquests in England. 171  
Conradus Hager. 390  
Constantius his worthy commendations, his favour to the Christians. 81  
Constantinus Magnus borne in England .108. first christened Emperor, his favour to the christians. 101.102.103.  
Constantine his donation proved to be false .105. his liberality in giving to the church .104. his liberality to schools, and pity to the poor. ibid. his grant for the Pope's supremacy proved false .115. he kisseth the wounds of them that suffered for Christ's sake. ibid.  
Constantine's law for the Pope's election suspected and examined. 4  
Constantinus embracing christian bishops. 781  
Constantine writeth to Sapores in favour of the Christians .99. his Epistle to his subjects in the East. 102  
Convocation of S. Frideswide in Oxford. 444  
Convocation in Paul's in London. 1410  
Council of Cloneshoe with the decrees there enacted. 128  
Counsels of the Popes, one burn an others decrees. 146  
Council of Constance against Wicliffe, his articles and books. 449  
Council of Constance a sacrilegious council. 1150.  
Council of the prelate's of prague, against the gospelers. 589  
Council, and the church above the Pope. 671.672 674.  
Council of Nice falsified by the Pope. 4.  
Counsels general called by Emperors. 1068  
Council at Thetford in England, with the acts thereof. 125  
Counsels may and do err. 1117  
Council above the Pope. 670.  
Council of basil dissolved. 700  
Counsels called by the Emperors, without the Pope. 676  
Council of Nice constituted other bishops equal in authority to the Pope. 10.  
Council of Carthage .6.4. had great contention about the Pope's supremacy. 10.11.12.  
Council wicked, what harm it doth. 68  
Council of Winchester. 172.  
Council of Laterane. 168  
Council of Frankford. 373.  
Council of Pisa. 553  
Council of Brixia against Pope Hildebrand. 181  
Council of Ratisbone. 865  
Council of priests against Henry Sutphen. 875  
Council of Laterane invented transubstantiation, and established the same for a true and infallible doctrine. 1152.1149  
Council of London with the acts thereof. 174  
Council of Trecas with the decrees of the same. 196  
Concilium Gangrense, & Constantinopolitanum. 1135  
Council of Rome under Hildebrand against priests. 1164  
Council of Winchester against priest's marriage. 1167  
Counsels in the primitive Church concluded, that none should appeal to Rome out of their own provinces. 1055  
Council of Constance .593. Prelate's there assembled. ibid. their orders and decrees .593. they deny the communion in both kinds .596. their outrage against john Hus. 606  
Concilium Lateranense. 205  
Council of the nobles against the bishop of Ely, he is deposed, clothed in women's apparel, baited of women, complaineth of the K. and the nobles. 247  
Council of Rheims with the acts thereof. 198.  
Council of Laterane hatched the egg of transubstantiation. 253  
Council of Constance decreed, that the Pope should be subject to the Council. 673  
Council of king Henry the 8. divided in religion. 1201  
Council of Rome, where an Owl appeared before the Pope. 592  
Council of Constance condemneth john Hus, & burneth his bones 464.  
Council of basil with the determinations thereof. 668  
Council of Luserne with the constitutions thereof. 867  
Counsels, fathers, and histories, their testimonies against Images. 2130.2131  
Cooe martyr, his story and martyrdom. 1707.1708  
Cope answered for reproving this book of Acts & Monuments. 580.582.583  
Cooper of Watsam in the county of Suffolk, Carpenter falsely slandered of certain words, accused thereof, arraigned, condemned, and put to death for the same by the bloody Papists. 2099.2100  
Cornelius a Roman first baptized of all the Romans. 20  
Cornelius Martyr, bishop of Rome, his story, constancy, accusation for writing to Cyprian his martyrdom. 64.65.66  
Cornelius Bongey Martyr. 1714  
Corneford Martyr his story and martyrdom. 2053  
Corn upon the ground tithed to the Pope. 273  
Cornemonger his trouble and persecution. 642  
Cornwall a Tanner murdered for the Gospel, by the bloudsucking Papists. 1669  
Corruption grown in the Church by much peace. 76  
Corpus Christi feast invented by whom. 507.351  
Coronation of Pope Felix the fift 690  
Cotes Bishop of Chester a cruel persecuter of Christ in his members. 1565  
Cotten martyr, his story and martyrdom. 2042  
Coventry Martyrs. 975  
Coventry persecuted for the Gospel. 776.777.778  
Coventry how, and by whom made free, with liberties aperteyning thereto. 165  
cowl of S. France's remitting the 4. part of penance. 1001  
Court of the pope translated to Auion in France. 351  
Court of the king above the Pope's Court, or Bishops consistory. 473  
Coverdale writ for into England by the king of Denmark. 1529 1530  
Covering of the altars. 1404  
Cox a popish Promoter suddenly died. 2101    


C R.  
Cranmer sent Ambassador, to dispute about the marriage of the king, 1121. made Archb. of Canterbury. ibid.  
Cranmer withstandeth the six articles in the Parliament house. 1136  
Cranmer with the Lady jane arraigned of treason in the Guild Hall, Cranmer quit of treason .1418. Cranmer, Ridley, Latimer sent to Oxford to dispute .1428. condemned all three together. 1403.  
Cranmer charged wrongfully with falsifying the Doctors, and Fathers, his answer in clearing of himself. 2135  
Cranmer Godfather to king Edward & Lady Elizabeth. 1054  
Cramp rings of winchester's. 1350  
Craishfield Martyr his story examination, condemnation, and martyrdom. 2009.2010.2011  
Cradle for Queen mary's child, with verses thereupon. 1597  
Cream and oil. 53.60  
Creed who brought into the mass. 1402  
Cressens a Philosopher procurer of justinus death. 44  
Crescentius Cardinal, Precedent of the Council of Trent his terrible and fearful end. 2106 2107  
Crome committed to the Fleet. 1467  
Crown of England not of such great revenues, as the Popes were, out of the same. 289.389  
Chroniclers reproved of errors in their Cronologies. 577  
Crompe his story. 443  
Crow miraculously preserved upon the seas with his new Testament. 1913  
Cross appeared to Constantine the great in the air. 85  
Cross of gold borne before the Pope. 137  
Cross how to be honoured. 567  
Cross not to be worshipped. 85  
Cross bearing cause of great strife between the Arbishop of Caunterbury and the Archbishop of York. 227.228  
Crokhay a Godly woman troubled for her godly zeal to the truth, & detestation of papistry. 2145.2146  
Cross in this life, a token of God's election .1652. ought patiently to be borne of every true Christian man .1835. what fruit it bringeth. ibid.  
Crosbowmaker his story. 1229.  
Creed not made all by the Apostles. 684.685  
Crosmans' wife her trouble & delivery. 2073  
Cromwell his notable Story, his rare commendation .1177. his voyage to Rome, with his acts there .1178. received into the cardinals service, complained of to the king, made knight, M. of the Rolls, and Earl of Essex .1179 he was a great suppressor of Abbeys 1181. his Oration to the bishops .1182. his courtesy to his old friends .1186. apprehended, and crimes laid against him 1187. his death. 1190  
Cromwell the only preferrer of Boner, 1088    


C V  
Cup debarred in the administration of the lords supper. 1778  
Custom for will raised. 388  
Custom letteth Edwine to be Christened. 121  
Custom and Ueritye a Dialogue between them. 1388  
Custom without truth, & against truth what. 121  
Custom of sin a perilous, and dangerous matter. 1932  
Cuspinianus girdeth the pope. 304  
Cuthbert Symson his story .2031 his fingers grated thorough with an arrow, racked .2032. his vision 2033. articles ministered against him .2033. his martyrdom. 2034  
Cuthbert Archbishop of Caunterbury his synodal decrees. 128  
Cuthlake a Popish Saint .125. his lying miracles. ibid.  
Curse of the pope hurteth not, but rather profiteth the godly. 545.546  
Cursing with book, bell, and candle. 202.1038  
cursings of Papists taken for great blessings. 1038  
cured Martyr burned at Northhampton. 202●    


C Y.  
Cyprian his Apology for the christians. 68  
Cyprian banished for the Gospel, and writeth to the christians out of exile, exhorting them to constancy in the truth .66. his country and education, he was elect Bishop of Carthage, his modesty, patience. visions, and most constant martyrdom for the truth of Christ's Gospel .69. his Sentences. 70  
Cyprians divers of that name. 71    


D. A.  
DAbney his trouble & happy deliverance. 2071.  
Dale a popish promoter eaten with louse. 2101.  
Dale troubled for the gospels truth and died in prison. 2045.2046.  
Dalaber his story. 1195.1196.1197.1198.  
Dami●ta taken of the Christians. 273.268.  
Damasus the 2. Pope. 168.  
Damasus subdued of the Saracens. 737.  
Damlip persecuted in Calais .1223 his martyrdom. 1229.  
Danes, and their story 135. they invade England. ibid.  
Danes driven from Norfolk, Chester, and divers other places .142. at the last expelled England. 163.  
Danes by conspiracy slain through out all England. 161.  
Danes field at Merton. 141.  
Dane gilt released. 199.  
Dane gilt. 160.  
Dantes an Italian writer against the Pope. 390.  
Dandalus submitteth himself for his cruelty. 368.  
Daruell Gatheren a filthy idol in Wales. 1100.  
Daughter compelled to set fire to her father. 774.  
Dangerfield and his wife their tragical history. 1953.  
Davies a child under 12. years of age, condemned for the six articles, and preserved. 2073.  
David of Wales. 119.  
David king of Scots invadeth England, and is taken prisoner. 386.  
David beaten a persecutor, his fearful d●ath. 1272.  
David's stock feared of the Empire of Rome .40.48. is sought for, and murdered. ibid.  
Day martyr his story. 2037    


D. E.  
Dead men excommunicate by the Pope. 393.  
Death of Martyrs, the life of the Gospel. 1932.  
Death of Charles 9 french king, with the Cardinal of Lorraine. 2154.  
Death of Hus, and Jerome of prague revenged. 656.  
Death of king Lucius. 107.  
Debnam hanged for taking down Dover Court Rood. 1031.  
Decius' Emperor a persecutor. 59.60.  
Decius a tyrant, a cruel persecutor of poor Christians, his death 66.  
Declaration of the preachers in prison. 1469.  
Decretal Epistles confuted. 58.  
Decree that no secular man, should give any spiritual living. 169.  
Decree beginning ego Ludovicus proved false. 5.  
Decrees of the council of basil godly. 696.  
Decrees of Fabianus forged. 60  
Decrees of Anselme. 194.  
Decrees of Laterane council in Rome. 230.  
Decree of Spires resisted by the Protestants. 872.  
Decrees of Pope Urbanus. 185.  
Dedication of Churches. 53.  
Dedication of Churches. 1404.  
Degradation of an archbishop wi●h the order and ridiculous manner thereof. 2133.2134.2135.  
Degradation from the order of deaconship, subdeaconship, Benet, and Colet, exorcising readership, dorekeeper, or sextonship. 2134.2135.  
Degradation of Thom. Cranmer Archbishop of Canterbury. 2133.2134.1883  
Degradation ridiculous of the pope's best manner. 517.  
Degradation of M. Hooper. 1768.  
Degradation popish, the manner thereof. 879.  
Deicham why so called. 115.  
Degrees in the Church distincted. 21.  
Degrees of Marriage forbidden by the Pope. 859.  
Degrees prohibited by the laws of God to marry in. 1053  
Defence of Richard Hun against Sir Thomas More, and Alanus Copus. 811.  
Defence of the Lord Cobham against Ala. Copus. 568.  
Defence of M. Bilney against sir Thomas More. 1008.1009.  
Deposition concerning the murdering of Richard Hun. 810.  
Defence of Wickliff by joh. Hus in prague. 451.452.  
Defence of the Garnesey story against M. Harding. 1946.1947 1948.  
Defender of the faith, no meet title for any man. 1754.  
Defection of the Romish Church, from the old faith and church of Rome. 23.29.  
Demands for the Papists to answer unto. 17.  
deniers return again to their former profession. 37.  
Deny Martyr his story and martyrdom. 1912.  
Denis Burgis Martyr his story. 1983.1994.  
Denley martyr his story and martyrdom. 1683.1684.1686.1688.  
Denton burned in his own house. 2103.  
Deposition against M. Bilney. 1000  
Derifall his story, and martyrdom. 1914.1915.1916.  
Description of Lollardes' Tower, with the sundry kinds of torments therein. 1703.  
Descension of Christ into hell. 873  
Devotion without knowledge is hurtful. 1114.  
Devil and the pope alike. 1890.  
Devenish martyr. 2033.2034.  
Devil tame his story. 2108.    


D. I.  
Diadumenus, Emperor. 57  
Dialogue between Tho. Bilney and friar Brusiard. 1002.  
Dialogue between custom and truth. 1388.  
Dick adam's his confession of the truth at the gallows, & dehortation from papistry. 2145  
Didacy a crafty Friar tempting john Hus. 600.  
Didimus a good christian soldier martyr, preserver of Theodora her chastity. 63.  
Diet of Norenberge. 854.  
Difference between bishops, and Priests, how it is come. 1066.  
Difference between the Church of Rome, that now is, and the Church of Rome, that was. 1.2.3.4.5.6.7.8.9.12.14.20.281.107.  
Difference between Priests, and Monks. 150.1181.  
Difference between the Greek Church & the roman church. 286.287.186.  
Difference about the celebration of Easter. 44.45.54.  
Difference between the law, and the Gospel. 26.  
Difference between Peter, and the Pope. 1120.  
Difference between Christ's natural body, and the sacrament thereof. 1145.  
Difference between the Papists and the Protestants in the real presence of the lords supper. 1761  
Dignities ecclesiastical in the hands of strangers valued. 429  
Dighton murderer of his Prince. 728  
Dionysius Corinthius, an ecclesiastical writer. 53  
Dionysius willed by God to fly persecution. 62  
Dionysius Areopagita his book de Hierarchia suspected. 53  
Dionysius bishop of Alexandria with others banished, his story .72. his death. 73  
Dionysius bishop of Alexandria writeth to Fabius. 61  
Dionysius Alexandrinus, his Epistle to Germanus. 62.  
Dines Martyr, his story and martyrdom. 2042  
Dioclesian Emperor, a tyrant, raiser of the x. persecution. 77  
Dioclesian & Maximilian tired with persecuting of Christians, gave up their kingdoms. 81  
Dioclesian his death. 86  
Dirige for the dead. 137  
Dirike Carver Martyr, his apprehension, examination and condemnation .1680. his martyrdom. 1682  
Dissension amongst the Monks of Canterbury, for the election of the Archb. 258.  
Discord, what hurt it worketh in the church and common wealth. 330.258.241.172.173.236.1367  
Discord always in the Pope's church. 241  
Dissension between the Archb. of Canterb. and the church of Lincoln. 327  
Dissension between King Henry 3. and his nobles. 330.  
Dissension between the Covent & Prior of Durham, and the king. 272  
Dissension amonijst Friars, about the conception of Mary. 800  
Discord between the L. Protector the Admiral, and the Earl of Warwick. 1367  
Descent of the B. of Rome. 1758  
Dispensations, what mischiefs they do, and what evils spring thereout. 285  
Dissolution of Abbeys by the lord Cromwell. 1179.1180  
Dissolution of Abbeys and religious houses in England. 1101.1102  
Dissension between the Friars and the students of Paris. 328  
Dissension between Pope Eugenius and the council of basil. 668  
Disputation between the Papists and Protestants in the beginning of Q. Elizabeth's reign at Westminster. 2119.2120.2121.2122  
Disputation of religion in Paul's in London, in the Convocation house about the real presence .1410. dissolved by Queen Mary. 1417  
Disputation in the University of prague. 456.457  
Disputation at Cambridge about transubstantiation, and the real presence. 1376.1377.1378  
Disputation in Oxford by Peter Martyr and others, against transubstantiation. 1373.  
Disputation in the council of basil. 678.679  
Disputation between Austen and the Waldenses. 231  
Disputation between the Romish bishops and the Scottish bish. about Easter day. 123  
Disputation at Lypsia. 847  
Disputation at Baden in Helvetia .869. at Berne. ibid.  
Disputation by M. Latimer, Crammer and Ridley, at Oxford. 1428 1429  
Disputation between D. Barnes and Stephen Gardiner. 1198  
Dispensations for money. 285  
Divorce of K. Henry the 8. decided by D. Cranmer. 1860, 1861 1862    


D O.  
Dobbe persecuted for the Gospel, & dieth in prison. 1297  
Doctrine of the apostle S. Paul in a sum. 20  
Doctrine erroneous of the Church of Rome concerning sin. 26  
Doctrine of the Pope, & of Christ compared. 485  
Doctrine of the Pope what it is .2. more gainful than holy scripture ibid.  
Doctrine of the Pope's church corrupt examined. 19  
Doctrine of the Pope, the sum & final scope. 20  
Doctrine of S. Paul reduced to v. points. 16  
Doctrine of the law and of the Gospel. 976  
Doctrine of the Pope, what good stuff it containeth. 1772  
Doctrine of Rome concerning faith and justification erroneous. 26.  
Doctrine erroneous of the papists concerning penance. 26  
Doctrine erroneous of the papists in the sacraments. 28  
Doctrine of the papists corrupt, concerning civil magistrates. 29  
Doctors read with indifferent judgement, make more against the papists then with them. 1854  
Doctor Weston Prolocutor in the disputation in London. 1410  
Doctor Redman his confession at his death. 1360  
Doctor London a bloody persecuter. 1213  
Doctor Cox schoolmaster to K. Edward the 6. 1295  
Doctor Sands his trouble for the Gospel, and happy deliverance by the singular providence of god. 2086.2087.2088.2089.  
Doctor Whittington Chancellor, a cruel persecuter, slain of a bull. 775.776  
Doct. Collet Deane of Paul's, his story. 838  
Doctor Story his impudent words in the parliament house .2125. his bloody cruelty to Christ's Martyrs by his own confession. ibidem.  
Doctor Story a cruel and bloody persecutor, his bloody end and death at Tyburn. 2152  
Dog clothed in a Rochet under the name of B. Gardiner. 2078  
Dog of the English Ambassadors bite the Pope by the great toe. 1861.  
Doly her trouble and persecution for the Gospel. 984  
Dolphin with the French, discomfited at Cassels. 387  
Domicianus Cesar, his extreme tyranny. 35.36  
Domicianus maketh inquiry for David's stock, and murdereth them. 48  
Dominion of the Turks parted into four families. 737.  
Dominion temporal and spiritual of Rome. 499.  
Domicius Nero a tyrant, his cruel end and overthrow. 31  
Dominion of the Turk large and ample. 760.761.762.764.766.768  
Donation of Constantine to the Romish papal sea proved to be falsified by many invincible reasons, and arguments. 105  
Donations of Carolus magnus, & Otho to Rome. 159  
Donation of Pipinus falsely taken for the donation of Constantine. 130  
Donation of Constantine forged. 105.390  
Donations given to religious men by king Ethelbald. 133  
Donation of king Athelwolfus to the Clergy. 136  
Dorobernia and Caunterbury taken for one. 174  
Doves their nature. 1297  
Dover court Martyrs their story, trouble, and martyrdom for pulling down of Idols. 1031 1032  
Dover head City of Kent. 172    


D R.  
Draycot Chancellor of Lichfield a bloody Persecutor of the poor Saints of God. 1954  
Draycots Sermon against joane Wast a blind woman and martyr. 1952  
Drakes martyr his story .1895. his examination and death. 1896 1897.1898  
Dreams of Dustone. 157  
Dreams not to be regarded. 152  
Drunkenness well avoided by the policy of king Edgar. 155  
Drowry Martyr. 1911.1912  
maintainer called justice nine holes, a bloody and cruel persecutor, his story. 2112    


D V  
Dunning, Chancellor, his sudden and fearful death. 2099  
Duchess of Suffolk her tragical and lamentable story .2078. her trouble & extremity for the Gospel. 2079.2080  
Duke of Clarence drowned in a Butt of Malmessie. 717  
Duke of Northumberland committed to the Tower, and condemned to die .1407. beheaded 1423  
Duke of Buckingham speaketh for the Protector, in the Guild hall. 728  
Duke Ethelwold slain. 141  
Duke of Suffolk beheaded. 1467.706  
Duke Elfread his punishment for perjury. 148  
Duke Edrike a bloody persecutor, a cruel murderer, and put himself to death. 162  
Duke Robert prisoner. 191  
Duke of Gloucester made Protector .727. accuseth his Mother, his bloody tyranny. 727.728  
Duke of Northumberland & Duke of Herford both banished. 514  
Duke of Gloucester beheaded by K. Richard 2. 513  
Duke of Lancaster, and Lord Henry Persie great friends to Wickliefe. 425  
Duke Alpherus restorer of Priests and their Wives. 158  
Duke of ostrich punished of god. 248  
Duke Albert his bloody slaughter in Boheme. 656  
Duke of Norfolk slain. 729  
Duke of Mantua, denieth the pope his City, for his counsel. 1133  
Duke of Guise slain before Orleans. 2112  
Duke of Guise his bloody purpose disappointed. 2109  
Duke of Northumberlande sent forth against Queen mary, committed to the Tower. 1465  
Duke of Somerset his History .1367. committed to the Tower, with articles laid against him .1370. his death, and rare commendation. 1371.1372.  
Dunstanes roods miracle. 158  
Dunstane Chittendene, with the rest of his fellows famished for the gospel in the Castle of Canterbury. 1954.1955  
Dunstane, Abbot of Glastenbury, his false and lying miracles 150 made Bishop of Worcester .152 seduceth king Edgar, 156. his his dreams. 157  
Dunstane a post setter, a sorcerer .156. his death. 160  
Durandus. 950  
Dunkirk where writings were set up against King Henry .8. 1055  
Duty of husbands and wives, one towards an other. 1933  
Dutch Martyrs. 928  
Dungate martyr, his story & martyrdom. 1949.1950  
Dunninges the bloody Chancellor his cruelty .1703. his sudden and fearful kind of death. 2036    


E. A.  
EAster day in strife, for the observation thereof .54. disputed of 123.124.  
Eating of Christ, what it is. 494.  
Eating of whitemeate in lent set at liberty. 1210  
Eastland martyr his story .2037. his articles objected against him 2038. his condemnation and, constant martyrdom. 2039.  
Ears of Christians slain for the Gospel, ix. sacks full. 339.  
Earl of Kent put guiltlessly to death. 376.  
Earl of Nottingham made Duke of Norfolk. 514.  
Earl of Warwick flieth into France, and his return again into England. 713.  
Earl Henry of Richmond his arivance in Wales .728. his huge wars with king Richard. 729  
Earl Simon his pride after victory got. 333.  
Earl Simon with other slain in the battle at Eusham. 334.  
Earl of Warwick with the Lord Montacute slain. 715.  
Earthquake, murrain, and pestilence in England. 198.  
Earthquake at Wickliff's examination. 436.    


E. C.  
Ecclesiastical jurisdiction abused in the romish church. 5.6.  
Ecclesiastical persons subject to the temporal power. 6.  
Ecclesiastical persons exempt by the Pope, from all subjection to kings, and princes. 192.  
Ecclesiastical promotions in the hands of strangers valued. 429.  
Eckius the pope's stout champion his end. 2107.  
Eckius his reasons for the supremacy 847. against M. Luther 850.851.845.849. against Carolostadius .847. his reasons for the authority of the romish Church. 2.    


E. D.  
Edward's three that were kings before the conquest. 159  
Edward .1. king of England his life and story .339. he and his Barons at strife .349. peace concluded betwixt them, with their petitions to the king .350. he denieth first fruits to the pope .352. his death and epitaph. 366.  
Edward .2. his bloody murder of his nobles .371. taken and imprisoned. 373.  
Edward 2. his reign, his life, and story. 366.  
Edward 3. crowned, 374. marrieth the Earl of Henault his daughter called Philip. 375.  
Edward 3. his letter to the Dean and chapter of Paul's, against john Stafford Archbishop of Caunterbury, 383.  
Edward 3. his letters to the King and nobles of France .377.38.367. taketh the king of France prisoner 388. contendeth with the Pope, and restraineth his bulls from coming into England. 389.  
Edward 3, denieth the pope's provisions and reservations .383. his voyage into France defieth the French king .384. his acts there .385. he claimeth the crown of France .383. bewitched of a woman, by the help of a friar .425. his death. 428.  
Edward 4. crowned 713. married to Elizabeth Grace. ibid. taken prisoner by the Earl of of Warwick. ibid. had victory in 9 battles himself being present 717. his son borne at Westminster in Sanctuary. 714.  
Edward 4 his wars and contention with the Earl of Warwick .713. his death. 727.  
Edward called the martyr, his story 157. proved a bastard. ibid.  
Edward called the Martyr, murdered of his stepmother, & her servant. 159  
Edward the confessor, his story. 164.  
Edward proved a bastard, & wrongfully made king. 158.157  
Edward borne in bastardy of Elfled king Edgar's concubine. 156  
Edward 5. and his lamentable history. 727.  
Edward 6. his reign, his rare commendations, and virtues .1295.1296. delivereth the bible to the bishops .1294. reformeth religion 1297.1298. sendeth for learned men into the realm .1296. setteth forth God's word .1298. calleth a parliament .1299. setteth forth the book of common prayer .1301 represseth superstition .1302.1303 answereth the rebels in Devonshire and Cornwall .1305. his death. 1395.  
Edward 6. his instruction given to Sir Anth. Seintleger knight, of his privy chamber, being of a corrupt judgement in the Sacrament of the Eucharist. 2139.2140.  
Edward Seymor earl of Hereford made duke of Somerset, protector of the realm, and governor of the king's person. 1296  
Edward Plantagenet beheaded. 731.  
Edward prince slain. 716  
Edward son of K. Hen. 3. wounded with a poisoned knife. 337  
Edward the elder his story. 146  
Edward the confessor his Shrine. 336.  
Edward duke of Somerset, Lord Protector, his trouble. 1367  
Edward Burton, not suffered to be buried in christian burial. 1715  
Edward Benet preserved by god's providence. 2075  
Edward freeze Martyr his story. 1027  
Edward Grew his trouble and delivery. 2065  
Edward Sharp martyred at Bristol. 1953  
Edgore his terrible death. 2104  
Edwine hindered from being christened by custom .121. his miraculous conversion baptized in York. ibid.  
Edwine king of Britain, his trouble and miraculous calling to the faith. 120  
Edwine king, an enemy to monks, suspended, and dieth. 152  
Edwine king of Northumberland, enemy to Monks. 114  
Edelburge poisoned her husband. 132  
Edinburgh won from the Englishmen by the Scots. 368.379.  
Edina taken of the Turks, their barbarous cruelty showed upon the poor christians there. 752  
Edrike a traitor executed. 162  
Edgar his story .152. his acts and noble exploits .154.155.156. A great builder and repairer of monasteries. ibid. his blemishes .155 his laws .779. his death. 156  
Edgar his oration to the Clergy. 169.  
Edmund king of Eastangles, called S. Edmund, his story. 114.115.140  
Edmund king, murdered on his privy. 162  
Edmund Ironside. 162  
Edmund Archbishop of Caunterbury canonised a saint .280. condemned in Rome in a thousand marks. 285  
Edmund Peerson his accusation against Bayfield. 1048  
Edward Prince born of Q. jane 1087  
Edmund Poole Martyr, his story and martyrdom. 1912  
Edmund Hurst Martyr, his story. 1914.1915  
Edmundus king of England. 150  
Edmund Allin Martyr his story, persecution, examination and martyrdom. 1979.1980  
Edmund Stafford bringer in of the Pope's bulls. 430  
Edmund Boner a furtherer of printing the Bibles at Paris .1191. made Bishop of London ibid. became a notable Papist. 1192.1194.1296.1397.1349.1487.    


E G,  
Egbert king of Kent taken Prisoner. 130  
Egbertus crowned king, his victory against the Danes. 135  
Egbert of a king made a Monk. 131  
Egesippus an ecclesiastical writer. 53  
Egelred king his coronation & life described. 160  
Egfride made king of Northumberland. 124.  
Eggs eating made heresy of the Papists. 1043    


E. L.  
Eleanor Cobham her defence against Alanus Copus .702. proved no traitor. ibid.  
Election of the Bishop of Rome given to the Emperor .159. resteth only in the emperor .298. confirmed & ratified to be in the emperors jurisdiction. 299.  
Election of Bishops in the power of every king in his own country till hildebrand's time. 300.  
Election of ministers in the old time not without the consent of the people. 1105.  
Electors of the Emperor 7. and who be they. 160.  
Election of the Bishop of Rome in whom it consisteth. 5.  
Election or predestination with notes upon the same. 1657.1658.  
Election standeth upon grace, not merits .1994. upon the fewest number not the most. 1996.  
Eldadus Bishop of Gloucester. 113.  
Elfricus archbishop of Caunterbury his books proved antentique .1139. his books against transubstantiation. 1140.  
Elevation of the sacrament by Honorius brought in. 1403.  
Elevation, and odoration by whom invented. 1149.1152.  
Elfleda proved a Nun, and her child a bastard. 156.  
Elizabeth Barton called the holy maid of Kent, with her conspirators executed. 1054.  
Elizabeth a blind maid martyr her story, and martyrdom. 1914  
Elizabeth Cooper Martyr burned at Norwiche her story and martyrdom. 2005.  
Elizabeth, called S. Elizabeth her life, and story: 268.273.  
Elizabeth Q. of England her happy birth. 1054.  
Elizabeth now Q. of England committed to the tower by Q. Mary her great trouble .1425. committed to sir john William's Sir Henry Benefilde. 1471.  
Ely Bishopric planted. 198.  
Ely persecutor. 1211.  
Elizabeth Lawson her trouble, & deliverance. 2070.2072.  
Elizabeth Pepper martyr her story and glorious martyrdom. 1914.1915.  
Elizabeth folks martyr her story and martyrdom. 2007.2008.  
Elizabeth Stamford. 814.  
Ellis martyr her story. 1910.1911.  
Elizabeth Thackuell Martyr her story, and death. 1910.1911.  
Elizabeth Young 2065. her troubles, and deliverance. 2065.2066.2067.2068.2068.2070.  
Elizabeth Lady, now Queen of England her miraculous preservation, and great trouble in Queen mary's days .2091.2092.2094.2095.2096.2098. sent for being sick to London .2091. charged with Wiat's conconspiracie, cleareth her innocency thereof, is committed to the tower .2092. restrained of her own servants .2093. in great fear and doubt of life .2904. committed to the custody of sir Henry Benefield, and sent prisoner to Woodstock. ibid. is sore sick, and writeth to the Queen her sister .2095. wisheth herself a milk maid .2096. brought into Queen mary's bedchamber .2096. set at liberty .2097. proclaimed Queen of England. 2097.2098.  
Ellerker a bloody peresecutor, his bloody end. 2101.  
Elphegus archbishop of Caunterbury stoned to death. 161.  
Elutherius with his mother Anthia Martyrs. 41.  
Elutherius the Pope, called Lucius king of England Christ'S vicar. 107.  
Elutherius Bishop of Rome. 107.  
Elsinus archbishop of Canterbury his death. 151.    


