Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	bread_n	see_v	36	3	2.7100	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67926	Actes and monuments of matters most speciall and memorable, happenyng in the Church. [vol. 2, part 1] with an vniuersall history of the same, wherein is set forth at large the whole race and course of the Church, from the primitiue age to these latter tymes of ours, with the bloudy times, horrible troubles, and great persecutions agaynst the true martyrs of Christ, sought and wrought as well by heathen emperours, as nowe lately practised by Romish prelates, especially in this realme of England and Scotland. Newly reuised and recognised, partly also augmented, and now the fourth time agayne published and recommended to the studious reader, by the author (through the helpe of Christ our Lord) Iohn Foxe, which desireth thee good reader to helpe him with thy prayer.; Actes and monuments	Foxe, John, 1516-1587.	1583 (1583)	STC 11225; ESTC S122167	3,159,793	882

stone then from which the water ran bodily Christe but it signified Christe that calleth thus to all beleuing and faithful men Who soeuer thirsteth let hym come to mee and drinke and from his bowelles shall flowe liuely water This he sayd of the holy Ghost whych they receiued who beleeued on him The Apostle Paul sayth that the Israelites did eate the same ghostly meat dranke the same ghostly drinke because that heauenly meate that fed them 40. yeares and that water which from the stone did flowe had signification of Christes body and hys bloud that now be offred daily in Gods Church It was the same which we now offer not bodely but ghostly We said vnto you ere while that Christ halowed bread and wine to housell before his suffering Math. 26. Luke 22. Marke 14. and sayde Thys is my body and my bloud Yet he had not then suffered but so notwithstanding he * * Now we eate that body which was eaten before he was borne by faith turned through inuisible mighte the bread to his owne bodye and that wine to his bloud as he before did in the wildernes before that he was borne to be a man when he * * Here is no transubstantiation turned y e heauenly meate to his flesh and the flowing water from that stone to his owne bloud Uery many did eate of that * * Mantua heauenly meat in the wildernes and drinke the ghostly drinke and were neuerthelesse dead as Christ sayd And Christ meant not y e death whych none can escape but that euerlasting death which some of that folke deserued for theyr vnbelief Moyses and Aaron and many other of that people which pleased God did eate that heauenly bread and they died not y â— euerlasting death though they died the common death They sawe that the heauenly meate was visible and corruptible they ghostly vnderstood by that visible thing and ghostly receiued it The Sauiour sayeth Iohn 6. Hee that eateth my flesh and drinketh my bloud hath euerlasting life And he bad them not eate that body wherewith hee was enclosed nor to drinke that bloude which he shed for vs * * What body the faithful do now eate but he meant with those wordes that holy housell which ghostly is his body and his bloud and hee that tasteth it with beleeuing heart hathe that eternall life In the olde lawe faithfull men offred to God diuers Sacrifices that had * * A signification before Christ. foresignification of Christes bodye which for our sinnes he himselfe to his heaueÌ„ly father hath since * * A sacrifice in Christes tyme. offered to sacrifice Certainly this housell which we do now halow at Gods alter is a * * A remeÌ„brauÌ„ce of Christ. Math. 26. Hebr. 10. remembrance of Christes body which he offered for vs and of hys bloud whych he shed for vs So he himselfe commaunded Doe thys in my remembraunce Once suffered Christe by hym selfe but yet neuerthelesse hys suffering is daily renued at thys supper through mysterie of the holy housell Therefore we ought to consider diligently howe that this holy housell is both Christes bodye and the bodye of all * * The housell is also the body of al faithfull men faithfull menne after ghostly mysterie As wise Augustine sayeth of it If ye wil vnderstand of Christes body here the Apostle Paule thus speaking Yee truely be Christes body and his members Nowe is your mysterie sette on Gods table and ye receiue youre mysterie which mysterie ye your selues be Be that which ye see on the altare and receiue that which yee your selues be Againe the Apostle Paule sayeth by it We manye be one bread and one bodye Understande nowe and reioyce many be one bread and one body in Christ. He is our heade and we be his limmes and the bread is not of one corne but of many nor the wine of one grape but of many So also we all shoulde haue one vnitie in our Lorde as it is wrytten of the faithfull armie how that they were in so great an vnitie as though al of them were one soule and one heart Christe hallowed on hys table the mysterie of oure peace and of our vnitie He which receiueth that mysterie of vnitie keepeth not the bonde of true peace receiueth no mysterie for himselfe but a witnesse against himselfe It is very good for Christen men that they goe often to howsell if they bring with them to the alter vngiltines and innoceÌ„cy of hart if they be not oppressed with sinne To an euil man it turneth to no good but to destruction if hee receyue vnworthely that holy housell Holy * * No scripture inforceth the mixture of water with the wine bookes commaund that water be mingled to that wine which shall be for housell because the water signifieth the people the * * The wine signifieth Christes bloud wine Christes bloud and therefore shall neither the one wythout the other be offered at the holy masse that Christ may be wyth vs and we with Christ the head with the limmes and the limmes with the head Wee woulde before haue intreated of the Lambe whyche the olde Israelites offered at theyr Easter time but that we desired first to declare vnto you of this mysterie and after how we should receiue it That signifying lambe was offered at the Easter And the Apostle Paule sayeth in the Epistle of this present day that Christ is our Easter who was offred for vs and on this day rose from death The Israelites did eate the Lambes fleshe as God commaunded with vnleauened bread and wilde lettisse * * How we should come to the holy communion so wee shoulde receiue that holy housell of Christes body and bloud without the leauen of sinne and iniquitie As leauen turneth the creatures from their nature so doth sinne also chaunge the nature of manne from innocencie to vncleannesse The Apostle hath taught howe we shoulde feast not in the leauen of the euilnesse but in the sweete doughe of puritie and truth The herbe which they should eate with the vnleauened bread is called lettisse and is bitter in taste So we should with bitternesse of vnfained repentaunce purifie oure minde Exod. 12. if wee will eate Christes bodye Those Israelites were not woonte to eate rawe fleshe and therefore God badde them to eate it neyther raw nor sodden in water but rosted with fire He shal receiue the body of God rawe that shal thinke without reason that Christ was onely manlike vnto vs and was not God And he that will after mans wisedome search y e mystery of Christs incarnation doth like vnto him that doth seeth lambes fleshe in water because that water in this same place signifieth mans vnderstanding but we should vnderstand that all the mistery of Christes humanitie was ordered by the power of the holy Ghost and then eate we his body rosted with fire because the holy

sayd one of them men speak much of the Sacrament of the aulter but this will I bide by Fol. 32. that vpoÌ„ share-thursday Christ brake bread vnto his disciples and bad theÌ„ eate it saying it was his flesh and bloud And then he weÌ„t from them and suffered passion and then he rose froÌ„ death to life and ascended into heauen and there sitteth on the right hande of the father and there hee is to come vnto the day of dome when he shal iudge both quick and dead And therefore how he shoulde be here in the forme of breade he sayd they could not see Such reasons and allegations as these and other lyke taken out of the scripture and out of the Shepheards Kalender Wickliffes wicket and out of other bookes they had amongest them And although there was no learned man with them to ground them in theyr doctrine yet they conferring and communing together among themselues dyd conuert one another the Lordes hand working with them maruellously So that in short space The Bishop complayneth to the kyng the number of these Knowne or Iust fast men as they were then termed did exceedinly increase in such sort that the Byshop seyng the matter almost past his power was driuen to make his coÌ„playnt to the king and required his ayde for suppression of these men Wherupon king Henry being then young vnexpert in the bloudy practises and blind leadings of these apostolicall prelats incensed with his suggestions and cruell complayntes directed down letters to his Shirifs bailifs officers subiectes for the ayd of the bishop in this behalfe the tenor of which letters here ensueth Â¶ The copy of the kinges letter for the ayde of Iohn Longland B. of Lincolne agaynst the seruauntes of Christ falsely then called heretickes HEnry the 8. by the grace of God king of England of FrauÌ„ce Lord of Ireland defender of the fayth to all Mayors Shyriffes Bayliffes and Constables and to all other our Officers Ministers and Subiectes these our letters hearing or seeing and to euery of them greeting For as muche as the right reuerend father in God our trusty and right welbeloued Counsellour the Bishop of Lyncolne hath now within his Dioces no small number of hereticks as it is thought to his no little discomfort and heauines We therfore being in will and minde safely to prouide for the sayde right reuerend father in God and his officers that they ne none of theÌ„ shall bodily be hurt or damaged hy any of the sayde heretickes or theyr fautours The copie of the kings letter in the executing and ministring of Iustice vnto the sayd hereticks accordingly to the lawes of holy church do straitly charge and commaund you and euery of you as ye tender our hie displeasure to be ayding helping and assisting the sayd right reuerend Father in God and his sayde officers in the executing of Iustice in the premisses as they or any of them shal require you so to do not fayling to accomplishe our commandement pleasure in the premisses as ye entend to please vs and will aunswere to the contrary at your vttermost perils Yeuen vnder our signet at our castle of Wyndsour the 20. day of October the 13. yeare of our raign The bishop thus being armed no lesse with the authority of the kinges letter then incited with his owne fiercenes forslacked no time but eftsoones to accoÌ„plish his moody violence vpon the poore flock of Christ called before him sitting vpon his tribunall seat both these aforenamed persons and all other in his dioces which were neuer so little noted or suspected to incline toward those opinioÌ„s of whoÌ„ to such as had but newly bene taken and had not before abiured he inioyned most strayght rigorous penance The other in whoÌ„ he could find any relaps yea albeit they submitted themselues neuer so humbly to his fauourable curtesy The cruell falsehoode of Byshop Longland and though also at his request and for hope of pardoÌ„ they had shewed theÌ„selues great detecters of their brethreÌ„ being moreouer of him feed and flattered therunto yet not withstanding contrary to his fayre wordes their expectation he spared not but read senteÌ„ce of relaps against theÌ„ comitting them to the secular arme to be burned And first as touching them who being brought to abiuration were put to theyr penaunce long it were to recite the names of all Certayne I thought to recite here in a catalogue first reciting the persons afterward the rigorous penaunce to them enioyned The names of them which were abiured in the Dioces of Lincolne the yeare of our Lord. 1521. William Colyns Ioh Colyns Ioane Colyns Rob Colyns Ioh. Hackar Ioh. Brabant the father Ioh. Brabant his sonne Ioh. BrabaÌ„t the yonger sonne Iohn Edmonds Edward Pope Henry Phip Ioh. Steuenton Ioane Steuenton Rob Bartlet Tho. Clerke Ioh. Clerke Rich. Bartlet William Phip Ioh. Phip Tho. Couper Wil. Littlepage Ioh. Litlepage Ione Litlepage Ioh. Say Ioh. Frier Rich. Vulford Tho. Tredway Wil. Gudgame Roger Heron. Fraunces Funge Rob. Pope Roger Dods Iohn Harris Rob. Bruges Iohn Stampe Ione Stampe Rich. White Bennet Ward Iohn Baker Agnes Wellis Marian Morden Isabell Morwin Io. Butler Io. Butler y e yoÌ„ger R. Carder Rich. Bernard Ione Bernerd Io. Grace Io. French Ioh. Edings The townes and villages and countryes where these foresayd persons did inhabite are named chiefely to be these Amersham The names of the towns where they dwelled Chesham Hychenden Missenden the great Missenden the lesse Easthendred Westhendred Asthall Bekensfield Denham Gyng Betterton Cherney Stanlake Claufield Walton Marlow Dorney Iuer Burton Vxbridge Owburne Henley Wycame Westwycame Newbery Burford Wytney Hungerford Vpton Wynsore London Colmonstreet in LoÌ„ Chepeside in LondoÌ„ Shordich by London S. Gyles in London Essex Suffolke Northfolke Norwich The bookes opinioÌ„s which these were charged with all for the which they were abiured partly are before expressed partly here folow in a briefe summary to be seene Â¶ A briefe summe of theyr opinions Ex Regist. Fol. 32. THe opinions of many of these persons were that he or she neuer beleued in the Sacrament of the aulter nor euer would and that it was not as men did take it Ibid. For that he was knowne of his neghbor to be a good felow meaning that he was a knowne man Fol. 33. For saying that he would geue 40. pence in coÌ„ditioÌ„ that such a one knew so much as he did know Fol. 34. Some for saying y t they of AmershaÌ„ which had bene abiured before by Bishop Smyth were good men perfect Christians simple folk which could not answere for theÌ„selues therefore were oppressed by power of the bishop Some for hiding other in theyr barnes Ibid. Some for reading the Scriptures or treatises of Scripture in English some for hearing the same read Some for defending some for marying with theÌ„ whiche had bene abiured Fol. 36. Some for saying that matrimony was not a

the person and credite of Syr Thomas Moore The reasons of Syr Thomas More refuted Now as touching his reasons whereas he comming in with a flimme flamme of a horse mylne or a mylne horse in his owne termes I speake thinketh it probation good enough because he coulde not see him taken by the sleeue which murdered Hunne agaynst these reasons vnreasonable of his I alledge all the euidences and demonstratioÌ„s of the history aboue prefixed to be coÌ„sidered and of al indifferent men to be peased First how he was founde hanging with his countenance fayre with his bearde and head fayre kemmed hys bonet right set on his head with his eyne and mouth fayre closed without any driueling or spurging His body being taken downe The circumstaÌ„ces of Hunnes hanging considered was found loose whiche by hanging coulde not be his necke broken and the skinne thereof beneath the throate where the gyrdle went frette and faced away his gyrdle notwithstanding being of silke and so double cast about the staple that the space of the gyrdle betweene the staple and his necke with the residue also which went about his neck was not sufficieÌ„t for his head to come out His handes moreouer wroung in the wristes his face lyppes chinne doublet and shyrt coller vnstayned with any bloud when as notwithstaÌ„ding in a maner somewhat beyond the place where he did hang a great quantitye of bloud was found Also whereas the staple wheron he hanged was so that he could not climbe thereto without some meane there was a stoole set vp vpon the bolster of a bed so tickle that with the least touch in the world it was ready to fal And how was it possible that Hunne might hang himselfe vpon that staple the stoole so standing Besides the confession moreouer of Charles Iosephs owne mouth to Iulian Littell of Robert Iohnson Iohn Spalding the Belringer Peter Turner and others All whiche testimonyes and declarations being so cleare and vndeniable may suffice I trust any indifferent man to see where the truth of this case doth stand vnlesse maister Moore being a geÌ„tleman of Utopia Vtopia Morl. peradueÌ„ture after some strauÌ„ge guise of that country vseth to cary his eyes not in his head but in his affection not seing but where he liketh nor beleuing but what him listeth Finally where Sir Thomas Moore speaking of himselfe so concludeth that he hearing the matter what well might be sayde yet could not finde contrary but Hunne to be guilty of his owne death so in as many wordes to answere him agayne I perusing and searching in the storye of Richard Hunne what may wel be searched cannot but maruell with my selfe either with what darcknes the eyes of maister Moore be dared not to see that is so playne or els with what conscience he would dissemble that shame can not deny And thus by the way to the Dialogues of Syr Thomas Moore Thirdly touching the Dialogues of Alen Cope which had rather the Bishops Chauncellor and officers to be recounted among theues and murderers Aunswere to Alanus Copus for Richarde Hunne then Hunne to be numbred among the martyrs I haue herein not much to say because himselfe sayth but litle and if he had sayd lesse vnlesse his grouÌ„d were better it had made as little matter But forasmuch as he saying not much sendeth vs to seeke more in Moore so with like breuity agayne I maye sende him to William Tindall to shape him an aunswere Yet notwithstanding least Cope in saying something shoulde thinke Hunnes innocent cause to lack some frends which will not or dare not aduenture in defence of truth somewhat I will answere in this behalfe And first touching this murder of Hunne not to be his owne wilfull acte but the deede of others HuÌ„ne murdered not by himselâ—e but by others besides the demonstrations aboue premised to sir Thomas Moore now to M. Cope if I had no other euidences but onely these two I would require no more That is his cap founde so streight standing vpon his head and the stoole so tottering vnder his feet For how is it I will not say like but how is it possible for a man to hang himselfe in a silcken gyrdle double cast about a staple in suche shortnesse Not possible that Hunne so hangyng shoulde hang himselfe that neyther the space of the knot coulde well compasse his head about and yet hauing his cap so streight set vpon his head as his was Again how is it possible or can it be imagined for him to hang himselfe climing vp by a stoole which had no stay for him to stand vpon but stood so tickle that if he had touched the same neuer so litle it must needes haue fallen But Cope being something more prouideÌ„t in this matter seemeth to exceede not altogether so farre as doth M. Moore For he vnderstanding the case to be ambiguous doubtfull so leaueth it in suspeÌ„se neither determining that Hunne did hange himselfe and yet not admitting that hee died a martyr Cope denyeth Richard Hunne to dye a Martyr no more then they which are quelled by theues murderers in high way sides Well be it so as Cope doth argue that they which dye by the handes of feloÌ„s and murderers in theeuish waies be no martyrs yet notwithstanding this his owne similitude coÌ„paring the Bishops Chauncellour officers to theeues and murderers doth graunt at least that Hunne dyed a true man although no Martyr Now if the cause be it and not the paine that maketh a Marâ—yr in pondering the cause why Hunne was slayne we shall finde it not altogether like to the cause of them whiche perishe by Theeues and Robbers The cause not the paiâ— maketh a Martyr For such commonly because of theyr goodes and for some worldlye gayne to be sought by theyr death are made away beyng true men may peraduenture haue y e reward although not the name of Martyrs Whereas this mannes death being wrought neyther for money nor any such temporall lucre to redounde to his oppressors as it hath an other cause so may it haue an other name and deserue to be called by the name of Martyrdome Like as Abel being slayne by wicked Cain albeit he had no opinion of religion articulate agaynst him The cause of Abels death of HuÌ„nes compared but of spite onely and of malice was made away yet notwithstanding is iustly numbred among the Martyres so what let to the contrary but that Hunne also with him may be reckoned in the same societye seeing the cause wherefore they both did suffer proceedeth together out of one fountayne And what moreouer if a man should cal Naboth who for holding his right inheritance was slayne a Martyr what great iniury should he do eyther to the name or cause of the persoÌ„ worthy to be carped Agaynst Thomas Becket yet know M. Cope no speciall article of fayth was layd wherefore he dyed And why theÌ„ do you bestow vpon him

so deuoutly the title of a martyr for withholding that from the king which by law of God and of the realme did belong vnto him and cannot suffer Hunne to be titled for a Marty Cope Dial. 6. Pag. 847. dying in his owne right by the handes of spirituall theeues and homicides as you your selfe do terme them But what do I strayne my trauell any further to proue Hunne a martyr wheÌ„ as Copes own confessioÌ„ doth import no lesse though I said nothing For if I should take no more but his owne very wordes say Cope Ibid. that he was knowne to be an heretique as Cope doth affirme what could I say more seing he dyed for theyr heresy to proue him to dye a Martyr For to dye an hereticke with the Papistes what is it els to say trueth but to dye with God a Martyr But howsoeuer it pleaseth either Syr Tho. Moore to iest or Alen Cope to skowlde out the matter to stile Richard Hunne for a knowne and desperate heretique yet to all true godly disposed meÌ„ Hunne may well be known to be a godly and vertuous person no heretique but faythful and sound saue that onely he semed rather half a papist at least no full Protestant for that he resorted dayly to masse and also had his Beades in prison with him Hunne no full Protestant after the Catholique maner albeit he was somwhat inclining as may appeare toward the Gospell And if the name of a martyr be thought to good for him yet I trust maister Cope wyll stand so good maister to him to let him at least to be a martirs felow But what now if I goe further with Mayster Cope name Richard Hunne not onely â—or a martyr but also commend him for a double martyr Certes as I suppose in so saying I should affirme nothing lesse theÌ„ trueth nor any thing more then truly may be sayd and iustly proued But to geue and graunt this confession vnto the aduersary which notwithstanding might be easily proued let vs see now the proofes of maister Cope how he argueth that Rich. Hunne is no martyr because saith he true men being killed in hie wayes by theeues murderers are not therfore to be counted martyrs c. And was there nothing els in the cause of Hunne but as is in true men killed by theeues murderers They that are killed by theeues and murderers are killed for some pray or money about them And what pray or profit was in the death of Hunne let vs see to redound to them whiche oppressed him If it were the mortuary or the bearing cloth that was a small thing and not worthye his death If it were the Premunire the daunger therof perteined to the Priest and not to them If they feared least the example thereof once begun should afterward redound to the preiudice of the whole church theÌ„ was the cause of his death not priuate but publick teÌ„ding to the whole Church and Clergy of Rome and so is hys death not altogether like to the death of theÌ„ which for priuate respectes are killed of theeues and murderers But he was an heretique sayth Cope By the same reason that Cope taketh him for an heretique I take hym the more to be accepted for a martyr For by that waye which they call heresy the liuing God is serued by no way better And if he were an heretique why then did they not proceed agaynst him as an heretique while he was alyue when they had him at Fulham before them if they had ben sure to entrappe him in that snare why did they not take theyr aduauntage The cause of Hunnes secret murther discussed when they might with least ieoperdye why did they not proceede and condemne hym for an heretique why made they suche haste to preuent his death before why did they not tary the sentence of the law hauing the law in theyr owne handes But belike they perceiued that he coulde not be prooued an heretique while he liued and therfore thought it best to make him away priuily and to stop the Premunire and afterward to stop the pursuite of his death by making him an heretique And therfore were articles deuised by the Chauncellour as is proued by witnesse of Charles Ioseph and other pag. 785. agaynst hym and he condemned for an heretique Craftie practise and all his fauourers also who so euer durst styrre to take his part and so therevpon was committed to the secular power and burned Wherin they did him double wrong first in that they burned him for an heretique hauing before submitted himselfe to theyr fauourable correction as it appeareth yet in the Bishops Registers by his owne hand as it is there preteÌ„ded whiche was agaynst theyr owne lawes Agayne if he had not submitted himselfe at that time yet did they hym wronge to burne him before they knewe and hearde hym speake as Tindall sayth whether he woulde recant or no. And yet admit that he was condemned and burned for an heretique Hunne had doble wroÌ„g yet to be killed and burned of them for an heretique that taketh not from him the name of a martyr but rather geueth him to be a double martir But Cope yet proceding in his hoat coler agaynst Rich. Hunne after he hath made him first no martyr and then an heretique thirdly he now maketh him also a murtherer of himselfe and sayeth that no other man was any part of his death Copes reasons why Hunne should hang him selfe but only his owne handes and that either for indignation and anger or for desperation or for some cause he knoweth not what And in his Epilogus to make it probable he allegeth the example of one but namelesse who in Queene Maries time in like sort went about to hang himself had he not bene taken in the maner and rescued Furthermore as touching the Chauncellour he argueth that there was no cause why he should attempt any such violence agaynst him both for his age and for his dignitye for his learning and for the greatnesse of his owne perill which might ensue thereof Who if he had maligned the man and had bene so disposed to worke his destruction had meanes otherwise without daunger to bring that about hauing him within his dauÌ„ger conuict and fast tyed for heresy Wherunto I aunswere that to all this matter Copes reasons aunswered sufficient hath bene aunswered by the story it selfe of his death aboue specified Whereby the maner of his death by circumstaunces of his handling and hanging Proufes that Hunne dyd not hange him selfe by his necke broke by his bodye loose by his skinne fretted by his wristes wroung by his gyrdle in such shortnesse double cast about the staple by his cap right vpon his head by his heare kemmed by his eyes closed by the cake of bloud founde in the floore by his Shyrt coller Doublet Iacket and other outwarde partes of his garmentes without drop of bloud vnspotted by the stoole so

standing vpon the bolster by the Chauncellours Murrey gowne round the day after vpon the stockes the waxe candle fayre put out furthermore by the verdict of the inquest by the attestatioÌ„ of the witnesses sworne by the Crowners iudgement by the assent of the Parliament by the kynges Letters assigned and broade Seale of restitution of hys goodes and finally by the confession of the partyes themselues whiche murthered him c. and yet thinketh Cope to make men such fooles hauing theyr true wits to weene yet that Hunne did hange himselfe after so many demonstrations and euidences to the contrary as in euery parte of this storye may appeare And though it were as it was vnlike and hard for a man to beleue that D. Horsey a man of such age dignity and learning woulde so much forgette himselfe to attempt such a villany yet so great is the deuil sometimes with man where GOD permitteth that he worketh greater thinges then this and more vncredible For who would haue thought it like that Cain woulde euer haue killed Abell his owne naturall Brother whiche was more then a Byshoppes Chauncellour to kyll a Citizen yet so he did Manifest vntruth in Cope And where Cope pretendeth the causes of anger and desperation whereby Hunne did hang hymselfe how is it like or who did euer heare An other vntruth noted in Cope a man beinge in such extremity of desperation to stand first trimming himselfe and kemming hys head before he goe to hang himselfe No lesse credite is also to be geuen to that whiche followeth in the same Cope where he sayth that Richard Hunne being in prison was conuict of heresye By the which word conuict if he meane that Hunne was proued an heretique that is false for that he being at Fulham examined vpon certâ—yne Articles both denyed the Articles to be true as they were obiected and also if they were true yet he submitted himselfe to theyr fauourable correction and therefore not standing obstinately in the same coulde not be proued an heretique And if by this terme conuict he meane that he was by sentence cast so was Hunne neuer cast by any sentence for an heretique so long as he lyued but after his death when hee coulde nothing aunswere for himselfe Cope hudleth vp vntruthes And because this vntrueth should not goe wythout his felow see howe he hudleth vp one false narration in the necke of another affirming moreouer that Hunne was cast in prison An other vntruth noted in Cope before he entred his suite of Premunire agaynst the Priest Which is vtterly false and vntrue both disagreeing to other storyes and also refuted by the words of Syr Thomas Moore his owne authour who reporteth that Hunne insuing his Premunire agaynst the Priest being set vpon a glory of victorye made his boasting among his frendes that he trusted to haue the matter long spoken of and to be called Hunnes case Haec Morus Whereby it appeareth Tho. Morus Dial. Lib. 3. that Hunne was not then in prison clapt vp for heresy but was abroad seeking counsell among the Lawyers and boasting among his friendes as writeth More Lib. 3. Dial. After this heape of vntruthes aboue passed An other vntruth in Cope noted adde yet further an other copy of Copes false dealing who seeking all corners and euery where how to picke matter agaynst my former history chargeth me with arrogancy as though I tooke so highly vpon me to vndoe derogate the kinges acts and iudgements in the acquitall of D. Horsey If it so pleased the king to acquite D. Horsey by his gracious pardon I am not agaynst it neither do I deny but the king so did neyther do I say nor euer did but the king of his supereminent prerogatiue may so do wherein then do I vnrippe or loose the kinges actes here done concluded Answere to Copes cauilâ—tion But if the question be this whether D. Horsey with his coniurates did kill Richard Hunne or no then do I say that the pardon of the king doth not take away the veritye of the crime coÌ„mitted but remoueth away the penalty of the law deserued and so if the life of them was saued by way of pardon as M. Moore himselfe seemeth not to denye theÌ„ was it not through theyr innocency clayming iustice that they escaped but through petition standing neede of mercy For what needeth pardon where iustice absolueth yea who sueth pardon but in so doing must yeld himselfe guilty for pardon neuer commeth lightly eyther with God or man except the crime first be confessed Wherfore if they escaped by iustice as Cope pretendeth The escaping of Horsey came rather of fauour then of his demerites how then doth M. Moore say they were saued by pardon And if they escaped by pardon how then doth Cope say they were not guilty And be it admitted that the sentence of the kinges Attorney in the kinges name did absolue them as vnguiltye according as the king was then informed by the Cardinall and suite of frendes yet afterwarde the king being better informed by the Parliament and the truth better knowne detested and abhorred their fact and yet continued his pardon vnto theÌ„ as by the kings owne actes and his broad seale appeared yet remayning in recordes to be seene And as touching my former historyes set soth in latine and in English which speake first of the foremanne of the quest then of the kinges Attorney to be labored with some giftes or mony as Cope hath yet proued no vntruth in my saying so lesse can he finde any repugnaunce or disagreeing in the same For he that speaketh of bribing first of one person and then afterward of another where both might be bribed together is not contrary I thinke to himselfe but rather doth comprehend that in the one booke whiche he before leaueth out in the other and yet no great repugnaÌ„ce either in the one or in the other seing y t which is sayd may be verified in both as it is no other like but in this matter it was For how is it otherwise like or possible but that there must nedes be found some priuy packing in this matter seeing after such euidence found and brought in by the Crowners inquest and Iury of 24. chosen persons after so many marks and tokens of the murder so cleare and demonstrable and layd forth so playne to the eies of all the world that no manne coulde deny or not see the same yet through the handling of the foresayde Attorney and of the foreman of the quest the murderers were borne out confessed to be no murderers If such bolstring out of matters and parciality were then suche a rare case in the Realme of England in the time of Cardinal Wolsey who then vnder the king and in the kinges name did what he list then let it seeme vntrue in my former stories that I haue writteÌ„ And yet the words of my story which Cope carpeth at so much