E M.  
Emperors plagued for refusing & persecuting of Christ. 31  
Emilianus slew Gallus and Uolusianus, Emperors. 67  
Emperors of Rome but kings of the Romans, till they be confirmed by the Pope. 351.710  
Emperor Sigismond who burned john Hus, fain to entreat for peace. 656  
Emperor, the French King and King of Scots, set against Henry 8. K. of England. 1087  
Emperor 5. years without burial 197  
Empire of Germany decayed and the causes thereof. 374  
Emperors kissing the Pope's feet. 783  
Emperor excommunicate. 197  
Empire translated from Greece to France, from France to the Almains. 131    


E N.  
England whether it received the Gospel from Rome or not. 106 1061  
England noted of cruelty. 701  
English men martyred in Spain for the Gospel. 2058  
England plagued by the Pope's Legates. 199  
England converted to the faith of Christ. 53  
England divided by a wall from Scotland. 57  
England had 7. kings in the Saxons time. 109  
England 5. times conquered. 136.171  
England, whether it received the Gospel before K. Lucius days or not. 53.  
England, why plagued of the Danes 139  
England described. 109  
England interdicted by the Pope. 251.242  
Englishmen scourged for their unjust oppressing of the Britain's. 171  
Englishmen saved at the taking of Calais. 2075  
Englishmen win the city of Messana .243. and set up the arms of England. ibid.  
Englishmen good asses. 423  
Engist his voyage into England, his death. 113    


E P.  
Epistle of Constantine to his subjects inhabiting the East. 102  
Epistle of Elutherius Bishop of Rome, to king Lucius. 107.  
Epistles of Becket to Pope Alexander. 214.115.116  
Epistle of john Hus, of his going up to the council of Constance. 597  
Epistle of Elfricus against transubstantiation. 1140.1141  
Epistle of Uolusianus concerning priests marriage. 1154  
Epistle of Philip Melancthon against the 6. articles. 1172  
Epistle and gospel in the Mass. 1402  
Epistles decretal confuted. 96  
Epistle of Sergius the Pope, to have Bede sent to Rome. 127  
Epistle of Dionysius B. of Alexandria to Fabius. 61  
Epistle of B. Hooper in Latin sent to the convocation house concerning matters of religion. 2135 2136  
Epistle of Marcellinus. 96  
Epistles decretal of Marcellus. 96.  
Epistle of Gregory B. of Rome, to them that came to preach in England. 115  
Epistle of Gregory to Austen in England. 116  
Epistle of the Archbish. of Canterbury, to the B. of London, containing the effect of the history of the L. Cobham. 565  
Epistle of Marcellus to Maxentius blanched. 96  
Epistle of Constantine to Sapores in favour of the christians. 99  
Epistles of Benno concerning pope Hildebrand. 176.177.178  
Epistle of Waltramus to Ludovicus. 190.  
Epistles of Alcocke. 2146.2147 2148  
Epistles decretal of the bishops of Rome examined. 96.97  
Epistle of Antoninus Pius Emperor to the commons of Asia. 41.  
Epistle to the Hebrews. 35  
Epistles of S. Paul to the seven churches. 35  
Epistle of Pliny to trajan. 39  
Epistle of trajan to Pliny. 40  
Epimachus with many other martyrs. 62  
epitaph of M. john Bradford, preacher and Martyr, his death. 1624.  
Epitaph upon the death of Doctor Cranmer Archb. of Canterb. 1893  
Epitaph or funeral verse of doctor Redman, upon the death of M. Bucer. 1968  
Epitaph of the Lady jane. 1423  
Epitaph of Carolus the 9 French king .2112. Henry 2. & Frances his son. ibid.    


E R.  
Errors of the Papists in the Sacrament of the lords supper. 1891  
Errors noted in the Doctors. 70  
Errors in Baptism. 28  
Errors of the Papists in teaching free-will. 28  
Errors in the Pope's church concerning matrimony. 28  
Errors in all writers, except the scriptures. 477  
Eremites order when they first began. 204  
Erpwaldus king of the Estangles converted to Christ. 121    


E. S.  
Esche Martyr, his story and martyrdom. 874.    


E T.  
Ethelbert builder of Paul's. 114  
Ethelbald his donation to religious men. 133  
Ethelbert first christened King of Kent .114. murdered by Offa .129. withholden from Austin's doctrine upon old custom. 116  
Ethelbert and Sigebert, builders of Paul's. 120.  
Ethelbald king. 140  
Ethelwoldus bishop of Winchester, and setter up of Monkery. 152  
Ethelwold his excellent profound learning. 147  
Ethelburge Queen, made Nun of Barking. 127  
Ethelstone of Britain his story. 147.  
Eton college founded by King Henry .6. 262.712  
Ethelbright. 140    


E V  
Eucharist in time of necessity committed to a boy. 64  
Eud● Duke of Burgundy against the Pope's decrees 200. years since. 390  
evangelium eternum of the Friars abominable and detestable. 322  
Eusebius Deacon of Alexandria martyred for the truth of the gospel .52. his worthy commendation. 72  
evaristus Bishop of Rome, and Martyr .38. his ordinances. 39  
Eustachius with his wife & children martyred for Christ. 40  
Euphrosina martyr. 4  
Eugenia Martyr, her excellent history. 73  
Eugenius 4. Pope celebrate first the counsel of basil. 668  
Eunuch a Courtier whose name was Azades Martyred for the Gospel. 98  
Euring Martyr her story. 2007  
Eulalia a godly virgin her notable story, her wisdom, constancy, & martyrdom. 93.94  
Evil men eat not spiritually nor corporally the body, and blood of Christ for then they could not be condemned. 1996.1997  
Evidences declaring the antiquity of priests marriage. 1167.1168 1169  
Evidences proving ecclesiastical persons to have been subject to the temporal power, ever since the beginning. 6  
Eusham field. 334  
Eusham Abbey founded, & burnt. 1180    


E X.  
Exaction and extortion of the pope in England described in a table. 284.285  
Exactions of the pope intolerable, denied of the clergy of England and France. 266.267.268  
Examples of the rare chastity of Christians. 63  
Examples notable of Christian courage in confessing of Christ. 63  
Examination of Stephen Gratwicke Martyr with his answers. 1977.1978  
Exam Battle with the success thereof. 713  
Example notable of a soldier biting off his tongue, and spitting it in the face of an harlot. 63  
Examples of God's plagues upon the deniers of his sacred truth. 64  
Example of Peter slaying of Ananias and Saphira falsely wrested by the Papists. 490  
Exaltation of the Pope, above kings and princes. 782  
Excommunication of Henricus the Emperor by Hildebrand. 179  
Excommunication the second of Hildebrand, against the Emperor. 180  
Excommunication was in the old time the greatest punishment, in matters of faith and conscience that could be. 1854  
Excommunication how to be feared and when. 612  
Excommunication requireth consent of the church. 1113  
Excommunication abused by the papists manifold wise. 19.193  
Excommunication in the Church of Rome abused. 860  
Exeter College built. 372  
Execution at Norwich. 339  
Exiles in Queen mary's time for religion how many. 800  
Exorcising of Priests. 497  
Extreme unction reproved. 725    


F. A.  
FAbian chosen bishop of Rome miraculously. 60.  
Fathers their testimonies against Images. 2130.2131  
Fabianus martyr .60. his ordinances suspected. ibid.  
Fachell giveth judgement against fainting of certain Christians. 46.  
Faith recovereth that which was lost by the law. .22.  
Faith why it only justifieth. 22.977.  
faith in Christ what it is. 977.  
faith of the godfathers, and godmothers sanctifieth not the child but their diligence may help in seeing him catechised. 1995.  
faith the mean whereby we are known to be elected .1658. what it is .1656. whereof it taketh his force and strength. ibid.  
Faith planted in Rome in the days of Tiberius, before Peter came there .1758.1803. faith the foundation of the church ibid. not grounded on the civil Law. 1802.  
faith of the Pope hangeth upon the multitude .1805. was never universal. 1804.  
Faith ought not to be compelled. 1817.  
Faith wherein it consisteth. 1824.  
faith sometimes to be covered with love. 1933.  
faith only justifieth. 26.21.22.1116.1117.1658.  
faith in Soldiers notable. 78.  
Fyyth defined. 677.1659.  
Faith first planted in England whether it came from Rome or not. 106  
Faith came out of Britain not from Rome. 480.  
faith of the Turks, jews and Papists. 22.  
faith of the old Romans good 20.  
Faith justifieth 3. manner of ways. 23.  
faith, not baptism in water saveth. 1994.  
faith cause of good works. 26.  
faith and justification falsely applied by the Papists. 25.26.  
Farrar Bishop his tragical story with articles against him exhibited .1544. his answer to the same .1546. his condemnation, and martyrdom .1555. his letters. 1556  
Famine and death in England. 369.  
Fast to be persuaded, not coacted. 1110.  
Fayrefaxe scourged for the Gospel 2058.2059.  
Fathers how far they ought to be followed. 1823.  
Faustinus Martyr. 41.  
Fasting strait of Alcibiades corrected. 50.  
Faustus' Martyr. 73.  
Faukes' de breut rebelleth against king Henry. 258.    


F. E.  
Feast of the spear, & of the nails. 393.  
Feasts ordained by the Pope. 557  
Feast of Corpus Christi by whom invented. 507.  
Feasts of all souls, & All-hallows by whom. 1404.  
Feet of the Pope kissed of the Emperors. 129.  
Fear of sin, death, and distrust in God's promises, two pellettes wherewith the Devil assaulteth God's servants .1925.1926. the remedies thereof. 1926.  
Fetties' wife strucken by God's hand for persecuting of his saints 2103.  
Fear of God consisteth in three things. 357.  
Fecknam his talk with the Lady jane. 1419.  
Felicitas with her 7. Children martyred. 44.  
Felix B. of Rome Martyr. 75  
Felix 5. Pope his coronation, royalty, valuation of his Crown. 690.  
Ferdinandus king of Hungary .748. his decree at Spires. 872.  
Fetty, with the martyrdom of his child. 2055.2056.  
Fewrus Martyr his story, & martyrdom. 914.    


F I.  
Fire in hell, whether material or not. 1741.  
Fire thought to be in S. Mary's Church in Oxford. 1208.  
Figurative speech how to be known .1393. what it is. 1950.  
Filmer, Testwood, Marbeck, and Bennet, their story. 1219.  
Fisher Bishop of Rochester persecutor his end. 2101  
Filmer his trouble and persecution .1213. his wife, her suit for him .1217. his death. 1220.  
Final Martyr his story and martyrdom. 1970.  
First fruits brought in by the pope 352. denied to be paid unto him. ibid.  
First fruits and impropriations brought in by the pope, and abused. 5.  
Fishcock Martyr his story & martyrdom. 1980.1981  
Fish Author of the book called the supplication of beggars. 1013 1014  
Fisher Bishop of Rochester an enemy to Christ's Gospel .1068 beheaded. 1069  
fift part of all the goods of the Clergy granted to the Pope. 285.  
Fitziames' Bishop of London his death. 804  
Five Martyrs burnt at Canterb. 1708  
Fivetene Martyrs and confessors imprisoned at one time in Caunterbury for the truth .1954. five famished. ibid.    


F L.  
Flavia a Consul's daughter. banished for the Christian faith. 48  
Flying in time of persecution whether it be lawful or not. 1781 1782  
Florence a Turner his trouble and displing. 656  
Flower Martyr his story and persecution .1574. his communication with Robert Smith. ibid. Articles against him .1575. his condemnation and martyrdom. 1577  
Floyd Martyr his story. 2037.2038.2039    


F O.  
Foreman Martyr. 1949  
Formosus .1. Pope of Rome. 145  
Form of prayers appointed by Constantine to his soldiers. 104  
Forret Martyr his story, with other his companions. 1206  
Forest Martyr. 982  
Fortune his story. 1918.1919  
Form of disgrading an Archbishop, after the manner that the papists use it. 2133.2134.2135  
font hallowing after the manner of the Papists. 1405  
Foster Martyr, famished for the Gospel. 1954  
Foster, Lawyer of Suffolk with john Clerk of Hadley Papists. 1519  
Foster Martyr, his story, persecucution, and cruel martyrdom. 1917.1918  
Four things considered in the church of Rome, title, jurisdiction, life and doctrine. 1  
Four things to be considered of all men under affliction of the Crosse. 1646  
Foxford Doctor and Chancellor to Bishop Stokesley, his sudden death. 2101  
Fox Bishop of Herford .1183. his Oration to the Bishops. ibid.  
Four Martyrs at Mayfield. 1953    


F R.  
Frances the French K. his death. 2112  
Franciscus 2. burned at Auinion. 391  
Frances San Roman Martyr, his godly story .928.929. his constant death and martyrdom. 930  
France interdicted, and why. 200  
Frebarne his trouble and persecution. 1184  
French king a persecuter, slain in jousting, by Montgomery. 2110  
Frebarnes wife, her story, who being with child▪ longed for a piece of meat in Lent, cast into prison for eating thereof, with her husband also, their extreme misery in the prison. 1184.  
Friars in France, their tragical history. 1291  
Fredrick the Emperor, relieveth the French army. 293.265  
Fredrick cursed of the Pope, but God blesseth him. 204.2947  
Fredrick 2. his contention with Honorius 3. Pope .298.299. his voyage towards jerusalem to war against the Turk .300. his sickness .301. he is excommunicate by the Pope, purgeth himself, writeth to the king of England, and is crowned king of jerusalem. 301.302  
Fredericus 1. called Barbarossa holdeth the Pope's stirrup, and is blamed for holding it on the left side. 202.789.174.  
Fredrick 2. Emperor crowned in jerusalem .302. his letter to all the world against the Pope. 307 306  
Fredrick Duke of Ostrich, proclaimed traitor. 593  
Fredrick the Emperor drowned in a River at the siege of Achon. 243  
Fredericus Emperor. 720  
Fredrick bishop of Utrike killed by the French Queen. 137  
Fredrick 2. his tragical history .297. his godly end. 315  
Fredrick the Emperor proceedeth against the Pope, and setteth his own name before the pope's .203 his letter to all Prelates against the Pope. 204  
freeze Martyr his story. 1027  
Friendship none but amongst godly person's. ibid.  
Friend trusty, what a treasure he is. 1930  
French king supporteth Becket against the king of England. 212  
French king and king john, at variance. 255  
free-will, with the errors therein of the papists. 28  
Frith his trouble for the Gospel prophesieth of the restoring of the truth in England, and refuseth to be set at liberty. 2127.  
Frith his testimonial of M. tindal .1079. his excellent story .1079 condemned and martyred, 1035.1036.1037  
Friars their coming in. 1181  
Friar Forest executed for rebellion. 1100  
Friars original. 259  
Friars dead men, and quick beggars. 261  
Friars observants, their original. 259  
Friars confuted in a disputation at Paris. 408  
Friars what harm they do to all the world, their theft at Oxford. 411  
Friar Champbell accuser of Patrick Hamelton, his end. 2103  
Friar of Munster stricken with lightning. 2106  
Friar a godly poor man, with a woman sister to George Eagles, Martyrs. 2012  
Friars compared to judas, & very aptly for their treacheries. 264  
Friars that writ against Armachanus. 414.  
Franciscan Friars of sundry sects. 259  
Franciscane Friars. 800  
Friars are the pillars and props of the Pope's church. 259  
Friars 4. burned. 402.798  
Friars two, Martyrs. 731  
Friars cause of great trouble in the church .409. accused of horrible crimes. 506  
Friars confuted and altogether rejected of the students of Paris. 408.409  
Friars of France against the prelate's .392. their privileges confuted in a disputation at Paris. 393  
Friar john a Spaniard, succeeded doctor Peter Martyr in the Divinity lecture at Oxford .1936. a blasphemous papist. ibid. rejected of julius Palmer, who was a most godly and constant Martyr for the Gospel of Christ. 1936  
Fronton his trouble in Spain. 2057.2058  
Fructuosus bishop of Tarracona, with his two Deacons martyrs. 74.  
Funeral superstition, altogether forbidden in any respect to be used of Christians. 7  
Fust Martyr, his story, and martyrdom. 1689.1690.1702    


G A.  
GAius bishop of Rome and martyr. 75.  
Gallows set up in London in sundry streets. 1469.  
Gallus, and Uolusianus Emperors 66.  
Galienus a good Emperor gave peace to the Church. 74.  
Gardiner Bishop of Winchester his story .1339. a great hinderer of the Gospel .1245.283. committed to the marshalsea .1296. his letters in defence of images 1340.1348 sundry letters to the L. protector .1342.1345. articles objected against him with his answers to the same .1350.1351 sequestration against him .1358. sentence of deprivation against him .1359.1360. not worthy the name of a learned man .1785 his mutability ibi▪ his inconstancy, and treason against the king 1786. his sermons preached before king Edward .6.1788.1789.1790. he repugneth the pope's supremacy, images, ceremonies, monkeries, chantries .1791. his disagreement both from others, and with himself also .1792. his 12 new found articles 1793. his fearful death. 1785.  
Gardiner his stinking death. 2099 2101.  
Garret triest knight persecutor his sudden death. 2108.  
Garnesey story defended from the slanderous pen of M. Harding archpapist. 1946.1947.1948.  
Garret his story, and martyrdom. 1194.1197.1199.1200.  
Gardiner martyr his tragical story 1364. his cruel and patiented martyrdom. 1366.  
Garments precious forbid to priests. 137.  
Garret a preacher sent to Calais to preach. 1224.  
Gaveston a wicked doer about K. Edward 2. 367.  
Geoffry Chawcer against friars. 261.  
George Ambrose Martyr his story and death. 1895.1896.1867.1898  
George Blage knight his trouble. 1245  
George Brodbridge martyr. 1708  
George Catmer Martyr. 1708.  
George Carpenter Martyr. 884 885  
George Eagles Martyr his story, persecution, examination, & martyrdom. 2009.2010  
George Constantine a Persecutor. 1019  
George King Martyr .1689. buried in the fields. 1702  
George Agnes Martyr. 1914.1915  
George King of Bohemia condemned of heresy. 711  
George Marsh Martyr his story, trouble, and persecution .1561.1562. his examinations and answers .1563.1564.1566. his martyrdom for the Gospel 1567. his letters. 1567.1568.1569.1570.1573  
George Pogiebracius a wise, and godly man, his death. 722.723  
George Roper Martyr. 1794  
Georgius a young man of Cappadocea Martyred. 92  
Georgius Scanderbeius .740. his valiant Acts and memorable deeds. ibid.  
George Stevens Martyr his story, and martyrdom. 1983.1984  
George Scarles Martyr. 1914.1915  
George Stafford reader in Cambridge. 997  
George Tankerfielde Martyr his story and martyrdom. 1689.1690.1691  
George Wischart Gentleman his story, and trouble .1267. his exaaminations and answers .1268 his prayer, and martyrdom. 1271  
General Counsels above the Pope 596. never took him for supreme head. 1804  
Geneva reformeth Religion. 870  
germans commended for their few oaths, and appeasing of controversies and debates. 1118  
germans complaint against the Court of Rome. 159  
Germans the decay of their Empire with the causes thereof. 374  
Germany spoiled through civil dissension by the Pope. 314  
germans their departure from the university of prague, & why. 601.608  
germans complaint of the pope's intolerable exactions .724. their second complaint. 732  
German Martyr. 1279.  
Germanus patriarch of Constantinople his letters to pope Grery .9. 282.  
Germanicus a godly and constant martyr. 42.  
Gertrude Crockhey his story and delivery. 2082.  
Gertrude Crockhey a godly woman in danger of trouble for refusing of the foolish, popish Saint Nicholas▪ She promiseth for a child baptized, is sought for, flieth over seas, is there accursed of heresy, and imprisoned by means of one john johnson a Dutchman of Antwerp, her deliverance▪ her coming into England, her great trouble here, her detestation of papistry, her constancy in the truth to the end, her godly death .2145. her body not suffered to be buried in the churchyard but in a garden. 2146.  
Gemes the Turks brother poisoned by the Pope. 734.  
Geffray Plantagenet. 199  
Gerhardus Ridder a writer against the Pope. 391.    


G I  
Gildas preached to the old britains. 32.  
Giles Brakelman boroughmaister of Gaunt persecutor, plagued. 2108.  
Gilbertus' Necromancer, made an Archbishop. 159.  
Gibellius, & Guelphs from whence they came. 308.  
Giles Cardinal defendeth Robert Grosthead to the Pope. 324.  
Gie whipped in Bridewell for buying a bible to serve God withal. 2144.  
Gilford Dudley beheaded. 1423.  
Gilbertines order began. 201.    


G O.  
Godfathers, and Godmothers in Baptism. 53.  
Godwine a wicked Earl of England his death. 165.  
Godfathers not to be followed in all things, but as they follow God 3.  
Godfathers, and godmothers their faith saveth not the infant. 1995.  
Gordian Emperor. 59  
Gore Martyr his trouble for the gospel died in prison. 1795.  
Gower Martyr his story. 839.  
Good and bad in the Church of God. 609.  
Good works justify not, but follow the justified. 23.  
Go to Mass can no Christian without breach of conscience. 1647  
Gordius his worthy story, his Constancy, answers and most glorious martyrdom. 90.  
Goldsmiths, Carvers, and such like needles in a common wealth, and to be banished forth. 1110.  
Gonnes when first invented. 708.  
Gouche martyr, his story, & martyrdom. 2048.  
Gospel brought into Boheme by means of Wickliff's books. 464.  
Gospelers their godly ends. 2114  
Gospel of S. john translated into english by Bede. 127.1115.  
gospel ought to be in English tongue. 1000  
Gospel the doctrine thereof. 976.  
Gospel wherein it consisteth, 539.  
Gospel and the law whereto they appertain. 1655.  
Gospel of matthew in Hebrew. 53.  
Gossips inhibited by the Pope's laws to marry. 29.  
Gossopry no cause to dissolve matrimony. 545.  
Goose Martyr. 717.    


G L.  
Glass windows who first invented, and brought in. 122.127  
Glazing when it first began. 122  
Gloria in excelsis ordained by the Pope to be song in the blasphemous Mass. 130.141  
Gloria Patri appointed. 1404  
glovers. their story, trouble and persecution. 1709.1710.1711.1712.1713    


G R.  
Grantham Church burned with lightning. 269  
Gracianus. 201  
Grey Friars first in England began. 199  
Gracianus Compiler of the pope's decrees reproved. 299  
Gratian his blind distinction disproved. 71  
Gradual with Alleluia in the mass. 1402  
Gratwicke Martyr his examination and answers .1977.1978. his martyrdom. ibid.  
Granter his story and recantation. 642  
Grace a Smith accused of heresy. 1185  
Gregorius 1. Bishop of Rome, refused the name of universal Bishop .12.13. his Epistle to Austen in England 115. he writeth to Eulogius Patriarch of Alexandria, about the supremacy .13. his letter to king Ethelbert. 118.  
Gregory 9 brought horrible impiety into Christ's Church .300. his death. 311  
Gregory 9 at variance with the Romans .281. his treasons against Frederick the Emperor. 302.303  
Gregory 12. perjured. 553  
Gregory calleth the Emperor his Lord. 118  
Gregory Park Martyr. 1794  
Gregory carried through Rome upon a Camel with his face towards the Camel's tail. 197  
Gregory a place of his against the supremacy examined. 13  
Gregory .9. first restrained lay men from reading and instructing others in scriptures. 1979  
Gregorius Ariminensis. 390  
Gregory Basset his persecution. 1039  
Gregory crow marvelously preserved upon the seas with his new testament. 1913  
Greek Church and Latin wherein they differ. 186  
Greek church denieth subjection to the church of Rome. 282.351  
Grecians excused in departing from the church of Rome. 282.292  
Grecia all gone from the Church of Rome. 282  
Gre●ill martyr, her life and story. 1277  
Grevamces of the Germans against the court of Rome. 859.733  
Grievances against the Clergy of England. 995  
green scourged. 2060.2061.2062  
green his trouble and delivery. 2065  
Grimwood witness against john Cooper, his terrible death. 2100  
Grineus his story delivered by god's providence. 2077.2078  
Groves wife Martyr, her story. 1983.1984    


G V  
Guin, Askin and Palmer, their story and constant martyrdom for the truth. 1939.1940  
Guelphs and Gibellines are factions in Rome. 2.342  
Guilermus Ockan writeth against the Pope. 389  
Gunilda Empress, saved from death by a dwarf. 163  
Guarlacus Reader in the University of Louvain, his death. 2106  
Gualterus the Pope's Legate cometh into England. 185  
Gulielmus de sancto amore writeth against the Pope, and is condemned for an heretic of the Pope. 317.318  
Guillemine Gilbert her trouble and persecution .1943.1944. her martyrdom for the gospel. 1944.  
Guido and Sibylla, their notable history. 234  
Guines taken. 387  
Gunterus Emperor poisoned. 374  
Gunners of the Turks, Christians. 748  
Gutrum prince of the Danes christened. 142  
Gurmundus. 115    


H A.  
HAdrian Emperor 40. writeth to the proconsul of Asia, in favour of the Christians 41. his death ibid.  
Hadrian his proud letter to the bishops of Germany. 203  
Hadrian an english man Pope .202 his letter to Fridericke with answer to the same. 203  
Hadley the first that received the Gospel in England. 1518  
Hallowing of Churches abused by the Papists. 860  
Hallowing of Altars. 1404  
Hallowing of flowers and branches. 1405  
Hearts hall in Oxford built. 372  
Hall noted of untruth. 578  
Haull Martyr his story and martyrdom. 1678.1679  
Halingdale Martyr. 2025.2026.2027  
Hampton court given to the king. 987  
Hamelton his story, burned in scotland, his articles condemnation & martyrdom. 972.973, 974  
Hamond Martyr his story & martyrdom. 1909  
Hail Martyr his story and martyrdom. 1689.1701  
Haliwell Martyr, his story & martyrdom. 1914.1915  
Hat of Cardinal Woolsey with the royalty thereof. 989  
Harpoole Martyr his story. 1906  
Harding his Story and martyrdom. 983  
Harold last king of the Saxons. 166  
Harland Martyr his story. 1914  
Harpsfield his Disputation to be made Doctor. 1459  
Harris scourged. 2062  
Harold Harefoot king of England 162  
Harlots rule all at Rome. 146  
Harold taken of the Normans. 1065  
Haruy persecutor his terrible end. 2103  
Hart Martyr his story. 1953  
Hay Martyr his story and martyrdom. 1970  
Harrison Martyr. 1277  
Hare his trouble and persecution in Calais. 1224  
Harwood Martyr, his story, and martyrdom. 1689.1702  
Hardeknoute the last King of the Danes, that ruled in England. 163  
Hawks Martyr his excellent story .1585. his examination .1586 1588. his wonderful & constant martyrdom. 1591.1592  
Harry's Martyr his story. 2037  
Hails justice his trouble & persecution .1410. committed to the Tower .1467. his tragical story .1532. would have killed himself, at last drowned himself in a River. 1533  
Hale Martyr his story. 2052  
Hayward Martyr. 1708  
Havington of new college in Oxford Papist, drowned himself. 2104  
Hastlen Gunner of Bulloyne his trouble for the Gospel and deliverance by the providence of God. 2137.2138    


H E.  
Head supreme of the Universal church, Christ jesus only, not the Pope, and every king in his province. 1894  
Heads of children 6000. found in the Pope's motes through the restraint of Priests lawful marriage. 139.1155  
Head of the church king of England proved by records. 340  
Heluetians their history. 865  
Heliogabalus his monstrous life. 57 slain by his soldiers. ibid.  
Helen Euring Martyr, her story and martyrdom. 2007.2008  
Helena married to Constantius. 77  
Henry the 2. French king a bloody persecuter of God's people, slain in jousting by Montgomery. 2110  
Henry Benifield a cruel keeper of the good Lady Elizabeth in Q. Mary's days. 2094.2095.2096.2097.2098  
Henry Smith Lawyer, his terrible end. 2105  
Henry 3. his wars with his nobles .279. sore wounded, summoned a Parliament & is restored to his dignity. 334  
Henry .4. crowned .514. his bloody murders, his statute ex officio, first that ever tormented christians with fire of English kings .518. articles against him, he proved perjured .519. his death. 557  
Henricus de Hassia against the Pope. 420  
Henry Cesar condemned of treason. 304  
Henry duke entereth into England .201.202. peace concluded between him and king Stephen. ibid.  
Henry the 4. Emperor excommunicate by 4 Popes. 119.  
Henry Forest martyr. 982  
Henry Crompe. 443.  
Henricus 6. Emperor poisoned in the host. 351.  
Henry Davy Martyr. 2049.  
Henry Earl of Richmond obtaineth the crown, and reigneth by the name of Henry the seventh 729. his death. 776.777.  
Henricus 4. waiteth 3. days, & 3. nights at the pope's gates barefoot, and barelegged for absolution .792.785. surrendereth his crown to the Pope. 786.  
Henry the fift called Princeps Sacerdotum .585. crowned 558. his death. 657.  
Heraclas Bishop of Alexandria .60. called Pope, yet no bishop of Rome. ibid.  
Heresy none comparable to the heresy of the papists. 610.  
Heresy what is after the Papists. 610  
Heresies falsely gathered by the papists out of Tindals' books, and wrested otherwise then he meant them .1247.1248.1249.1250. heretics in the primative Church condemned only to exile. 1806.  
Heretic what it is. 1426.  
Herford his trouble, and persecution for the gospel. 444.  
Hermes his revelation concerning Easter day. 53.  
Henry .8. his marriage with his brother's wife .800.1049. writeth against Luther, and therefore is called defender of the faith .854. called at Rome by proxy .1071. abolisheth the Pope out of Eng. 1056. his Oration to Cardinal Campeius 1050. his protestation, and acts against the Pope .1056.1083. his defence of the suppression of the Pope, to the K. of France 1071. married to lady jane .1083. his protestation to the emperor, and other peers why he refused to come or send to the pope's council .1132. married to Lady Katherine Haward, & reformeth religion .1210.1259. dies death, and the manner thereof. 1289.1259.  
Henry Chichesley Archbishop of Caunterbury a cruel persecuter .588. his death. 704  
Henry Earl, Duke of Lancaster sent over to Gascoigne, his liberality to his soldiers. 384  
Henry Crompe. 443  
Henry 6. crowned .658. his marriage with queen Margaret .705. he is committed to the Tower .713. restored again to the crown 714. committed the second time to the Tower, where he died. 715.716  
Henry 3. reconciled to Hubert and other his Nobles, expelleth the pictavians, and foreigners from his Court. 280  
Henry king of Almaigne upon certain conditions, made emperor by the Pope. 244  
Henry Uoes a Friar Martyr in Germany. 474  
Henry Adlington, Henry Wye their story and martyrdom. 1914.1915  
Henry 1. his reign .191. his death. 200  
Henry 2. king of England kisseth the knee of the Pope's Legate. 788  
Henry Laurence Martyr with 5. other more in Caunterburye for the Gospel. 1688  
Henry Ramsey Martyr his articles 1974. his answers 1975. his condemnation and constant martyrdom. 1976  
Henry Sutphen Martyr his story .875. his death conspired by Monks and Friars .877. his cruel martyrdom for the truth. 878  
Herode his miserable end, died in exile. 31  
Herbert his much ado to divorce Priests from their wives. 192  
Herst Martyr, his story and martyrdom. 2053  
Heron with other Martyrs. 62  
Hewet Martyr, his story and martyrdom. 1036.1037    


H. I.  
Jerome of prague his tragical history appeareth before the council at Constance .632. his abjuration .633. accused again, and brought before the council .634. his Oration to the Council .635 his eloquence prophesy, condemnation, and cruel martyrdom. 636  
Jerome his story. 1192  
Jerome Savonarola his articles objected against him, his answer and martyrdom. 732  
Jerusalem besieged. 737  
Higinus bishop of Rome, Martyr. 53  
Jerusalem enlarged .41. called by a new name A●liopolis. ibid. conquered by the christians .185. taken by the Saracens. 233  
Higbed and Causton their pitiful history .1539. articles objected against them .1539. their answers to the articles .1540. their confession 1541. their constant martyrdom for the truth. 1542  
Hid Martyr, her story, examination and answers .1974. her condemnation and martyrdom. 1975.1976  
Hildegardis a prophetess .201. Hildegardis her prophecies of Rome. 461  
Hildebrand alias Gregory 7. cause of much trouble in the church of God .174. his monstrous life and tragical history .174. knocked pope Alexander about the pate. 169  
Hildebrand and Calixtus extortors of priests marriage. 1153  
Hildebrand an enemy to priests marriage, his letter against the same .175. he was a notorious sorcerer, he excommunicate Hermannus the Emperor, is cast into prison, and deposed by the council of Worms .178. cause of all the mischief that hath reigned amongst the Popes ever since .182. compared to jeroboam .185 he extorteth election of Bishops out of the hands of the Emperor. 299  
Hildegardis prophecies against Monks and Friars. 460.461  
Hitten his trouble, persecution and apprehension for the truth .2136. his examination, answers condemnation and martyrdom. 2137  
Histories, counsels, and fathers against the worshipping of Images. 2130.2131  
Hitten Martyr his story .997. his martyrdom. 998  
Hinshaw his scourging at Fulham by Boner. 2043.2044  
Hippolytus, Bishop and Martyr. 59  
Hypocrisy a double wickedness. 1780    


H O,  
Hoc est corpus meum, what it meaneth .495. expounded. 1388 1389.1128.1129.1130  
Hofmayster his fearful death. 2105  
Hook martyred at Chester for the Gospel and the truth thereof. 1954  
Hooper his excellent story .1502. his complaint against Boner .1311 his letters full of most godly comfort .1482. his going forth of England, and his return again 1503. made Bishop of Gloucester, his diligence in preaching, deprived of his Bishopric .1505. defendeth priests marriage .1506. Imprisoned in the fleet. ibid. his 1.2.3. and last examinations .1507 his degradation .1508. his purgation of his false bruited recantation. ibid. his going to Gloucester to be burned .1508. his constant martyrdom .1509.1510. his letters. 1511.1512.1514.1516  
Hooper his Epistle to the convocation house concerning matters of religion. 2135  
Holland martyr. 2037.2038.2039  
Holy days complained of .200. they are the cause of much evil. ibid. they are infinite in the Pope's Church .860. they are suppressed and put down. 1094  
Horsey Chancellor to the Bishop of London, conspired Richard Huns death. 809  
Hosius Pighius and Eckius their arguments for the authority of the church of Rome. 2  
Host in the Pix divided into three parts. 137.  
Host with the manner of breaking of the same. 1404  
Honorius Prior of Caunterburye died at Rome. 241  
Honorius the Pope his story. 258  
Honorius author of worshipping the Sacrament. 1390  
Hospitals of Rome for English pilgrims. 163  
Hook martyred at Chichester for the gospel. 1688  
Hornby his story & delivery. 2082  
Horn Martyr, his story. 1910.1911.1953  
Holmes his story. 838  
Holiday Martyr, his story. 2037 2038.2039  
Holy water conjured. 497  
Holy bread and holy water, as the Papists call them, not prooveable by scripture. 1588.  
Holy water found out first. 39  
Holy bread by whom first of all invented. 1404  
Homes of the Guard a cruel & merciless knave. 1526  
Honeden Martyr, his story & martyrdom. 665.666  
Hospital of Bartholomew built in London. 191  
Holland the bish. of London's Summoner. 1184  
Houses of alms how many sufficient for England. 508  
Holy days abrogate & put down. 1259  
Holcot gentleman, his trouble for bringing a book to Cranmer Archb. of Cant. remaining prisoner for the truth of the Gospel in Bocardo in Oxford. 2135.  
Holy ghost Christ's vicar on earth, and how. 1822  
Homage done to king Edgar. 155  
Horton Minister, his delivery by God's providence. 2081  
Hope what it is. 978  
Hormisda his history. 99  
Horsus slain. 113    


H. V  
Hubba captain of the Danes, invadeth England. 114  
Hubert Lord chief justice of England, a great worker against the pope's extortions .269.275. brought into hatred with the king by the Romish prelate's .276. flieth to sanctuary .276. bereft of all his goods .277. cast into prison, and at last reconciled to the king again. 278  
Hubberdine a railing preacher against M. Latimer his dancing sermon 1742. fell out of the pulpit and broke his leg. 1743  
Hudson Martyr his story and persecution. 1970.  
Hudson Martyr his story. 2035.  
Hugh Fox Martyr, his story and martyrdom. 2033.2034  
Hugo Bishop of Lincol●e redeemeth his bishopric for a 1000 marks. 258.  
Hugo de sancto victore. 201.  
Hugh Laverocke martyr. 1910  
Hugh pie Priest. 660.  
Hugh Spencer & his son, there exceeding, and far surmounting pride .371. executed as they well deserved. 373.  
Hugh Latimer martyr his acts & doings 1730. first a Papist, converted by M. Bilney. ibid. his exellente sermon in Cambridge of the Cards .1731.1732.1734. his story in saving a poor woman .1735. his reply to a certain barking friar in Cambridge .1734 1735. cited 1736. his letter to the archbishop of Canterbury 1736.1737. Articles devised by the bishop for him to subscribe unto 1737. made Bishop of Worcester 1738. preacheth before K. Edw. 6. 1739. cast into the Tower .1740. his letter to M. Morice .1741. writ against by Sherwoode .1743. his answer .1744. his other godly letters to sundry persons .1746.1748.1750 1752.1755 his appearance before the Commissioners .1762. his examination and answers .1763.1766. his martyrdom & death in Oxford 1769.1770  
Huggard meeter to eat a Pudding rather then to dispute of Scripture. 1591.  
Hulderiche bishop of Ashborough his exile in defence of priests marriage. 137.  
Hull servant to Doctor tailor 1520.  
Hullier his story and martyrdom .1907.1908.1909. a note of him further. 2004.  
Hullier martyr his story. 1906.1907.  
Humphrey Duke, Lord protector against the Cardinal of Winchester 703. his articles exhibited against the said Cardinal 704. his story, and death. 704.705.706.  
Humphrey Middleton Martyr his story and persecution .1673. his martyrdom. 1676  
Humphrey Mummouth his story, 997.  
Humanity of Christ, cannot be in many places at once. 1687.1951.  
Humility the por●er of Christ'S school. 1788.  
Hun martyr, his story 805. articles objected against him with his answers .806. murdered in prison .806.807▪ burned after his death .808. his defence against Sir Thomas More, and Ala. Copus. 811.  
Hunter his letter to his mother. 2150.  
Huniades governor of Hungary. 720.  
Huniades his victories against the Turks. 740.  
Hunt confessor his story. 2054.  
Hunter martyr his excellent story. 1536.1577.  
Hurst delivered by God's providence. 2075.2076.2077  
Hurst Martyr. 1914.1915.  
Hurly burly between Popes. 200  
Hus his public defence of Wickliff. 451.452.453.  
Hus his excellent story, cited by the pope, and excommunicate .588. banished prague .590. his objections against the Doctors degrees .599.590. his safe conduct with his letters certificatory of his going up to the Council .596. his personal appearance before the Pope, and Cardinals 599. falleth sick in prison, hath articles objected against him, with his answers 600. his books written in prison .601. his protestation .604. his false accusations .606. his appeal from the Council .611. his degradation .623. his sentence definitive of condemnation .622.624. his death and martyrdom for the gospel of jesus Christ .624. his letters. 626.627.628.  
Hutt martyr, her story and martyrdom. 1910.1911.    


I A.  
jacobus Latomus enemy to the gospel, brought to madness and desperation. 2106  
jacobus Misnensis an old ancient writer against the Pope. 420  
jacobus priest, Martyr. 98  
jackson his story. 1950.1949  
jackson Martyr, his story & martyrdom. 1914.1915  
jacke Cade. 711  
jacke Straw his rebellion in england. 434  
jacke Upland. 261.264  
james Abbes Martyr, his story. 1683  
james Ashley Martyr, his story and martyrdom. 2047  
james Austoo Martyr, his story and martyrdom. 2013.2014.2016.2017.2018.2019  
james Bainham Martyr .1027 articles ministered against him, he submitteth himself .1028. his abjuration and penance .1030. he returneth to the truth again, and is condemned .1029. his godly death and martyrdom, 1030  
james Brewster Martyr. 818.  
james George his death in prison, and buried in the fields. 1482  
james Gore his trouble for the gospel died in prison. 1795  
james Harris scourged. 2062  
james Morden martyr, his story and martyrdom. 774  
james Morton martyr. 1207  
james Morris Martyr, his story and martyrdom. 1983.1984  
james the apostle elected bishop of jerusalem .32.33. cast down from the pinnacle of the Church, and Martyred for the truth of jesus Christ. ibid. his accuser converted & martyred with him. ibid.  
james the apostle, how it chanceth that he is thought of some to be the setter up of the mass. 1401  
james Pilkington his sermon at the restoring of Mar. Bucer & Paulus Phagius again. 1966.1967  
james Tuttie Martyr. 1708  
james Tyrrell a bloody murderer. 728  
james Trevisam buried in the fields and summoned after his death. 1665  
jane daughter to henry Lord Grace▪ Duke of Suffolk proclaimed Queen .1406. beheaded immediately after .1422. her Epitaph 1423. her godly letters. 1420  
jane Lady, her lamentable story, trouble and death. 1419.1420.1422  
jane Lady, wife to the Lord Gilford brought into displeasure with the Lady Mary, for her Godly zeal, by Lady Anne Wharton. 2128  
jane Queen married to K. Henry the 8. 1083. her death in childbed. 1087  
janissary amongst the Turks what they be. 741.730    


I D.  
Idle and vain swearing pestiferous. 538  
Idolatry offensive to Infidels. 1001  
Idol and Image their difference. 1588.    


I E.  
Iewes destroyed .235. one baptised, and after revolted again. ibid. they slain, & their houses burnt in London. ibid. they crucify a child at Lincoln .327. at Norwich another, 201, banished out of England and France. 327  
jew through his own superstition drowned in a Privy. 327  
Their faith. 22  
jews burnt at Northhampton. 327  
jew martyred in Turkey kept still his colour & savour lying 3. days in the streets. 972  
jews destroyed by Titus & Uaspasion .31. their second destruction .41. ever enemies to Christians. 43  
jeffrey Hurst delivered by God's providence. 2075.2076.2077    


I G.  
Ignatius his martyrdom, devoured with wild beasts. His godly life and Christian zeal. 40.41.  
Ignorance of the truth will not excuse any man. 1775    


I L.  
I'll of Wight last converted to the faith of Christ. 124  
Isle of Ely assaulted by Prince Edward. 335    


I M.  
Imber fast first ordained by whom and where. 58.197  
Images in England abolished. 1095.1096  
Image of the Trinity an abominable thing. 508.534  
Images with their false lying miracles reproved. 534.  
Images not to be worshipped. 470 563.564.1110  
Images subverted by Emperors and maintained by the Pope. 129  
Images of God what be. 1111  
Images suppressed by king Edward the 6. 1300  
Image maker burned in Spain for the truth of Christ's Gospel. 930  
Images are not to be worshipped, adored ne to be placed in Churches, or oratory's. 2128.2129.2130.2131.2132  
Images good to roast a shoulder of mutton by, but good for nothing else. 2144  
Images destroyed at Zuricke. 869  
Images of the Gentiles, and of the Christians. 868  
Image of the Crucifix at Constantinople. 742  
Image worship who first decreed. 130  
Images in England abolished. 1095.1096  
Image of the Trinity an abominable thing. 508.534  
Images defended to be lay men's books by Pope Adrian. 130  
Imprisonment pertaineth not to the Clergy. 354  
Images reproved by Thorpe. 534  
Image of Antichrist, exalting himself above all that is called God. 784  
Immunity of the Clergy. 860  
Images thrown down at Basil. 871  
Impropriations, and first fruits. abused by the Pope. 5  
Impropriations devilish and ungodly & cause of much wickedness. 862  
Imber fast or deined by whom wherefore and when. 58.197  
Incense. 1404.  
Inconveniences that follow the taking away of God's word. 1904  
Indenture concerning the 22. prisoners apprehended at Colchester. 1972.  
Indictment of the Lord Cobham Sir Roger Acton, and others. 575.  
Indulgences of the Pope blasphemous and wicked. 844  
Infants murdered, and found in Lenton Abbey. 1947.  
Ingar and Hubbe captains of the Danes .140. slain, in Englefield. 141.114.  
Injunctions of king Henry 8. for reformation of religion. 1094.1095.1096.  
Innocentius 2. pope, usurper. 200.  
Innocentius 4. made Pope, to sit in the seat of pestilence .313. his cruelty and death. ibid.  
Innocentius 3. Pope enemy to Chrstes Church, his acts & decrees. 259.  
Innocentius 8. his bloody cruelty. 711.  
Ina his Laws. 778.  
Inquisition of Spain most bloody how it is used, and what unspeakable hurt, cometh by it. 930.931.932.933.  
Inquisition at Cambridge by the inquisitors with the process, and burning of Bucer, & Paulus Phagius bones. 1956.1958 1960.1962.1963.1966.1968.  
Inquisition against evil officers. 350.  
Inquisition at Oxford. 526.  
Inquisition bloud●, of the 6. Articles by king Henry the 8. 1136.  
Inquisition bloody by Pope Martin. 651.  
Insurrections, and rebellions the causes thereof. 1753.  
Interrogatories ministered to Thomas Arthure, and M. Bilney. 999.  
Interpretation of the prophecies of the Turk, and Pope. 769.  
Introit of the Mass by whom it was introduced. 1401.  
Invocation. 1108.  
Invocation of saints. 28.    


I. O.  
john Alcocke martyr troubled for reading God's word to the people in the absence of their pastor apprehended, committed to prison and dieth in the same. 2146.  
john Andrew bookbinder a persecutor, plagued. 2109.  
john Apprice martyr. 1909.1910.  
joh. Aishton troubled & exam. 437  
john Adam's Martyr. ibid.  
john Auerth a popish priest. 1519  
johannes Anglicus Cardinal, his words to the Pope. 290  
john Aucocke died in prison, and buried in the fields. 1561  
john Aleworth died in prison. 1683  
john Bradford Martyr, his excellent story .1603. his life and education. ibid. appeaseth the rage at Paul's cross .1604. imprisoned, ibid. his conference with Winchester and the commissioners .1605 his sundry examinations .1606.1607.1608.1610.1611. his private talk with Harpsfield and others .1612.1613.1614. with certain Bishops .1615.1616. with Friars .1617.1618. with others .1620.1622. his condemnation .1623. his glorious martyrdom .1624. his letters. 1625 1626.1628.1630.1664.1638.1666.  
john Badby, his story and grievous persecution .521. his constancy and martyrdom for the truth. 522  
joane Boughton Martyr. 731  
john Barton persecuted. 641  
joane Beach Martyr. 1906  
john Browne his story .1292. his martyrdom. 1293  
john Bent Martyr. 1030  
john Baker Martyr. 2058  
joane Bradbridge Martyr, her story. 1979  
john Browne Martyr. 805  
john Butler his story. 1226  
john Bland preacher and Martyr his story .1665. apprehended .1666 his examination▪ and answers .1667.1668. his appearance in the spiritual court, with his answers there .1670. his confutation of transubstantiation .1671 1672.1674.1676. his death and prayer at the same. 1676  
jobita Martyr. 41  
john Castellane doctor and martyr, his trouble and persecution .878. his degradation .879. his martyrdom. 880  
john Cornford Martyr, his story and martyrdom. 2053  
john Cheek, his story, recantation, repentance and death. 1955  
john Clarke, john Archer with their fellows famished in the castle at Canterb. for the Gospel. 1954  
john Careless his death in the King's Bench, his examinations, and answers .1919.1920. his letters. 1921.1922.1924.1926.1928.1930.1932.1933  
john Card-maker his trouble, persecution and martyrdom. 1578.1579.1580.  
john Ardley his story, articles ministered against him with his answers .1582. his martyrdom. 1583  
john Cook Martyr, his story and martyrdom. 2047  
john Cavil Martyr, his story. 1895.1896  
john Chapman Martyr. 1036  
john Cornet his delivery. 2081  
john Clarke Martyr. 878  
john Alcocke confessor, his story and death. 2046  
john Clement, his death and burial. 1914  
john Claidon Currier, his story .639. his condemnation & martyrdom. 640  
john de Clum, his great love to john Hus, his Epistle of comfort unto him. 621  
john de Clum friend to joh. Hus 599  
john Derifall, john Routh their story and martyrdom. 1914 1915.1916.1917  
john Deny Martyr. 1912  
john Devenish Martyr, his story. 2033.2034  
john David Martyr. 2049.2050.  
john Dighton murderer of his Prince. 728  
john Davies, his trouble and delivery. 2073  
john Denley, john Newman, with Patrick Patchinghan, martyrs .1683. articles objected against them .1684. their answers ibid. their christian belief & confession. 1687.1684  
john de Roma a terrible persecutor, his fearful death. 2107 2108.2109  
john the Evangelist, his excellent story. 36  
john the Evangelist exiled into Pathmos, released again. 36  
john Esche Martyr. 874  
Ionh. Fishcocke Martyr, his story and martyrdom for the Gospel at Cant. with vi. more his fellow Martyrs. 198.1981  
john Floyd Martyr▪ his story and martyrdom. 2037.2038.2039  
joh. Frankish martyr, his trouble and persecution .1673. his martyrdom. 1676  
john Foreman Martyr, his story. 1949.  
john Fisher bishop of Rochester, an enemy to Christ's Gospel .1068. beheaded in the end. 1069.  
john Frith his trouble for the gospel .2126. refuseth to be delivered out of prison & prophesieth of the restoring of the truth in england. 2127  
john Frith his story .1031. set in the stocks at Reading .1032. his reasons upon the sacrament .1033 his letter to his friends .1034. sentence of condemnation given against him .1035. his constant martyrdom. 1036.1037  
joh. Fronton, his trouble in Spain 2056.2057.2058  
john Glover and Robert Glover, their story, persecution and trouble .1709.1710.1712.1713. are excommunicate being dead, and buried in the fields. 1714  
john Glover, his trouble and deliverance. 2071  
john Gall his trouble. 642  
john Florence a Turner, his trouble and displing. 659  
john Gostwicke knight, accuser of Cranmer in the parliament house 1867  
john Gates knight, beheaded with sir Tho. Palmer. 1408  
john Gower. 839  
john Goddesell, his trouble & persecution. 660  
john Goose Martyr. 717  
john Holiday Martyr, his story. 2037.2038  
john Halingdale Martyr, his story and martyrdom. 2025.2026.2027  
john Hullier Martyr, burned at Cambridge. 2004  
john Huglein Martyr, his story. 884  
joh. Harpole, joane Beach martyrs, their story. 1906.  
john Hullier minister and martyr, his story and letters. 1906.1907 1908.1909  
john Hamond, john Spenser martyrs. 1909  
joane Horns Martyr. 1910.1911.  
john Hamelton bishop of S. David's, a persecuter. 1272  
johannes Huniades, his victories against the Turks. 740  
john Herst Martyr, his story and martyrdom. 2053  
john Hart Martyr, his story. 1953  
john Horn, and a woman, Martyrs. 1935  
john Hus his story, cited and excommunicate .588. banished prague 590. his objections against the doctor's decrees .599.590. his safe conduct, his letters of his going up to the Council, 596. his appearance before the Pope & cardinal .599. his sickness and imprisonment, articles objected against him with his answers .600. his books writ in prison .601. his protestation .604. his false accusations .606. his appeal .611. his degradation .623. his sentence of condemnation .622 his martyrdom & burning .624. his letters. 626.627.628  
john Haywood his recantation 1231  
john Hunt Confessor his story. 2054  
john johnson Martyr his story burned at Colchester. 2007.2008.2009  
john jackson his story. 1950.1949  
john jourdelay, Teler & Dwarf abjured. 641  
john King of England his story. 249  
john Kurd martyr his story. 2021  
john Lacels Martyr. 1240  
john Longlande his Sermon on good friday before the king at Greenwich. 1097  
john Lawrence, his story .1542. his martyrdom and death. 1543  
john Longland Bishop of Lincoln a Persecutor of good men .820. his articles ministered to the poor members of Christ. ibid.  
john Lomas Martyr, his story. 1859  
john leaf Martyr his story .1623. his examinations, & martyrdom. 1623.1624  
john Launder Martyr his story, his confession, examination, and answers .1680. his articles objected against him, with his answers to the same. 1681  
joice jews Martyr her story, and martyrdom at Liechfielde. 2012  
john Lambert his story, and persecution .1101. articles objected against him, with his several answers to the same articles .1102 1103.1104.1105.1106. his new trouble .1121. his learned & godly disputation before the king, and Nobles .1122. his condemnation .1123. his constant suffering of martyrdom for the truth .1124 his treatise of the Sacrament to the king. 1125  
john Meluyn his trouble for the Gospel, his letter out of Newgate concerning the Eucharist of the lords supper. 2140.2141  
john Martin plagued. 2108  
john Morin Lieutenant criminal of the Provost of Paris, a persecutor plagued of God. 2109  
joane Manninges Martyr her story. 1979  
john mills scourged by Boner. 2044  
john Martin a cruel persecutor his death. 955  
john Maunsell a rich Priest. 330  
johannes Mountziger a Protestant against the Pope. 419  
john Maundrell, William Coberley, and john Spicer Martyrs their story. 1894  
john Marbecke his trouble, persecution, & sundry examinations, 1214. his wives suit to the Bishop for him .1216. his Indictment .1219. saved from the fire, & why. 1220  
john Mace his story and death. 1909  
john a Neatheard Martyr. 724  
john Norris. 1917  
john Newman his story and examinations. 1850.1951  
john Noyes martyr his story and apprehension .2021. his martyrdom. 2022  
john Fortune his story, his examinations, and answers. 1918 1919  
joane Norman. 838  
john Oswald Martyr his story. 1914.  
john Oxlinus preacher his persecution for the Gospel. 869  
john Purvey his recantation and imprisonment .543. his articles collected out of his books. 544.  
john patriarch of Constantinople began first to usurp the name of universal Bishop. 12.  
john patriarch of Alexandria his life and conversation. 119.  
john Porter his story and martyrdom. 1206.  
john Philpot of Tenderden martyr, his story, and martyrdom. 1970.  
john Philpot martyr, his excellent story, his acts, and doings .1795. his examinations and answers .1796.1797.1798. his condemnation .1826.1829. his martyrdom, and death .1830. his letters. 1831.1832.1834.1838.1840.1842.1844.  
johannes de Poliaco. 391.  
john de●Poliaco recanteth at Paris. 309.  
john 10. Pope. 146.  
john 13. Pope wounded & almost slain in adultery. 159.  
john 14. Pope cast into prison. 159.  
john 15. Pope murdered. 159  
john Rough minister, and Martyr, his story and martyrdom .2028.2029.2034.2030.2031. his letters. 2030.2031  
john de Rupe Scissa a protestant his trouble and persecution for the truth. 390  
johannes Rochtailada martyr his story. 391.  
john Ruse persecutor, plagued by the hand of God. 2109.  
john russel, Lord privy seal lieutenant over the kings army in the West. 1307.1308.  
john Slade Martyr. 804.  
john Segovius in the Counsel of basil. 670.  
johannes Seneca excommunicate. 317  
john Simson martyr his story, and martyrdom. 1582.1583.  
john Spicer martyr his constancy at the stake. 2144.  
john Street his trouble. 1473.  
john Stilman Martyr .814. his constant martyrdom. 815.  
joane Sole, joane Catmer martyrs their stories. 1850.  
john Scrivener martyr. 838.  
john Stafford Archbish. of Canterbury .383. his letter to king Edward .3. 382.  
john Tewksbury a godly martyr, his story .1024. his abiuraration .1026. his martyrdom. ibid.  
john Tudson Martyr his story .1844. his condemnation & martyrdom. 1857.1858.  
john Thurstane confessor. 2000  
joane Trunchfield her trouble for the Gospel .1704. her story and martyrdom. 1893.  
john Tooly his story, and death digged out of his grave, process against him after his death .1583.1584. burned. 1585.  
joane Waste a blind woman in Derby Martyr .1951. articles ministered to her .1952. her martyrdom. 1952.  
joh. Webbe martyr his story. 1794  
john Went artificer his story. ibid. condemned .1857. martyred. 1858  
joane Warren alias Lashforde maid her story .1844. her condemnation and constant martyrdom. 1857.1858.  
joh. Wade, joane Laishfield martyrs▪ 1689.1702.  
john Warn his story and martyrdom. 1578.1579.1580.  
john de Wesalis persecuted .724. his Articles .726. his opinions. 726.  
john Waldon Priest his trouble & martyrdom. 661.  
john Wickliff his story, sent ambassador by the king .423. his blemishes .424. his conclusions to the Bishops .432. his expositions upon the same .433. his epistle to Pope Urbanus 6.445. his books, and friends .447. his books condemned in the council of constance .449.450. his defence by john Hus .451. his bones burnt after his death .463 his books burnt in prague by Swinco. 607.  
john Whiteman shoemaker martyr his lamentable story .2112.2113.2114. his martyrdom. ibid.    