therefore it is easie to iudge to how fauourable and vprightfull hartes they tooke vppon them to be his aduocates and defenders The Chauncellour likewise charged him vpon the same xxiij daye y t since his last imprisonment he had said vnto Robert Cluny the Bishops Sumner and his keeper that as far foorth as he could see or perceiue for his parte in this his matter the lawes of the Church were grounded vpon Pilate Cayphas The lawes of the church of Rome grouÌ„ded vpon Pilate and Cayphas Which obiection he graunting to be true the ChauÌ„cellour did for that time dismisse the Courte vntill the first daye of Marche nexte following Uppon whiche daye minding to make quicke dispatche he in fewe wordes asked Man what matter he had to alledge for himselfe why he shoulde not then considering the premisses bee pronounced a relapsed heretique and receiue suche punishement by the seculare power as to suche was due by order of lawe But he hauing no other allegations then before whiche might take place with them was finally condemned as an heretique And notwithstanding that as the register noteth but howe truely God onely knoweth he did agayne forsake his former renewed profession of Christes Gospell and yelded himselfe vnto the Bish. of Rome requiring to be absolued from his curse of excommunication and contented to doe such penaunce as they should enioyne him he was yet the xxix day of Marche deliuered by Doctour Hed vnto the Sheriffe of London The popish chauncelour would not seeme to coÌ„sent to his death but yet could send him to the Shambles to be kilde to be then presently burned with this protestation made before that he might not consent to the death of any and therefore he desired the Sheriffe that he woulde receiue this person as relapsed and condemned and yet to punishe him otherwise then by rigorous rigour The wordes to be marked in their sentence be these Rogamus attentÃ¨ in visceribus Iesu Christi vt huiusmodi dignae seueritatis vltio executio de te contra te in hac parte fienda taliter moderetur vt non sit rigor rigidus neque mansuetudo dissoluta sed as saluteÌ„ sanitatem animae tuae c. That is We desire in the bowels of our lord Iesus Christ that the punishment and execution of due seueritie of thee against thee in this part may so be moderate that there be no rigorous rigour nor yet no dissolute mansuetude but to the health and wealth of thy soule c. Wherein these Catholique Churchmen doe well declare accordyng to the wordes of Thomas Man before expressed that the lawes of their church be grounded vpoÌ„ Pilate Caiphas For like as Caiphas with his court of Phariseis cried against Christ vnto Pilate It is not lawfull for vs to put anye man to death But if thou let hym go thou art not Caesars friend Euen so they first condemning the saints of God to death and then deliuering them vnto the secular Magistrate to be thereupon executed woulde yet couer their malignant hartes with the cloke of hipocriticall holines and vnwillingnes to shedde bloude But God be thanked whiche bringeth all thinges to light in his due time vncouereth her hipocrisie at last that she may be seene and knowne in right colours * The burning of Thomas Man Thus Thomas man the manly martyr of Iesu christ being condemned by the vniust sentence of Hed the ChauÌ„cellour was deliuered to the Sheriffe of London sitting on horsebacke in Pater noster rowe before the Byshops doore an 1518. protesting to the sayde Sheriffe that he had no power to put him to deathe and therefore desired the Sheriffe to take him as a relapse and coÌ„demned to see him punished Et tamen citra Mortem that is without death as the wordes stand in the Register The Sheriffe receiuing neither articles to be read at his burning nor any Indentures of that his deliuerye Thomas Man burned of the Sheriffe without any warraÌ„t An. 1518. Mens Mart. 29. Ex Regist. immediately caryed him to Smithfielde and there in the same day in the foorenoone caused him to be put into Gods Aungell according to the wordes of the sayd Thomas Man before saying that if he were taken againe of the pilled knaue priestes as he called them he wist well he should goe to the holy Aungell and then be an angell in heauen In the deposition of one Thomas Risby weauer of Stratford Langthorn against y e forenamed Martyr Tho. Man it appeareth by the Registers that he had bene in diuers places and countryes in England and had instructed very many as at Amersham at London at Billerica Chemsford at Stratford Langford at Oxbrige at Burnham at Henley vpon Thamis in Suffolke and Northfolke at Newbery and diuers places moe where he himselfe testifieth that as he went Westward he found a great company of well disposed persons being of the same iudgement touching the sacrament of the Lordes supper that he was of and especially at Newbery where was as he confessed a glorious and sweete societie of faythfull fauourers who had continued the space of xv yeares together Ex Regist. Rich. Fitziames Pag. 798. Vj. score abiured and 3. or 4. burnt about Newbery 60. yeares agoe till at last by a certaine lewd person whome they trusted and made of their counsell they were bewrayed and then many of them to the number of sixe or seuen score were abiured and three or foure of them burnt From thence he came then as he confessed to the forest of Windsore where he hearing of the brethren which were at Hamersham remoued thither where he found a godly and a great company which had continued in that doctrine and teaching 23. yeares whiche was from this present time 70. yeares agone Abiuratio magna Knowen men or Iust fast men of Amersham W. Tilseley or rather Tylseworth martyr Vid. supra Pag. 774. And this congregation of Buckingham shyre men remayned till the time of Iohn Longham Bishop of Lincolne whereof we shal Christ willing heare more anone Against these faythfull ChristiaÌ„s of Amersham was great troble and persecution in the time of W. Smyth Byshop of Lincolne about the yeare of our Lord 1057. at whiche time diuers and many were abiured and it was called Abiuratio Magna the great abiuration and they whiche were noted of that doctrine and profession were called by the name of knowne men or iust fast men c. In this congregatioÌ„ of the faithful brethren were 4. principall readers or instructers Wherof one was Tilesworth called theÌ„ D. Tilesworth who was burnt at Amersham mentioned in our history before by the name of William Tilseley whoÌ„ I suppose rather to be called Tilseworth pag. 774. An other was Thomas Chase Thomas Chase Martyr Vide. supra pag. 774. called amongst them Doctour Chase whom we declared before to be murdered and hanged in the Bishop of Lincolnes prison at Woborne called Little ease pag.

Heliar and one Walker a Thicker of S. Clements concerning diuers such matters of Pilgrimage offering to Images worshipping of Sainctes and the sacrament of the altar A perilous heresie Ex Regist. Lond. Item when Thomas Goodred William Sweting and he in the fieldes keeping beastes were talking together of the sacramente of the Lordes bodye and like matters this Iames Brewster shoulde thus say Nowe the sonne of the liuing God helpe vs. Unto whome William Sweting agayne shoulde aunswere Nowe almightye God so doe And thus haue you the causes likewise and crymes layd against Iames Brewster vpon which he with William Sweting was together examined and condemned Then being asked as the Romishe maner is whether he had any cause why he shuld not be adiudged for relapse he trusting to finde fauoure and grace in submitting himselfe sayd that he submitted him to the mercy of almighty God and to the fauourable goodnes of him his iudge And likewise did William Swetinge submit himselfe trusting belike that they should finde some fauour and reliefe in thys humble subiecting themselues vnto their goodnes But note here the vnmerciful and vnchristian dealing of these Catholique fathers The vnmercifull and vnchristian dealing of the catholique Papists who vppon their submission were contented to geue out a solemne commission the tenor whereof was to release and pardon them from the sentence of the excommunication whereinto they had incurred But immediately after vpon the same the Byshop all this notwithstanding pronounced vpon them the sentence of death and condemnation Whereupon they were both deliuered to the secular power William Sweeting Iames Brewster burnt in Smithfield and both together brent in Smithfield at one fire the 18. day of October an 1511. Â¶ Christopher Shoomaker Martyr TO these blessed saintes before past we will also adioyne Christopher Shoomaker of whom this I finde briefly in the Register of syr Iohn Longland and that the sayde Christopher Shoomaker Christoph. Shomaker burnt in Newbery mariir a parishioner of great MissendeÌ„ came to the house of one Iohn Say and after other matters of talke read to him out of a little booke the woordes which Christ spake to his disciples And thus comming to his house about foure times at euery time read something out of the same booke vnto him teaching him not to be deceiued in the priestes celebration at Masse and declaring that it was not the same very present body of Christ as the priestes did phantasie but in substance bread bearing the remembraunce of Christ. And taught him moreouer that the Pilgrimage worshipping and setting vp candles to saintes were all vnprofitable And thus the sayde Ioh. Say beyng taught by this Christopher and also confirmed by Iohn OkendeÌ„ and Robert pope was brought to the knowledge of the same doctrine Thus much briefly I find in that Register concerning Christopher Shoomaker declaring further that he was burned at Newbery about this time which was an 1518. And thus much out of Registers of London * The burning of Christopher Shoomaker The death of Christopher Shomaker Foure principall pointes they stood in against the Church of Rome in pilgrimage adoration of sainctes in reading scripture bookes in English and in the carnall presence of Christes body in the sacrament Abiuratio magna After the great abiuration aforesayd which was vnder William Smith Bishop of Lincolne they were noted and termed among themselues by the name of knowne men or iust fast men Knowen men Iust fast men as nowe they are called by the name of Protestantes As they were simple yet not vncircumspect in theyr doings so the crafty serpent being more wily then they by fraudulent subtletie did so circumuent theÌ„ that they caused the wife to detect the husband The practise of Romish prelats the husband the wife the father the daughter the daughter the father the brother to disclose the brother and neighbour the neighbor Neither were there any assemblies nor readinges kept but both y e persons and also the bookes were knowne The practise of prelates Neither was any word so closely spoken nor article mentioned but it was discouered So subtilly and sleightly these Catholicke prelates did vse their inquisitions and examinations that nothing was done or sayd among these Knowne men xv or xx yeares before so couertly but it was brought at length to their intelligence Such captious interrogatories so many articles and suspicions they had suche espyals and priuie scoutes they sent abroad such authoritie and credite they had with the king and in the kinges name such dilligence they shewed in that behalfe so violently and impudently they abused the booke of y e peaceable Euangelistes wresting mens consciences vppon their othe swearing them vpon the same to detect theÌ„selues their fathers mothers other of their kinred with their friends neighbours and that to death All whiche thinges in the further processe of the table ensuing Christ willing whiche we haue collected out of some part of the Registers of Lincolne shall appeare For the better declaration wherof first here is to be premonished by the way touching the see of Lincoln that after William Smith succeded Iohn Longland This William Smith W. Smith Bish. of Lincolne although he was somewhat eger sharpe against the poore simple flocke of Christes seruauntes vnder whome some were burned many abiured a great nuÌ„ber molested as partly hath bene afore declared yet was he nothing so bloudy or cruell Iohn Longland B. of Lincolne as was the sayd Longland which afterward succeeded in that Dioces For so I fynde of him that in the time of the great abiuratioÌ„ and troublesome affliction of Buckinghamshyre men wherein many were abiured certaine burned yet diuers he sent quietly home without punishment and pennaunce bidding them go home and liue as good Christen men should doe And many which were enioyned penaunce before he did release This Smith dyed about the yeare of our Lord. 1515. by whome was builded as is aforesaid the Colledge of Brasan nose in Oxford The College of Brasen nose in Oxford builded Not long after him folowed Iohn Longland a fierce cruell vexer of y e faythfull poore seruantes of Christ who to renue again the old sparkles of persecutioÌ„ whiche were not yet vtterly quenched first began w t one or two of them which had bene abiured whom he thought to be most notorious causing them by force of their othe to detect bewray not onely their owne opinions touching poyntes of religioÌ„ but also to discouer al other of their affinitie which were either suspected or abiured before And them likewise he put to their othe most violently constrayning them to vtter and confesse both themselues and whom els so euer they knew By reason whereof an incredible multitude of men women and maydens were brought forth to examination and straightly handled And such as were found in relapse were burned The rest were so burdened with superstitious and

in warlike aray toward the borders of Zuricke where as then was lying a garrison of the Zuricke menne to the number of a thousande and more Whereupon worde was sent incontinent to the Citie of Zuricke to succoure theyr men with speede but their enemies approched so fast that they coulde hardly come to rescue them For when they were come to the toppe of the hille whereby they muste needes passe they sawe their fellowes being in greate distresse in the valley vnder them whereupon they encouraging themselues made downe the hil with more hast then order who might goe fastest The Tigurines ouermatched ouercome but the nature of the hill was such that there could but one go down at once By reason wherof for as much as they could not keepe their rankes to ioyne all together it folowed that they being but few in number were discomfited and ouermatched of the multitude which was the 11. day of October the yeare abouesayde Among the number of them that were slayne was also Uldricus Zuinglius the blessed seruaunt S. of God Vldricus Zuinglius slaine Also the Abbotte of Capella and Commendator Kunacensis wyth 13. other learned and worthy men were slaine being as is thought falsly betraied and brought into the handes of theyr enemies As touching the cause which moued Zuinglius to goe out with his citizens to the warre as is sufficiently declared and excused both by Iohn Sleidan Ex Ioan. Sled lib. 8. and especially by Oecolampadius in his Epistle ad Mart. Frechtum and Somium Epist. Lib. 4. where first is to be vnderstande that it is an old receiued maner among the Zuricke men Ex epist. Ioan. Oecolampadij Lib. 4. that when they go foorth in warfare the chief minister of theyr church goeth with them Zuinglius also of him selfe beyng a man saith Sledanus of a stoute and bolde courage considering if he should remaine at home when warre should be atteÌ„pted against his citizens and if he which in his sermons did so encourage other should now faint so cowardly and tarye behinde at home when time of daunger came what shame and disdaine might worthily rise to hym thereby thoughte not to refuse to take suche parte as his brethren did Oecolampadius moreouer addeth that hee went not out as a captaine of the field but as a good citizen with his citizens Zuinglius excused for his going out to warre and as a good shepheard ready to die with his flocke And which of them all sayeth he that most cry out against Zuinglius can shew any such noble heart in him to do the like Againe neither did he go out of his owne accorde but rather desired not to goe foreseeing belike what daunger thereof woulde ensue But the Senate being importune vpon him would haue no nay vrging and enforcing hym most instantly to goe among whom were thought to haue bene some false betraiers saying and obiecting to him that he was a dastarde if he refused to accompany his brethren as well in time of daunger as in peace Moreouer the said Zuinglius among other seculare artes had also some skill in such matters of warfare Haec Oecolampad WheÌ„ he was slaine Zuinglius his dead body burned great crueltie was shewed vppon his deade corpes such was their hatred toward him that their malice could not be satisfied vnlesse also they shoulde burne hys bodie being dead Ex comment Ioan. Sled Lib. 8. The report goeth that after his body was cut first in 4. peeces Ex Oswaldo Miconio de vita et obitu Zuinglij The hart of Zuinglius fouÌ„d whole in the ashes The cruell handling of the Abbot Cappellensis Ex Epist. Oecola ad wolfganguÌ„ Capitonem lib 4. The age of Zuinglius of Luther reckned and then consumed with fire three daies after hys death his freÌ„ds came to see whether any part of him was remaining where they found his hart in the ashes whole and vnburned in much like maner as was also the hart of Cranmer Archbishop of Canterburie which in the ashes also was founde and taken vp vnconsumed as by credible information is testified Furthermore suche was then the rage of these 5. pages against the foresaid Abbot Capellensis that they tooke him being slain and putting out both his eies they clothed him in a monkes coule and so set him in the pulpite to preache railing and iesting vpon him in most despiteful maner Ez Epist. Oecolamp ad Wolfgangum Capitonem lib. 4. Uldericke Zuinglius was when he died of the age of 44. yeres yonger then M. Luther by 4. yeares The Bernates who were purposed the same time to atchieue warre against the Unterualdians bordering near vnto them when they heard of this discoÌ„fiture of the Tigurines to comfort them againe desired theÌ„ to be of good cheare and courage promising that they woulde not faile but come and reuenge their quarrell Againe when the Tigurines had assembled theyr power together whyche was the 8. day after the battell and had receiued aide from the Schaffusians Mullusians Sangalles and froÌ„ Basil the Bernates at this time were nothing hastie out of the whole number they chose out certaine ensignes whyche setting foorth in the night lay in the hil beside Mecinge intending when the moone was vp to take the town of Tugie lying neare at hand An other skirmish betweene the Tigurines the fiue Pagemen in Suitzerland vpon the sodain Which wheÌ„ their ennemies had perceiued which were encamped not farre from them with all speede and moste secrete manner came vpoÌ„ them being at rest the 24. day of October and putting them in more feare made a wonderful clamorous outcrie so it fell out in conclusion that many on both parties were slaine And all be it the 5. pagemen had the vpper hand yet would they of Zuricke nothing relent in theyr religion At the laste throughe mediation a peace was concluded and thus the matter agreed that the Tigurines Bernates and Basilians Peace concluded betweene the Protestants and the Papistes in Suitzerland shoulde forsake the league which they had lately made wyth the Citie of Strausburgh and the Lantgraue likewise shoulde the 5. Page men geue ouer theyr league and composition made wyth Ferdinandus and hereof obligations were made and sealed in the latter ende of Nouember Oecolampadius the preacher of the citie of Strausburgh aboue recorded The death of OecolaÌ„padius anno 1531. hearing of y e death of Zuinglius his deare frend tooke thereat inward griefe and sorrowe in so much that it is thought to haue encreased his disease and so hee also departed this life the same yeare and moneth of Nouember aboue mentioned being of the age of 49. yeres elder then M. Luther by one yeare The Commentaries of Oecolampadius vpon the Prophets Although this Oecolampadius then died yet his learned famous Commentaries vpon the Prophets with other worthy workes which he left behinde him liue still and shall neuer die

articles where he with great daunger of his life did very much good Henry taketh his iourney to Meldorph Finally they should promise to the congregation in his name that when he had perfourmed his enterprise he woulde straight returne againe They being perswaded with these words coÌ„sented vnto him stedfastly hoping that they of Diethmar should be conuerted vnto the true faith which people aboue all other haue alwaies bene most geuen to Idolatrie Hauing prepared all things toward his setting foorth the xxij day of October he tooke his iourney and came to Meldorphe whither he was sent for wheras he was ioyfully receiued of the parish priest and other as soone as he was come thither Albeit he had not yet preached the Diuell with his members by and by began to freat and fume for anger Aboue all other one Augustine Torneborch Prior of the Blacke friers began to fume who went out of hand vnto maister Iohn Swicken his companion and Commissary to the Officiall of Hamburge to take counsell what was to be done least they should loose their kingdome The Prior of of the Blacke Fryers with the 48. Presidentes conspireth the death of Henry Finally it was decreed by them aboue all things to withstand the beginnings that he should not haue licence to preach for if by any meanes it happened that he preached and the people should heare him it was to be feared that the wickednes and craft of the Priestes and Monkes should be opened which being made manifest they knew plainely that it would be but a folly to resist remembring what had happened lately before in Breme This determination had the Prior the next day early in the morning for he had not slept well all night for cares wente wyth great speede vnto Heyda to speake with the 48. PresideÌ„ts of the countrey vnto whome with great complaintes he shewed how that a seditious felow a Monke was come from Breme which would seduce all the people of Diethmar as he had done the Bremers The chiefe doers of thiâ— conspiracye There was moreouer that did assist this Prior maister Gunterus Chauncelour of that countrey and Petrus Hannus both enemies vnto the Gospell These two stoutly assisted the Prior perswading the other 46. being simple and vnlearned men that they should obteine great fauour and good will of the Bishop of Breme if they would put this hereticke monke to death When these poore vnlearned men heard these words they decreed that this Monke shoulde be put to death neither heard nor seene much lesse conuict Furthermore this Prior obteined letters from the 48. Presidents vnto the parish priest commanding him vnder great penaltie that he shoulde put the Monke out of his house and commaunde him to depart without preaching With these letters he came speedily vnto Meldorphe Nicolas Boyes parish priest of Meldorph commauÌ„ded to put away Henry and deliuered the letters ouernight vnto the parish Priest trusting that by their threatnings and commandement the sayd Henry should be feared from preaching diligently watching whether he did preach or not When as the parish priest had read ouer the letters he marueyled not a little at that proud commaundement for that it had not bene heard of before that the xlviij Presidents should meddle with Ecclesiasticall matters and that it had bene of long time vsed that the ruling therof should be in the hands of the parish priest and long time before it was decreed by the whole prouince and customably vsed that in euery church y e parish priest should haue free libertie to receiue or put out the preacher These letters the parish priest deliuered vnto Henry which when he had diligently looked ouer he answeared that for so muche as he was come being sent for by y e whole coÌ„gregatioÌ„ to preach the Gospell of Christ he would satisfie that vocation because he saw it would be acceptable vnto the whole coÌ„gregation and that he ought rather to obey the word of God then maÌ„ Also y t if it pleased God that he should lose his life in Diethmar there was as neare a way to heauen The constaÌ„cy of Henry in his vocation as in any other place for that he doubted nothing at all y t once he must suffer for y e Gospels sake Upon this courage and boldnes the next day Henry went vp into the Pulpit and made a Sermon expounding the place of Paul which is Rom. 1. Testis est mihi Deus c. That is God is my witnes and the Gospell of the day After the Sermon was done the whole congregation being called together the Prior deliuered the letters that were sent by the 48. Presidents the tenor whereof was this that they of Meldorph should be fined with a fine of a thousand gildrens if they suffered the Monke to preach and commaunded moreouer that they should send ambassadours vnto Heida with full power and authoritie When they heard these letters read they were much moued because they were so charged contrary to the custome of the countrey for so much as euery parish priest hath alwaies had authority according to his discretion to choose or put away the preacher Briefly they all determined with one voice to keepe Henry for their preacher and to defend him for when they had heard the Sermon they were greatly offended with the Prior. After dinner Henry preached againe Henry preacheth at Meldorph The Citizens of Meldorph write in defence of their preacher expouÌ„ding y e place of S. Paule Rom. 15. Debemus nos qui potentes sumus c. We ought which are strong c. The next day the Citizens of Meldorphe sent their messengers vnto Heyda offering to aunsweare in all causes before all men for their preacher whome they had receiued Besides that the messengers declared what christian godly Sermons they heard him preach The parish priest also wrote letters by the said Legates vnto the 48. rulers wherin he excused himselfe that it was neuer his mind nor the intent of the said Henry to moue sedition but only sincerely to preach y e word of God and offred himselfe ready to answer for the said Henry to al meÌ„ whensoeuer he should be called most earnestly desiring them not to geue credite vnto y e Monks which being blinded with hatred auarice had fully determined to oppresse y e truth saieng moreouer that it was against all reason that a man should be condemned before the truth be tried out and his cause declared and if after due inquisitioÌ„ had he should be coÌ„uict then he should suffer coÌ„digne punishment This submission with y e publique testimoniall was nothing esteemed or regarded neither was there any answeare geuen therunto but euery man repined murmured thereat Last of all one Peter Dethleues one of the Seniors answered Good counsaile of Peter Dethleues that albeit there were diuers dissensions in euery place about the Christian faith and that they as men ignorant could not redresse the same yet this

comming into his house saluted him frendly pretending as though their comming had bene to make good cheare for he was a good housekeeper and the Gentlemen of the Countrey thereaboutes vsed oftentimes to resort vnto his house familiarly This priest made ready for them in short space a very sumptuous banket whereof they did eate and drinke very cheerefully After dinner was ended and that the Priest was yet at the table thinking no hurt Vngentlenes in a gentleman the Gentleman said to his seruants take ye this priest our host and hang him and that without delay for he hath wel deserued to be hanged for the great offence he hath committed agaynste hys Prince the seruaunts were marueylously astonied wyth his words and abhorring to do the deede sayd vnto theyr maister God forbid that we should coÌ„mit any such crime to hang a man that hath intreated vs so gently for y e meate which he hath geuen vs is yet in our stomackes vndisgested It werâ— a wicked acte for a noble man to render so great an euill for a good turne but especially to murder an innocent Briefly the seruaunts sought no other occasion but only to geue him way to flee that they might also auoide the execution of that wicked purpose As the Gentleman and his seruants were thus contending the priest said vnto them I beseech you shewe no such crueltie vpon me rather leade me away captiue vnto my prince where I may purge my selfe I am falsely accused and I trust to pacifie his anger which he hath conceiued against me At least remember the hospitalitie which I haue euer shewed to you and all Noble meÌ„ at al times resorting to my house But principally speaking to the Gentleman he aduertised him of y e perpetuall sting which would follow vpon an euill conscience protesting that he had faithfully and truely taught them the doctrine of the Gospell and that it was the principall cause why he had such euill will whiche long time before he had foreseene would come to passe for so much as he had oftentimes in the pulpit reproued sharply and openly the horrible vices of the Gentlemen Many thinges maâ— be preteÌ„ded but religion is euer the cause why good men goe to wracke which mainteined their people in their vicious liuing and they themselues were geuen vnto blasphemie and drunkennes whereas they should shewe example of faith true religion and sobernes but they had oftentimes resisted him sayeng that it was not his part to reprooue them for so much as they were his Lordes and might put him to death if they woulde that all things which they did was allowable and that no man ought to gaynesay it also that he went about some things in hys Sermons that would come to an ill ende This good man whatsoeuer he coulde saye coulde not make his matter seeme good for the Gentleman continued in his wicked enterprise and pricked forth his seruants still to accomplish their purpose for it was resolued by the Prince that he shoulde be put to death and turning hymselfe vnto the Priest he said that he could gaine nothing by preaching in such sorte Kindnes vnkindly rewarded with vnkindnes but that he shoulde fully determine himselfe to die for the prince had geuen expresse commaundement to hang him whose fauour he woulde not loose for to saue his life At the last the seruants after great sorrow and lamentation bound their hoste hanged him vpon a beame in his owne house the Gentleman standing by looking vpon This good man seeing no remedy spake none other wordes but onely Iesus haue mercy vpon me Iesus saue me This is the truth of this most cruell acte which a Turke would scarsely haue committed against his mortall enemie Now let euery man iudge with himselfe which of them haue the greatest aduantage either they which commit the crueltie against the good or the good men which do suffer the same vniustly The first sorte haue a continuall gnawing in their conscience and the other obtaine an immortall crowne Â¶ The like historie of the death of a certaine Minister named M. Peter Spengler which was drowned in the yeare of our Lord 1525. collected by Oecolampadius IN a certaine village named Schlat in the countrey of Brisgois there was a vigilant minister a man very wel learned in the Scriptures of a good name for that he liued a godly a blamelesse life hauing loÌ„g time faithfully done his office and dutie being also courteous and gentle A descriptioÌ„ of a good minister or curate and wel beloued of meÌ„ but specially of the Bysh. of ConstaÌ„ce with whom he was in great authority peaceable and quiete with all men that he had to doo withall He quieted discordes and contentions with a marueilous prudencie exhorting all men to mutuall charity loue In al assembles wheresoeuer he came he greatly commended honest lyfe amendment of maners When the purity of the gospell began to shine abroad he began to read with great affection the holy Scriptures which long tyme before he had read but without any vnderstanding When he had recouered a litle iudgement and came to more vnderstanding by coÌ„tinuall reading being also further grown in age he begaÌ„ to consider with himselfe in how great darckenes and errors the whole order of priests had bene a long time drowned O good God sayd he who would haue thought it that so many learned and holy men haue wandred out of the right way and could haue so loÌ„g time bene wrapped in so greate errors or that the holy Scripture coulde haue bene so deformed with such horrible abuses for he neuer wel vnderstood before he sayde that the Gospell was the verity of God in that order wherein it is written seeing it conteyned so much touching the Crosse persecution and ignominious death The crosse discerneth betweene true Christians and counterfeit and yet the Priestes liued in great prosperity and no man durste mayntayne any quarrell agaynst them without great daunger He also saw that the howre was come that the Gospell should be displayd that persecution was at hand that the enemies of the truth beganne now to rage that the wicked and proud lyfted vppe theyr heades on high He that seeketh to lyue godly in Christ shall suffer persecution and feared not to enterprise and take in hand all kynde of mischiefe and wickednesse agaynst the faythfull that the Byshops which ought by theyr vertue and power to defend the word were more barbarous and cruell then any tyrauntes had bene before He thus considering the present estate of the world â— Tim. 4. put all doubte from his hart and sawe presently before hys eyes that Iesus Christ had taught the trueth seeing so many bodyes of the faythful were dayly so tormented beaten exiled and banished drowned and burned For who can report the great tormentes which the innocent haue endured these yeares passed euen by those which cal themselues Christians and for no