I P.  
Ipswich persecuted. 2089.2090    


I R.  
Ireland when, and by whom converted to England. 226.227  
Ironsyde king of England .162. his intended battle with King Canutus. Stayed by an Oration. ibid.  
Ireneus made Minister, and commended to Elutherius. 50  
Ireneus Bishop of Lions & martyr. 55  
Irene the Empress burned the dead body of Constantine her husband, and set up Images at Constantinople. 132    


I S.  
Isakius enemy to english men. 244  
Isakius king of Cyprus yieldeth to king Richard. 245  
Ischirion Martyr, his story. 62  
Isabella Queen, Wife to king Edward .2. goeth into France, returneth again with a great power, taketh the king and setteth up her son .370.371.372. she is found with child by Sir Roger Mortimer. 376  
Isabella Foster Martyr, her story .1844. her condemnation .1857. her martyrdom. 1858  
Islington persecuted, and 22. godly persons taken there in prayer. 2037.2038    


I T.  
Italian Martyrs. 934  
Ita missa est in the Mass. 1404  
Italy in the number of bishoprics surmounteth all other nations. 680  
Italian Priests of England spoiled of their corn. 275  
Italians received greater revenues out of England, than the crown itself. 389.289    


I V.  
justinus his history. 37.  
justine proveth all kind of Philosophy, is miraculously converted by an old man, is baptized with all his household, writeth an Apology in defence of the christians. 48.49.50  
julianus Martyr his story. 62  
judgement how used in the primitive church, and the manner thereof. 1807  
Iveson Martyr his story & martyrdom. 1682.1683  
julius Palmer a virtuous, & learned young man, his story .1934 his education. ibid. was once an enemy to the truth .1934. his conversion .1935. persecuted .1936. rejected of his Mother. ibid. betrayed, and apprehended .1937. his first examination with articles objected against him .1937.1938. his 2. examination, ibid. his condemnation, and martyrdom .1939.1940. his Epitaph. ibid.  
julins Palmer thinketh it no hard matter to burn to a spiritual man that is able to divide a sunder the soul from the body. 2141  
judgements of the papists concerning heretics, of three sorts 1278.1286.  
justices of peace, exhorted. 1302.  
judgements of the fathers upon these words, hoc est corpus meum. 1394.  
jua or Iue king of the West Saxons. 125.  
juleddo a virtuous widow martyr her story, and martyrdom. 1622.  
justices become jugglers. 1755.  
judgement of God, & Civil judgement unlike. 1805.  
judge a persecutor plagued by God's judgement. 2107.2109.  
julius a senator converted to christ 52. baptised with all his household and martyred, being beaten to death with cudgels. 52.  
judges corrupted, a fearful, and terrible example thereof. 196.  
julius Pope, his abominable sodometry, and filthiness of life, his blasphemy for a peacock .1560. his death, funeral, and collects. ibid.  
julian Cardinal the pope's warrior in Boheme, his bloody cruelty .656. his Oration at the council of basil to the Bohemians. 657.675.  
judicial law of Moses, whether now in force or not. 488  
jurisdiction usurped of the Pope, received into England but of late years. 514  
julian cardinal of S. Angel, his Epistle to Eugenius Bishop of Rome. 697  
julius 2. Pope, his perjury, cast the keys of S. Peter into Tiber, is deposed. 735  
judge Hales his trouble .1410. committed to the Tower .1467. his tragical story .1532. would have killed himself .1533. at the last drowned himself. ibid.  
jubilee first began at Rome. 342  
jurisdiction of the Romish church examined. 4  
jurisdiction of the Pope, resisted in France. 4  
justices of Assizes divided into 6. circuits. 227  
Iue king made himself a monk, his laws to his subjects. 127  
julian Living, her trouble for the Gospel delivered by God's providence. 2063.2064  
justification by faith, and not by the law. 44.1116.977.980  
jurisdiction of the Pope. 1  
julitta her story, her exhortation to the people, her constant martyrdom. 95  
judas lips. 508  
judas whether he received the body of Christ or not. 1950  
judas called Thaddeus, put to death. 32  
justus with his brother Onan Martyrs. 41  
justinus a godly Martyr .44. his worthy praises & constant martyrdom. 45    


K A.  
Calendar of the Pope containeth a double abomination in it. 582  
Katherine the virgin her story, farced with false lying miracles .95. her prophecies of reformation of the church. 419  
Katherine Dowager Queen divorced from king Henry .8.1054 1055. her death. 1082  
Katherine Parr married to King Henry .8. her trouble for the gospel .1218.1219, 1242. her extreme sickness .1243. her miraculous delivery out of all her troubles. 1244  
Katherine Haward married to king Henry .8.1210. her death. ibid.  
Katherine, Duchess of Suffolk her tragical story, and lamentable extremity sustained for the gospel. 2078.2079.2080.2081  
Katherine Knight alias Katherine Timley Martyr, her story examination, condemnation & martyrdom, for the truth of Christ's Gospel. 2053.2054  
Katherine Hut Martyr her story and constant martyrdom. 1910  
Katherine Allen Martyr her story and martyrdom. 1979  
Katherine Cawches her trouble, & martyrdom. 1943.1944    


K E.  
Keys mistaken in the Pope's Canons. 492  
Keys of Christ's Kingdom. 491 492  
Keys of the Church, what they are 1106. and to whom they are given. 1039.675  
Kenulphus king of the West Saxons slain. 129  
Kerbie Martyr his story. 1231  
Kenelmus king of Mercia slain. 114  
Kenilworth de●●●e. 335  
Kenilworth besieged. ibid.  
Kent persecuted. 642.1276    


K I.  
Kings of Britain from Lucius to the Saxons. 108.  
Kings of England proved by ancient records to be supreme head and governors next under God over the Church of England, and other their dominions. 340.  
Kings of England chief governors as well in causes ecclesiastical, as temporal. 8.  
Kings the vicars of Christ upon earth. 166.  
Kings three do homage to King Edgar. 155.  
Kings of Eng. commonly troubled with archbishops. 350.  
Kings of Persia called Sapores. 97.  
Kings of England before the Conquest, were governors as well in causes Ecclesiastical as temporal. 779.  
King's making themselves monks. 127.134.  
Kings called Christ's vicars, by the Popes themselves. 7.  
kings may, and aught to depose wicked Popes, in case they deserve it. 546.  
kings may take away temporalties from the clergy, in case they abuse the same. 457.  
Kings made slaves under the pope. 241.  
kings duty to punish the clergy. 418.  
Kings of the Saxons from Egbert, to Wil Conqueror. 135.  
Kings 7. ruling in England. 109  
Kings making themselves religious persons whether they do well or not. 115  
Kings in times past had authority in spiritual causes. 147  
Kings of the Saxons ruling in england, described in a table. 110  
King of England careful for the choosing of the Archb. of Cant. 236  
King of England his penance for the death of Becket. 227.  
King Arthur of England. 113  
King of France his voyage to the holy land .292. his acts there achieved .293.294. his overthrow by the Infidels .295. his ransom 276.296  
King of Scotland doth homage to the king of England. 340  
King of Portugal deposed. 200  
King alfred his life and commendation. 143  
King Edward the elder. 146  
King Edward called the Martyr. proved a bastard. 157  
K. Edmund his story & reign. 150.  
King john his reign .247. divorced from his wife, his letters to the Pope .250.251. is accused of the Pope .253. is poisoned by a monk. 256  
King john offering his crown to Pandulphus Legate. 787  
King Edward 6. his instruction given to Sir Anthony Seintleger knight, of his privy chamber being of a corrupt judgement of the Eucharist. 2139.2140  
King Henry 3. reconciled to his nobles, and banisheth foreigners from the Court. 280  
King Iue his voyage to Rome, where he became a Monk. 127  
King Oswold his story, charity, pity, devotion, and death. 122  
King Offa and Kenredus make themselves monks. 129  
King Philip arriveth at southhampton. 1471  
King Richard and the King of France concluded to conquer the holy land. 235  
King Richard his voyage to the holy land, with his acts by the way. 243. ●44  
King Richard 1. his three daughters .249. his death. ibid.  
Kinigilsus king of Westsaxons converted to Christ. 122  
King what he is▪ his institution. 677  
Kingdom of Christ feared of the Roman Emperors. 48  
Kingdom of the world, compared with the kingdom of the Pope. 19  
Kingdom of Christ in this world. 30  
Kingdom of Northumberland ceaseth. 131  
Kingdom of Mercia ceaseth. 132  
Kissing of the Pope's feet by Emperors. 129  
King and Debnam hanged for taking down the Rood, of Dovercourt. 1031  
King Martyr, his story and death for the Gospel. 1976  
King Martyr, buried in the fields. 1689.1702    


K N.  
Kneeling to the sacrament forbidden in Counsels. 1390  
Kneuet Lady her trouble, and deliverance. 2072  
Knights of the Rhodes, their first original. 200  
Knights of s. john's order in England began. 367  
Knight his story. 1542    


L A.  
Lacedæmonians, their wonderful constancy. 681  
Lacye gentlewoman, her trouble and delivery. 2073  
Lactea via, where and what it is. 1296  
Lady Elizabeth, her miraculous preservation in Queen Mary's days. 2091.2092.2093.2094.2095.2096.2098  
Lady honour persecuter, stricken mad. 2101  
Lady Eleanor Cobham, her defence against Alanus Copus. 702  
Lady jane for her zeal to the truth, brought in hatred with the Lady Mary, by one Lady Anne Wharton. 2128  
Lady jane her talk with Fecknam .1419. her letters 1420. her death and prayer at the same. 1422  
Lady Katherine duchess of Suffolk, her tragical story. 2078 2080  
Lady Kneuet her trouble and delivery. 2072  
Lady Mary her letters to K. Edward 6. and the council .1332.1333.1335.1336.1338.1339. with answers to the same. ibid.  
Lady Uane a great benefactor to God's saints. 1838  
Ladislaus a young Pope. 720  
Ladislaus and his dominions. 722  
Ladislaus an enemy to the gospel .721. his strange fact at his death ibid.  
Laishford Martyr, her story and martyrdom. 1689.1702  
Lannam men in Suffolk rise against the proud bishop of Norwich. 428.  
Lambert Martyr, his story .1101. articles objected against him, his answers to the articles .1101.1102. set at liberty .1121. his disputation before the King & nobles .1122. his constant martyrdom for the truth of Christ's gospel. 1124  
Lacels death and martyrdom .1240 his letter of the sacrament. 1241  
Lamb Martyr, his story & martyrdom. 1267  
Lamps in the church. 1404  
Lambeth when, and by whom first built. 233  
Lambrith Archb. of Canterbury. 129  
Lancelot Martyr, his story. 1279  
Landesdale one of the guard, his story and terrible end. 2104.2105  
Lanfrancus Archb. of Cant. 172  
Lane Martyr, his story. 2047  
Lands restored to Abbeys by Q. Mary. 1559.1560  
Lark, and Germain Garden, traitors against the king's supremacy. 1230  
Laremouth, his history and death. 2150  
Latimer Preacher and Martyr, his excellent story. 17●0. made bishop of Worcester .1738. cast into the Tower .1740. appeareth before the Commissioners .1762 his examination and answers .1763.1764.1766. his Letters .1746.1748.1749.1750. his death and constant martyrdom at Oxford. 1769.1770  
Latimer complained of Boner .1311 disputeth at Oxford .1454.1455 1456.1428. condemned with doctor Cranmer and doctor Ridley. 1463  
Latimer his sermon at Cambridge of the Cards, containing most excellent and comfortable doctrine for every christian man to follow 2142.2143  
Latin service reproved, edifieth not. 1903  
Latin service defended .1588. confuted. 1617.  
Latin mass first song at Constantinople. 1404  
Laurence his worthy history .71. tormented on a fiery gridiron to the death. 72  
Laurence Martyr. 1542  
Laurence Pernam Martyr. 1914.1915  
Laurence Martyr, with v. other burned in Cant. 1688  
Laurence Gest Martyr, his story. 775  
Laurentius Anglicus condemned by the Pope. 322  
Laurentius Archb. after Austen. 119  
Laurence Sheriff sworn friend and servant to the good lady Elizabeth his mistress .2097. his faithfulness towards her. ibid.  
Launder Martyr, his story. 1680 1681  
Lawson her trouble & deliverance. 2070.2071  
Lawson Martyr, his story. 1917 1918  
Laverocke Martyr. 1910  
Laws by the king and Nobles at Oxford. 329  
Law of praemunire, with the penalties. 419  
Laws of king Edward & others. 165.166  
Law, and the gospel, their difference 26.27  
Laws of Egelred against wicked judges and justicers. 162  
Laws of Claredon. 207  
Laws of king Ethelstane concerning Ecclesiastical causes and tithes .149. his laws concerning thieves. 150  
Laws of K. alfred & K. Edward 147  
Laws of Canutus. 164  
Lands restored to Abbeys by Q. Mary. 1559.1560  
Laws of king Henry the 1. 191  
Laws whereto Becket Archb. of Cant. agreed, and agreed not. 206.207  
Law how loosed, how not loosed by Christ. 483  
Law of Moses, of all laws the justest. 488  
Laws Ecclesiastical by kings of this realm, before the conquest. 779  
Law with the doctrine thereof. 976.  
Law and the Gospel whereto they serve. 1655  
Laws of the Pope and of England differ, and wherein. 1889 1890    


L E.  
Leaden hall built. 712  
Learned men increase in christendom. 730  
League betwixt the Pages of Zuitzerland. 866  
Leaf Martyr his story .1623. his examination, condemnation, and martyrdom. 1623.1624  
Learned men against the Pope. 398  
Learned men against Friars. 409  
Learned men sent for into England. 1296  
Legate commanding chastity, taken himself with an Harlot. 199  
Legates of the Popes, not admitted of the Nobles .369. rob of their treasure in the North country. 370  
Legate of the Popes restrained from coming into England. 707  
Legate du prat persecutor, his fearful death. 2109  
Legend and Mass book of the papists full of filthy and blasphemous lies. 584  
Legend of S. Alban disproved. 88  
Legittimation of priests children. 1176  
Leicester interdicted. 505  
Leicester men persecuted for the Gospel. 505  
Lent fast, and the ordinances thereof falsely ascribed to Telesphorus. 53  
Lent and fasting the original thereof .52. diversly kept. ibid.  
Lelond justice his sudden death. 2101  
Lent fast brought in. 665.1404  
Lennam town riseth against their Bishop, and swingeth him well. 428  
Leonard Keisar martyr his story. 885  
Leonard Cox schoolmaster at Reding. 1032  
Leo .8. Pope. 159  
Leo .9. Pope. 168  
Leonides Martyr. 54  
Leofricus Earl of Mercia. 165  
Lesson good for Ministers to seek their lost sheep. 36  
Letter of Anselme to Ualtram bishop of Norenberge. 187  
Letter of Anselme to K. Henry .1. 192  
Letters of Anselme against priests marriage. 195  
Letter most excellent and worthy of all Christian men to be red of Pomponius Algerius an Italian Martyr. 939  
Letter of Tho. Becket to the Bishop of Norwich. 217  
Letter of Boner to the L. Cromwell against Winchester. 1090  
Letter of a certain godly woman written to Boner, rebuking him for his bloody cruelty to God's saints. 1842.1844.1845  
Letter of Boniface B. of Mentz, and Martyr, to Ethelbald the king. 128  
Letter of the brethren of France to the brethren of Asia. 46  
Letters of the Council of Calais against the Protestants. 1224  
Letter of john Kingston commissary, to Bishop Boner concerning the 22. prisoners apprehended at Colchester for the truth. 1971.1972.1973.  
Letter of king Philip out of England to the Pope. 1478.  
Letter of king Henry 1. to the pope. 192.  
Leiton martyr his story, and martyrdom. 1131.  
Letter of Earl jews to Bishop Waltram. 190.191.  
Letter of Lucifer to the Pope's Clergy. 502.  
Letter of Marcus Aurelius Antonius Emperor, to the senate of Rome, concerning the Christians. 51  
Letters of Queen Mary to king Edward the 6. and the Council with answers to the same. 1332.1334.1335.1336.1337.1338.1339.  
Lewes' Gentlewoman Martyr burned at Lichfield. 2012.2013.  
Letters of the Lady Mary, and the council each to other. 1406.1407.1408.  
Letters of the nobles, and commonalty of England to the Pope. 291  
Letters of Otho Archbishop of Caunterbury to the Prelates 151.  
Letter of Pope Urbane to Baldwine Archbishop of Canterbury. 240.  
Letters to the Pope concerning Becket. 220.221.  
Letter of Pope Hadrian to Frederick the Emperor, with answer to the same. 203.  
Letter of Pope Alexander to Becket Archbishop of Canterbury with answer to the same. 208 209.216.  
Letter of the Pope concerning the degradation of Thomas Cranmer Archbishop of Canterbury 2132.2133.  
Letter of William Symmes to a certain friend of his. 2142.  
Letter laid upon Queen mary's desk against she should come to prayer, containing an expostulation, and dehortation from the abominable sin of idolatry. 2139.  
Letter of William Hunter to his mother. 2150.  
Letter of Queen Mary to the Duke of Norfolk. 2128.  
Letter of one john Meluine prisoner for God's truth in Newgate 2140.  
Letters of Constantine. 103.  
Letters of Doctor Cranmer archbishop of Cant. 1889.1890.1891.1892.  
Letter of Carolus Magnus to Offa for entreaty of peace. 131.  
Letter of Frederick the Emperor to all the world, against the Pope 306.307.  
Letters of Germanus patriarch of Constantinople to the Pope. and Cardinals. 282.283.  
Letter of Hadrian to Minutius Fundanus for the staying of persecution. 41.  
Letter of Hildebrand Pope against priests marriage. 175.  
Letters of M. Hooper full of godly comfort and consolation. 1482.  
Letters more of M. Hooper Martyr. 1512.1514.1515.1516.  
Letter of Hulderike to Pope Nicholas in defence of Priest's marriage. 137.138.  
Letters of john Hus. 626.627.628.629.630.  
Letters of king Richard 2. against Walter Brute. 504.  
Letter under the kings authority to repress the Roman benefices in England. 275.  
Letters of the king of Denmark in the behalf of M. Coverdale with Queen mary's answers. 1529.1530.  
Letter of king Henry 3. his Confessor, declaring his acts and exploits in France. 385.  
Letter of the Pope for an Italian boy to be Prebend, or canon, with answer thereto by Robert Grosthead Bishop of Lincoln. 323.324  
Letter of the Prisoners of Caunterbury thrown out of Prison declaring how the Papists had and intended to famish them to death. 1954  
Letter of the Lord Protector answering to Winchester. 1344 1345  
Letters of M. Saunders martyr. 1500.1501.1052  
Letter of the suffragans of Caunterbury to Becket, with his answer to the same. 218.219  
Letter of Tonstall and Stokesley to Cardinal Poole. 1065  
Letter of the Lady Uane to M. Philpot. 1828  
Letters against Wickliff. 435  
Letter of Winchester in defence of Images with answer thereto. 1340.1341  
Letters of Winchester to the Lord Protector. 1342.1343  
Letter of Wolsy to Gardiner lieger at Rome, to be made pope. 990  
levitical Priests divided from the people and wherein. 496  
Lewlinus king of Wales warreth against the king of England. 328  
jews the french king warreth in England and is expelled out of the same .257. dieth at the siege of Auinion. 271  
jews the french king his fervent sickness .292. his vow to visit the holy land, his preparation to the voyage. ibid.  
Le●●r of Abingdon a Blasphemer of God's Martyrs punished. 2103  
jews the french king refuseth to war in England .289.389. his unfortunate voyage to the holy Land .292. overthrown by the Turks and Saracens .276.296 295 taken prisoner and rounsommed. ibid.  
Leison Doctor his direful end. 2136    


L I  
Liberality of Constantine in giving to Churches. 104  
Liberty of the Citizens of London in going to war. 372  
Liberty christian in outward usages 56  
Licinius Emperor, a tyrant an enemy to all learning, an Apostata his horrible vices .87. his death. 88  
Licenses to preach. 532  
Lie substantial and real. 2007  
lying miracles reproved. 156.125  
Lies innumerable in the Pope's Church. 584  
Life of the Monks, and religious men, abominable. 1180  
Life to come, the blessed state thereof. 681  
Life of Tho. Becket, Archbishop of Caunterbury and Traitor. 205.206  
Limits of England how far they extend. 166  
Lincoln persecuted. 982.983.984  
Lincoln Minster bu●●te. 184  
Lincoln Diocese persecuted described in a Table. 821.822  
Lineal descent of the B. of Rome. 1758  
Lion Cawche Martyr his story, & constant martyrdom for the truth of God's word. 1914.1915  
List●r his story and martyrdom. 1909  
Lithall his story, and deliueraun●●. 2064.  
Livingus priest a married man. 1176.    


L O.  
Lollards (as the papists call the true professors of the word of God) burned in the cheek for their constancy in the truth. 774.  
Lollardes' Tower described. 1703.  
Lollards as the papists called them or rather good Christians, burned and hanged. 587.  
Lollards what they are, and from whence derived. 465.  
London consumed with fire .160. besieged by the Danes. ibid.  
London bridge built with stone. 233.  
Londoners defend their bishop and fall into a great fury. 427.  
London persecuted. 802.799.  
Lowicke's martyr, his godly story, and martyrdom. 1970.  
London persecuted for the 6. articles. 1202.  
London▪ and Westminster at variance about game. 279.  
Londoners their assault against the Duke of Lancaster, and the Lord Percy. 427.  
Londoners take part with Wickliff, and are great favours of his doctrine .513. complained of to the king by the Bishops. ibid.  
Longland his sermon on good friday before the king at Greenewiche .1097. his filthy falsehood and dissimulation. ibid.  
Lomas Martyr his story. 1859.  
Lord Admiral beheaded on the tower hill. 1367  
Lord of Alenc a good man. 944  
Lords of Bohemia writ in defence of john Hus .602. his apprehension and cruel martyrdom. 643  
Lord of Reuest plagued. 2108  
Lord Cobham his lamentable story and persecution .557. cited .558 excommunicate. ibid. his christian belief .559. his 1· and 2. examinations. His godly answers, 560.561.562. his condemnation .564. his counterfeit abjuration by the Papists .565. his belief, and confession of his faith .566. his defence against Alanus Copus .568. proved no Traitor, but a Godly Martyr .568.569. his slanders .572. his indictment with notes upon the same. 575.  
Lord Courtney made earl of devonshire. 1417  
Lord Dane or Lordane. 161  
Lord Peter his Oration against the pope, in the parliament in france. 353.354  
Lord Gilford Dudley married to the virtuous Lady jane. 1406  
Lord Grace beheaded. 1469  
Lord Hastings beheaded. 727  
Lord Lifley Deputy of Calais committed to the Tower. 1227  
Lord Powes betrayer of the good L. Cobham. 643  
Lords prayer in English forbid by the Papists. 973  
Lord Shandois his report against the good Lady Elizabeth. 1425  
Lord Stanley wounded. 727.  
Lord Shefield slain at Norwich. 1308.  
Lord keeper his Oration. 2150.2151.  
Lord of Trinity a wicked persecucutor. 962.  
Losing of Satan examined. 397.  
Loseby martyr, his story and persecution .1974. his martyrdom. 1975.1976.  
Lothbroke father to Inguar and Hubba, his story. 140.  
love commanded in the Gospel. 483.  
Love of God goeth not by our deservings, but by faith in jesus Christ. 1927.    


L V  
Lucius' king his death. 107.  
Lucius' Bishop of Rome banished his Epistles decretal. 67.  
Lurdayne. 161  
Lucius a worthy martyr. 45.  
Lucius' first christened king of Enland. 107.  
Lucius' son of Coilus king of Britain bringeth the christian faith into England. 107.108.  
Lucius' king his death. 118.  
Lucius 1. king of Britain christened. 172.  
Lucifer's Epistle to the Pope's Clergy. 502.  
Ludovicus king of Hungary, and Boheme. 723.  
Ludovicus Emperor crowned against the good will of the Pope and therefore deposed by benedict the 12. and afterward by him poisoned. 373.  
Ludovicus Pius and his son Lotharius Emperors, their godly sanctions and laws .8. deposed and poisoned by Pope Boniface .12. 373  
Ludovic the young French king, his story. 255  
Ludovicus Pius Emperor, and king of France. 136  
Ludovicus Pius, his decree against the profession of monkery. 7.  
Luther his story and acts .841.843. why he wrote against pardons .844. his appearance before the Cardinal Caie●anus .845.849. his answers to the Cardinal .846. his appeal and disputation with Eckius .847. his books burned .848.849. he burneth the Pope's bulls & decrees. ibid. his acts before the Emperor at Worms .849. he is outlawed .853. why he permitted Images to stand, and wherein he dissented from Zuinglius .863. his prayer and manner of his death. 864  
Luserne grievously persecuted for the Gospel. 955  
Lush Martyr, his story, examination, condemnation and martyrdom. 2004  
Lurden persecuter of George Eagles, accused of felony, condemned and hanged in the same place where George Eagles was burned for the Gospel of Christ before. 2152    


M A.  
MAcar Martyr. 62  
Mace his story. 1909  
Macrinus with his Son Diadumenus. 57  
Magistrates Civil their Office .8. compared with magistrates Ecclesiastical. 19  
Magistrates temporal aiders, not rulers in spiritual causes. 1874  
Magdaline College in Oxford built. 706  
Mahomet his wicked sect beginneth to spring. His Alcoran. 124  
Mahumetes 7. Turk, emperor. 739  
Mahumetes .9. turkish Emp. 742  
Mayor of London the first. 257  
Maynardus his wicked fact. 701  
Mistress Robertes her trouble, & deliverance. 2073  
Malmes bury commended for his style. 125  
Mammea mother to the Emperor a good and devout woman. 57  
Man his story, trouble and martyrdom. 817  
Mancinellus writing against the Pope, lost his hands and tongue for his labour. 734  
Manninges her story. 1879  
Mallary his story, and recantation at Oxford. 1208  
Mandrell Martyr his story. 1894  
Mappal●us Martyr. 65  
marcelius Patavinus a writer against the Pope. 389  
Martin Meyr his Epistle to Aeneas Cardinal. 697  
Martin Pope contrary to all other Pope's .652. his bloody inquisition. 651.652  
Martinus the Pope's Legate sent out of England in a wanion. 288  
Martin Doctor his Oration in Oxford, against M. Cranmer. 1874  
Marrow bones of the Mass, after M. Latimer, what they be. 1455  
Mark the Evangelist burned. 32  
Mark Burges Martyr. 2058  
Marked men of the Popes. 1783  
Marsh hanged for taking down the rood o● Dover Court. 10●1  
Marsh his story, trouble and martyrdom. 1563.1564.1566  
Marinus Martyr. 74  
Marriage with Alinore the kings Sister a Nun dispensed withal by the Pope for money. 285  
Marriage of Priests made free by king Edward .6. 1301.1032  
Marrying in Lent punished. 1917  
Maynard a great persecuter. 2007  
Marriage lawful to all men .16. forbid by the Pope to the 5. or 6. degree. 29  
Marriage of priests lawful by the word of God .1117.1522. proved very ancient. 1154.  
Marriage of Priests not restrained in England before Lanckfrancus days. 1165.1166.  
Marriage of Priests, when it began to be forbid. 137.  
Marriage free to the Apostles, as well, as to others, and so to all men, in general. 1988.  
Marriage forbidden to the 7. degree by the Pope .199. forbid in the third degree .249. lawful for all men .16. forbid to Priests by Anselme .195. by Pope Innocent, 253.  
Marriage between king Henry 8. and Q. Anne Bullen. 1049.  
Marriage with infidels what hurt it bringeth. 113.  
Marriage between king Philip, and Queen Mary, concluded .1418. she is falsely said to be with child. 1596.  
Matrimony with the errors of the papists concerning the same. 28.  
Matrimony ought to be ministered without money. 1105.  
Matrimony no sacrament. 1990.  
Matrimony punished by the Papists whoredom escapeth. 865.  
Martyr's in the primitive Church infinite. 34.  
Martyrs 40. together, their Christian boldness, and constant deaths 61. put in cold water ponds all the winter nights. ibid.  
Martyrs of France refuse to be called Martyrs, their singular modesty, and constancy. 50.  
Martyrs 20000. burnt together in one Church by Dioclesian the Emperor. 78.  
Martyrs 42. their heads hanged upon the gates of the City. 59  
Martyrs in Smirna twelve. 43.44.  
Martyrs in the primative Church. 32.34.35.36.37.38.40.44.  
Martyrs diversly tormented in the primative Church. 79.80.  
Martyrs of all ages, sexes, and kinds. 72.73.74.  
Martyrs in the primitive Church infinite. 30.32.34.36.39.40.46.49.59.60.69.70.80.305.36.38.39.40.44.46 49.60.  
martyrdom more desired in old time, then Bishopprikes now, and that needs not. 80.  
Martyrs 100 in one day. 80.  
Martyrs 17000. in one month. ibid.  
Martyrs that suffered in the 10. persecutions their story. 88  
Martyr's innumerable in Persia .98. to the number of xvi. thousand. 99.100.  
Martyr the name what it doth signify. 569.  
Martyrs at Cabriers. 1000  
Martyrs wandering on Mountains. 63.  
Martyrs strangled in prison .47. others starved. ibid.  
Martyrs in Alfatia .100. burned in one day by Pope Innocent. 3.259.  
Martyrs under Licinius. 87.88 90.91.92  
Martyrs of tire in Phinicia. 78.  
Martyrs 300. in Carthage. 73  
Martyrs of Syria. 78  
Martyrs in Spain. 928  
Martyrs in Spain. 79  
Martyrs in France. 79  
Martyrs of Phrygia burnt with the whole city. 79.  
Martyrs before Wickliff in divers countries. 420  
Martyrs in Kent before Luther. 1276.  
Martyrs put to death, because they would acknowledge no more Christ's but one. 1726  
Martyrs of Coventry. 973  
Martyrs at Dovercourt for pulling down of Idols. 1031  
martyrdom an high honour. 1784  
Martin Luther, his articles and books condemned of the Pope .1282.1283. his answers to the railing Bull of Pope Leo .10.1284. his answer to every several article .1288. his appeal to the general council. 1289  
Marbecke his defence against his cavilling adversaries .1221. his trouble and persecution .1214. saved from the fire and why▪ 1120. his indictment. 1219.  
Marcellinus revolteth, afterward is martyred. 80  
Marcellinus B. of Rome & Martyr. 95  
Marcellus martyred. 96  
Marcus Aurelius Antonius his letter to the Senate of Rome concerning the ceasing of persecuting the christians. 51  
Marcus Antoninus Verus, Emperor. 42.  
Martial of S. Andrew slain before Dreux. 2112  
Martin de Pester Secretary of Gaunt his death. 2108  
Marcus Arethusius his story. 99  
Margery poley her martyrdom. 1679  
Margery Backster her story. 664  
Margery Austo Martyr, her story and martyrdom. 2013.2014.2015.2016.2017.2018.2019  
Margery Morris Martyr, her story and martyrdom. 1983 1984  
Margaret Hid Martyr, her articles & answers .1974.1975. her condemnation and martyrdom. 1975  
Margaret Thurston martyr, burned at Colchester. 2020  
Margaret Ellis Martyr, her story. 1910.1911  
Margaret Mering Martyr, her story and martyrdom. 2027.2031.2032.2029.2034  
Margaret jourdeman Witch of Eye. 702  
Mary the mother of Christ, a sinner. 1741  
Marry Queen beginneth her reign 1406. promiseth not to alter religion .1407. proclaimed Queen. ibid. crowned .1410. her articles to the Ordinary for restoring of papistry again .1424. her pro-Proclamation for expelling of strangers .1425. her death. 2092  
Marry Queen of England, her unprosperous success in all things that she went about. 2098.2099  
Massacre in France most horrible and bloody, the true description thereof, executed by the tyrannous and merciless Papists upon the poor Saints of Christ for their constant profession of the truth of God. 2152.2153.2154  
Mass when it began to be universal, and uniform, and to be received in most Churches .130. profitable for nothing. 1587.  
Mass book when it came in. 130  
Mass propitiatory a derogation to Christ's death .1444. against the word of God, and ancient Fathers. 1445  
Mass of S. Gregory beareth the swinge in Europe. 130  
Mass private suppressed. 1302  
Mass a hindrance to godliness .1398. most contrary to Christ's institution of his last supper. ibid. no sacrament of any holy thing. 1815  
Mass the canon thereof, full of abominable blasphemies. 1399  
Mass with her abominations displayed .1043. not to be gone unto of any Christian, with safety of conscience. 1647  
Mass of Saint Stephen to save Becket the Tra●tour from his enemies. 210  
Mass not of Christ's institution. 1602  
Mass laid down first in Wittenberg. 854  
Mass brought into Hadley with sword and buckler. 1519  
Masses private abominable. 1151  
Mass injurious to the death of Christ .1397. how old it is. 2040 how it sprang up by piecemeal, by sundry men at sundry times. 1401  
Masses for the dead, their foundations .508. unprofitable. 665  
Mass put down at Zuricke .869. overthrown at Berne, basil, Geneva, Constance, Strausburgh & other places. 871.872.  
Masses 3. appointed on Christmas day, by whom. 1404.  
Massey her story, and martyrdom 1943.1944.  
Matins of our Lady full of popish blasphemies. 1598.  
Matins saying instituted by man. 1114.  
Mathias Parisiensis a writer against the Pope, his doctrine and protestation. 419.  
Mathias stoned, and beheaded. 33.  
Mathias, Huniades son, his worthy acts against the Turk .722. his great learning, and library. 723  
Matthew the Apostle put to death. 33.  
Matthew Bradbrige martyr, his story, and martyrdom. 1970.  
Matthew Richarbie martyr, his story and martyrdom. 2037.2038.2039.  
Matthew Plaise his trouble examination and answers. 1982.1983.  
Matild the Empress her arivance in England against king Stephen. 201.  
Matild daughter of king Henry heir to the Crown. 199.  
Maturus, and Sanctio Martyrs 47.  
Mantles their execution, and apology, against the slander of revolting. 1468.  
Mauricius his story .80. he and his company martyred. 81.  
Maundrell his trouble for the gospel, with his constancy therein. 2144.  
Maximilianus Emperor his marriage .729. his edict against the Pope. 734.  
Maximilian Emperor writer of his own stories .730. marrieth the Duchess of Burgoyn. 729.  
Maximilian Emperor his death. 847.  
Maximinus' his final decree for the christians, with his large grant his death. 86.87.  
Maximinus Cesar Emperor 59 his bloody edict against the Christians, graven in brass 83.  
Maximinus with 6. more martyrs. 63.  
Maximinus' described, killeth his Physicians, is plagued of God, his countermand in the behalf of the Christians. 82.  
Maximinus the Younger his bloody persecution. 83.  
Maxentius a sorcerer, feared for his exorcisms .85. drowned in a river. ibid.  
Maxentius Cesar his shameful inconstancy, and incontinency. 84.  
Maids 2. racked for Christ. 39  
Maids two, sisters, and martyrs. 78.  
Maxentius, and Pharaoh both drowned in their harness. 2115.  
Maximinus' eaten up with louse. 2115.    