he answered The constaÌ„t behauiour of George Carpenter at his death this shall be my signe and token that so long as I can opeÌ„ my mouth I wil not cease to call vpon the name of Iesus Behold good reader what an incredible coÌ„stancy was in this godly man such as lightly hath not bene sene in any man before His face countenaunce neuer chauÌ„ged colour but chearefully he went vnto the fire In the middest sayth he of the towne this day will I coÌ„fesse my God before the whole world When he was layd vpon the ladder and that hangman put a bagge of gunnepouder about his necke he sayd let it so be in the name of the Father and of the Sonne The death and martyrdome of George Carpenter and of the holy Ghost And when as the two hangmen lifted him vp vpon the ladder smiling he bad a certayne Christian farewell requiring forgeuenes of him That done the hangman thrust him into the fire He wyth a loud voyce cryed out Iesus Iesus Then the hangman turned him ouer and he agayne for a certayne space cryed Iesus Iesus and so ioyfully yelded vp his spirite Â¶ Leonard Keyser HEre also is not to be passed ouer the maruellous coÌ„staÌ„cy of M. Leonard Keyser of the countrey of Bauaria The history of Leonard Keyser who was burned for the Gospel This Keyser was of the towne of Rawbe .4 miles froÌ„ Passaw of a famous house This man being at his study in WytteÌ„berge was sent for by his brethren which certified him that if euer he woulde see his father aliue he should come with speed which thing he did He was scarsly come thither when as by the commaundement of the Bishop of Passawe he was taken by his mother his brethren The Articles which he was accused of for y e which also he was most cruelly put to death shed his bloud for the testimony of the truth were these That fayth onely iustifieth That workes are the fruites of fayth That the Masse is no sacrifice or oblation Item for confession satisfaction the vow of chastitye Purgatory differeÌ„ce of daies for affirming only two Sacramentes and inuocation of Sayntes He also mayntayneth 3. kindes of confession The first to be of fayth which is alwayes necessary Articles against Leonard Keyser The second of charity which serueth when any man hath offended his neighbour to whom he ought to reconcile himselfe agayne as a man may see by that which is written in Math. 18. The third which is not to be despised is to aske counsel of the auncient Ministers of the Church And for so much as all this was contrary to the bull of Pope Leo Vid. su pag. 844.845 and the Emperours decree made at Wormes sentence was geuen agaynst him that he should be disgraded and put into the hands of the secular power The persecuters that sate in iudgement vppon him Persecutors were the Byshop of Passaw the Suffragans of Ratisbone of Passaw also Doctour Eckius being garded about with armed men His brethren and kinsfolkes made great intercession to haue his iudgement deferred and put of that the matter might be more exactly knowne Also Iohn Fridericke Duke of Saxony and the Earles of SchauueÌ„burge and of Schunartzen wrote to the Byshoppe for him but could not preuayle After the sentence was geuen he was caryed by a company of harnessed men out of the Citty agayne to Schardingham .13 of August Where Christopher Frenkinger the ciuile Iudge receiuing him Hasty iudgemeÌ„t against Leonarde Keyser had letters sent him from Duke William of Bauaria that forthwith tarying for no other iudgement he should be burned aliue Whereupon the good and blessed Martyr early in the morning being rounded and shauen and clothed in a short gowne and a blacke cappe set vpon his head all cutte and iagged so was deliuered to the officer As he was led out of the town to the place where as he should suffer he boldly and hardily spake in the Almayne tongue turning his head first on the one side and then on the other saying O Lord Iesu remayne with me sustayne and helpe me and geue me force and power The martyrdome of Leonard Keyser Then the woode was made ready to be set on fire and he began to cry with a loud voyce O Iesus I am thine haue mercy vpon me and saue me and therwithall he felt the fire begin sharply vnder his feet his hands and about his head and because the fire was not great enough the hangman plucked the body halfe burnt with a long hooke from vnderneath the wood Then he made a great hoale in the body through the which he thrust a stake and cast him agayne into the fire and so made an end of burning This was the blessed end of that good man which suffered for the testimony of the truth the 16. day of August in the yeare of our Lord. 1526. Ex 6. Tomo operum Lutheri Wendelmuta widow and Martyr IN Holland also the same yeare .1527 was Martyred and burned a good and vertuous widow Wâ—ndelmuta widow Martyr named Wendelmuta a daughter of Nicholas of Munchendam Thys widow receiuing to her hart the brightnes of Gods grace by the appearing of the Gospell was therfore appreheÌ„ded and committed to custody in the Castle of Werden shortly after from thence was brought to Hage the 15. day of Nouember there to appeare at the general sessions of that country Where was present Hochstratus Lord PresideÌ„t of the sayd countye who also sat vpon her the 17. day of the foresayd moneth Diuers Monkes were appoynted there to talke with her to the end they might conuince her and wyn her to recant but she constantly persisting in y e truth wherin she was planted would not be remoued Many also of her kindred other honest womeÌ„ were suffred to persuade w t her AmoÌ„g whoÌ„ there was a certein noble matroÌ„ who loued and fauored dearely the sayd wydow beyng in prison This matron comming and commoning with her in her talke sayde My Wendelmuta why doest thou not keepe silence thinke secretly in thine hart Religion would be professed as wel with touÌ„ge as with hart Rom. 10. these thynges which thou beleuest that thou mayest prolonge here thy dayes and life To whom she aunswered agayne Ah sayd she you know not what ye say It is written With the hart we beleue to righteousnesse with toung we confesse to saluation c. And thus she remayning firme stedfast in her beliefe and confession the 20. day of Nouember was condemned by sentence geuen as agaynst an heretick to be burned to ashes and her goodes to be confiscate she taking the sentence of her condemnation mildely and quietly After she came to the place wher she should be executed Wodden Gods not to be worshipped and a Monke there had brought out a blinde Crosse willing her many times to kisse and worship her God I worship sayd she

martyrdome where no kinde of crueltie was sacking which the innocent Martyrs of Christ Iesus were wont to be put vnto Ex Henr. Pantal. hist Gallic The names of his persecutours in the story be not expressed Stephen Polliot Martyr Stephen Polliot At Paris An. 1546. Stephen Polliot comming out of Normandy where he was borne vnto Meaux taryed not there long but was compelled to flye went to a town called Fera where hee was appreheÌ„ded and brought to Paris and there cast into a foule and darcke prison In whiche prison he was kept in bands and fetters a loÌ„g space where he saw almost nolight At length being called for before the Senate and his sentence geuen to haue his tongue cut out and to be burned aliue his satchell of bookes hangyng about his necke O Lord sayd he is the world in blindnes and darckenes still For he thought being in prison so long that the world had ben altered from his olde darckenes to better knowledge At laste the worthye Martyr of Iesus Christ hauyng his bookes about his necke was put into the fire where he with much pacience ended this transitory lyfe Ex Henr. Pantal. The high Senate of Paris Iohn Englishe An. 1547. He was executed burned at Sens in Burgundy Ioh. Englishe martyr being condemned by the hygh Courte of Paris for confessing y e true word of God Ex Crisp. Adrian Â Michaell Michelote a Taylour An. 1547. This Taylour beyng apprehended for y e gospels sake Michaell Michelot martyr was iudged first if hee woulde turne to be beheaded and if hee woulde not turne then to be burned aliue Who beyng asked whether of these two he woulde chuse aunswered that hee trusted that hee which hath geuen him grace not to denye the truth woulde also geue him pacience to abide the fire He was burned at Werden by Turney Two false brethren Leonardus de Prato An. 1547. This Leonard goyng from Dyion to Bar Leonardus de Prato martyr a towne in Burgundy with two false brethren and talkyng with them about religion was bewrayed of theÌ„ and afterward burned Â Iohn Taffingnon Vij Martyrs Ioan his wife Symon Mareschall Ioan his wife W. Michant Iames Boulerau Iames Bretany An. 1547. Al these 7. beyng of the Cittie of Langres for the word and truth of Christ Iesus were committed to the fire wherein they dyed w t much strength comfort But especially Ioanne which was Simons wife being reserued to the last place because she was y e yongest confirmed her husband and al the other with words of singular consolation declaring to her husband that they shoulde the same daye be maryed to the Lorde Iesus to liue with him for euer Ex. Pantal. Crisp. alijs The Senate of paris Mischaell Maâ—eschall Ioh. Cam. Great Iohn Camus Iohn Serarphin An. 1547. These also the same yeare and about the same tyme for the lyke confession of Christes Gospell wer condemned by the Senate of Paris in the same Cittye also with the like cruelty were burned Ex Pantal. Crisp. The host of Octouien at Lyons Gabriell of Saconnex Presenteur Octonien Blondell a Marchaunt of precious stones At paris An. 1548. This Octouien as he was a great occupyer in al fayres countryes of Fraunce Octouien martyr and well knowne both in Court els where so was he a singular honest man of great integritie and also a fauourer of Gods word Who beyng at his hostes house in Lyons rebuked the filthy talk and superstitious behauiour whiche there he heard saw Wherfore the host bearing to him a grudge chanced to haue certayne talke with Gabriell of Sacconex Presenteur concerning the riches and a sumptuous coller set with riche iewels of this Octouien Thus these two coÌ„sulting together dyd suborne a certayn person to borowe of hym a certayne summe of crownes Which because Octouien refused to lend the other caused hym to be apprehended for heresie thinking thereby to make atachment of hys goodes But such order as was taken by Blondels friendes that they were frustrate of their purpose Then Blondell being examined of hys fayth gaue a playne and ful confession of that doctrine which he had learned for the whiche he was committed to prison where he dyd much good to the prisoners there For some y t were in debt he payd theyr creditors and loosed them out To some he gaue meate to other rayment Faith ioyned with good workes At length thorough the importune perswasions of his parents and frendes he gaue ouer and chaunged hys confession Notwithstanding the Presenteur not leauyng so appealed hym vp to y e high court of Paris There Otouien beyng asked agayne touching hys fayth which of hys two confessions he woulde stick to he being before admonished of his fal and of the offence geuen thereby to the faithfull said he would liue dye in his first confession which he defeÌ„ded to be consonaÌ„t to the verity of Gods word Which done he was coÌ„demned to be burned and so hast was made to his execution least his frendes in the court might come betweene and saue his life Ex Ioan. Crisp. Lib. 6. Â Hubert Cheriet Martyre Hubert Cheriet alias Burre a yong man a Taylour At Dyion An. 1549. Hubert beyng a young man of the age of xix yeares was burned for the Gospell at DyioÌ„ who neyther by any terroures of death nor allurementes of hys parentes coulde be otherwyse perswaded but constantly to remayne in the truth vnto death Ibid. peter Lisetus president of the Counsaile of paris and other Sorbonistes M. Florent Venote Florent Venote martyr priest At paris An. 1549. This Florent remayned in prison in Paris 4. yeares and 9 hours During which tyme there was no torment which he did not abide and ouercome Among al other kindes of torments he was put in a narrowe prisoÌ„ or brake so strait that he coulde neyther stand nor lye whiche they call the hoase or boote ad Nectar Hippocratis because it is strait beneath and wyder aboue like to the instrument where with Apocatheries are wont to make their hipocras In this he remayneth 7. weekes where the tormentors affirme that no thiefe nor murderer coulde euer endure xv dayes but was in daunger of lyfe or madnes At last when there was a great shew in Paris at the kings comming into the Citty and diuers other Martyrs in sondry places of the Cittye were put to death he hauing hys tongue cut off was brought to see the execution of them all and last of all in y e place of Maulbert was put in the fire and burned the ix of Iuly at after noone Ex Ioan Crisp. Â Anne Audebert an Apothecaryes wife and wydow At Orleance An. 1549. She going to Geneua was taken brought to Paris Anne Audebert martyr and by the Counsayle there iudged to bee burned at Orleance WheÌ„ y e rope was put about her shee called it her wedding girdle wherwith she

theyr Martyrdome they were drawne thorough the durt vppon an hurdle to the place accompanyed with a number of bylles and glayues and guÌ„ners and truÌ„peters Moreouer albeit there was no such cause they being two simple poore men yet the Magistrates commaunded vpon what occasion I know not all the gates of y e Citty to be shut and garded with keepers Trumpettes brought in to stop the hearing of Gods Saints WheÌ„ the blessed martyrs were brought and bound to the post which was before the Pallace they much reioysing that they were made worthye to suffer for Christe made confession of their fayth and many earnest exhortations vnto the people But to stop the hearing of these saints the trumpeters were commaunded to sound which during all the time of their suffering neuer ceased The hangman preparing hymselâ— first to strangle Cazes chaunced to fall downe from the top of the post to the pauement and brake hys head in such sorte as the bloud followed in great quantitie Notwithstanding he recouering hymselfe went to Monier and hym he strangled who patientlye rendered vp his lyfe Cazes which was the stronger of them both being set on fire before the hangman came suffered the extremitie of the fire with great paynes but greater patience for as hys legges wer almost halfe burnt yet he endured crying My God my father and so gaue vp hys lyfe And further to note the worke of God that folowed when these two myld martyred sayntes were almost coÌ„sumed in the fire to ashes sodenly without matter or cause such a feare fell vpon them at y e execution that the iustices and the people Feare sent amongst Gods enemies notwithstanding that they had the gates locked to them were defensed with all manner of weapons about them not knowing wherfore took theÌ„ to their legs in such hast fleeing away y t they ouerran one an other The prior of S. Antonies fel down so y t a great number went ouer hym The iudge Pontacke on hys mule w t his red robe fleeing as the other dyd was ouerthrowne with the presse in the street called Poetâ—uin in suche sorte Impius fugit et ne no persequitur that he was fayne to be caryed to Pichons house a widow and there cryed within Hide me saue my lyfe I am dead I see euen the lyke matter as at the last commotion My friendes hyde my mule that no man se her nor know her Briefly such was the feare which came from them that euery maÌ„ shut vp their houses After the feare was past euery man asked what the matter was but none could tel neither could the enemies of Gods truth perceaue who was he that put them so to flight and feare w tout any semblaunce of anye aduersary about them This story is testified and to be founde both in the volume of the Frenche martyrs printed by Iohn Crispine lib. 6. also in the booke of Dutch martyrs written by Adrianus Bertelmewe Hector martyr A gentlemaÌ„ called Perriere M. Bartlemew Eme President M. Augustine de Eglise Counseller Bartlemew Hector At Thurin Ann. 1556. First this Hector was a trauailer about the country and a seller of bookes hauyng his wife and children at geneua As he came into the vale of Angroigne in Piedmont to get his liuing wyth sellyng of bookes hee was taken by a certen gentleman and there arested sent to Thurin then examined at last condeÌ„ned Beyng condemned hee was threatned y t if he spake any thing to the people his tongue should be cut of Neuerthlesse he ceased nothing to speake After his praiers made wherein he prayed for the Iudges that God would forgeue them and opeÌ„ theyr eies he was offered his pardon at the stake if he would conuert which he refused Then he prepared himselfe to his death which he tooke patiently Wherat many of the people wept saying why doth this man dye whiche speaketh of nothing but of God Ex hist. Gal. per Crisp. lib. 6. The accusers appeare not in the story Philip Cene Iames his fellow martyrs Phillip Cene. Iames his fellow At Dyion An. 1557. This Phillip Cene was an Apothecarie at Geneua He was taken at Dyion there imprisoned and in the same town of Dyion he with one Iames hys companion was burned As this Phillip went to his death singing psalmes the Fryer standyng by stopped hys mouthe with his hande The most part of the people wept bitterly saying be of good courage brethren be not afrayd of this death Which when one of the aduersary part heard he sayde to one of the magistrates Do you not see how almost halfe part of the people is of their side and doth comfort them Ex Ioan Crisp. lib. 6. Â Archambant Seraphon M. Nicolas du Russeau At Dyion Ann. 1557. These two were in prison together w t Phillip Archambant M. Nicolas Russean martyrs and Iames abouesaid at Dyion Archambant goyng about with a packet of pedlerye ware to get hys liuing and comming towardes hys wyfe heard of certayn prisoners at Dyion to whome he wrote to comfort them with his letters The next daye after hee was searched at Aussone and letters of certayne schollers of Paris founde about him then he was brought to Dyion where hee with the other called M. du Rousseau constantly suffered The same Archambant had bene also condemned three yeares before at Tule and as he was ledde to Bordeaux he escaped Ex eius Epist. ad vxorem apud Crisp. lib. 6. The kinges Attourney of Sainctes Ville Philbert Hamlin At Burdeaux Ann. 1557. Philbert Hamlin first was a priest then hee went to Geneua wher he exercised printing Philbert Hamelin martyr and sent bookes abroad After that hee was made a minister at the towne of Allenart in Saintonge In which and in other places moe hee did much good in edifying the people At last hee was apprehended at Saintes Uille and with him his host a priest whom he had instructed in the gospell and after confession made of hys fayth hee with the sayde prieste was caryed to Burdeeux before the President As hee was in prison on a sondaye a priest came in with all his furniture to saye masse in the prison whom Philbert seing to be reuested came pluckt his garmentes from his backe wyth suche zeale and vehemency that the masse garmentes with the challice candlestickes fell downe and were broken saying Is it not enough for you to blaspheme God in churches but you must also pollute the prison w t youre Idolatry The iaylour hearing of this The zeale of Philbert in his furye layd vpon him w t his flaffe and also complayned of him whereby he was remoued to the common pryson and layd in a low pitte laden wyth great yrons so that hys legges were swolne withall and there continued viij dayes A little before hee perceiuing the priest his host to decline from the truth did what he could to confirme hym in the same but

she came first from the partes of gascoigne with her husband who was Lord of GrauoroÌ„ vnto Paris Philip de Luns gentlewoman and martyr there to ioyne her selfe to the Churche of God Where her Husband also hadde bene a Senior or Elder who in the moneth of May before was takeÌ„ with an agâ—e and deceased leauing this Philip a Widow which neuerthelesse ceased not to serue the Lord in hys Churche and also in the house was taken with the sayde compapany Many conflictes she had with the Iudges and the Sorbonistes namely Maillard But she alwayes sent him awaye with the same reproch as the other did before bad him auaunt Sodomyte saying she would not aunsweare one woorde to suche a villaine To the Iudges her answere was this that she had learned the fayth whyche shee confessed in the woord of God and in the same shee woulde liue and die And being demaunded whether the body of Christ was in the Sacrament The Sacrament How is that possible sayde she to be the bodye of Christ to whom all power is geuen which is exalted aboue all heauens when as we see the mice rattes apes and Munkies playe with it and teare it in pieces Heâ— petition to them was that seing they had taken her sister from her yet they would let her haue a Byble oâ— Testament to comfort her selfe Her wicked neighbors although they could touche her conuersation with no part of dishonestye yet many thinges they layde to her charge as that there was muche singyng of Psalmes in her house and that twise or thrise an infinite number of persons were seene to come out of her house Also when her husband was in dying no Priest was called for neyther was it knowne where he was buryed Neyther dyd they euer heare any word of their infant to be baptised for it was baptised in the Churche of the Lord. Among other her neighbours that came agaynst her twoe there were dwelling at S. Germain in y e suburbes The iust hand of God against false and bloudy witnesses betwene whoÌ„ incontinent rose a strife wherin one of theÌ„ sticked the other with a knife The death of thys gentlewomaÌ„ was the more hastened of the Lord keper of the Seale Bertrand Cardinall of Sens and his sonne in law the Marques of Tran for to haue the confiscation of her goodes These 3. holy martyrs aboue recited The martyrdom of Clinet Grauelle and Philip de Luns were condeÌ„ned the 27. of Sep. by the proces of the coÌ„missioners and the Lieuetenaunt ciuile and then being put in a Chappell together certayne Doctours were sent to them but theyr valiaunt constancye remayned vnmooueable After that they were had out of Prison and sent euery one in a doung cart to the place of punishment Clinet euer cryed by the way protestyng that he sayd or mayntayned nothing but the veritye of God And being asked of a Doctour whether he would beleue S. Austen touching certayne matters he sayd yea and that he had sayd nothing but which he would proue by his authority The Gentlewoman seeing a Priest come to confesse her sayd that she had confessed vnto God and had receiued of him remission other absolution she found none in Scripture And when certayne CouÌ„sellers did vrge her to take in her handes the woden Crosse The crosse according to the custome of them that go to theyr death alledging how Christ commaunded euery one to beare his crosse she answerred my Lordes sayde she you make me in very deede to beare my Crosse condemning me vniustly and putting me to death in the quarell of my Lord Iesus Christ. Who willeth vs to beare our Crosse but no suth Crosse as you speake of Grauelle looked with a smiling countenaunce shewed a chearefull colour declaring how little hee passed for his condemnation and being asked of hys frends to what death he was condemned I see well sayd he that I am condemned to death but to what death or torment I regard not And comming from the chappell when he perceiued they went about to cut out his toung vnles he would returne he sayd that was not so conteined in the arrest and therefore he was vnwilling to graunt vnto it but afterward perceiuing the same so to be agreed by the Court he offered his toung willingly to be cut and incontineÌ„t spake playnely these words I pray you pray to God for me The Gentlewoman also being required to geue her toung did likewise with these wordes Seing I do not sticke to geue my body shall I sticke to geue my tongue No no. And so these three hauing theyr tongues cutte out Their tongues cut out were brought to Malbert place The constancy of Grauelle was admirable castyng vp his sighes and gronings vnto heauen declaring therby his ardent affectioÌ„ in praying to God Clinet was somewhat more sad then the other by reason of the feeblenes of nature and his age But the Gentlewoman yet sermouÌ„ted al the rest in constancy which neither chaunged countenaunce nor colour being of an excellent beauty After the death of her husband shee vsed to go in mourning weed after the maner of the country But the same day Precious in the sight of God is the death of hys Saintes going to her burning shee put on her French hood and decked her selfe in her best aray as going to a new Mariage the same day to be ioyned to her spouse Iesus Christ. And thus these three with singuler constancy were burned Grauelle and Clinet were burned aliue Philippe the Gentlewoman was strangled after she had a litle tasted the flame with her feet and visage and so she ended her Martyrdome Ex Ioan Crisp. lib. 6. The Lieuetenant Doctour Maillard Counsellers Friers Nicolas Cene. Peter Gabert At Paris An. 1558. Of the same company was also Nicholas Cene a Phisition Brother to Phillippe Cene aboue meÌ„tioned and martyred of Dyion Peter Gabart which two about fiue or sixe dayes after the other three before Nicolas Cene Pet. Gabart martyrs were brought foorth to theyr death Octob. 2. Nicholas Cene was but newe come to Paris the same day when he was aduertised of y e asseÌ„ble which theÌ„ was coÌ„gregate in the street of S. Iames as he desired nothing more then to heare the word of God came thither euen as he was booted was also with them apprehended susteyning y e causee of Gods holye Gospell vnto death The other was Peter Gabart a Sollicitor of processes about the age of 30. yeares whose constancye dyd muche comfort to the prisoners He was put amonge a great number of Scholers in the little Castle Whome when he heard to passe the time in talking of Philosophy No no sayde he let vs forget these worldly matters A wholesome lesson for all studentes and learne how to sustein y e heauenly cause of our God which lie here in defeÌ„ce of the kingdome of Christ Iesus our sauiour and so he began to instruct

them how to aunswere to euery poynt of christian doctrine so well as if he had done no other thing in all his life but onely studyed diuinity and yet was he but very simply learned Then was he sent from them apart vnto an other Prison full of filthy stinche and vermine where notwithstaÌ„ding he ceased not to sing Psalmes that the other might well heare him He had a young nephew in an other prison by being but a childe of whom he asked what he had sayd to the Iudges He sayde that he was constrayned to do reuerence to a crucifixe painted O thou noughty boy said he haue not I taught thee y e commandements of God Images forbidden Knowest thou not how it is written Thou shalt not make to thy selfe no grauen Image c. and so beganne to expound to hym the Commaundementes whereunto hee gaue good attention In their examinations many questioÌ„s were propounded by the Doctors and Friers touching matters both of religion and also to know of them what Gentlemen and Gentlewomen were there present at the ministration of the Sacrament Whereunto they aunswered in such sort as was both sufficient for defence of theyr owne cause and also to saue theyr other brethren from blame saying that they woulde liue and dye in that they had sayd and maynteyned When the time of theyr execution was come they perceiued that the Iudges had intended that if they would relent they shoulde be strangled if not they should burne aliue and theyr tongues be cutte from them Which tormentes they being content to suffer for our Sauiour Iesus Christ offered their tongues willingly to the hangman to be cut Gabart began a little to sigh Their tounges cut for that he might no more prayse the Lord with his tongue Whome then Cene did comfort Then were they drawne out of prison in the doÌ„g cart to the suburbes of S. Germane Whom the people in rage and madnes folowed with cruell iniuries and blasphemies as though they would haue done the execution themselues vpon them Maugre the hangman The cruelty of theyr death was suche as hath not lightly bene sene Crueltie for they were holden long in the ayre ouer a small fire and theyr lower partes burnt of before that the higher partes were much harmed with the fire Neuerthelesse these blessed sayntes ceased not in all these tormentes to turne vp theyr eyes to heauen and to shewe forth infinite testimonyes of theyr fayth constancy In the same fire many Testamentes and Bibles the same time also were burnt Upon the sight of this cruelty See heere howe the whole power of the world was confederate together against the poore saints of God according to the prophecie of the 2. Psalme Astiterunt Reges terrae principes conuenerunt in vnum aduersus Dominum c. the frendes of the other prisoners which remayned behinde fearyng the tyranny of these iudges presented certaine causes of refusall agaynst the sayd iudges requiring other Commissioners to be placed But the king beyng hereof aduertised by his Sollicitour sent out hys letters patentes commaunding the sayd causes of refusall to be frustrate and willed the former iudges to proceed all other letters and obstacles to the contrary notwithstanding and that the Presidentes should haue power to chuse to them other counsellers according to theyr owne arbitrement to supply the place of such as were absent amongest whome also the sayd Sollicitour was receyued in stead of the kinges Procurator to pursue the proces By the which letters patents it was decreed that these stubberne Sacramentaries as they were called should be iudged accordingly saue only that they should not proceed to the executioÌ„ before the king were aduertised These letters aforesaid stirred vp the fire of this persecution not a litle for that the Iudges at this refusall tooke great indignation and were mightily offended for that reproch Notwithstanding so it pleased God Albert Hartung deliuered that a yong man a Germane called Albert Hartung borne in the country of Brandeburge and godsonne to Albert Marques of Brandeburge by the kinges commaundement was deliuered through the importune sute of the sayde Marques Ex Ioan. Crisp lib. 6. 2. Presidentes 25. Counsellers The Lieuetenant ciuil Doctors Friers Sorbonistes Benedictus Iacobin Demochares Maillard Fridericke Danuile Frances Rebezies At Paris An. 1558. MentioÌ„ was made aboue of certaine yong scholers and studentes which were in the litle castle with Peter Gabart Of the which nuÌ„ber of Scholers were these two Fridericke Danuile and Frances Rebezies neyther of them being past tweÌ„ty yeres of age Fridericke Danuile Fraunces Rebezies martyrs How valiauntly they behaued theÌ„selues in those tender yeares susteining the quarel of our Lord Iesus Christ what coÌ„fession they made what conflictes they had disputing with the Doctors of Sorbone theyr own letters left in writing do make record y e effect wherof briefly to touch is this And first touchinge Fridericke Danuile The Lieuetenant criminall who before was halfe suspected but nowe thinking to proue himselfe a right catholick and to recouer his estimation agayne came to him beginninge with these wordes of Scripture Who so euer denyeth me before men him will I denye before my father c Math. 10. That done hee asked him what he thought of the Sacrament To whom Friderick aunswered that if he should thinke Christ Iesus to be betweene the Priestes handes after the Sacramentall wordes as they call them then should he beleue a thing contrary to the holy Scripture and to the Creed which saith Act. 2. that he sitteth on the right haÌ„d of the Father Also to the testimonye of the Aungelles whiche speake both of the ascending of Christ and of his commyng downe agayn Act. 1. After these questions with him touching Inuocation of Sayntes Purgatorye c. Wherunto he aunswered so that he rather did astonish the enemies then satisfy them Furthermore the 12. of September the sayd Fridericke agayne was brought before Benedictus Iacobin and his companion a Sorbonist called Noster Magister who thus began to argue with him The Doctor Which thinke you to bee the true Churche the Churche of the Protestantes or the Churche of Paris The Martyr I recognise that to be the true Church where the Gospell is truely preached and the Sacramentes rightly administred so as they bee lefte by Iesus Christ and his Apostles The Doctor And is the Church thinke you of Geneua such a one as you speake of The Martyr I so iudge it to be The Doctor And what if I doe prooue the contrary will you beleue me The Martyr Yea it you shall proue it by the Scripture The Doctor Or will you beleue S. Austen and other holy doctors innumerable The Martyr Yea so they dissent not from the scripture and the word of God The Doctor By the authority of S. Austen The Church the Church is there where is the succession of Byshops whereupon I frame this argument There is the Church