M E.  
Measures of England made after the length of K. Henry's arm. 191  
Meats indifferent with thanksgiving. 16  
Medleton Martyr, his story and martyrdom. 1673.1676  
Mediator one, and what a mediator is. 1109  
Mediator one only is, namely, Christ jesus. 28  
Memento for the dead. 1404  
Men sold by the Pope like beasts. 346  
Mendlesam in Suffolk persecuted. 1912  
Menas an Egyptian, his story and life. 90  
Menna began to usurp the name of universal bishop. 12.  
Mekins Martyr, his story & martyrdom for the truth. 1202  
Mellitus the first Bishop of London. 118  
Meluin his trouble for the gospel, with his letter, concerning the sacrament of the lords supper out of Newgate. 2140.2141  
Mercy & pity commended amongst Christians. 488  
Mercia divided into v. bishoprics 124  
merindol and Cabriers, their tragical history and persecution for the truth of Christ's Gospel and constant profession thereof. 943  
merindol and Cabriers destroyed by the papists with most bloody cruelty. 952.953.954.  
Mercuria with other Martyrs. 62.  
Meriall his trouble & story. 1257.  
Merimouth compiler of King Edward's story. 395  
Messengers of the Popes hanged. 393  
Merton college in Oxford built. 351  
Messana won by the Christian Englishmen. 243  
Metra a godly Martyr. 61  
Methodius prophecies of the turks. 708  
Metrodorus with others, Martyrs. 44    


M I  
Michael's wife of Ipswich, troubled for the Gospel. 2144  
Michael's wife Martyr. 1704  
Michael general of the black Friars, excommunicate for an heretic. 389  
Michael house in Cambridge founded, 373  
Michael de causis, enemy to john Hus, his life described. 599.  
Miles Forrest murderer of his Prince. 728.  
Miles Coverdale correcter of the Bible's printed at Paris. 1191  
mills his story and scourging by Boner. 2044.2045  
Millers and Bakers their punishment, first invented where and by whom. 339  
Miltiades ecclesiastical writer .53. last bishop of Rome in danger of persecution. 97  
Milk issuing forth at the beheading of S. Paul. 35  
Milk of our Lady .1110. spouted into the eyes of S. Bernard. 1213  
mills Martyr, his story & martyrdom. 2042  
Militzius a Bohemian persecuted by the Pope. 237  
Minorite Friars. 259  
Minerius a bloody persecuter .951 his wretched death. 953  
Minerius plagued of God. 2107  
Minge his trouble for the Gospel, died in prison. 1665  
Minard his sudden death. 2112  
Miracle wrought by Narcissus. 54  
Miracles of Images reproved, & how the devil may work miracles in them. 535  
Miracles lying, reproved. 156  
Miracles of Tho. Becket Archb. of Canterbury, and traitor to the crown, false and counterfeit. 225.226  
Miracle of an herb touching the hein of Christ's picture, to heal all diseases. 75  
Miracle false well spied forth by K. Edward .1. 351  
Miracles feigned. 35.125  
Miracles 3. noted in Martin Luther. 864  
Mystery and sacrament what difference betwixt them. 1990  
Mystically what it is. 2001  
Missa from whence derived & how deduced to such corruption as now it is come to. 959.1397  
Missa falsely derived from the Hebrew. 959.960  
Misia how conquered of the Turks. 1125  
Mischiefs, arising by restraining of marriage. 29    


M O.  
Monks of Bangor coming to Chester to pray, were all slain and murdered. 119  
Monks their device to drive away their guests. 2108  
Monks of the old time, differed from the Monks of latter days and wherein .153. of 2. sorts in the primitive Church. ibid.  
Monks of Canterbury strive for the election of their Archbishop. 239.250  
Monks of Cluniacke order by whom. 154  
Monks put out of Euesham Abbey. 150  
Monks of Dyrham in contention with their king. 172  
Monks of Canterbury their dissension with King Henry the 3. 272.258  
Monks how they differ from priests, and how they began in England. 150  
Monks of the old time. 154.1180  
Monks of Caunterbury slain, & tithed. 161  
Monks displaced, secular priests put in. 152.249  
Monks of Norwich in contention with the Citizens. 339.  
Monks .6. for denying the supremacy executed. 1210  
Monks, Friars. etc. enemies to spiritual poverty. 1752  
Monks of Caunterbury, at strife with the Canons of Lichfield. 272  
Monks when they began to swarm in England. 152  
Monk absolved for poisoning of king john, 256  
Monkery how it first began in England. 150  
Monkery mother of superstition. 154  
Monasteries of floriacke. 150  
Monasteries, and Abbeys built whereupon, and for what causes for the most part. 154.279 1180  
Monasteries built by the Saxon kings. 133  
Money coming out of England to the Pope, of bishoprics, benefices, collations, and such like devices infinite. 285.288  
Money made of leather. 310  
Montanus the Heretic inventor of fast, and of lent. 53  
Morden Monk of Feversham his sermon of confession. 540  
Moon and his wife, their trouble for the Gospel, preserved from the fire by God's wonderful providence. 1941.1942  
Moon his trouble and persecution. 665.666  
Mourning how it ought to be measured. 1927  
Montgomery slew Henry the french king in justing at a triumph. 2110  
Mouse his fearful end. 2103  
Morgan Bishop of S. Davies, his fearful death. 2099  
Morgan justice stricken with madness. 2099  
Morgan judge his wonderful & fearful death. 1423  
More Martyr, his story and martyrdom. 1949.1950  
Morant Martyr his story. 1976  
Morris his▪ Letter or Apology of M. Turner Preacher in Kent. 1868.1869  
Morton Martyr his story. 1207  
mortmain. 339  
Mortimer Earl of March, executed. 376  
Mount his story, apprehension examination, condemnation & martyrdom. 2005.2006.2007  
Moses' Tomb unknown to this day, and why. 1110    


M. V  
Mustapha's murdered by his nephew. 740  
Mungine examined and condemned to perpetual prison. 64●  
Multitude are not to be followed to do evil. 1993  
Mummouth his story. 997  
Murder or Massacre most horrible and bloody of God's saints in France, committed by the bloodthirsty papists. 2152.2153 2154    


N. A.  
NAbuchodonosor his dream expounded. 489  
Nagareta his invective against the Pope. 343.  
Nails wherewith our Saviour jesus Christ was nailed to the Crosse. 149  
Names of Tyrants. 81.  
Names of those that were at the conquest of England. 182.  
Names of honour, why given to Peter of the old Doctors. 1061.  
Narcissus' Bishop of Jerusalem his notable age. 54.  
Natalius confessor. 59  
Nazareth taken by Prince Edward. 337.    


N. E.  
Necks of Emperors trod on by Antichristian Popes. 204.  
Necromancy, soothsaying, & witch craft from whence they came. 497.  
Nee●eherd Martyr. 724.  
Ner●us Martyr. 40.  
Nero thought to be Antichrist. 34.  
Nero Domitius his wicked, and bloody cruelty. 31.  
New College in Oxford built. 391.  
Newgate built. 712.  
Newman Martyr. 1683.1684.1687.1688.1950.1951.    


N I.  
Nichanor one of the 7. Deacons with 2000 more martyred with S. Stephen. 32.  
Nicene Council falsified by Boniface .1. 4.  
Nicholaus 2. Pope. 168  
Nicholaus Orem his sermon before pope Urbane .5. 411.415.416  
Nicholas Perdue Martyr his story and martyrdom. ibid.  
Nicholas Final his story and constant martyrdom for the truth. 1970  
Nicholas Amici divine of Paris. 682  
Nicholas Marsh hanged for taking down the rood of Dover court. 1031  
Nicholas Peeke martyred at Ipswich for the Gospel of jesus Christ. 1131  
Nicholas Chamberlain Martyr, his story 1601.1602  
Nicholas Sheterden Martyr his story .1673. his examination and answers 1674. his martyrdom .1676. his letters. 1678  
Nicholas Haul Martyr his story articles, examination & answers. 1678.1679  
Nightingale Parson of Crondall in Kent, his fearful end. 2100  
Nicholas Belenian Martyr. 1240  
Nicholas Herford his examination and trouble .437. his Sermon at Oxford upon the ascension day .442. cast into prison but by god's providence escapeth forth. 444  
Nicholas Ridley bishop, and Martyr his story .1717. the godly life of Ridley. ibid. his conference with M. Latimer in prison. 1718 1719.1720. his Letters .1724.1726.1729. his examination .1757 putteth on his cap at the naming of the Pope. ibid. articles ministered against him and Master Latimer .1767.1768. his communication with Doct. Brookes 1767.1768. his supplication to Queen Mary .1768. his constant death and martyrdom .1769.1770. his letters and farewelles .1770.1771.1772.1776. his treatise lamenting the change of religion. 1778.1779.1782.1784  
Nicholas Ridley his Treatise against the worshipping of Images. 2128.2129.2130.2131  
Nicholas canon of Eye, turned his back to the Sacrament .666 his trouble for the truth. ibid.  
Nicholas Burton Martyr, his cruel burning and martyrdom in Spain. 2056.2057  
Nicholas White Martyr his story and martyrdom. 1980.1981  
Nichols Martyr his story & martyrdom. 1909  
Nightingale a Popish Priest his fearful and sudden death. 1560.1561  
Nilus Archbishop of Thessalonica, a writer against the Pope. 419.420    


N O.  
Nobles of England taken at Northhamton .331. put to death to the number of 22. 371  
Nobles of Boheme labour for john Hus .602. their supplication in his behalf. ibid. their confutation of the answer of the bishop of Luthonis. 603  
Nobleman going on pilgrimage plagued of God. 2108  
Nobles of Germany, their answer to the pope's letter against Marten Luther. 857  
Nobles of England complain of the oppressions of Rome. 265  
Nobles of England, their supplication and submission to the pope in Queen Mary's days. 1477  
Nobles of Moravia, their letter in defence of john Hus and Jerome of prague, directed to the council of Constance. 637  
Nobility of the Britain's murdered by the Saxons. 113  
Noyes Martyr, his story & martyrdom. 2021.2022  
Noremberge diet, or assembly. 854  
Norfolk and Suffolk given to Gutrum. 147  
joane Norman. 838  
Normains conquer this land .163 murdered most unmercifully by Godwine. ibid.  
normans which lived after the conquest in England, and which were advanced to signiories, and dignities. 183  
Normandy lost by King john to the French king. 250  
Normandy and Anjou yielded to the French king, by the king of England. 328  
Norfolk and Suffolk persecuted. 660.661.662  
Northumberland kingdom ceaseth 131  
Northcountrey wasted by William Conqueror and the Danes. 171  
Norice his story. 1917  
Note of a certain good man one William Hastlin a gunner troubled in Bulloyne in the days of king Edward 6. for the Gospel of jesus Christ with his most happy deliverance. 2137.2138.  
Note of john Frith, troubled and cruelly persecuted for the truth of Christ's Gospel. 2126.2127.  
Notes of M. Nicholas Ridley Bishop and martyr. 2131.  
Note of Patrick Patingham his confession, sent out of Newgate to certain of his friends. 2141.2142.  
Notes of the trouble, and persecution of julins Palmer. 2141.  
Note of William Wood Martyr. 2146.  
Note of Michael's Wife of Ipswiche troubled for the Gospel. 2144.  
Notes of the true Church, and the false. 1006.  
Notes of the true church of Christ 2114.  
Notes upon the doctrine of predestination and election. 1657.1658.1659.  
Notes out of Seton's sermon. 1206.  
Notes answering the bishop Eduens' reasons. 364.365.  
Notes out of the Council of Carthage, against the pope. 11.  
Notes out of the Parliament against the Pope. 421.423.431.  
Notes upon Armachanus his sermon. 414.  
Notes out of the Parliament in in the reign of king Richard 2. against the Pope. 512.  
Notes of the true Church. 529.  
Notes upon Patrick's places. 979.  
Note of john Alcocke. 2146.  
Note of john Spicer martyr, and of his great constancy at the stake 2144.  
Note of Elizabeth Pepper. 2144.2145.  
Note of Doctor Thomas Cranmer Archbishop of Canterbury. 2135.  
Note of Bishop Farrar. 2136.  
Note of Wil Plane. 2128.  
Note of Lady jane. 2128.  
Note of one Dick Adam's confessing the truth upon the gallows, and exhorting the people from the abominable Idolatry of the Papists. 2145  
Note of William Gie. 2144.  
Note of Gertrude Crokehay a godly christian matron with her trouble for the truth. 2145.  
Norwiche spoiled by the Danes. 161.  
Norwiche Church and Cloister built. 184.  
Norton priory founded. 199  
Novatus heresy how it began. 64.65.  
Nowm Castellum overthrown of of the Turks. 752.    


N. V.  
Numbers of the apocalypse expounded. 101.  
nuns corrupt life noted. 128.  
Nunneries founded upon murders. 159.  
Nunnery of Shaftsbury built. 142.  
Nunnery of Winchester built. 145.    


O B.  
Obedience of two sorts .533. of 3. kinds. 611  
Obedience to princes due .1060. to magistrates in all things not contrary to God's word. 1626.  
How far it stretcheth itself .1905 what hindereth true obedience. ibid.  
Objection of a late English writer in defence of the Pope's supremacy, confuted. 13  
Objections of the papists against the Protestants refusing their religion, answered. 2.3.    


O C.  
Ockam of Windsor, his knavery & abominable perjury. 1218  
Octobonus the Popes Legate, his convocation at London. 335    


O D.  
Odo Archb. of Cant. 151. his lying miracles. ibid.    


O. E.  
Oecolampadius, his history and death· 873    


O F.  
Offa and Kenredus make themselves monks at Rome. 129  
Offerings bestowed upon harlots. 1048  
Offerings in the church. 1404  
Offices of the law, and of the gospel compared. 977  
Offertory of the Mass. 1402  
Office of a christian magistrate. 8.  
Officials how inconvenient in the church their corruptions. 86  
Officers of the court temporal, compared with the Officers of the court spiritual. 19  
Office of a king described. 166  
Office of the ecclesiastical minister. 8.  
Ofrike king of Denmark arriveth in England. 141    


O L.  
Old man and new man, what their continual war together is. 1655  
Oliver Chancellor, punished for his cruelty to God's saints. 2112    


O M.  
Omnipotency of God denied by the brood of cursed Papists. 1650  
Omnipotency of God how to be understood .1808. doth not prove Christ's body to be really in the sacrament. 1951  
Omnipotency of Christ proveth no real presence in the Sacrament. 1686    


O P.  
Opus tripartitum, a book showing the enormities of the clergy. 200    


O R.  
Ordinances of Lent fast, falsely ascribed to Telesphorus. 53  
Orders of priesthood amongst the papists, invented by the Devil. 1105.  
Orders defined. 21  
Orders religious, described in a table. 260  
Order and disposing of this book of Acts and Monuments. 30  
Orders of jesuits examined. 4  
Order kept in the church, & what true order is. 21  
Orders made merchandise by the Pope and Prelates. 610  
Order taken in the parliament house for Queen Maries child. 1480  
Orders in the church, which lawful 21  
Ordo Cluniacensis beginneth. 146.  
Orcanes' the second Emperor of the Turks, how he came to his Imperial dignity, his story. 7●8  
Organs in temples, man's devise .536. suspended for not ringing of the bells. 555  
Organs in the church. 1404  
Orem his sermon before pope Urbane. 5. 411.412.416  
Ormes her story and martyrdom. 2023  
Origene kept from martyrdom by his mother .54. his great praises. ibid. his scholars Martyrs .54. his fall and persecution, his repentance, his blemishes. 60  
Original sin how it remaineth in us, how taken away by Christ. 1995  
Original sin, original justice. 26.  
Oriall college in Oxford built. 374  
Oration of the Lord Keeper. 2150 2151  
Oration of K. Henry 8. to the parliament house .1233. with notes thereof. 1234  
Oration of the Emperor to john Hus. 608  
Oration of Armachanus against the Friars. 410  
Oration of the Lord Peter in the parliament of France, with answer of the Prelates. 353  
Oration of Doctor Bassinet. 946  
Oration of Boner in praise of priesthood. 1426  
Oration of Becket resigning his Bishopric to the Pope. 213  
Oration of the Earl of Arundel to the Pope. 213  
Oration of Queen Mary in guild Hall. 1418  
Oration of K. Edgar to the Clergy. 169  
Oration of the Bishop of Aix most cruel and bloody. 945  
Oration of the soldiers to the Emperor. 80  
Oration of john Hails to queen Elizabeth at the beginning of her reign. 2115.2116.2117.2118  
Oration of Peter de Uineis in the Emperor's behalf. 306.307  
Oration of M. Acworth Orator of the University of Cambridge at the restitution of Bucer and Paulus Phagius again. 1964 1965.1966  
Oration of K. Henry 8. his Ambassadors, before the Emperor in defence of the kings marriage. 1074    


O S.  
Oswold a zealous king preached the Gospel to the people. 114.121  
Oswoldus Archbishop of York a favourer of Monkery. 150  
Oswold Martyr his story. 1914  
Osmond Martyr his story & martyrdom. 1602  
Osborne Martyr his story. ibid.  
Osbright his adultery. 140  
Oswine traitorously murdered. 122  
Os Porci the name of a porkish pope 140    


O T.  
Oath of the Bishops of England against the Pope. 1057  
Oath of Henry 4. Emperor to pope Hildebrand. 180  
Oath between the french king and king Richard, at their first going to holy land. 242.251  
Oath of the Clergy to the king. 1053  
Oaths with their differences how lawful, how not, which be against charity, which not. 1608  
Oaths of Queen Mary sworn to the Pope and the realm, contradictory. 1891.1892  
Oaths how far tolerable .1118. how far lawful. 500  
Oaths of Bishops to the Pope. 229.1053  
Oath of the french king. 362  
Otho the first Emperor of the Germans .149. deposed .264. set up again. ibid.  
Otho Cardinal, the Pope's Legatt pouleth England, is rejected in Scotland. 286  
Otho Duke of Brunswick, and his wife, their fidelity to the Emperor. 314  
Otho Cardinal his acts in England .265.266. kept out of Scotland and poureth England. 286  
Otho Bishop of Constance rebuked of the Pope, for not displacing married priests. 175  
Otho Cardinal feared in Oxford. 267  
O●tomannus his life, and first advancement. 738    


O W.  
Owl defacing the Pope and his Council gathered together at Constance. 592    


O X.  
Oxford provisions. 329  
Oxford scholars, their skirmish amongst themselves. 393  
Oxford famous for sincere religion. 526  
Oxford commissary, his iurisdicon over the assize of bread and ale. 393  
Oxford at variance with the university of Cambridge. 328  
Oxford at variance with the towns men, Scholars conquered, the town interdicted. 393  
Ox gathered a christians body being slain together, amongst the Turks. 758    


O Y.  
Oil and cream, by whom it was first invented and brought into the chucch of God. 60.1405    


P. A.  
PAcie Martyr, his sto- and martyrdom. 989  
Patience commended. 486  
Packington the Bishop of London's Merchant. 1019  
Palmer his story .1934. persecuted and apprehended .1937. his condemnation & most glorious martyrdom. 1939.1940  
Palms bearing. 1043  
Paleologus Emperor of Constantinople excommunicate, and why. 351  
Palestina not holy, for Christ his walking there. 425  
Pamphilius bish. of Caesarea martyr. 78  
Panormitan in the council of basil. 668.669  
Pandolphus the Pope's Legate made Bishop of Norwiche .255. his Epistle in commendation of Fredrick .2. Emperor. 316  
Pandolph accursed King john by the commandment of his master the Pope. 252  
Papa in old time a common name to all bishops of higher knowledge and learning than others were. 8.12  
Papacy reduced from France to Rome. 418  
Papists their wretched ends. 2114  
Papists never afflicted deeply in conscience. 20  
Papists usurp the name of the church & that falsely .1806. have all one manner of solution of all arguments, namely fire & faggot. 1929.1930.  
Papists three, executed for treason. 1201  
Papists and Protestants their disputation at Westminster. 2120.2121.2122.2123.2124.2125  
Papists strong heretics. 1258  
Papists perjured. 271  
Papists their tottering faith .22. their errors touching good works. ibid.  
Papists in their decrees contrary to themselves. 11  
Paphnutius his defence of priests, and their marriages in the council of Nice. 1118  
Pardons by Pope Boniface the 8. 342  
Pardon of Queen Elizabeth to the Garnesey men, that murdered the 3. blessed saints of God for the Gospel. 1945.1946.  
Pardons of the pope blasphemous 844.  
Pardons bought, and sold. 498.  
Pardons deceivable 3. manner of ways. 494.  
Pardons of 40. days for bringing faggots to burn good men. 983  
Parker Archbishop of Cant. witness at the burning of Bilney. 1012.  
Parker martyr. 1794.  
Par●s University began. 143.  
parliaments their inconstancy, & mutable instability. 1720.  
Parliament at Bury. 706.  
parliaments in the reign of king Richard .2. against the Pope. 512.  
Parliament at York by king Edward the 3. 421.  
Parma taken of the Pope and his friends .314. besieged of the Emperor. ibid.  
Parliament summoned in France against the Pope, with complaints grievous, and articles infinite against his p●ling exactions. 353.354.355.356.  
Parliament at Northampton. 375.  
Parliament at Salisbury. 376  
Parliament at Paris by Philip king of France. 343.  
Parliament in France against the Pope. 353.354.  
Parliament of king Edward .6. 1299.  
parliaments and their authorities. 1187.  
Parliament of Queen Mary with the acts, and statutes therein determined. 1410.1466.  
parliament in Queen mary's days unlawfully called. 2117  
Parliament of K. Henry .8. 995  
Parliament at Oxford. 279  
Parsons of the Romans in Enland despoiled of their rents & corn. 275  
Paschalis first beginner of Popish transubstantiation. 1147  
Paschalis Pope his attire, and manner of coronation .196. he setteth the son against the father. ibid.  
Pater ●oste● in strife in Scotland .1274. brought into the Mass. 1403  
Patriarch of Constantinople obtained of Mauritius the Emperor to be called by the name of universal Patriarch, and resisted by Gregory Bishop of Rome. 13  
patriarchs 4. equal in power and authority. 1062  
patriarchs 4. appointed by the council of Nice, and why. 9  
patriarchs 4. in Augustine's time 1759  
Patrick Pachingham Martyr .1683. his story and martyrdom. 1684.1687  
Patrick Hamelton his story burned in Scotland, his articles condemnation and martyrdom. 974  
Patrick's places. 976  
Patrick Patingham his christian confession, sent out of Newgate to certain of his friends. 2141 2142  
Pattens of glass borne before the Priest. 57  
Paulus Phagius and Bucer their books and ●ones burnt in Cambridge at the visitation there, holden by the appointment of the Cardinal. 1956  
Paul and Peter suffer death under Nero Domicius for the gospel of Christ. 31  
Paul his epistles to seven Churches. 35  
Paul the Apostle his doctrine reduced to 5. points. 16.  
Paul the Apostle converted when. 30.  
Paul never a member of the devil 609.  
Paul th'apostle beheaded under Nero, his words to his wife going to execution. 34.  
Paul manifesteth his doctrine before Nero, is condemned, and suffered. 35.  
Palles dear at Rome. 172.  
pall given by the Pope, & how 172.179. the price of Palles. ibid.  
pall of Anselme brought to Canterbury. 185.  
Paul Crawe a Bohemian martyr 667.  
Paul 1. Pope maintained images against the Emperor. 130.  
Paul's steeple set on fire by lightning. 704.  
Paul's Church in London built by whom. 133.114.  
Paulinus a good bishop converted king Edwine to the faith of Christ. 121  
Pavier town clerk of London an utter enemy to the Gospel hanged himself. 1055.  
Pax brought into the Mass. 1403  
Painter martyred. 1279.  
Pavia town clerk of London, persecutor, hanged himself. 2101    


P E.  
Peace of the Church how long it endured. 76.  
Peace between king Henry the 3. and his nobles. 331.  
Pearne his sermon against Bucer and Paulus Phagius in Camb. 1962.  
Peacock Bishop of Chester his story. 709.  
Peckham archbishop of Canterb. 349  
Peeke his story and martyrdom for the Gospel of jesus Christ. 1131.  
Pelagius the 2. Bishop of Rome withstood the council of Constance in the title of universality. 12.  
Penance enjoined king Edgar by Dunstane. 156  
Penance of divers persons. 731  
Penance or repentance, with the errors thereof after the papists. 26  
Penance popish, the manner thereof. 804  
Penance of poor men, for not bringing L●tter to my L. horses. 555  
Penance of Thomas Pie, john Mendham, john Beverley, and john Skilley. 663  
Penance of poor women for pledging mistress joice Lewis. 2013  
Penance enjoined Leicester abiurates. 506  
Penance of king Henry 2. for the death of Becket. 227  
Penance or repentance divided into three partes·s 26  
Penalties of the 6. articles. 1135  
Penalties for Priests that have wives. 195  
Penda king of the Mercians slain. 122  
Penitentiarius Asini. 390  
Pensions out of the cathedral and conventual churches to the Pope. 336  
Pepper, her story and martyrdom. 1914.1915  
Persecution cometh by no chance 100  
persecutors plagued of God. 58  
Persecution the viii. with the cause thereof. 68  
Persecution ceaseth for a time. 51  
Persecution by hunger and pestilence. 84  
Persecution hot and grievous amongst the Christians. 61.62  
Persecution cometh by God's providence and not by chance 1646 is an infallible token, and mark of the true Church. 1753  
Persecutions in the primitive church ten .34. the first was stirred up by Nero Domicius .34. The second by Domicius Emperor .35. The third by Traianus Emperor .39. The fourth under Marcus Antonius .42. The fift under Severus Emperor .54. The sixth under Maximinus the Emperor .59. The seventh under De●ius .59. The eighth under Emelianus, and others .68. The ninth under Aurelianus Emperor .75. The tenth under Dioclesian, which was a most bloody persecutor. 77  
Persecution in Angrogne, Lucerne S. Martin and peruse. 955  
Persecution in Antioch, Pontus, Alexandria and other places. 79  
Persecution in Coventry. 776.777  
Persecution in Chichester. 2024  
Persecution in England. 79  
Persecutions 4. in England before Austen 115  
Persecuting Bishops in Queen Mary's days comprehended in a sum. 2101.2102  
Persecutors of God's people punished of God. 2199.2100.2102 2104.2106.2108.2112  
Persecution grievous in Ipswich. 2089.2090  
Persecution in the East ceaseth till the time of Wickliff. 85  
Persecution in the Emperors Campe. 78  
Persecution in Europe, in Lions in France and Uienna. 46  
Persecution in France described in a Tabl●. 897  
Persecution in Germany. 874.875 886  
Persecution in Kent under Chichesley. 642  
Persecution in Lincoln Diocese. 982.983.984  
Persecution in the diocese of Lincoln in a table. 821.822  
Persecution in Lichfield and Coventry, and of the trouble of good men and women there. 1955  
Persecution in London dioces about the six articles. 1202  
Persecution in London dioces .802 798. with their several articles objected. 799.803  
Persecution in Nichomedia exceeceeding bloody. 78.  
Persecution in Scotland. 1266.1267.  
Persecution in Spain, France and sundry other places. 79.  
Persecution in Suffolk. 1912.1913.  
Persecution of the Waldensis. 230  
Persecution in Windsor. 1211  
Perjury of the Papists. 271.  
Perjury terrible punished .55. punished in Duke Elfred. 147.  
Peregrinus martyr. 52.  
Perris Concubine to king Edw. 3. 425.  
Pernam Martyr. 1914.1215.  
Perkin Werbeck feigning himself to be king Edward's son. 799 36  
peruse grievously persecuted. 955.956.  
Perotine Mass●y Martyr, her story and martyrdom. 1943.1944.  
Antony Persons martyr his story 1213.1218.1220.  
Peter of Herford a Burgundian, a rich Bishop. 330.  
Peterpence first invented .114. stopped by king Henry the 8. 1053.48.  
Peterpence granted to the pope thorough the whole land of England. 136.51.  
Peter Pence and other taxes forbidden to be paid at Rome, by king Edward the 2.370. how they came up. ibid.  
Petrus de rupibus made Bishop of Winchester. 279.57.  
Peter Moon and his wife their trouble and persecution .1942. preserved by God's merciful providence. ibid.  
Petrus Flistedius Martyr. 885  
Peter Gaueston his story, his pride, banished the land, received again apprehended of the nobles .367.368. beheaded. 369  
Peter Wakefield a false Prophet hanged. 253  
Petrus johannes burned after his death. 322  
Peter Spengler Martyr drowned 880.881  
Petrus Lumberdus Master of the sentences. 201  
Peter Pateshul against friars. 506  
Peter Martyrs wife her cruel handling at Oxford of the Papists. 1968  
Peter the Apostle never Bishop of Rome .15. how called head of the Apostles. 18  
Peter's wife her death for the gospel. 34  
Peter Liset author of the burning chamber plagued. 2190  
Peter whether ever at Rome or not. 34  
Peter his body clothed in silver at Rome. 130  
Peter had never more power given him then the rest of the Apostles 14. had no temporal sword given him. 403  
Peter never head of the Church. 610  
Peter no more vicar of Christ than the rest of the Apostles. 1119  
Peter had no rule or pre-eminence over the rest of the Apostles. 1260.1263  
Peter never built the Church of Rome .1805. had no greater authority than other the Apostles. 1811.1812  
Peterborough abbeys foundation. 133  
Person his story. 641  
Petrovill Appleby Martyr her story and martyrdom. 1979  
Pestilence grievous in England. 387  
Pestilence great in basil. 688  
Pestilence through the whole Roman Monarchy. 66    


P H.  
Philip th'apostle 14. married. 33.  
Philippus the first Christian Emperor slain. 59.17.  
Philip Melancthon against the six articles. 1172.  
Philip Humphrey martyr burned at Bury for the testimony of Christ's Gospel. 2049.2050.  
Philip Repington his examination .437. his abjuration, made bishop and become a bloody persecutor of Christ in his members. 444.530.539.27.  
Philip the French King seeketh traitorously the death of King Richard .244. his quipping letter to Pope Boniface 8.343. excommunicate by the Pope. 342.  
philip's a very judas, the betrayer of good Master tindal .1077.1078. consumed in the end with louse. 1079.  
philip's his history. 1042.  
philippus and Eugenia their story 73.  
Philip king of France, at variance with Pope Boniface. 341  
Philippus Bishop of Alexandria martyr. 74.  
philippus for holding against Images, los● both his eyes, and kingdom. 47.129.  
Philpot of Tenterden martyr his story and martyrdom. 1970.  
Philpot his tragical story, his disputation in the convocation house .1410.1411.1412. his life his first examination .1796. his second 1797. the third 1798. fourth 1999. the fift 1802. sixth .1806. seventh .1802. eight .1814. ninth 1814. tenth .1816. eleventh .1817 twelfth .1822. thirteenth 1824 his last examination, and condemnation .1826.1827. his being in the coalhouse 1797.1798. his constant death and most victorious martyrdom 1830. his letters. 1832.1833.1834.1835.1836.1840.1842.1844.  
Philoramus his story, and martyrdom. 92  
Phocas bishop of Pontus' martyr. 40.  
Phocas the wicked Emperor murdered the Emperor Mauritius. 120.  
Photinus' his constancy in the truth and martyrdom for the same. 47    