where is the perpetuall succession of Bishops In the Church of Paris is such succession of byshops Ergo the Church of Paris is the true Church The Martyr To your Maior I answere that if S. AusteÌ„ mean the succession of such as are true Byshops in deede which truely preach the Gospell and rightly administer the Sacramentes such Byshops I suppose to be at Geneua where the Gospell is truely preached and Sacramentes duely ministred and not in y e Church of Paris But otherwise if S. AusteÌ„ mean the succession of false Bishops such as neither preach nor minster according to Gods word so is the same in no wise to be graunted The Doctor Caluin is there by his owne thrusting in onely by the chusing of the people The Martyr And that soundeth more for him to bee of Gods diuine election for so much as by him the Gospell of God is preached truely and from this no man shall bring me After this disceptation the 9. of the same month came agaynst him an other Doctour with two Sorbonistes who bringing forth a scrole out of his bosome pretended that a certayne scholer comming from Geneua made his confession wherein was contayned that in receiuing of the bread and wine the body and bloud of Christ is receiued really Whereupon they demaunded of him whether hee would receiue the same confession The Martyr Whatsoeuer I haue sayd vnto you Really that will I hold And as touching this word really I know right well that they of Geneua do not take it for any carnall presence as you do but theyr meaning is to exclude therby onely a vayne imagination The Doctor I maruell much that you so refuse the word really and vse onely spiritually seing that Caluin himselfe doth vse the same word really The Martyr Caluin meaneth therby no other thing but as we doe The Doctor What say you by confession auricular Confession auricular The Martyr The same that I sayd before to monseur Lieuetenaunt that is that I take it for a plantation not planted by God in his word The Doctor The Almanes in theyr confession which they sent to our king to be approued haue these wordes Confessionem auricularem non improbamus est enim Euangelium secretuÌ„ That is we do not reiect auricular coÌ„fession for it is a Gospell secret and priuy Melancthon in his common places speaking of the popish confessioÌ„ which consisteth in the enumeration of sinnes saith that it is a snare of of conscience against the Gospell and otherwise maketh there no mention of Euangelium secretum no more doth the confession of the Almaynes And also Melancthon in his booke of common places doth call it Euangelium secretum An other time the sayde Fridericke was called agayne before the Lordes the 20. of the sayde moneth where they did nothing but demaund of him certayne questions where he was borne and whether he had heard in his couÌ„try at Oleron that M. Gerard the Byshop there did singe Masse Yea sayd he And why do not you also sayd they receiue the same He aunswered because he did it to reteyne and keepe his Bishopricke The Martir for lacke of paper could proceed herein no further Â¶ The examination of Fraunces Rebezies Rebezies had iij. sundry examinations The first with the Lieuetenaunt ciuill the second with the Presidents and the Counsellers The examinatioÌ„ of Rebezies the third with the Friers First the Lieuetenant inquiring of his name Countrey and Parentes asked whether he was at the communion whether he receiued with them the bread and wine and whether he was a seruiture to M. Nicolas Cene seniour of the Congregation Whereunto he sayd yea Also whether he was a distributer of the tokens wherby they were let in that came The second examination That he denyed Then he was brought into the Counsell Chamber before two Presidentes and xxv Counsellers who after other questions about his country and Parentes demaunded whether he was taken with them in the house He aunswered Yea. What he had to do there To heare the woorde of God and to receiue with them Who brought him thether Himselfe Whom there he knew No man How he durst or woulde enter knowing no person there Truth it was sayd he that he knewe there 2. or 3. Who were they M. Grauelle Clinet and Iohn Sansot feyning that name of himselfe Whether he knew the preacher That he denyed Whether he allowed the act there done to be good Yea. Whether he did not better like to resort vnto theyr beautified teÌ„ples Masse to heare Masse or whether he did not take the Masse to be an holy thing and ordeined of God He aunswered agayne contrary beleuing that it was a great blasphemy agaynst God and a seruice set vp of the deuill Purgatorie Whether he did not acknowledge Purgatory Yes that Purgatory which is the death and Passion of Christ which taketh away the sinnes of the whole world The death of Christ is the principal sayd they but thou must also beleue an other Alas sayde he can we neuer content our selues with the simplicity of the Gospell but men alwayes wyll be putting to something of his owne braine In so many places of the Scripture we see the bloud of Iesus Christ to be sufficient as Iohn 1. Apocal. 5. Hebre. 9. Esay Iohn 1. Apoc. 5. Hebr. 9. Esa. 43. 2. Cor. 5. Math. 5. 43. Where the Lord himselfe sayth That it is he who for his owne sake putteth awaye our iniquities c. As S. Paule also sayth that God was in Christ reconciling the world vnto himselfe c. And contrary when they obiected the wordes of the parable Mat. 5. Thou shalt not come out till thou hast paied the last farthing To this he aunswered that the woordes of that parable had no such relation but to matters ciuile and thys word vntill meaneth there as much as neuer After that he was charged there by one for reading the bokes of Caluin Bucer and Bullinger The President asked if he were not afrayde to be burned as were the other before and to bring his parentes into such dishonor He aunswered that he knew well that all which woulde liue godly in Christ Iesus 2. Tim. 3. shoulde suffer persecution and that to him either to liue or to dye were aduauntage in the Lord. And as touching hys parentes Christ sayd he doth premonish himselfe That who so euer loueth Father or mother more then him Math. 10. is not worthy to be hys c. Iesus Maria sayde the President what youth is this now a dayes whiche cast themselues so headlong into the fire and so was he commaunded away Thirdly he was brought before Benet mayster of the Doctors of Sorboâ—â— The third examination and an other called Iacobine the 14. of October where as he chauncing to speake of the Lord the Doctor began thus to obiect as foloweth The Doctor The difference betweene the Lord and our Lord. See how

they could to make him reuolte they helped the hangman to beare him all broken and dismembred as hee was vnto the heape of wood where they tyed him to a chayne of yron which was let downe vppon the fagottes Romian seing himself to be alone lying vpon the wood began to pray to God Whereat y e fryers being moued ranne to him agayne to cause hym to say Aue Maria. Which when he would not do Crueltie of Friers they were so furious that they plucked tare hys beard In all these anguishes the meeke saynt of God had recourse still to God in hys prayers beseeching him to geue him pacieÌ„ce TheÌ„ left they him lying as dead But so soone as they descended down from the wood he began to pray to God agayne in such sort as one would haue thought that he had felt no hurt Then an other greate Fryer supposing to doe more wyth hym then the rest came vp to the wood vnto hym to admonish him Romian thought at first that he had bene a faythfull Christian by his gentle speach but afterward when he vrged him to pray to the virgyn Mary he desred him to depart and let him alone in peace As soone as he was departed Romiane lifted vp hys head and hys eyes on hye praying God to assyste him in his great temptation Then a certayn father a Warden to bring the people in more hatred cryed out and sayd he blasphemeth A slaundering Fryer hee blasphemeth he speaketh agaynst the blessed virgin Mary Wherat Barbosi cryed stop hys mouth let hym be gagged The people cried to the fire let him be burned Then the hangman set fire to the straw Crucifice Câ—ucifige ã€ˆâ—Šã€‰ The cruell death and mâ—â—tyrdome of blessed Romian and little stickes that were about which incontinent were set on fire Romian still remayned hanging in the ayre till he dyed and was burned all his nether partes well neare when he was seene to lift vp his head to heauen mouing his lips without any cry and so thys blessed saint rendred his spirite to God Of this assemble there were diuers iudgements sondry bruites Some sayde that if good men had bene about him it had gone better with him that those priests monks which were about him were whoremaisters infamous Other sayd that he had wrong and that an hundreth of that company there were which more deserued death then he especially among theÌ„ which condeÌ„ned him Other went away marueling disputing of his death and doctrine And thus was the course finished of this valiaunt thrise blessed martyr and seruaunt of the Lord Iesus the sonne of God Ex Crisp. lib. 6 pag. 902. The Conuent of the Iacobin Friers at Dyion A Priest of Dyion Fraunces Ciuaux At Dyion Ann. 1558. Frances Ciuaux martyr Thys Fraunces Ciuaux was Secretarye to the Frenche Ambassadour here in England in Queene Maries time Who afterward beeing desirous to heare y e worde of God went to Geneua Also he was placed to be Secretary to the Senate or counsayle of Geneua wher he continued about the space of a yeare Hauing then certaine busines hee came to Dyion There was the same tyme a priest that preached at Dyion such doctrine where at the sayd Fraunces being worthely offended came friendly vnto the priest and reasoned with him touching his doctrine shewing by the Scriptures how and where he had erred The priest excused himselfe that he was not so well instructed to dispute but he would bring hym y e next day to a certayne learned man whom he knew there in the towne and desired the sayd Fraunces to go with him to breakfast where he would be glad to heare them two in conference together Whereunto when Fraunces had consented the priest incontineÌ„t went to the Iacobine Friers where the matter was thus contriued A priuy Iudas that at the breakefast time Frances there vnawares should be apprehended When the next day came y e priest brought FrauÌ„ces according to his appoyntmeÌ„t to a Iacobine frier who pretending much fayre friendship vnto him as one glad desirous of his coÌ„pany besought hym to take a breakefast with him the next morowe and there they woulde enter conference together Wyth this also Fraunces was content to prepare hymselfe the better to that conflict sat vp almost all the night writing with his fellow The next morow as Fraunces with his fellowe were preparing themselues toward the breakfast the Iacobin in y e meane time went to the Iustice of the towne to admonishe him to be ready at the time and place appoynted Thus as the Iacobin was standing at the Iustices doore the companion of Fraunces seeing the Fryer there stand began to mistrust with himselfe tolde Fraunces Frances admonished by hys dreame willing him to beware the Fryer Moreouer the same night Fraunces had in his dreame y t the sayde Fryer shoulde commit him to the Iustice. But hee either not caring for his dreames or els not much passing for the daunger committed hymselfe to the handes of God and went As they were together disputing in the Couent of the Iacobines Fraunces thus betrayed of the priest was apprehended by the Officers caried to Prison and within seuen dayes after being Saterday before the Natiuity of the Lord was brought to the place of execution where first he was strangled and then burned Ex scripto testimonio Senatus Geneuesis And as touching the felow companion of this Fraunces aboue mentioned he was also apprehended with hym and put in prison but because he was but a young nouice and yet not fully confirmed he recanted and was deliuered Priestes of Rochelle Manroy a priest The Lieuetenaunt of Rochelle The Cardinall of Lorraine Magistri S. Andre Peter Arondeau At Paris Ann. 1559. The town of Rochelle Peter Arondeau martyr as it is a place of great commoditie because of the Sea so was it not inferiour to other good Townes in Fraunce for nourishing and suporting the holy assembles of the Lorde Unto the whiche towne about the yeare of our Lorde 1559. resorted one Peter Arondeau a maÌ„ of base condition with a little packet of mercery ware there to sel who there being knowen to adioyne hymselfe to the church and congregatioÌ„ of y e faithfull was demaunded of certayne Ministers of Antichrist whether he would goe to heare Masse or no. The Masse He sayd that he had bene there to oste to hys great grief and that since the tyme that the Lorde had taken the vayle from hys eyes he knewe the Masse to be abhominable forged in the shop of the enemy of all mankinde They to whome hee thus aunswered were Priestes amongest whom was one named Monroy who taking the other there present for witnesses brought hym straight to the Lieuetenaunt The depositioÌ„ being taken and information made it was decreed incontinent y t his body shuld be attached And althogh by one of hys friendes hee was admonished to saue himself to

the Marques de Poza Next after her was called brought out Don Louys de Roxas Don Louys â—e Roxas â—ondemned â—o beare a Sanbenito sonne heire of the Marques de Poza who beyng also declared an hereticke for y e great sute and labour which was made for him was condemned only to beare his SaÌ„benito vnto the town house and his goodes to be confiscate Â 11. Dame Anne Henriques Dame Anne Henriques â—udged as an hereticke to beare a Sanbenito After whom in the xi place folowed dame anne HeÌ„riques daughter of the marques Alcanszes and mother to the forenamed Marques de Poza Wife to Lord Alfonsus de Fonseca Who in lyke sorte was declared an hereticke and condemned to beare her SaÌ„benito to the towne house and her goodes to be confiscate The Inquisitors of Spayne 12. Christopher Dell. Christofer Dell marâ—yr Christopher Dell citizeÌ„ of Samora was the xij who after hee was declared an hereticke was iudged to be burned and his goods to be seased Â 13. Christopher de Padilla Christofer de Padilla martyr The lyke sentence was also geuen vpon Christofer de Padilla citizen of Samora Â Antonie de Huezuello martyr 14. Antony de Huezuello The 14. was Antony de Huezuello bacheler of diuinity dwelling at Toro Who after he was proclaimed heretick his goodes confiscate was condeÌ„ned to be burned and moreouer hadde hys mouth stopped for y t he should not speake make confession of his fayth vnto the people Â 15. Katherine Romain Katherin Romain martyr Then folowed Katherine Romain dwelling in Pedrosa called from her staÌ„ding who receiuing the like sentence was condemned to be burned all her goods confiscate Â 16. Fraunces Errem Frances Errem martyr The 16. was FrauÌ„ces Errem borne in Pegnaranda whom they condemned to be burned aliue and all her goodes likewise confiscate Â 17. Katherine Ortega After her succeeded in the next sentence of Martyrdome Katherine Ortega martyr Katherine Ortega dwellyng in Ualledolid daughter of Hernando Piazo Fiscall widow of captaine Louys pronouÌ„ced with the other to be an heretick and forsomuch as she was reckoned to be a Schoolemaistres to the rest she was iudged to be burned and her goodes confiscate Â 18. Isabell Strada 19. Iane Valesques In the 18. and 19. place Isabell Strada martyr Iane Valesques martyr stoode Isabell de Strara and Iane Ualesques both dwelling in Pedrosa which likewise were condemned to be burned all theyr goods confiscate Â 20. A Smith A certayne workmaÌ„ of white yron or smith for interteining assembles in his house A Smith martyr and for watching with theÌ„ receiued also with theÌ„ the like sentence to lose both life goodes for the Gospels sake Â 21. A Iew. With these also was ioyned a Portugale named Goncalo Uaes of Lisbone whyche was borne a Iewe afterward Baptised then returned agayne to his Iudaisme Who for more shame to the other was put also in the same tale and number A Iewe burned as the 2. theeues were ioyned w t Christ and was also with theÌ„ condemned to be burned his goods seased The Inquisitors of Spayne 22. Dame Iane de Sylua After these was called dame Iane de Silua wife to Iohn de Biuero Brother to Doctour Cacalla Dame Iane de de Silua condemned for an hereticke to whome it was enioyned to beare a mantle all her life for penance token of her trespas al her goods coÌ„fiscate Â 23. Leonore de Lisueros wife of Huezuelo 24. Marina de Saiauedra 25. Daniell Quadra In like maner was called for Leonore de Liueros Marina de Saiauedra Daniell Quadra condemned to perpetuall prison Leonore de Lisueros wife of the foresayd Antony Huezuelo Batcheler of diuinity Item Marina de Saiauedra wife of Cysueras de Sareglio IteÌ„ Daniell Quadra borne at Pedrosa All which 3. persons were pronouÌ„ced heretickes and condemned to do penaunce in perpetuall Prison with theyr mantles coÌ„fiscatioÌ„ of al their goods Â 26. Dame Mary de Royas Dame Marye de Royas Dame Mary de Royas inioyned penaunce sister of Marques of Royas because she was in a cloister was come of a good house was therfore iudged to beare her mantle to y e towne house and al her goods confiscate Â 27. Antony Dominike Antony Dominicke de Pedrosa beyng theÌ„ brought out Antonie Dominicke enioyned penaunce was iudged and condemned to iij. yeares penaunce in prison for his heresye clothed with the mantle of yelow and al his goods confiscate Â 28. Anthony Basor Antonie Basor an English man enioyned penaunce an Englishman Last of all was produced Antony Basor who for that he was an Englishe man he was iudged to beare his maÌ„tle of yellow to the towne house in penance for his crime incontineÌ„t was thrust into a cloyster for one yeare to the intent he might there be instructed in y e catholick ordinances of the church of Rome as thei be called After these sentences being thus pronounced they which were condemned to be burned with the coffin of the dead Lady her picture vpon the same were committed to the secular magistrate and theyr executioners which were commaunded to doe theyr endeuour Then were they all incontinent takeÌ„ and euery one set vpon an Asse theyr faces turned backeward with a great garison of armed souldiors vnto the place of punishment which was without the gate of the towne called Del Campo When they were come to the place there were 14 stakes set vp of equall distaunce one from an other Xiiij. Martyrs in Spayne burned whereunto euery one seuerally being fastened according to the fashion of Spayne they were all firste strangled and then burned and turned to ashes saue onely Antony Huezuelo Who for so much as he had both within and without the prison vehemently detested the popes spiritualty therfore he was burned aliue and his mouth stopped froÌ„ speaking And thus these faythfull Christians for the verity pure word of God were led to death as sheep to the shambles who not onely most christianly did comfort one an other but also did so exhort all them there present that all men maruelled greatly both to heare theyr singular constancy and to see theyr quiet and peaceable end It is reported that besides these aforesayd there remayned yet behinde 37. other prisoners at y e sayd towne of Valledolid reserued to an other Tragedy spectacle of that bloudy Inquisition Ex quinta parte Martir Gallic Impresse pag. 474. Â¶ Furthermore whereas the story of the sayde Inquisition being set out in the Frenche tongue doth recken the number of the martyrs aboue mentioned to be thirty and yet in particular declaration of them doth name no more but xxviij here is therefore to be noted that eyther this number lacked two of thirty or els that 2. of the sayde company were returned backe without iudgement into the prison