P L.  
Plague at basil in time of the Council. 688  
Plane his trouble for the Gospel, is racked, delivered, and dieth. 2128  
Plagues of God against such as have contemned and persecuted the Gospel. 31  
Plankney of new College in Oxford papist, drowned himself. 2104  
Plantagenet his story. 199  
Pleimundus teacher to king Alfred .144. after made Archb. of Cant. ibid.  
Pliny his epistle to Traianus for the staying of persecution. 39  
Ploughman's complaint. 398  
Pluralities of benefices. 237  
Plutarch and Serenus his brother, Martyrs. 54    


P O.  
Pope Adrian an enemy to Luther. 854  
Pope Alexander poisoneth the turks brother committed to his custody. 734  
Pope Alexander refuseth to be pope unless he were, confirmed by the emperor, and was therefore cast into prison, and deposed by Hildebrand. 5  
Pope Alexander treadeth on the neck of Fredrick the Emperor. 204  
Pope Alexander his death. 330  
Pope Boniface .8. besieged, & driven to a strait, is taken, his house ransacked, and he imprisoned. 348  
Pope Clement taken prisoner. 988  
Pope Celestine crowneth the emperor with his feet. 244  
Pope Gregory 9 wageth 35. Gall●s to spoil the Emperors coasts .305. his edict against the Emperor, refuseth to speak with his Legates. ibid.  
Pope Gregory the 9 flieth the city of Rome, and warreth against it. 281  
Pope Hildebrand his tragical story. 174  
Pope Hildebrand excommunicating the Emperor, his chair burst under him .176. he hireth one to slay the Emperor .177. casteth the sacrament into the fire, murdereth 3. persons not being convict. ibid. putteth his friend Centius in a barrel of nails, killeth a widows son after he had done his penance. 177  
Pope joane 8. a woman and pope, her life and story. 137  
Pope john .15 159  
Pope john put in prson, his goodly qualities. 93  
Pope john .13. a wicked pope▪ his proverb, deposed, wounded in adultery. 159  
Pope Innocent his conspiracies against Friderike 2. Emperor. 297  
Pope Innocent his death. 256  
Pope Innocent the 4. would not be reconciled to the Emperor. 265  
Pope Leo pleadeth his cause at the bar before the Emperor. 8  
Pope Leo his death. 854  
Pope Martin elected, his coronation. 644  
Pope Martin his bloody inquisition .651. contrary to all Popes. 552  
Pope Paul 1. excommunicateth the Emperor for pulling down of Images. 130  
Pope Silvester compacted with the Devil to be made pope, and was so, the Devil promising him that he should live till he had said Mass in jerusalem. 167  
Pope Sergius changed Pope's names. 137  
Pope Stephen .2. 130  
Pope Urbanus his letter to Baldwine Archbishop of Caunterbury. 240  
Pope maketh the Emperor and lay men Asses. 390  
Pope curseth all spiritual persons, that submit themselves to their liege King. 192  
Pope judged and deposed by the Council of Brixia. 181  
Pope with the Cardinals, whether they may err. 146  
Pope's letter for an Italian boy to be Canon or Prebend .323. with answer of Grosthead Bishop of Lincoln to the same. 324  
Pope's election wrong out of the Emperor's hands .5. much different from the election of the old bishops in the primitive Church. 4  
Pope's power falsely grounded upon scriptures. 490  
Pope hath no power or jurisdiction in other Prince's dominions. 1133  
Popes gains out of England in one year. 326  
Pope's Successors, rather to Romulus then to Peter. 204  
Pope subject to the Council. 672  
Popes in old time, submitted themselves to kings and Emperors. 6  
Pope's doctrine more gainful than the scripture. 2  
Popes make themselves kings & priests, yea Christ himself. 482  
Popes 3. at once in Rome. 167  
Popes three at once an other time. 553  
Pope may err and how. 671  
Pope strooken on the side by Robert Grosthead Bishop of Lincoln. 326  
Popes found falsifiers of Nicene council. 10  
Popedom vacant .2. years. 342  
Pope his jurisdiction. 1.2.  
Pope his errors touching remission of sins .28. his errors touching civil magistrates. 29  
Pope hath nothing to do in temporal matters. 6  
Popes have b●ne married themselves. 690  
Pope and Court of Rome, cause of all the mischief in Christendom. 292  
Pope driven out of Rome. 272  
Pope not any member of Christ's true church. 1507  
Pope for his riches will plead, sight, and curse. 404  
Popes carried on men's shoulders & the manner how. 790  
Pope setteth the ●ast & west churches together by the ears. 282  
Pope may be deposed, and how 675. ought to be punished for evil doing, ought not to call general counsels alone, by his own authority. 676.1084.  
Pope how he first rose up and by what means. 780.781.182.  
Popes .9. in ix. years at Rome. 145  
Pope setteth the son against the father. 303.  
Pope a murderer, and author of rebellion. 252.  
Pope sixtus his abomination & death .726. his Epitaphs. 727.  
Pope's curse compared to Domicianus thunder. 169.  
Pope no successor of Peter proved by an argument. 17.  
Pope commandeth the Angels. 374.  
Pope may ere. 676.675.  
Pope's Bull to Oxford. 431.422.  
Pope compared to Balaam. 343.  
Pope put from his reserving of benefices in Eng. 418.  
Pope a lay man, deposed, and his eyes put out. 130.  
Pope exalted above kings, & princes. 782.  
Popes deposed by Princes. 512.  
Pope claimeth both sword. 342.  
Pope's Gospel. 322  
Popes .2. together at once. 159.  
Pope a troubler of all the world 1084. how he succeed Peter. 1120.  
Pope traitor to th'emperor. 180  
Pope none to be chosen but by the confirmation of the Emperor. 168.  
Pope his regality to his titles. 9  
Popes two war together, for S. Peter's chair. 169.  
Pope a name common to learned men, in times past, it is a Cyrian word, and signifieth Pater a father. 12.  
Pope's chosen in conclaves, & how 595.  
Pope condemneth the Council of Constantinople, for condemning of Images. 130.  
Popes more than Princes. 174.  
Pope is Antichrist. 322.  
Pogiebracius Governor of Bohemia. 720  
Policarpus his notable history, he flieth persecution, prayeth for the Church, hath a vision of his burning .42. was scholar to S. john the Evangelist .44. his constant death .43. his epistle to the Philippians .44. he was had in great authority in the Churches of Asia. 44  
Pollydore Virgil burned all other books for impairing of his credit. 1141  
polidorus Virgillius an Italian, writer of our english Stories. 371  
Pollydore noted of untruth touching the Lord Cobham. 578  
Polycrates Bishop of Ephesus 56  
Pomponius Algerius an Italian Martyr .939. his notable godly, and comfortable letter. ibidem.  
Poncianus Bishop of Rome. 59  
Ports in England laid to stop the Pope's Letters. 228  
Poor found at Rome upon church goods. 67  
Potten Martyr her story and martyrdom. 1893  
Possessions of the Church. 546  
Possessions and Riches of the pope 793.  
Potencianus Martyr. 52  
Potkins famished in prison for the Gospel 1954  
Poverty of Christ expressed. 1752  
Powder sent to Master Philpot to make ink of. 1819  
Power lying of the Pope. 10  
Powers two, of the keys and of the sword. 1759  
Poyntz troubled for M. Tyndall. 1078  
Pond Martyr his story .2038. his martyrdom. 2039  
Pool Cardinal his coming into England .1475. his absolution given to England. 1476.1477  
poley Martyr. 1679  
john Porter Martyr. 1206  
Pool Martyr his story and martyrdom. 1912  
Potto persecuter his end. 2103  
Ponchet Archbishop of Towers, a bloody Persecutor plagued of God. 2109    


P R.  
Prayer for money reproved. 498  
Prayer of a vicious priest, little availeth. 498  
Prayer appointed by Constantine to his soldiers. 104  
Prayer to saints, and for the dead, not permitted by the word of God. 1587.  
Prayer against the Turks. 773  
Prayers for Queen Maries child that it might be a male child. 1480.1481  
Prayers in the mother tongue. 1094.2095  
Prayer to be said at the time of martyrdom. 1830.1831  
Pragmatica sanctio, Sancti Ludovici. 8  
Practices of the Pope and papists to get money by. 3.4  
Pragmatica sanctio enacted in France in the days of Charles the 7. against the Pope. 724  
Praxediss with her sister Potentiana christian virgins. 45  
Preaching and prayers making in corners, a common thing in time of persecution. 569  
Preaching without licence in the old testament, allowable before God and man. 1979  
Preaching without licence of him that is called. 655  
Preaching without licence. 1111  
Preach in time of necessity may any lay man, or woman. 1112 1113.1114  
Preaching not to be left of for any persecution. 999  
Preacher ought not to desist from preaching God's word for any inhibition. 1111.1112  
Preachers in prison, their godly declaration concerning their disputation. 1469  
Preachers of K. Edward's inhibited to preach. 1409.1407  
Preface of the canon of the mass. 1402  
Prebendship of Paul's given both of the Pope and of the king at one time, to two several persons 327. the Pope's gift & donation prevailed, the kings fa●led. ibid.  
Predestination and election with notes upon the same. 1657.1658  
Pre-eminence of the Church esteemed after a double consideration. 8.9  
Prelates in the council of Constance. 596  
Prelates of England charged to find horse and harness for the Pope's wars. 289  
Prelates of France, their answer to the Lord Peter in the parliament of France. 354  
Prelates of France against the Friars. 392  
Prelates ought to discharge their cures in their own persons, and not by mercenaries. 1116  
Premuni●e facias endeavoured of the papists to be dissolved. 702  
priests wife burnt at Exeter for the Gospel .2049.2050.2051. her martyrdom. ●022.  
Presentation within 4. months. 421.  
Prescription of time. 1805.  
Premonstratensis monks. 197.  
Praemunire with the penalty thereof. 419.  
Princes two slain Edward and Richard. 728.  
Prince Edward borne. 376.  
Priest godly hanged. 880.  
priests first restrained from their wives in England. 1152.1149.  
priests marriage lawful by God's word. 1522.  
Priest for casting the Pope's Bull before his feet, burned. 391.  
Priest of the North railing against Bishop Cranmer. 1863.  
Priest burnt in king Henry .7. his days. 731.  
Priests of France and Germamany stout against the Pope's proceeding for the restraint of priests marriage. 175.176.  
Priests displaced, and Monks put in their rooms by Oswald 153.  
Priests of 3. sorts. 496.  
Priests had their wives, till Anselmes time. 408.  
Priests and Monks, why shaven on the crowns .126. priests crowns. ibid.  
Priests that preach not are slayers of the people .533. they can not absolutely forgive sin of themselves .540. forbidden to have wives. 192.  
Priests restrained their wives. 67.  
Priests had wives in king Edgar's time. 154.  
Priest a roman, canon of Paul's rob of soldiers. 275.  
priests are servants to the congregation, not Masters over it. 1007▪  
priests office after the Pope's order. 497  
Priests children made legitimate. 1176  
Priests and Monks their mutual contention. 158  
Priests of Bohem described. 591  
Priests paid for their wives to the Pope. 199  
Priesthood the order thereof. 545  
Priesthood of Christ differeth from all other Priesthoods. 496  
Pride of Priests. 403  
Primatus or primacy what it signifieth. 1059  
Primacy of Canterbury removed to Lichfield. 129  
Primer allowed in Queen mary's time, full of horrible blasphemies and impieties. 1598.  
Princeps Sacerdotum entitled to K. Henry .5. 585  
Princes as they give the Pope primacy, so they may take it again, in case it be abused. 1085  
Princes lose no honour by the Gospel. 2110  
Printing and preaching inhibited by Q. Mary. 1408  
Printing invented by whom, where and when. 707  
Privileges granted by the King to the Clergy by K. Edward .3. 384  
Priviledgies of the friars, confuted at Paris. 392  
Private mass full of impiety and abomination. 1174  
Prisons turned into Churches & Churches into dens of thieves. 1●21  
Probations out of Counsels, Fathers and histories, against the worshipping of Images. 2130.2131.2132.2133.2134  
Proclamation most bloody of king Philip and Queen Mary against the true professors of the Gospel. 1970.1971  
Provoking Martyr, his godly story and martyrdom. 1970  
Proclamation of king Henry 8. against the true professors of the Gospel. 1019  
Proclamation against the L. Protector. 1368  
Proclamation by king Philip and Queen Mary, for the restraint of all good books. 1598.  
Process of France against the Pope. 344.345  
Procession for joy of England's conversion. 1483  
Prophecies of Jerome of prague, john Hus, Hildegardis, Brigit, Eri●hrea, Sibilla, & others, against the Turk and Pope. 770  
Procession in London for joy of the French king his recovery. 1070  
Prophecies of the fall of the turks. 771  
Procession in Cambridge, and the order thereof. 1963  
Prophecies of the Turk & Pope expounded .756. whether is the greater Antichrist. 767  
Prophets false and true, their difference. 1591.  
Prophecies of Master Jerome of prague. 636  
Prophecies false not to be regarded 339.  
Prophecies of the decay of the Roman Church. 419.  
Prophecies of Katherine, 419.  
Prophecies of Hildegardus against the Pope, and the begging friars. 260.264.  
Prophecies not to be regarded .717. and how many things are to be considered in them .718. & how to avoid them. 719▪  
Prophecies, and proverbial sentenses against the pope, and church of Rome. 842.  
Prophecies of the destruction of the Pope. 408  
Prophets must be tried by their doctrine. 487.  
Prophesy against the french king. 2110.  
Prophecies of the Turk and pope 762.763.  
Prophecies of reformation of the Church. 841.  
Protestation of king Henry 8. and the clergy of England against the Pope. 1083.  
Protestants, and Papists their disputation at Westminster in the beginning of Q. Elizabethes' reign. 2120.2121.2122.2123.  
Providence of God, in saving his people. 62.63.  
Provisions at Oxford. 329.  
Provisions of the Pope restrained 421.    


P V  
Publius' Bishop of Athens and Martyr. 4  
Punishment of God upon the contemners and persecutors of his Gospel. 30.31.32  
Punishment of God upon such, as either have been persecutors of his people, or else mockers, and contemners of his religion. 2099 2100.2101.2102.2103.2104.2105.2106.2107.2108.2109.2112  
Punishment of Adultery belongeth to secular Magistrates, rather than to Prelates. 546  
Punishment of the Clergy in temporal men's hands. 423  
Punishment of heretics in old t●●e, more gentle than now, and how it was used. 1780  
Ptolemeus with Lucius and sundry others Martyrs. 62.45  
Punishment of the godly, to what end. 1632  
Purification of women. 1735  
Purgatories dreaming fantasies. 29  
Purgatory the Pope's pinfold. 1894  
purgatory with the false fear thereof, hath rob all the world. 654  
Purgatory none .1742. better than Lollardes Tower. 1741  
Punishment of the damned souls. 1742  
Purcas Martyr burned at Colchester. 2007.2008  
Pureness of the primitive Church, and how long it continued. 2109  
Purpose of the Duke of Guise disappointed. 2109  
Purvey his story, his recantation and imprisonment .543. his articles gathered out of his books by his adversaries. 544  
Pusices and his story. 98  
Psalter translated into English by king alfred. 1115  
Puttedew burned. 1131  
Psalter translated into Saxon tongue by a king of England. 1115  
Psalter of our Lady full of popish blasphemies, and sacrilegious impieties .1114.1598.1599.1600 who was the author, and inventor thereof. 1598.    


Q. V  
QUadratus his letter to the Emperor in defence of Christian religion. 41  
Qualification of the six articles. 1230  
Queens and Kings daughters made themselves Nuns, their catalogue. 133.134  
Queen Anne wife to K. Richard her rare commendations .507. her death. ibid.  
Queen Anne married to K. Henry 8. 1134  
Queen Anne Bullen her story, 1050. her commendations .1082.1054. her death. 1082  
Queen Isabella sent into France to make agreement betwixt the king of France her brother, and king Edward king of England, her husband .371. she with her young son the Prince proclaimed traitors, and returneth into England with a great power against her husband. 371.372  
Queen jane her death. 1087  
Queen Katherine carnally known by Prince Arthur. 1051  
Queen Katherine divorced .1049 her death. 1082  
Queen Katherine Parr, her trouble for the Gospel .1242. her extreme sickness .1243. her miraculous delivery by the providence of God out of all her trouble. 1244  
Queen Margaret flieth the realm 713. returneth, and taketh sanctuary .716. warreth against king Edward the 4. and is taken prisoner. 716.  
Queen Mary beginneth her bloody reign .1406. promiseth, not to alter the religion established in king Edward 6. his days 1407. Proclaimed Queen, & crowned .1410.1466. Her articles to the Ordinary for restoring of papistry again, her proclamation for the expelling of strangers and foreigners out of her land. 1425.  
Queen Mary married to king Philippe .1467. falsely said to be with child. 1506.  
Queen Mary her unprosperous success in persecuting of God's Saints, and in all things else she went about. 2098.2099  
Queen with Child by Sir Roger Mortimer. 376  
Questions Catholic of the Papists concerning auricular confession with their answers. 48  
Quest troubled and sore fined for Sir Nicholas Throgmorton. 1469.1473  
Questions of Austen to the Pope .116. with his answers to the same. 117.118  
Quinque Ecclesiae a City, delivered to the Turks. 753  
Quirinus with his household martyrs. 38  
Qui pridie put into the Mass. 39  
Quinta Martyr her story. 61  
Quintilianus Emperor. 74  
Quintus a Phrygian rash and bold. 42    


R A.  
Rabble of religious orders. 260  
Radolph elected archbishop of Canterbury refused of the Pope. 275  
Ralph Alerton Martyr. his story, examination, and martyrdom .2013.2014.2015. his Letters. 2016.2017.2018.2019.  
Ralph Bane bishop of Coventry and Liechfielde a bloody persecutor. 1916  
Ralph Hare his trouble in Calais. 1224  
Ralph jackeson Martyr his story, and martyrdom. 1914.1915  
Ralph Lurden Persecutor of George Eagles hanged in Chelmesford. 2152  
Ralph Mungin examined and condemned to perpetual Prison. 642  
Ralph Sadler Knight, sent Ambassador to the King of Scots, his Oration to the King. 1070  
Ragman Role delivered to the Scots. 375  
Rage of the Heathen against the Christians. 46  
Ramsey Martyr. 1202  
Ramsey Martyr, his Articles and answers 1974.1975. his condemnation and martyrdom. 1976  
Ranulph Earl of Chester denieth to pay Tithes to the Pope. 273.  
Raynold Eastland Martyr. 2037.2038.2039  
Rats devouring a bishop for his unmercifulness to the poor in a year of dearth. 184  
Rats their story. 947  
Ratisbone diet or assembly. 865  
Rawlins White his story .1556. his condemnation .1557. his martyrdom. 1559  
Ravensdale Martyr his story, and martyrdom. 1953.  
rain miraculously obtained of the christians. 51  
Raynold Peacock Bishop of Chiches●tr, his story. 709  
Railer against james Abbeys, Martyr, stricken mad. 2101    


R E.  
Reading of Scripture made heresy by the Papists. 585  
Reading town taken by the Danes. 140  
Read Martyr, his story and martyrdom. 1914  
Readon Martyr▪ burned at Rome for the Gospel of Christ, his story and martyrdom. 667.668  
Real presence with the absurdities and inconveniences thereof. 1443  
Reasons why matters of controsy are not to be carried out of the Countries where they fell, to the Pope, to be decided. 10  
Reasons proving that no Christian may resort to the popish mass Matins, and Evensong, with a good conscience. 1647  
Reasons proving the Religion in Q. mary's tune to be nought. 1727  
Rebellion in Cornwall, and devonshire, with their Articles .1303. discomfited. 1304·1305. 1307  
Rebellion in Norfolk, yorkshire, and divers other places in the realm against K. Edward. 6 1308  
Rebellion in Lincolneshyre repressed .1086. in yorkshire .1087. in Devonshire and Cornwall. 1305  
Recantation of Cranmer with his repentance for the same. 1884  
Redman, Doctor his judgement in cases of Religion. 1360  
Reservation of the Church, how it began and when. 840  
Reservation of the Sacrament, by whom introduced. 1404  
Regiment of the Pope's Church, how far it differeth from the regiment of the primitive church. 19  
Register book in every Parish. 1096  
Reimundus the good king of Tholouse, disinherited by the Pope .269. excommunicate. 271  
Religion of the Protestants, elder than the Religion of the seditious Papists, by 1000 years. 1821  
Religion reform at Zuricke .867. at Berne, Constance, Geneva & Strausburgh. 870  
Religion set forth in the days of K. Edward the sixth commended. 1902  
Religion Christian, when it began .50. esteemed by Ancestors, and grandfathers, by time & place. 1993  
Religion of the Papists more hurt full to the state of the Church, then the doctrine of the Lutherans. 2110  
Religion reform in king Edward 6. his days. 1298.1299  
Religion going backward in England and the causes why .1134. hindered by discord. 1373  
Religion of Christ, and of the pope, 2. clean contrary things. 29  
Relics adored. 28  
Relics offering, and Sacrifice, brought into the mass by whom 129  
Remission of sins, four things therein to be considered necessarily concurring. 27  
Remission of sins sold for money. 860  
Remedies against the temptations of the Devil and the world. 1830.  
Reply of the Prelates of France against the Lord Peter. 354  
Renold Peacock his story. 709  
Remerius Inquisitor against the Waldenses. 236  
Repington Canon of Leicester, after Bishop of Lincoln, a cruel persecutor. 442  
Repington of a zealous Professor, become a most cruel and a bloody persecutor of Christ's poor members. 437.444.530.539  
Revet his fearful and strange death: 1917.1918  
Revenues going yearly out of England to the Pope, much more than the Crown itself. 326  
Reynold Eastland Martyr his story and martyrdom. 2037.2038 2039.  
Resistance against the Pope no new thing. 317  
Restitution of Abbey lands by Q. Mary. 1559.1560    


R I  
Richard 1. crowned king of England. 235  
Richard king of England & Phillippe King of France, their conclusion to go to the holy land. 235  
Richard King of England his voyage to the holy land .241.251 his Acts and Exploits by the way, and there, achieved .243.244. chargeth the french king with falsehood 244. taken prisoner ●ould to the Emperor, and is ransomed. 248.  
Richard the 2. his commission and letters against the Gospelers 505. his letter to the Pope. 506.  
Rich .2. his letters to Pope Boniface 9.509. his virtues and vices, deposed, with articles against him .513. he beheaded his uncle innocently .513. is committed to the Tower, and died in prison. 514.  
Richard 3. usurper, crowned king of England .728. his death. 729.  
Richard king of Almaigne his death. 339.  
Richard Archbishop of Caunterbury stayed from going to Rome by the king. 233.  
Richard Atkins Martyr his cruel death and martyrdom at Rome for the Gospel, and the constant profession thereof. 2151.  
Richard Belward his trouble and persecution. 660.  
Richard Belward his testimony for the Lord Cobham. 577.  
Richard Bayfield Marty, his story .1021. articles objected against him. ibid. his answers to the same .1022. his condemnation and degradatian .1023. his constant martyrdom for the truth of Christ's Gospel. 1024.  
Richard Dobbes Alderman of London, and knight, his commendations. 1774.  
Richard Earl Martial, his admonition to the king .278. his death. 280.  
Richard Chancellor of Lincoln, made archbishop of Caunterbury complaineth of his king, of Hubert Earl of Kent, and others to the Pope, and dieth in coming from Rome. 274  
Richard Day martyr his story. 2037.  
Richard Feurus Martyr. 914  
Richard Grafton printer of the great Bibles. 1191.  
Richard Hoveden Martyr. 665.666.  
Richard Lush Martyr, his story, and condemnation and martyrdom. 2004.  
Richard Denton burnt in his own house, who before would not burn in the lords cause. 1717  
Richarby Martyr his story. 2037.2038.2039.  
Richard Spencer Martyr his story. 1202.  
Richard Spurge his story. 1895.  
Richard Sharp Martyr his story and martyrdom. 2052.  
Richard Turner, a faithful preacher of Christ's verity in Kent his trouble for the same. 1868.1869.  
Richard Turming his story, and martyrdom. 639.640.  
Richard Monk recanted. 642.  
Richard Gibson Martyr, his story and martyrdom .2025.2026.2027. his Articles propounded to Boner, to be answered unto. 2034.  
Richard Nichols Martyr, his story and martyrdom. 1909.  
Richard Lee notary. 477.  
Richard Webbe his trouble for the Gospel. 1601  
Richard Which Priest, and Martyr taken for a Saint. 701.  
Richard Wilmot scourged for the Gospel. 2058.  
Richard Wright, Richard Colliare and 4. others, martyrs at Canterbury▪ 1688.  
Richard White confessor his story. ●054.  
Richard Woodman Martyr, his tragical story .1983.1984. his apprehension 1985. his first examination .1986. his second examination, and answers .1989.1990. his 3. examination .1992. his fourth examination .1997.1998. his fift examination .1999.2000 his last examination, and answers .2001.2002. his condemnation & martyrdom. 2003.  
Ridleyes talk with Bourne. 1426.  
Richard Rothe Martyr his story, and martyrdom. 2013.2014.2015.2016.2017.  
Richard Yeoman Martyr, burned at Norwiche for the Gospel, and the true profession thereof. 2045.  
Richard Hook Martyred at Chichester for the truth of the Gospel. 1688  
Richard Hun his story .805. articles objected against him with his answers .806. murdered in Prison .806.807. his Corpses burned after his death, sentence definitive against him being dead .808. his Defence against Sir Thomas More, and Alanus Copus, 811  
Richard Mekins his story, & martyrdom. 1202  
Richard Pott● Persecutor his death. 2103  
Richard Pacie his story. 989  
Ringing of Curphew by Thomas Arundel. 554  
Ringing in the Archbishop at S. Albon. 555  
Rigges Uicechauncellor of Oxford. 502  
Rictionarus a cruel Hellhound to the poor Christians, he made rivers of their blood: 79  
Ridley his treatise against the worshipping of Images, and setting of them up in churches and temples. 2128.2129.2130.2131  
Ridley refused of Queen Mary, to preach before her .1396. sent to Oxford to dispute. 1428  
Ridley his excellent story .1717. his conference with Master Latimer in prison .1718.1719. articles ministered against him .1760. his Examinations, and Answers .1761. his supplication to Queen Mary .1768. his death, and constant martyrdom for God's truth 1769.1770. his letters, and farewelles to England. 1770.1774.1777.1779.1784.1786  
Riches and pride of the Clergy the fountain of mischief. 210●  
Riches of the Pope's Clergy how they ought to be employed. 2109  
Riding of the Pope, & the majestical manner thereof. 750    


R O.  
Robert De Artois a noble man of France, exciteth king Edward the 3. to make claim to the kingdom of France. 376.  
Robert Brakenbery true to his Prince. 728.  
Robert Braybroke bishop of London. 443.  
Robert Bacon a bloody and cruel● enemy to the Saints of God● 1912.  
Robert Barnes his story. 1192.  
Robert Cousin Martyr, his story. 818.  
Robert chapel his trouble, and persecution .641. abjured. ibid.  
Robert Dynes Martyr, his story and martyrdom. 2042.  
Robert Drakes his story .1895. his examination and death. 1896.1897.1898.  
Robert Edgore his death. 2103.2104.  
Robert Farrar of London a sore enemy, & filthy talker by the good Lady Elizabeth. 2097.  
Robert Grosthead made Bishop of Lincoln. 279.  
Robert's Gentlewoman her trouble and deliverance. 2073.  
Robert Grosthead bishop of Lincoln, his commendation, books, trouble, and death .325. his articles against the Pope. 325.  
Robert Glover Martyr and his Brother, their trouble, persecution and death. 1709.1710.1711 1712.1713  
Robertus Gallus his Prophecies against the Pope. 322  
Robert Harrison Martyr. 1277  
Robert King, Robert Debnam hanged for taking down the Rood of Dover Court. 1031  
Robert Kylwarby archbishop of Caunterbury. 336  
Robert Lamb with other more, Martyrs. 1267  
Robert Lawson, Roger Bernard Martyrs, their Stories. 1917 1918.1919  
Robert Miles, aliâs Plummer martyr his story. 2047  
Robert mills Martyr his story, and martyrdom. 2042  
Robert Packington murdered. 1130  
Robert Parson of Heggeley, his examination and answers. 641  
Robert Pigot Martyr his Story examination and constant martyrdom. 1715.1716  
Robert Smith Martyr .1689. his examinations and answers .1691.1692.1693.1694. his Godly Letters to divers of his Friends. 1696.1698.1699.1700.1701.1702  
Robert Samuel Martyr his story and death .1703.1604. his letters. 1705.1706.  
Robert Twing spoiled of his benefice by the Papists. 276  
Robert Streater Martyr. 1708  
Robert Southam Martyr his story & martyrdom. 2037.2038 2039  
Robert Williams scourged. 2062  
Roger Acton knight, why executed as a traitor. 587  
Roger Bishop of London excommunicated the Pope's Usurers. 278  
Roger Clarke Martyr, his Story and martyrdom. 1231.1232  
Roger Holland Martyr .2037.2038.2039. his examination and answers .2039.2040. his death and martyrdom. 2039 2042  
Roger Mortimer earl of Marsh executed. 376  
Roger Cooe his examination condemnation and martyrdom. 1707 1708  
Rogers burned in Norfolk. 1241  
Roger only proved not guilty of treason. 703  
Rogers his story and martyrdom, 1484. his examinations, and answers .1485.1486. his condemnation .1488. his admonition to the bishops out of prison .1489.1490. his Prophetical sayings .1492. his constant martyrdom for the truth. 1493  
Rockewood Persecutor, his death. 2101  
Rood of Paul's in London set up, with Te Deum solemnly sung. 1472  
Rood set up in Lankeshyre. 1474  
Rhodes besieged .744. and won of the Turks. 748  
Rodolphe Archbishop of Caunterbury. 198  
Rogation days in old time, without superstition. 128  
Rochester besieged of the Barons. 332  
Rome why advanced above other cities .18. sacked & destroyed. 987  
Rome full of all abominations .697. not the Catholic Church and why. 1803  
Rome not supreme head over other Churches. 1759  
Rome described in her Colours. 322  
Rome how it began to take head over other Churches. 120  
Rome proved to be Babylon .478. Antichristes nest. 562  
Romans punished by their own Emperors for contemning● Christ and his true Religion. 31.  
Romans old their faith. 20  
Romans 23. brought into England to be beneficed. 287  
Romanus his lamentable history & death. 89 90  
Romeshot confirmed by Canutus 163  
Romish prelates displaced by queen Elizabeth and good Bishops placed in their stead. 2125  
Rowland tailor Doctor, and Martyr, his life▪ and story .1518 cited .1519. appeareth before Winchester, their conference together .1520. deprived of his benefice. 1521  
Round Table built in Windsour. 384  
Rough Martyr his story and martyrdom. 2028.2031.2034  
Rollo a Dane, first Duke of Normandy. 141  
Roper Martyr, his story persecution and death. 1794  
Rochtailada Martyr his Story. 391  
Rose his trouble for the Gospel .2082. his examinations .2083.2084.2085. his delivery. 2086.2087  
Rose Allin her story .2005. her hand burned by Edmund Tyrill. 2006 2007  
Rose, Minister with 30. godly persons taken in Bowchurch at the Communion. 1480  
Rota an Office in the Court of Rome full of all abomination. 857  
Roy burned in Portugal for the Gospel. 1398.1027  
Roth Martyr, his story and martyrdom. 2013.2014.2015.2016.2017.2018.2019    


R V.  
Rubric of the 5. wounds after the Papists. 1398    


S A.  
SAbinus publisheth the Emperors decree. 82  
Sabinianus Bishop of Rome. 120  
Sabina Martyr his story. 4  
Sacrament called bread of Saint Paul, of the canon of the mass itself, and of the fathers. 534  
Sacrament defined .1183. why called the body of Christ. 1392  
Sacrament of the lords body called bread of Saint Cyprian. 62  
Sacrament hath two things in it to be noted. 500  
Sacrament is not to be considered in nature, but what it is in mystery. 1432  
Sacrament in one kind contrary to the word of God, practise of the primitive Church, and Fathers, in all ages. 1150.1151  
Sacramental mutation in the Lords Supper what, and how. 1761  
Sacrament hath both commandment and promise annexed. 1611  
Sacraments are confirmations, of God's grace towards his people. 1707  
Sacrament made an Idol by the Papists. 28  
Sacraments take their names of those things, which they represent .1129. not Christ's body in deed, but in representation only. 1130  
Sacraments without their use, are no Sacraments .1809.1815 ministered in one kind by the papists .1820.1821. abused. ibid. ought to be ministered in both kinds, and not in one as the papists do. 1890  
Sacrament neither changed in substance nor accidence .1380. they are seals of God's grace towards us. 1431  
Sacrament of the Altar, no Sacrament. 1977  
Sacrament of the altar overthroweth the lords supper. 1626.  
Sacrament of the Aultare▪ who brought in. 544  
Sacrament of Penance. 544  
Sacrifice of Christ once offered sufficient for all. 1432  
Sacrifice propitiatory of the mass, is derogatory to Christ's death and passion. 1761  
Sacrifice of the Church, and Sacrifice for the Church. 1615  
Sacrifice of Christ not many times offered, but once for all. 484  
Sadoletus Cardinal his desperate death. 2106  
Safe conduct granted to john Hus. 596  
Sagaris Martyr. 4  
Saladine slayeth Christian Captains, and is put to flight himself. 245.246  
Salisbury the first Bishop thereof. 183  
Sanctus his notable constancy and cruel martyrdom. 46  
All Saints day first instituted with the day of all souls. 137  
Saints not to be called upon or prayed unto. 1108.1109  
Saints are not to be worshipped. 1741  
Saints of the Popes, Traitors. 579  
Saint Stephen the Ringleader of all Christ's holy Martyrs. 32  
Saint john's Gospel translated into English by Beede 127  
Saint john of Beverleyes' miracles reproved. 125  
Saint james the Apostle Martyred. 32  
Saint Edmond canon of Salisbury Canonised a Saint. 270  
San Roman, his story and constant martyrdom for the truth. 928.929.930  
Saint Peter's body clothed in silver in Rome. 130  
Saint Martin persecuted. 955  
Saint Bridget. 419  
Saint Elizabeth her Story. 273.268  
San Bene●o. 931  
Sarton burned at Bristol for the truth of Christ's Gospel. 2149  
Saunders his life and story .1493. Reader in the College of Fothringa, and Lechfield, apprehended, his constancy in the truth .1494. his examinations and answers .1495. his constant martyrdom at Coventry .1498.1499 his letters. 1496.1499.1500.1502.1503  
Samson his story. 814  
Sarum use when devised. 184  
Sands her Story and delivery. 2082  
Saphira and Sabina Martyrs. 38  
Satan's losing and binding expounded. 101  
Satan bound up for 1000 years. Loosed how, and when. 297  
Salt conjured and exorcized by the Papists and how. 1405  
Sautre his story .516. Articles laid against him with his answers to the same. ibid. his degradation and martyrdom. 518  
Saul how brought up, was a persecutor of Christ in his members converted called Paulus, sent to the Gentiles to preach the Gospel of jesus Christ. 35  
Savonarola Martyr, his story and persecution. 731  
Saxie a Priest hanged in Gardeners Porters Lodge. 1231  
Saxons sent for into Britain .108 they enter into England. 109    


S C.  
Scanderbeius his History, Acts, and doings against the Turk. 730.741.  
Schism in Rome. 434  
Schism betwixt two Popes for the space of nine & thirty years. 436  
Schism in Scotland. 1273  
Schism betwixt the Greek church and the Church of Rome. 282  
Schisms in the Romish Church. 241  
Scholars of Oxford against the king .331. their skirmish amongst themselves. 393  
Schools erected in Cambridge. 133  
School of Paul's founded. 838  
Schools of learning in England two▪ one for Greek famous, the other for Latin. 143  
Scourging of a young Child of Fetties to death by Boner. 2055 2050  
Scourging of Thomas Hinshaw by Boner, at Fulham. 2043.2044  
Schisms amongst the Popes. 145  
Scotus his History, accused of the Pope for an Heretic. 144  
Scotus slain by his Scholars. 145  
Scotte bishop of Chester his answer to Master Stokes his Oration, at the burning of Bucer, and Phagius bones .1958.1959. his Oration before the condemnation of Bucer and Phagius. 1961  
scotland never troubled with the Pope's Legate. 286  
Scots driven out of Ireland. 369  
scotland subdued and conquered by the King of England. 148  
scotland title proper to England. 341  
scotland persecuted. 1266.1267  
Scotland challenged of the Pope. 340  
Scottish Kings have done homage to the kings of England. 340  
Scottish king made by the King of England. 148  
Scots answer to the king of England's allegiance. 340  
Scots subdued to William Conqueror. 171  
Scots their wars with King Edward 3. 375  
Scripture ought to be in the vulgar tongue .1115. are sufficient to salvation .1106.1107. how many names it hath. ibid.  
Scripture ought not to be withholden from the Say people. 1116  
Scriptures Canonical only to be read in the Church. 7  
Scripture forbid to be read, and expounded of no man .1979. forbid to be read by Pope Gregory .9. ibid. how known to be Scripture. 1980  
Scripture reading in English, heresy after the Papists. 985  
Scripture how to be examined. 1973  
Scrivener Martyr. 838  
slanders false of the Christians. 37    


S E.  
Seven Martyrs burned at Maidstone for the Gospel. 1978 1979  
Seven Martyrs at one fire in Caunterbury. 1980.1981  
Seven Sleepers. 63  
Seaman an old woman persecuted 2036  
Seaton his sermon with notes gathered thereout by his adversaries. 1206  
Searles Martyr. 1914.1915  
Search made in Cambridge for books, 1192  
S●ama●n Martyr his story. 2035 2036  
Secretary of Cranmer holp by the Lord Cromwell. 1185  
S●gouius in the Council of basil. 670  
Segovius his Oration in the counsel of basil▪ 682.683  
Segebert king of the West Saxons slain. 129  
Sena●e of Rome moved to receive Christ. 30  
Sentence definitive against king Henry 8. by Pope Clement the 7. 1279.1280  
Sentences of Cyprian. 70  
Selling of pardons, orders, church hallowings discipline, diriges▪ confessions, weddings, buryings, Sermons, and all things in the Pope's Church. 499  
Selling of prayer abominable. 498  
Serapion his story, repentance & reconciliation 64. Bishop of Antioch. 53  
Serenus Gravius▪ Defender of the Christian Religion. 41  
Sergius Paulus, beheaded Formosus the Pope his Predecessor, after he was dead. 146  
Sergius Pope, his Epistle to Celfride. 127  
Seraphia Martyr. 4  
Seraphin Martyr. 62  
servus seruo●um Dei by whom invented. 120  
Service in latin reproved, no edifying in it .1903. the commodity thereof in our English tongue. 1904  
Seruilianus Martyr. 4  
Service in the Church in the vulgar tongue. 7.1890  
Severus Cesar, an enemy to christians, warreth in Britain, and is slain at York. 57  
Severus Emperor. 54  
Sermon of Longlande Bishop of Lincoln against the Pope. 1097  
Sermon translated out of Saxon into English against transubstantiation. 1145  
Sermon of M. Latimer of the cards in Cambridge full of Christian doctrine. 2142.2143.2144  
Sermon of the Bishop of London before the condemnation of john Hus. 621  
Sermon of R. Wymbleton at Paul's Crosse. 547.548  
Sermon of Doctor Pearne of Cambridge against Bucer, and Paulus Phagius, both great learned men, 1962  
Sermon of Doctor Pilkington at the restoring of Bucer and Paulus Phagius. 1966.1667  
Servant of a certain merchant burnt at Leicester. 1914  
Servant of a certain Tailor in Lipsa, his terrible end. 2106    


S H.  
Shawes' sermon at Paul's cross. 727  
Shadows among christians ought to cease. 484  
shaven crowns of Priests used. 126.364  
Shaving of crowns why used of Priests and Religious men. 364  
Sharp Martyr his story. 2052  
Sharp Martyred at Bristol. 1953  
Sheterdine Martyr his story .1663 his examination and answers 1674.1675. his martyrdom .1676 his Letters. 1678.  
Sheriff sworn Servant to the good Lady Elizabeth & his faith fullness to her. 2097  
Shoemaker martyred for the gospel in the town of Northhampton. 1954  
Shrift and confession to Priests. 540  
Shrowesbury men Persecutors of the Gospel. 532  
shipwreck of the Christians in Sicilia great and horrible. 337    


S I  
Sibilla a prudent queen, & Guido their story. 234  
Sigismundus Emperor. 719  
Signs 39 to know a false Prophet or Preacher by. 317.318.319.320.321.322  
Sigismundus Emperor his unprosperous success of all his affairs, after he refused the Gospel taking part with the Papists. 2112  
Sigebert built Paul's Church. 114  
Silvester 2. Pope a great sorcerer. ibid.  
Alice Siluerside Martyr burned at Colchester her story and martyrdom. 2007.2008  
Simeon Archbishop of Seleucia his story .97. his martyrdom. 98  
Simeon bishop of jerusalem crucified. 36▪ 4.364  
Simon Fish his story .1013. author of the book called the supplication of beggars, he dieth of the plague. 1014  
Simon Sudbury Archbishop of Caunterbury .393. taken and be headed. 434  
Simon Mountford minor taken prisoner. 331  
Simon Miller Martyr, burned at Norwich, his story and martyrdom. 2005  
Simon Fish the author of the book called the supplication of Beggars. 1013  
Simon Cananeus crucified. 32  
Simon a Deacon Martyr. 32  
Simon Grin●us his trouble and marvelous delivery by god's providence from all danger. 2077 2078  
Simon Wisdom abjured. 985  
Simon join Martyr his story. 1909  
Simony of the Pope's Court complained of by king Richard. 241.251  
Simphorissa with her seven children martyrs. 41  
Simetrius with divers other martyrs. 45  
Symson Martyr his story. 2031 2033.2034  
Single life though never so wicked preferred before godly matrimony by the Papists. 29  
Single life of Nuns & widows 508  
Singing for souls departed, whether Priests may do it or not. 498  
Singing curious in cathedral churches. 200  
Singing in Churches by whom brought in. 127  
Sin, the erroneous doctrine thereof by the Papists. 26  
Sin original, and justice original. 26  
Sin of Christians cause of persecution. 68  
Synod at Aquisgrave with the decrees thereof. 137  
Synod holden at Rome. 65  
Sindiques what they were. 955  
Six Articles with their penalties 1135. taken away by King Edward .6. 1307  
Six Articles with their acts how they proceeded. 1135.1136    


S L.  
Slanders against the Christians. 48.54  
Slaughter or massacre bloody committed by the Papists in france against the Protestants, that is the true professors of gods truth. 2152.2153.2154  
Slade Martyr his story and martyrdom. 2042  
Sleepers seven their fable. 63  
Sleach Martyr his story and martyrdom 1914    


S M.  
Smith Martyr his story and martyrdom for the gospel .1691. his examination and answers .1691 1692.1693.1694. his letters to divers of his friends. 1696.1697 1798.1699.1700.1701.1702  
Smith Bishop of Lincoln a persecutor. 820  
Smith a preacher at Calais his story. 1224.1226  
Smith Lawyer his end. 2105  
Smokye death of him that sold smoke. 57    


S N.  
Snell his martyrdom for the truth at Richmond. 2150    


S O.  
Sunday kept holiday and why .53 104. and how long to continue. 157  
Sodometry licenced by the Pope .711. ensued the restraint of priests marriage .1164. punished. ibid.  
Solymanns murdereth his own father. 747  
Somers his trouble for the Gospel. 1207  
Soldiers their religion notable. 78  
Soldier of Rome converted by S. Laurence, and martyred, for the glorious gospel of jesus Christ.  
Soldier Martyr. 62  
Soldiers their godly example of chastity. 63  
Soldier biting of his tongue, and spitting it in the face of an Harlot. 63  
Souls in Purgatory, prayer for them. 498  
Soul Mass goodly stuff. 1404  
Southampton burnt by the french men. 377.378  
Sodomitry crept into the Romish Church, after restraint of marriage of Priests, & punished with a flap of a F●x tail. 194.104  
Sophia with her three children martyrs. 41  
Southam Martyr his story. 2037.2038.2039  
Sole Martyr her story. 1859    


S P.  
Spaniards the first that doubted of king Henry 8. his marriage with his brother's wife. 1049  
Spaniards and English men their brawl at Westminster. 1480  
Spanish Martyrs. 928.929  
Spalding murderer of Richard Hun. 806.807  
Sparrow Martyr his Story and martyrdom. 2●25. 2026.2027  
Spencer and his son their far surmounting pride .170 371. executed. 373  
Spencer Martyr his story & martyrdom. 1202  
Spicer his constancy at the Stake in profession of Christ's gospel. 2144  
Spilman for binding an english bible commanded to the Tower, his escape whilst Cluney went for the keys 2144  
Spencer Martyr. 1909  
Spengler Martyr. 880.881  
Spicer Martyr. 1911  
Spicer Martyr. 1894  
Spiritual things not subject to the temporal powers. 180  
Spra● his trouble and delivery. 2081  
Spurges their excellent Story. 1895    


S T.  
Stafford a good professor in the University of Cambridge. 1013  
Stafford Reader in Cambridge. 997  
Stanislaus Znoma enemy to joh. Hus, his going to Constance, & died by the way. 599  
standard in Cheap built. 712  
Statute of tratory objected against the good Lord Cobham examined with notes upon the same. 570  
Statute of the six Articles. 1135  
Statute of Malberge. 335  
Statute of the six Articles by K. Henry the eight proved unable to burn men by. 586  
Statutes against Heretics revived. 1481  
Statute of burning reproved & repealed. 441  
Statute ex officio a bloody Statute .523, broken by King Henry the eight. 1052  
Statute de comburendo proved insufficient, to burn any man by. 441  
Stanley her story and martyrdom 1974.1975.1276  
Stephen the first Ringleader of all Christ's Martyrs in the New Testament. 32  
Stephen King of England his reign, taken prisoner and dieth. 201  
Stephen Bishop of Rome cut off his Predecessors fingers & cast them into Tiber. 146  
Stephen Cotten Martyr his story and martyrdom. 2042  
Stevens his trouble for the Gospel. 1227  
Stephen 9 Pope. 16●  
Stephen Langton archbishop of Caunterbury. 250  
Stephen .2. Pope. 130  
Stephen Gardiner against Doctor Barnes .1198. an enemy to Lady Elizabeth .1425. his Sermon at Paul's Cross in praise of K. Philip. 1473  
Stephen Palets enemy to john Hus. 590  
Stephen Knight▪ William Pygot, john Laurence their Story. 1542  
Stephen Wight Martyr, his story and martyrdom. 2042  
Stephen Harwood Martyr .1289 his story and death. 1702  
Stephen Gardiner bishop of Winchester, Ambassador to the French King .1072. his reasons against the supremacy .1058. his book de vera obedientia against the Pope .1059. made Chancellor of England. 1417  
Stephens Martyr .1970  
Stephen Cotten twice beaten of Boner. 2062  
Stephen Kempe Martyr his story and godly martyrdom at Caunterbury. 1970.1971  
Stephen Gratwicke Martyr his Story and martyrdom. 1977.1978.1979  
Stench nought for the teeth. 647  
Stigandus a covetous bishop. 172  
Stilman Martyr his story & martyrdom. 814.815  
Strife and contention what mischief and inconvenience it bringeth to a christian common wealth 77.78  
Style burned in Smithfielde with the apocalypse. 1279  
Styles or Titles of the Bishop of Rome. 8.67  
Steelyard men their trouble, accused of Lollardy, and enjoined to bear Faggots. 1193  
Style of the Pope new, by Robert Grosthead. 326  
Style of Queen Mary altered. 1426  
Stokes his Oration to Queen mary's Uisitours at the Visitation in Cambridge. 1956.1957 1958  
Stoke in Huff●l●k●, where a congregation assembled, with the story thereof. 2073.2074  
Story a bloody and cruel persecutor of Christ jesus in his members .2152. deviseth new torments for the Martyrs, flieth over Seas, obtaineth a commission to search for English books. ibid. is taken and brought into England, remaineth obstinate & is drawn, hanged and quartered at Tiborn as he very well deserved. ibid. his impatience at his death, giveth the hangman a blow upon the ear etc. ibid.  
Stow Abbey built. 184  
Doctor Stories Oration against Thomas Cranmer Archbishop of Caunterbury. 1875  
Stokes Standard bearer to the Papists. 442.  
Stock of David feared of the Roman Emperors, persecutors. 40  
Students of Paris in controversy with the Friars .328. there articles against them. 408.409  
Strausburgh reformeth religion. 870  
Street troubled for going under the priests Canopy. 473  
Streater Martyr his Story and martyrdom. 1708  
Streat his story. 1473  
Strigonium won of the Turks 753. bloody cruelty of the Turks executed there. ibid.    


S V  
Suanus K. of Denmarcke his arivance in England. 161  
Subsidy gathered by the Pope, to fight withal against the Bohemians. 642  
Submission of certain Gernsey men for burning the 3. women. 1945  
Substance of bread, and wine not changed in the Sacrament. 1761  
Substance of bread not changed in the Sacrament. 521  
Succession of the Bishop no certain or essential point to know the true Church by. 1613.1614  
Succession of Princes, the want thereof what hurt it bringeth. 340.107  
Succession local without the succession of the truth withal, nothing availeth. 1825  
Succession of conditions and life, maketh Peter's successor, & heir not of the place only. 563  
Successors of Peter, all good bishops be, and not the Pope. 1120  
Sutphen Martyr his story. 875  
Succession apostolical, double wise considered. 17  
Succession of Peter. 1120  
Succession of Bishops no certain or essential point to know the true Church by. 1613.1614  
Suffolcke persecuted. 660  
Suffolk men assist Queen Mary to the Crown. 1407  
Suffolk persecuted. 1912  
Sulpitius Martyr. 4  
Sultanes first so called. 737  
Sum of S. Paul's doctrine. 20  
Summary Collection of the errors heresies and absurdities of the Pope's doctrine. 25.26.27.28.29  
Summus Orbis Pontifex a proud title of the Pope, never used till the time of Boniface 3. & Phocas the wicked Emperor. 12  
Supper of the Lord how ministered by our saviour Christ, is a representation of his body and blood. 1973.  
Supper of our Lord, the true use thereof .1174. why ordained. 1431.  
Supper of the Lord requireth a communion. 1816.  
Superalter what it is. 1519.  
Supplication of all the nobles, and Commons of England to Pope Innocent 4. in the Council of Lions. 288.  
Supplication of the persecuted preachers directed to king Philip & Queen Mary. 1483.  
Supplication of beggars by fish. 1014.1015.  
Supplication of M. Philpot to the king and Queen's Majesties. 1829.  
Supplication of the inhabitants of Suffolk and Norfolk to Q. mary's Commissioners. 1902 1903.1904.1905.1906.  
Supplication of the Nobles in the Parliament house to the pope 1477.  
Supplication of the persecution in Muchbently to the Lord Darcy. 2005.  
Supplication of the Nobles of Boheme, in the behalf of joh. Hus. 602.  
Superstition crept into the church with Monkery. 153.  
Suppression of Abbeys by K. Henry the 8. 1101.1070  
Supremacy of the Pope resisted by divers Churches. 13.  
Supremacy of the church of Rome reproved .1065.1066. never known to the ancient fathers. 1066.1067.  
Supremacy of the Pope set up, and established in the Parliament of Queen Mary. 1481.  
Supremacy of the Pope driven out of England. 1094.  
Supremacy of the Pope overthrown, how it came up. 1647.1648  
Superiority in the Church what and how lawful. 21.  
Superiority none, amongst the Apostles, proved by great and forcible reasons. 14.  
Sueves his story. 99  
Suffragan of Dover broke his neck after he had received the Cardinal's blessing. 2099    


S. W.  
Swallow persecutor of George Eagles plagued of God for his bloody cruelty. 2009.2010.  
Swallow a cruel tormentor of God's saints, his end. 2103.  
Swearing when, where, and how lawful. 529.538.  
Swearer his terrible, and fearful end. 2104.2105.  
Swearing by a book whether lawful, and how, where and when it is lawful to swear and take an oath. 529.  
William Sweeting Martyr .804. his articles and martyrdom. 818.  
Swinderby his story .464. cited 470. process against him .471. his answer .472. condemned, his appeal .473. his forced abjuration .465. his protestation, & letters .467. articles articulate against him, falsely wrested by the malign Papists. 466.468  
Swincherd made Bishop of Winchester. 142.  
Swingfield bewrayer of one Angels wife, his death. 2100.  
Swithinus Bishop of Winchester his feigned monkish miracles. 137.  
sword never given to the pope. 473.  
sword blunt, and hangmen weary with murdering of Christians. 80  
Sword of the Pope, double. 499.    


S Y.  
Symphorissa with her .7. children martyrs. 41.  
Simon a Deacon martyred. 32.  
Simon zelotes crucified. 32.  
Synod of Cloneshoe. 128.    


T A.  
TAble of the Martyrs that suffered in France. 897.898  
Table of the Nobles of Boheme. 638  
Table of the Martyrs, that suffered in Germany. 886  
Table of the Spanish Martyrs. 928  
Table of certain Countries won from Christendom by the turks. 760  
Table of the succession of the Archbishops of Caunterbury. 394.395.396  
Table of the years of the Turks and Saracens. 771  
Table of the persecution in the diocese of Lincoln. 821.822.824  
Table of the Pope's extortions, exactions and oppressions in England. 284.282  
Table of such as abjured under Warrham Archbishop of Canterbury. 1286.1278  
Table of certain persons abjuring with their articles. 1040  
Table of the Saxon kings, such as made themselves Monks. 134  
Table of the Saxon kings, which reigned from Egbert, to William Conqueror. 135  
Table of the kings of England, that reigned with the Saxons, after their coming in. 112.113  
Table of all orders of religion. 260  
Table of the 7. Kingdoms of the Saxons ruling in England. 110  
Table of the Italiam Martyrs. 934  
Tacitus, & Florianus Emperors. 75  
Tacianus commended. 45  
Tamerlanes his victories against the Turks. 739  
Tame devil his story. 2108  
Tamerlanes king of Persia a cruel Tyrant. 739  
tancred king of Cypress his manner of entertaining of King Richard the first. 244  
Tankerfield Martyr, his story examination condemnation and constant martyrdom for the Gospel. 1689.1690.1681  
Tartarians their spoil in Christendom. 338  
Tathe besieged of the cruel & merciless Turks. 754  
Tailor Doctor, Parson of Hadley his life and story .1518. his examinations .1521. his degradation .1524. his godly death and constant martyrdom .1526.1527. his letters. 1528  
Tailor his apprehension & trouble, with Articles objected against him .658. his martyrdom. 659    


T E.  
Te Deum song for Queen Maries child. 1476  
Telesphorus Bishop of Rome & Martyr. 52  
Templaries their order began. 200  
Templaries burned at Paris. 368  
Templaries of jerusalem overthrown. 294  
Templaries put down. 351.368  
Temples destroyed. 77  
Tempest horrible in England. 269  
Tempting tools of Satan wherewith he assaulteth the Godly 1925.  
Ten Martyrs sent at once to Boner Bishop of London to be examined. 1689.  
Ten blessed martyrs burned in C●lchester for the profession of Christ's verity. 2005.2006.2007.  
tenths granted to the Pope for for 7. years by the king of England. 335.  
tenth part of all movables in England, and Ireland given to the Pope for the election of Richard the Archbishop of Caunterbury. 273.  
Tertullian a great learned man, his Apology in the behalf of the Christians, his blemishes. 55.  
Testimony of the university of Oxford, and of john Hus, of john Wickliff. 448.  
Testimonies for the principality of the Pope. 17  
Tewkesbery battle, when, where, and how achieved and ended. 716.  
Tewkesbery a godly Martyr, his story .1024. his martyrdom. 1026.  
Testwood his trouble, and persecution with the cause thereof .1211. his death. 1220.  
Tewlerus an ancient preacher against the Pope. 390.    


T H.  
Theodora Martyr. 4.  
Theodoretus archbishop of Caunterbury beginner of misrule in the English church. 124.  
Theodora a virgin martyr her story 63.  
Theonus first archbishop of London. 172.  
thieves amongst the Romans burned in old time. 62.  
thirteen persons burned at stratford the bow in one fire .1915. their agreement in their faith. 1915.1916.  
Thaddeus Martyr. 32.  
Thackuell martyr, her story and martyrdom. 1910.1911.  
Theodorus martyr, his story. 99  
Theodorus 2. pope. 146  
Theophilus ecclesiastical writer. 53.  
Theodulus Deacon of Alexander his martyrdom. 38.  
Theotechnus Bishop of Caesarea 35.  
Thirlby his story. 1090.  
Thomas Audly speaker of the Parliament house .1053. made Lord Chancellor of England 1054.  
Tho. Arundel archbishop of Canterbury his constitutions against the gospelers his horrible death 587.588.  
Thomas Arundel Archbishop of Caunterbury a bloody persecutor. 507.  
Thomas Arthur his trouble, & persecution .998. articles ministered against him. 999.  
Thomas Benbridge Martyr his story .2046. articles objected against him. ibid. his death and glorious martyrdom. 2047.  
Thomas Barnard martyr his story. 774.  
Thomas Bagley priest, and martyr 666.  
Thomas Brice his trouble and delivery. 2081.  
Thomas Carman martyr. 2035.2036.  
Thomas Becket described. 206.  
Thomas Becket Chancellor of England 202. his life and story 205. his death .224. his shrine .258. proved a traitor, no saint .224. his lying miracles. 225.  
Thomas Benold Martyr, burned at Colchester, his story, & martyrdom. 2007.2008.  
Thomas Bilney Martyr his story .998. pulled out of the pulpit by friars, and articles laid to his charge .1001. his dialogue .1002. his 〈◊〉, and recantation .1003. 〈◊〉 return from his abjuration .1008. he burneth his own fingers in a candle .1012. his martyrdom for the truth .1013. he recanted not at his death as the papists falsely slandered him .1011. his defence against Thomas Bernard Martyr. 1207.  
Thomas Benet Martyr, his story .1037. his bills set up against the Pope .1037.1038. his martyrdom. 1040.  
Thomas Benion Martyr, his story and martyrdom.. 2052  
Thomas Brodehill his trouble & story. 1601.  
Thomas Browne martyr his story 1844. apprehended & brought before the Bishop .1857. condemned. ibid. burned in the fire. 1858  
Thomas Broke his trouble for the Gospel. 1225  
Thomas Chase Martyr. 818  
Thomas Christenmas his trouble and deliverance. 2071  
Thomas Chase his cruel, and extreine handling .774. murdered in prison. 775  
Thomas Croker his story & martyrdom. 1911.1912  
Thomas Cobbe Martyr. 1708  
Thomas Cranmer his Story. 1177  
Thomas Cranmer Archbishop of Caunterbury his excellent story .1859.1860. sent Ambassador to Rome .1861. to the Emperor. ibid. made Archbishop of Caunterbury .1862. his life and rare commendations .1862.1863.1864.1866.1867. accused to the king .1866.1867.1868. his great favour with the king. ibid. subscribed to King Edward's Testament 1870. condemned of treason, released, accused of heresy, had to Oxford .1871.1872. his protestation before the Commissioners .1874. his talk with D. Martin .1876.1877. his interrogatories against him .1877. his degradation .1881. his appeal. 188●. his recantation and repentance for the same .1884▪ his death and glorious martyrdom .1887. his letters. 1890.1891.1892  
Thomas Dobbe persecuted for the Gospel, his death in Prison. 1297  
Thomas Dungate, Thom. More Martyrs their stories. 1949 1950  
Thomas Drowrye Martyr his story and martyrdom. 1911 1912  
Thom. Frebarne troubled for his wives eating of flesh in Lent. 1184  
Thomas Flyer slain in God's quarrel. 1917  
Thomas Fust & Thomas Leyes Martyrs. 1689.1702  
Thomas Fayrefax scourged for the Gospel. 2058  
Thomas Forret his story, with other his fellow prisoners. 1206  
Thomas Garret his story .1192. his trouble at Oxford .1194. his penance .1197. his martyrdom for the truth. 1199.1200  
Thomas Granter his recantation and story. 642.  
Tho. Goldwell a popish priest his letter to the Bishop of Dover. 1669  
Thomas green scourged. 2059.2060.2061.2062  
Thomas Harland, Thomas Auington, Thomas Read Martyrs .1914. Tho. Hood, Tho. Bowyer Martyrs. ibid.  
Thomas hawks Martyr his excellent story .1585. his examinations .1586.1587.1588.1589.1590 his wonderful constant martyrdom .1591.1592. his Letters. 1594  
Thomas Harding his trouble and martyrdom. 983  
Thomas Hitton an honest poor man, his trouble, persecution, examinations, and martyrdom for the glory and truth of Christ's Gospel .997.998.2136.2137.2138. refuseth to swear against himself, remaineth constant in the truth to the end, is condemned and martyred. 998.2138  
Thomas Hudson Martyr. 1970  
Thomas Hale Martyr his story. 2052  
Thomas Horton his trouble and delivery. 2081  
Thom. Hinshaw scourged by Bonor, at Fulham. 2043.2044  
Thomas Holms his story. 838  
Thomas Hudson Martyr, his story. 2035.2036  
Thomas johnson for swearing by the mass, put to penance. 1917  
Thomas Loseby, Thomas Thyrtell Martyrs .1974. their Articles, examinations, answers, condemnations and martyrdom. 1975.1976.1978  
Thomas Hayward Martyr. 1708  
Thomas jueson martyr, his examination and answers .1682. his martyrdom. 1683.  
Thomas Leyes with others martyrs. 1702  
Thomas Moore knight, made Lord Chancellor of England .994. beheaded. 1069.  
Thomas More knight his well deserved bloody end. 2101.  
Thomas Man his persecution, & trouble .815. articles objected against him .816. his death and martyrdom. 817.  
Thomas Moon his trouble, and persecution. 665.  
Thomas Mouse persecutor his terrible death. 2103.  
Thomas Morice Martyr. 775.  
Thomas Osmund, William Bamford, Thomas Osburne Martyrs, their joint story. 1602.  
Thomas Parrot, his story. 1917.  
Thomas parnel scholar to Doctor Barnes. 1192.  
Thomas Phillips his story. 1042.  
Thomas Rhedon a French man martyr, his story .667. burned at Rome. 668.  
Thomas Ravensdale martyr. 1953  
Thomas Rose his troubles, for the Gospel in Queen mary's days .2082. his examination .2083.2084.2085. his deliverance. 2086.2087.  
Thomas Sprat of Kent his delivery in Queen mary's days. 2081.  
Thomas Spicer Martyr. 1911.1912.  
Thomas Spurge Rich. Spurge their story. 1895.  
Thomas Stephen's martyr. 1970.  
Thomas Spurdance Martyr his story examination and martyrdom. 2024.2025.  
Thomas Somers his trouble for the Gospel. 1207.  
Thomas Wattes martyr, his story and examination, sent up to Boner by the justices of Essex .1594. Articles objected against him, with his answers .1595 his sentence condemnatory, and martyrdom. 1596.  
Thomas Whittle Priest Martyr his story .1844. articles against him. ibid. beaten on the face by Boner .1845. his recantation & repentance thereof .1845. his condemnation and martyrdom. 1846.1858.1847.1848.  
Tho. Wyatt his insurrection in Kent 1418. beheaded on the Tower hill. 1419.  
Thomas Wolsey Cardinal, his story. 986.  
Thomas th'apostle martyred. 32.  
Tholouse persecuted by the French king, and Pope. 269.  
Thornton Doctor, Bishop of Dover a cruel persecutor. 1871  
Thorneton Bishop and Suffragan of Dover his fearful death 2099.  
Thorneton Bishop of Dover, a great doer against the mass in king Edwardes tyme. 1669.  
Thorpe his story .527. his sundry examinations .528.530.531. his end uncertain. 543.  
Three women of Garnesay, and an infant burned at one fire. 1944.  
Three hundred roman boys, beneficed in England. 266.287.  
Three Papists executed for treason. 1201  
Three godly Confessors died in Prison at Colchester. 1954  
Three men delivered upon the seas by God's providence. 1914  
Three things noted in Christ's words, calling Peter a Rock. 1  
Thurstane Archbishop of York. 198    


T I  
Tibald his penance. 1036  
Tiberius Cesar moveth the Senate of Rome, to receive Christ, afterwards himself became a Tyrant. 30  
Tiburtius, Ualerianus Martyrs. 58  
Tigurines their answer to the letter of the Heluetians .867. they reform religion. 868  
Tilsworth Martyr his story and martyrdom. 774  
Times of marriage forbid by the Pope. 859  
Times exempt from marriage by the Papists. 29  
Tim's deacon, and Martyr .1895. his examination and answers .1896. his martyrdom & letters. 1898.1899.1900  
Time, times, and half a time expounded. 481  
tindal refused of the bishop of London to be his chaplain, his temperate conversation .997. his story, life and martyrdom .1075.1076.1078. his supplication to the king and nobles, with his letters. 1079.1080  
Tyrants their names. 81  
Titus Cesar a Tyrant, son of Uespasian. 31  
Tithes why given to Priests and Levites in the old law .536.537. by whom commanded in the old law 537. not due by the law of the Gospel .655. how due in old time, and why .484 due to be paid by man's law, not by Gods 484.485.655.  
Tithes ordained to be given to the Church 461.462. how due in the old law how in the new. 537  
Tithes proved pure alms. 462.  
Tithes of all movables in England and Ireland promised to the Pope, for granting king Henry 3. his suit 272.  
Tithes not exacted in the primitive Church 485. not allowed by the new Testament. 537.  
Title, and style of the Pope and romish church. 1.8.  
Titles attributed to the Bishop of Rome. 9  
Titles of dignity used of the pope in common with other Bishops of old time. 12  
Title of Scotland proper to England. 341  
Title of France, how it came to king Edward. 377.380.  
Title of the house of York to the Crown of England. ibid.  
Title of king Edward 4. proved at Paul's Crosse. 712.  
Title of defender of the faith. 989.    


T O.  
Tomkins his History .1533. his hand burned by Boner .1534. his first examination. ibid. his second examination, his articles objected against him, his cruel martyrdom. 1535  
Tomasin a wood maid to William Mainard 〈…〉 story, and martyrdom for the testimony of Christ's Gospel. 1983.1984  
Tomb of Elfleda idolatrously worshipped. 156  
Tonstall Bishop of Duresme his sermon against the Pope, with notes upon the same .1060.1061 committed to the tower. 1296  
Tonsure maketh not a Priest. 545  
Tooly his story and death, digged out of the ground, with process against him being dead .1583.1584. at last burned. 1585.  
Torments brought out to terrify the Christians. 91  
Torments of sundry sorts devised to persecute Christians with all. 8.34.37.79  
Torney besieged. 368.379  
Torner a good Preacher in Kent, his trouble for the Gospel .1868 an apology of his doctrine. 1868 1869  
Town of Lennam beat their Bishop. 428  
Towns and Castles built, and repaired in England. 147    


T R.  
Trabula with her sister martyrs. 98.  
Tracie his testament. 1042.  
Tra●anus Emperor, his cruelty to the Christians. 39  
Transubstantiation first brought into the Church .253.168. by Friar Tarquinus .253.168. why not to be believed .1035. concontrary to the word of God. 1136.1363.1392  
Transubstantiation free to be believed or not to be believed many hundred years after Christ .1614. when brought in. and by whom .1620 confuted very learnedly .1670.1671.1672. but a late plantation .1803. not grounded neither upon scripture, nor antiquity. 1808  
Transubstantion cannot help in the time of need .393. confuted .495.1121.1125.1126.1127. is against the word of God .534.1122. not taught openly of 1000 years after Christ. 544.1621.  
Transubstantiation contrary to the scriptures .1136.1363.1392. of no antiquity .1137.1138.1139. never spoken of, till 1000 years after Christ .1146. a new doctrine 1147.1394. when it came first in. ibid. proved by lying miracles 1148. disproved in a disputation at Oxford. 1373.1374.  
trapnel Martyr. 1030.  
Trent dried up. 198.  
Trental Masses disproved. 1363.  
Tresham his doltish, and assie reasons, to persuade to papistry. 1475.  
Treason to deny the kings supremacy. 1074.  
Trevisam Confessor buried in the fields, and summoned after his death. 1665.  
Treatise of Nicholas Ridley against the worshipping of Images, and having them in Churches or oratory's. 2128.2129.2130.2131.  
Tribute out of England to the Pope, in one year. 273.268  
Tribute paid to the Danes for peace. 161  
Tribute for concubines. 862  
Tribulation better than prosperity to a Christian man. 1838  
Triphon Martyr his story. 63  
Trouble and persecution of good men and women, in the Diocese of Lichfield and Coventry and of their penance. 1955  
Troling Smith a Papist, his sudden death. 2101  
Trouble in the Church about friars. 409  
Trouble between Philip the french King and Pope Boniface .342 between king Edward .1. and his Barons. 350  
Truce between England & france. 387  
Truce between the Scots and England. 368.379  
Trunchfielde her trouble for the Gospel, 1704. her martyrdom for the same. 1893    


T V.  
Turk's their original .736.741 their cruelty, murder, and bloody acts .735.736, 740.745.748 their faith .22. they invade christendom, their bloody cruelty not resisted by reason of the pope 310. their history how needful to be known .735. false of promises. 752.753  
Tudson Martyr, his story & martyrdom. 1844.1857.1858  
Turkillus a Dane his persecution. 161  
Turinus a Flatterer, and a great briber, killed or smothered with smoke. 57  
Turner a great learned man, died in exile. 1217.  
Turney, and barriers sport turned into cruel fight and bloodshed. 338.  
Turning martyr his story & martyrdom. 639.640.  
Tuttie martyr, his story. 1708.  
Tunstall bishop of London a persecutor. 999.    


T W.  
Twenty nine persons condemned upon surmised causes, to be hanged, drawn, and quartered. 2126.  
Two and twenty godly persons of Colchester taken, and brought up to London for the profession of God's holy word, and imprisoned for the same. 1971.1972.  
Two many posts, or pillars, where by the devil maintaineth his kingdom of papistry withal. 1725.  
Twyford his miserable end. 2105.  
Twyford a tormentor of the martyrs in Smithfield. 1257.  
Tie Priest a bloody persecutor .2006. his letter to Boner against the professors of the Gospel. 2006.2007.    


T Y.  
Tymmes his godly, and comfortable letter to a certain friend of his. 2142.    


V A.  
VAlerian Emperor, his good beginning 67. his cruelty afterward to the christians, is plagued of God, and excoriate of the Persians. 74.  
Ualuation of Benefices and other ecclesiastical promotions and dignities. 429.430.  
Valentine freeze, and his wife, burned in York. 1027.    


V E.  
Uerdicte of the inquest, upon the death of Rich. Hun. 809  
Uerities grounded upon the word of God. 24.  
verity wherein it consisteth. 392.  
Verses prophesying the coming of Christ. 398.  
Verses in praise of Berengarius. 1152.1149.  
Verses of Frederick Emperor and Innocent the Pope. 316.  
Verses of White Bishop of Lincoln for joy of the marriage of king Philip and Queen Mary with answer to the same verses. 1471.1472.  
Verses upon the death of Doctor Nicholas Cranmer archbishop of Canterbury. 1893.  
Uespasian a tyrant Emperor. 31.  
Uestments, and holy vessels serving for the altar .67. vestments wherein S. Peter said Mass or else the papists lie. 396.  
Uestmentes and albes. 1404.  
Uetius Epagathus a godly martyr his story. 46    


V I  
Virgins 40. martyrs, their story. 61.  
Uirgines 2. ● with their mother martyrs. 78.  
Virtue none, to be ascribed to pictures. 75.  
Uitalis martyr with many others 91.  
Uitus companion of john De. Clum. 633.  
Uiewe of all ecclesiastical promotions in England. 429.  
Visitation of Cardinal Poole, with his Articles to be inquired of. 1969.  
Visitation in Cambridge with the condemning, taking up, & bu●ning of the bones, and books of Bucer, and Paulus Phagius, two famous learned men. 1956.  
Victor Bishop of Rome stopped from his excommunication by Ireneus .4. 55.  
Victor with 360. martyrs .80. his constant boldness, and martyrdom. 81.  
Victor said to die a martyr. 56.  
Victor 2. Pope 168. poisoned in his chalice. 185.  
Vicarius Christi. 1119.  
Uienna besieged of the Turks. 749.750.748.  
Uincentius with others, martyrs. 52.  
Uincentius his cruel martyrdom 92.  
Visitation of the Pope thorough all religious houses in England. 278    


V L.  
Ulricus governor of Austria. 7●0. slain. 721.  
Ulricus Zwinglius his acts, life, and story .866. slain in battle .872. afterward burned. 873  
Uladislaus K. of Hungary slain .720. divorced from his wife, and dispensed withal by the Pope. 723.  
Ulstanus archbishop of York. 151    


V N.  
Universities judgements against the marriage of king Henry 8. with his brother's wife. 1049.  
University of Oxford, removed to Northampton. 331.  
University of Oxford their testimony of Wickliff. 448.  
University of Oxford by whom it began .144. testimony thereof, of john Wickliff. 448.  
University of Paris, when it began. 143.  
University of Oxford conquered of the towns men, and the scholars expulsed. 393.  
Universality, and succession no sufficient reason to prove the true Church by. 1825  
Universality alleged. 1426.  
Universal defined by time place and person. 21.  
Uniformity in outward ceremonies a thing not much required in the primitive Church. 56.  
Unwritten verities. 1107.1183.  
Unity none in the Pope's church to be found. 241.  
Unity what it is, and wherein it consisteth. 1067.  
Unity in Baptism not enough. 1750.  
Unity the papists would not have disturbed. 1748.  
Uncertainty of the Pope's doctrine 1748.1749    


V O.  
Vow of chastity brought in. 175.194.  
Uowes of Priests, having vowed single life, a thing which of of themselves they are not able to perform, ought not to stand. 1175.  
Uowes 3. made of king Henry. 199.  
Uowes making .545. making and keeping of them. ibid.  
Uowsions and pluralities of benefices. 5.  
Uolusianus his Epistles in defence of priests lawful marriage. 1154.1155.1156.1158.  
Uortiger causeth his king to be murdered. 265.  
Uortigerne burned in his tower. 113.  
Uoyage to the holy land. 185.  
Uoyage against the Turks. 233.    


V R.  
Urban the Pope complaineth that no promotion, would fall upon him .414. beheaded. 509.  
Urbanus the first bishop of Rome martyred. 58.  
Urbane excommunicated the Emperor Henry 4. 189  
Urbanus and Clemens striving for the papacy. 186.  
Ursula with vi. thousand virgins martyrs. 108.    


V S.  
Usury in the Pope's Church. 655.  
Usurers of the Popes in London. 325.  
Usurers brought into England by the Pope. 273  
Ustazares his story, 97. his constant martyrdom. 98.    


V T.  
Utopia one of M. Moor's fantasies. 576.  
Uter Pendragon a King of britain. 113.    


W A.  
WAddon priest Martyr. 661.  
Wade martyr. 1689.1702.  
Wade Martyr his story, and martyrdom for the Gospel. 1678.1679  
Wallace his trouble, persecution, & martyrdom. 1272.1273.  
Walter Brute his story .475. his process, and articles against him 476.477. his godly declarations 478.479. his great submission. 501  
Walter archbishop of Caunterbury absolved by the pope for money. 273.  
Waltram Bishop of Margburgh his Epistle to Ludovicus. 189.  
Waldenses how they began their trouble and persecution .230.954 955.956. their doctrine and articles. 230.235.236.  
Wall fell down at the coronation of the pope, and slew many nobles 351.  
Waltam Bishop of Salisbury a makebate, a brawler. 513.  
Walter mill Martyr, his story .1274. his examination condemnation and martyrdom. 1275.  
Wales subdued to England, and Scotland, how long in length. 57  
Walter Appleby martyr his story. 1979.  
Wardall her memorable story. 1940  
Warlwast ambassador of King Henry 1. to the pope, his oration before the Pope. 193.  
War between king Henry 3. and his nobles. 331.332.333.335.  
War between king Henry 3. and Earl Martial. 279  
War between king Edward .3. and the Scots. 375.  
War against the Bohemians. 656.  
Wars stirred up by the pope .494. how lawful. 508.  
Wars moved by the Pope and papists. 203.  
War by the french king and the pope, against Tholouse. 269.  
Wars of Christians what .846. how lawful, how unlawful. ibid.  
Wars between England and Scotland. 369.  
War between king Edward the first and the king of Scots. 340  
War between Ladislaus and the Turk. 741.730.  
Warham Archbishop of Caunterbury his death. 1121.  
Wardship first granted to the king 269.  
Warran alias Lashford her story, and martyrdom. 1844.1857.  
Warn his confession of his faith, and christian belief. 1580.1581.  
Warn her story. 1689.  
Wast a blind woman in Derby martyr. 1951.1952  
Wattes his trouble and deliverance. 2071.  
Wattes' Martyr, his story sent up to Boner, articulate against, condemned martyred. 1594.1595.1596.  
Watchword of the Saxons 113.  
Watson Doctor his superstitious and lying Sermon upon Candlemas day in Cambridge, 1962 his other railing sermon at the burning of Bucer and Paulus Phagius bones. 1963.1964.  
Water mixed with Wine in the chalice, not inferred by scripture. 1146.  
Waterson whipped in Bridwell for the Gospel. 2144.  
Water conjured, and the manner thereof. 1405.  
Water mixed with wine in the chalice, by Alexander. 39  
Waterer Martyr, his story & martyrdom. 1970.    


W E.  
Webbe Martyr his story and martyrdom 1794.  
Webbe his trouble for the Gospel. 1601.  
Wedding garment what it it is. 490  
Welshmen their rebellion .330. their skirmish at Oxford. 328.  
Wesalis his story persecuted .724. his articles .725. revoketh his opinions. 726  
Weapons of a christian Warrior. 1773  
Westminster Church by whom erected and built. 133.  
Weston Doctor condemner of Christ's blessed Martyrs, Cranmer, Ridley, and Latimer at Oxford. 1729.  
Weston Doctor his Downfall taken in adultery, appealeth to Rome, and dieth. 2102  
Weselus Groningensis a learned man. 730.  
Wendy Doctor of Physic, sen● to Queen Katherine. 1243.  
Wendenmuta martyr. 885.  
Went his story, and martyrdom. 1857.1858.    


W H.  
White Priest and martyr, his story 1844. articles against him. ibid. beaten on the face by Boner .1845. his condemnation & martyrdom 1848.1846. his letters to his friends. 1847.1848.  
White Battle in yorkshire. 370.  
Whitchurch Printer. 1191.  
White Martyr, his story 1556. his condemnation .1557. his martyrdom. 1559  
Whit●ington Chancellor, a cruel persecutor, slain with a Bull. 775.776.    


W I.  
Wiattes' insurrection in Kent. 1418 beheaded, at tower hill .1419.  
Wicked council what hurt it doth. 68  
Wicked, eat not the flesh of Christ, nor drink his blood truly. 1363 1375.1611.  
Wicked council about princes what mischief it brings. 1753  
Wicked company hurtful & provoketh to sin, proved by an excellent example. 36  
Wicked eat not the body and blood of Christ truly. 1977.  
Wickliff his story .423. his books and Articles condemned in the council of Constance .449.450 his bones burnt after his death 463. his books how brought into Bohemia .464. his book called Wickliff's Wicket. 815.  
William Allen Martyr. 1707.  
William Andrew buried in the fields 1702.  
William Bowes Doctor London's spy. 1212.  
William bishop of Norwiche a cruel persecutor. 660.  
Wiiliam Burgate Martyr. 2058.  
William Bongeor Martyr, his story & martyrdom, at Colchester. 2007.2008.  
William Browne troubled, and delivered through God's merciful providence. 2065.  
William Coberley martyr his story 1894.  
William Coker, William Hopper Will. Steer and 3. other burned together in one fire at Caunterbury. 1688.  
William Carder Martyr his story 1276.  
William Courtney Bishop of London .427. his death. 509.  
William Craishfield martyr, his story, and martyrdom. 2010.2011.  
William Conqueror bastard, Duke of Normandy landeth at hastings 166. is crowned king of England 171. his oath to observe the laws of king Edward, but goeth from them .166. his death. 182  
William de le Pole Duke of Suffolk cause of Duke Humfrey's death. 705.  
William Dangerfield and joane his wife their trouble and persecution .1953. their tragical history. ibid.  
William de Plesiano his protestation against the Pope. 344.345.  
William Flower martyr his story, and persecution 1574. his communication with Robert Smith 1574. articles objected against him .1575. his sentence of condemnation, with depositions against him .1576. his constant martyrdom. 1577.  
William Foster famished in Caunterbury for the Gospel. 1954.  
William Gie troubled for the Gospel, and whipped in Bridew●ll. 2144  
William Hastlen gunner in the Castle of high Bulloyne his trouble for his zeal to God's truth, with his examinations, answers and happy deliverance. 2137.2138  
William Harry's martyr his story. 2037.  
William Henry of Tenterden examined. 644.  
William Jerome his story. 1192.  
William Hoker martyr. 2058.  
William Halcot gentleman a favourer of the Gospel his trouble for bringing Doctor Cranmer a book into Bocardo. 2135.  
William Holte a judas. 1032.  
William Jerome his story 1192.1197. his martyrdom. 1199.1200.  
William Halliwell martyr. 1914.1915  
William Hail martyr .1689. burned at Barnet. 1702.  
William Hunter his notable godly history. 1536.  
William Hunter his letter to his mother. 2150.  
William Living persecuted and dedelivered by God's providence. 2063.  
William Longspathe an English Captain, goeth with the french army, into holy land .293.265. his venturous acts, and attempts there achieved .295.296. slain in battle. 295.  
William Leiton Martyr. 1131.  
William Mainard martyr, his story and martyrdom. 1983.1984.  
William Maulden his story and delivery. 2082  
William Crossebowmaker his story. 1229.  
William Mauldon apprentice scourged for the Gospel, and rebuketh a lewd fellow for mocking the word of God. 2102.2013.  
William Mount with Alice Mount his wife their story, trouble persecution condemnation and martyrdom. 2005.2007.2008.  
William Minge imprisoned for the Gospel, died in prison. 1665.  
William Morant Martyr his story. 1976.  
William Nicholl Martyr his story and martyrdom. 2034.2035.  
William Northburgh Confessor to king Edward 3. his letters describing the acts of king Edward in France. 385.  
William Plane his story. 1467  
William Plane committed to the Tower, and racked for his favour borne to the Gospel .2128. delivered and set at liberty, his death. ibid.  
William Pigot his story. 1542.  
William Pikes, or Pikers his story and martyrdom. 2042.  
William Purcas martyr his story and martyrdom. 2007.2008.  
William Rufus 184. his hardiness .189. his death. ibid.  
William Seaman martyr his story 1035. his martyrdom. 2036.  
William Sparrow martyr, his story and martyrdom. 2025.2026.2027.  
William Sarton burned at Bristol. 2149.  
William Sautre his story .516. his articles against him, his answers, and process against him ibid. his degradation, and martyrdom. 518.  
William Sleach his death. 1914.  
William Adherall his death, and burial. 1914.  
William Smith a zealous preacher at Calais .1224. his story. 1226.  
William Smith Bishop of Lincoln a persecutor. 820.  
William Stevens his trouble for the Gospel. 1227.  
William Sweeting martyr .804. his articles and martyrdom. 818.  
William Swinderby his story. 464  
Williams a Smith scourged. 2062▪  
William tailor his trouble and apprehension, with his articles objected against him .658. his godly martyrdom. 659.  
William Tell. 866.  
William Tilsworth martyr. 774.  
William tindal his life, story and martyrdom .1075.1078. his supplication to the king, and nobles, with his letters. 1079.1080.  
William Times Martyr, his godly letter to a certain friend. 2142.  
William Thorpe his godly history his preface to his examinations .527. cast into prison, and is comforted of the Lord .542. his Testament containing a complaint of vicious priests, ibid. his end uncertain. 543.  
William Times Deacon, and martyr 1895. his examination & answers .1896. his letters. 1898.1899.1900.1901.  
William Waterer, William Lowick William Hay, William Prowting martyrs. 1970.  
William Wattes his trouble and deliverance. 2071.  
William Warlwast the kings ambassador to the Pope, his Oration. 193.  
William White confessor his story .2054. his examination, and happy deliverance. 2055.  
William Wiseman died in prison, & burned in the field. 1794.1795  
William De weaver martyr burnt at Gaunt. 2108.  
William Wickam Bishop of Winchester deprived. 426.  
William White Priest his persecusecution 661. his articles & martyrdom. 662.  
William Wood of Kent his delivery from Persecution. 1077.  
William Wood his trouble for the gospel, and sundry deliverances by the singular providence of God 2146.2077.  
William Wolsey Martyr his story, examination and godly martyrdom. 1715.1716  
William Bishop of Ely & Chancellor of England made Legate of England and Scotland. 236.  
William Bishop of Ely, and Hugh Bishop of Duresme made overseers of the Realm, in absence of the king .236. his story 246. deposed, resigneth his castles, and clotheth himself in woman's apparel .247. taken for an harlot cast into a dark seller in stead of a prison, released, received into Paris with procession for money▪ writeth to the Pope, and king. 247.248.  
William Wolsey Martyr his story and martyrdom. 1715.1716.  
William's Doctor and Chancellor of Gloucester his terrible end. 2015.  
William's a lawyer stricken mad for his mocking of the truth. 2105.  
Wight martyr his story and martyrdom. 2042.  
Wiche martyr, his story and martyrdom taken for a Saint. 701.  
Wilfrida archbishop of York. 124  
Wife of Peter Martyr, her cruel handling at Oxford of the Papists. 1968.1969.  
Wilfride king Edgar his Leaman. 155.  
wilson's wife martyr her story and martyrdom. 1980.1981.  
Wilmot scourged for the Gospel. 2058.  
William Gardiner martyr his tragical history .1364. he plucketh the cardinals idol out of his hands at mass .1365. is wounded and brought before the king ibid. his cruel and patient martyrdom. 1366  
Wife of one priest burned at Exeter for the Gospel of Christ. 2149.  
Wife of one michael's troubled for the Gospel. 2144.  
Winchester's reasons against the supremacy of the pope that Romish Antichrist. 1058.  
Winchester his story .1339. an enemy to Christ's Gospel .1245.283. deprived .1359.1360. his contrariety both to himself and others .1792.1791.1792. alloweth the sacrament in both kinds 1789. dissaloweth masses for satisfaction, supremacy of the pope 1789. is against images, chauntres, ceremonies .1790.1791. his death. 1785.  
Winchester, and Wrisley complained of the gospelers to the king. 1214  
Winchester Church built. 133.  
Windsor castle recovered out of the hands of strangers. 331  
Windsor castle enlarged. 384.  
Windsor persecuted. 1211.1212.  
Winson in Suffolk persecuted. 1912.  
Wimbletons' sermons at Paulus Crosse. 547.  
Wimshurst his trouble and delivery. 207.  
Winchcomb church built by whom. 130.  
Wilful poverty abhorred. 414.  
Wischart gentleman his story, trouble, and martyrdom .1267. his examinations, and answers .1268. his prayer and martyrdom. 1271.  
Wittenberg writeth to the Pope in the behalf of Martin Luther. 845.149.    


W O.  
Woodman martyr his story .1983.1984. his apprehension .1985. his examinations .1986.1988.1989.2002. his condemnation and martyrdom. 2003.  
Wood his trouble for the Gospel with his sundry deliverances. 2146.2147.  
Wood Martyr, his story and martyrdom. 1914.  
Woodroffe a cruel Sheriff, his bloody tyranny to God's silly Martyrs, is punished of God. 1624.2100.  
Women burned at Exeter in Q. Mar●es days for the Gospel. 2049.2050.2051.  
Woman Pope. 137.  
Works excluded from the glory of justifying. 23.  
Works of supererogation. 26.264.  
Works justify not. 23.978.979.1117.  
Works and the law with the errors of the Papists touching the same. 25.26.  
Works and the law there end perverted by the Papists. 25.26.27.  
Works of man unperfect .23. in what respect called good. 26.  
Works which, good in the Pope's Church. 25.  
Word of God hath his authority of God, not of the Church 1824. is the foundation, and pillar of the Church, and not the Church of the word. 1824.1825.  
World committed as well to the rest of the Apostles, as to Peter. 15.  
Worshipping of saints, and how. 1108.  
Worshipping of Images disproved by Ridley. 2128.2129.2130.2131.  
Worcester burnt. 197.198.  
Wolsey Cardinal of Rome, and Archbishop of York his history .986. his pride and ambition. 989.987· a great raiser of wars .987. conveyeth twelve score thousand pounds out of England .988. his ambitious letter to Gardener to be made Pope .990. his fall with the causes thereof .994. deprived of his chancellership cast into a praemunire, and his goods confiscate .994. arrested, & poisoned himself. 996  
Woman burned at Shipping Sad berry. 775.  
Wolfangus Schuche his story, and martyrdom. 883.  
Wolferus first christened king of Mercia. 122.  
Wolves first destroyed, and driven out of England. 155.74.    


X I.  
XIstus 2. Bishop of Rome and Martyr, with his six Deacons. 71.  
Xistus bishop of Rome .52. his trifling ordinances. ibid.    


Y E.  
YEoman martyr, his story, persecution, apprehension condemnation, & martyrdom. 2045.2046.  
Year in old time counted from Michaelmas, to Michaelmas. 368.  
Year of Jubilee reduced to the 50. year. 374.    


Y O.  
Young her troubles, examination and deliverance. 2065.2066.2067.2068.2069.2070.  
York burned by the Danes .140. burned again with the minster also .171. Minster thereof built. 172.  
yorkshire men rebel .1308. suppressed, and some executed. 1309.    


Z E.  
zeal without knowledge what it breedeth. 1114  
Zelinus 11. Emperor of the Turks made Emperor without his father's will .745. and poisoneth his father .746. his tyrannous reign. ibid.  
Zepherinus bishop of Rome, his ordinances suspected to be falsified. 56.  
Zenon martyr. 62.  
Zenon a noble man of Rome, with 10000 more, put to death for the truth. 40.  
Zenokius Martyr. 78.    


Z I  
Zisca his story .645. he was a xi times victor in the field .648. his skin made in a drum .648. his policies in wars .646.647. his Oration to his soldiers .647. his death, and epitaph. 648.    


Z V  
Zuricke and Barn forsake their league with France. 870.  
Zuinglius his life, and story .866. his consent, and difference with Luther in doctrine, and opinions .848.863. his coming to Tigury .848. slain in Battle 872. afterward burned. 873.  
Zurickes' law against filthy Adultery .869. reformeth Religion. 867.   
FINIS.   
❧ The end of the Table.   

❧ Imprinted at London by john day, dwelling over Aldersgate beneath S. martin's▪  
❧ Cum Gratia & Privilegio Regiae Maiestatis. An. Dom. 1583.   

¶ The Description of Windsor Castle.  

❧ The condemning of Anthony Person, Marbecke, Testwood, and Filmer, with the burning of the said Person, Testwood, and Filmer, under the Castle of Windsor, here lively described. Read pag. 1219. Marbecke saved by the Kings Pardon.