Gospell not w tout great fruit and effect in places as he went As he was thus labouring it so fell out that he was apprehended againe Faninus againe imprisoned an 1547. in a place called Bagnacauallo where also he was condemned to be burned but he said his houre was not yet come and the same to be but the beginning of his doctrine and so it was for shortly after he was remoued vnto Ferraria where he was deteined ij yeares At last y e Inquisitours of the popes heresies condemned hym to death an 1549. and yet his tyme beyng not come he remayned after that to the moneth of September an 1550. In the meane time many faythfull and good men came to visite him for the which the pope commanded him to be inclosed in straiter custody wherin he suffered great tormentes y e space of 18. monthes and yet had suffered greater if the Dominick Friers might haue got him into their house as they went about Thus Faninus remoued from prison to prisoÌ„ many times chaunged his place but neuer altered hys constancy At length he was brought into a prison where were diuers great Lordes Captaynes and noble personages there committed for stirring vp commotions and factions as the country of Italy is ful of such who at first hearing him speake beganne to set him at light and to deride him supposing that it was but a melancholy humor that trobled his brain wherupon such as seemed more sage amongst them began to exhort him to leaue hys opinion to lyue with men as other men do and not to vexe his mind but to suspend hys iudgement till the matter were decided in a generall Councell To whome Faninus agayne first geuing them thankes for their friendly good willes wherwith they seemed to respecte hys well doyng modestly and quietly declared vnto theÌ„ how the doctrine which he professed was no humore nor opinion of mans brayne but the pure veritie of God founded in hys worde and reuealed to men in the Gospell of Iesus Christ and especially nowe in these dayes restored whiche veritie he had fully determined in his minde neuer to renye to beleeue the lying phantasies of men And as in his soule The modest answere of Faninus to his felow prisoners whiche was redeemed by the bloud of the sonne of God hee was free from all bondage so likewise as touchyng Counsels he looked for no other sentence nor authority he sayd but that onely whiche hee knewe to be declared to vs by Christ Iesus in hys Gospel whiche both he preached wyth hys word and confirmed with hys bloud c. With these and such other words he so moued theyr myndes that they were cleane altered vnto a new kynde of lyfe hauing hym nowe in admiration whom they had before in derision and recounted hym for an holye person To whome hee proceeded still to preach the word of grace declaring and confessing hymselfe to be a miserable sinner but by the fayth of the Lorde Iesus through the grace onely of hym he was fully perswaded and well assured hys sinnes to be forgeuen like as al theyr sinnes also shal be remitted to theÌ„ through their fayth onely in Christ beleuing hys Gospell There were other also besides these who hauing vsed before a more delicate kinde of lyfe coulde not well away w t the sharpenes and hardnes of y e prison These also receaued such comfort by the sayde Faninus that not onely they were quietly contented Prisoners conuerted by Faninus but also reioysed in this theyr captiuitie by the occasion wherof they had receaued and learned a better libertie then euer they knew before When the prisonment of thys Faninus was knowne to hys parentes and kinsfolke hys wyfe sister came to hym with weeping perswasions to moue hym to consider and care for hys poore family To whom he aunswered agayn that hys Lord and mayster had coÌ„manded him not to deny hym for lookyng to his family and that it was enough for them that he had once for theyr sakes fallen into y e cowardlines whiche they knew Wherefore he desired them to depart in peace and sollicite hym no more therein for hys end he sayd he knew to drawe neare and so he commended them vnto the Lord. About the same tyme dyed Pope Paulus the 3. and after hym succeeded Iulius the 3. whiche then sent letters and commaundement Pope Iulius the thiâ—d that Faninus shuld be executed Wherof wheÌ„ one of y e magistrates officers brought hym word the next day he reioysed therat and gaue the messenger thankes and began to preache a long sermon to them that were aboute hym of the felicitie and beatitude of the life to come Then the messeÌ„ger exhorted hym y t in case he would change hys opinion he should saue both thys lyfe enioy that to come An other asked hym in what case he should leaue his little children and hys wyfe or what stay should they be at he so leauing theÌ„ wherfore he desired hym to haue respect both to hymselfe and to them Faninus aunswered y t he had left them with an ouerseer which woulde see vnto them sufficiently And being asked who he was the Lorde Iesus Christ sayd he a faythfull keeper and a conseruer of all y t is committed to hym Christ preferred before wife and children After that the messenger was thus departed from Faninus all full of teares and sorrow the next daye following he was remoued into the common prison and deliuered to the secular magistrate Who in all his wayes hys wordes hys gestures and countenaunce declared such constancy of faith such modesty of manners and tranquillitie of mynde that they which before were extreme agaynst hym thinking hym rather to haue a deuill began nowe fauourably to harken to hym and to commend hym With such grace and sweetenes he calâ—ed euer speaking of the worde of God that diuers of the Magistrates wyues in hearyng him could not abstayne from weeping The executioner also wept himself One of the publicke Scribes then came to hym and sayd that if he woulde relent from his opinion the Popes pleasure was that he should be saued but that he refused This was marueilous Life refused that he hauing but small skill in the Latine yet recited so many and sondry places of the Scripture without booke and that so truely and promptly as though he had studyed nothing els One seyng him so iocound and mery goyng to hys death asked why he was so mery at his death seing Christ himselfe sweat bloud and water before his passion Christ sayd he sustayned in hys body How Christ feared death himselfe yet hath he taken away the feare of death from others all y e sorowes and conflictes with hell and death due vnto vs by whose suffering we are deliuered from sorrowe and feare of them all Finally early in the morning hee was brought forth where he should suffer Who after his prayers moste earnestlye made vnto the

or wrong and they answered no for the most part of them were such men The Popes churchmen worse then the olde Pharisies Then sayd the Lord Beauieu euen so is it with the bishops and priests which I haue spoken of for they are suche kinde of men or rather worse and I so abhorre their filthy and abhominable life that I dare not speake the one halfe of that which I know and therfore in speaking the truth to coole the babling of a harlot I do them no iniurie Then monsieur de Senas an auncient counsailor sayd let vs leaue of this contentious talke for we are here asseÌ„bled come together to make good chere And afterwarde he said monsieur de Beauieu for the loue and amity which I beare vnto you I will aduertise you of 3. things which if you will do you shall finde great ease therein The first is that you neither by worde nor deede aide or assist those which you heare to be Lutheranes Secondly y t you do not entermeddle openly to reproue ladies and gentlewomen for their pastime and pleasures Thirdly that you doe neuer speake against the life and liuing of * ChurchmeÌ„ be they neuer so euill must not be spoken against 1. Par. 16. Priests howe wicked so euer it be according to this saying Do not touch mine annoynted To whom monsieur Beauieu answered as touching y e first poynt I know no Lutherans neither what is meant by this word Lutheranisme except you do call them Lutherans which professe the doctrine of the gospel Neither yet will I euer allowe any Arrest which shall be geuen out to death against men whose cause hath not bene heard especially against women and yong infantes and I am assured that there is no Court of parliament in all Fraunce which will approoue or allowe any such arrest And where as you say that I shuld not meddle to reproue ladies or geÌ„tlewomen if I knewe any kinswoman of mine which would abandone her selfe vnto a priest or clerke How priests harlots should be handled yea albeit he were a cardinal or bishop I would not do her so much honor as to rebuke her therfore but at the least I would cutte of her nose And as touching priestes as I am contented not to meddle with their busines so likewise I will not that they meddle with mine heereafter or come from henceforth w tin my house For as many as I shall finde or take there I wil set their crownes so nere their sholders that they shal nede no more to weare any hoodes about their necks The like also said the President Chassanee Then the byshop of Aix his sweete heart Well spokeÌ„ and like an harlot which had begon the quarell said I shal not be in quiet except I speake yet one word more vnto monsieur Beauieu Do you think sayd she vnto hym that all the Cardinals Byshops Abbots Priestes and all those holy religious men which goe oftentimes to gentlemens houses and haunte the Castels and palaces of Princes and noblemen that they go thither to commit wickednesse Also you must not thinke euil of al those ladies and gentlewemen that go to Bishops houses of deuotion and for to reueale those whome they know to be Lutherans as it was commaunded in the pulpitte vppon payne of Excommunication If so be you will maintaine those wordes I will not cease to accuse you of crime and also of Treason both to God and to man for heere be those in this companie which shall make you geue an accompt thereof Shee had not so soone ended her talke but Monsieur Beauieu sayde vnto her auaunte O Herodias As Heropias wrought the death of Iohn Baptist â—o this strâ—â—peâ— seeke the death of the Meâ—â—â—dolians two strumpet well compared togeather thou filthy and impudent harlot is it thy part to open thy mouth to talke in this coÌ„pany Doest thou well vnderstaÌ„d and knowe what treason to God and man meaneth Iâ—hn Baptist so this strumpet seeke the death of the Merindoliâ—â—â— two stâ—umpet will compared togeather Is it not sufficient for thee to be as thou arte but thou must sollicite other to shed innocent bloude With these words the Gentlewoman was somewhat amased All men thought that this talke had bene at an end and euery man began to inuent some mery communication that the former matter should be no more talked of At the last the gentlewoman aduising her self and thinking that she was to much iniured to be sayd that she weÌ„t about to shed the innocent bloud she brake of al their talk and with a loud voice sayde Monsieur Beauieu if I were a man God seÌ„deth a ã€ˆâ€¦ã€‰ shorte ã€ˆâ—Šã€‰ as I am a woman I would offer you the combate to prooue that I am no such manner of woman as you say I am that I desire to shed innocent bloud Do you call the bloude of these wicked men of Merindoll innocent bloud True it is that I desire and offer with my whole power that these naughty packes of Merindol such like as they are shoulde be slaine and destroyed from the greatest euen vnto the least The cruell hart of an harlot And for to see the beginning of thys worke I haue emploied all my credite and all my frends and do not spare neither body nor goods to worke the ruine destruction of these people and to rase out and to deface their memorie from amongest men Doe you then Monsieur Beauieu call the slaughter of these Lutherans the effusion of innocent bloude And say you what you will I wil not refraine for no man liuing to goe either by day eyther by night vnto the houses of Bishops in all * The visor oâ— honestye on a harlots face honesty and honor for the deuotion which I beare vnto our holy * Like mother like daughter mother the church and also I wil receiue into my house all religious men to coÌ„sult and deuise the meanes how to put these Lutherans to death But as Monsieur Beauieu tooke no more regarde vnto her talke so likewise al that were at the table dispraised her and were weary of her prating Then there was a certaine younge gentleman whych merely iesting said vnto her GentlewomaÌ„ it must nedes be that these poore people vnto whome you doe wish thys cruell death OderuÌ„t me gratis Iohn 15. haue done you some great displeasure Then sayd she I may well take an othe that I neuer knewe one of those wretched people neither that I wot of euer sawe any of them And I had rather to meete 10. deuils then one of those naughty knaues for theyr opinions are so detestable that happy and blessed are they which neuer heard tell of them And I was not then wrll aduised at what time by curiositie I seeing the Bishop of Aix so muche troubled and angry that he could not eate nor drinke did desire him and constraine him to tell me the cause thereof Then hee

and sower sweete whiche mainteine abhominable and detestable bookes and pictures and reiect that which is holy Then the Bishop of Aix and the other Bishops began to rage and gnashed their teeth against this poore prisoner What neede you said they any more examination let him be sent straight vnto y e fire without any more words But the Iudge Laberius and certaine others were not of that mind neither founde they sufficient cause why to put him to death but went about to haue him put vnto hys fine and to make him confesse acknowledge the Byshop of Aix and other his companions to be the true pastors of the Church But the bookeseller aunswered that he could not do it with a good conscience forsomuch as he did see before his eies y t these Byshops mainteined filthy bookes and abhominable pictures reiecting and refusing the holy bookes of God and therefore he iudged them rather to be the Priests of Bacchus and Uenus then the true pastors of the Church of Christ. Whereupon he was immediately condemned to be burned and the sentence was executed y e very same day A godly bookeseller with two Bibles about his ã€ˆâ—Šã€‰ burned in Auinion And for a signe or token of the cause of hys condemnation he caried two Bibles hanging about hys necke the one before the other behind him but this pore man had also the word of God in his hart in his mouth and ceased not continually by the way vntill that he came to the place of execution to exhort and monish the people to reade the holy Scriptures in so much that diuers were thereby mooued to seeke after the truth The Prelates seeing a great dissention amongst the people of Auinion and that many murmured and grudged against them for the death of this good man and also for the dishonour which they had done vnto the holy Testament of God minding to put the people in a feare they proceeded the next day to make a proclamatioÌ„ by the sound of a Trumpet Proclamation agaynst French Bibles throughout the whole towne and Countie of Uenice that all such as had any bookes in the French tongue intreating vpon the holy Scriptures should bring them foorth and deliuer them into the hands of the Commissioners appointed for that purpose contrarywise they which had any suche bookes found about them should be put to death Then after that these Prelates had taken aduise to raise great persecution in Uenice the Bishop of Aix returned to prosecute the executioÌ„ of the arrest against Merindol trauelling earnestly with the President Cassaneus to that effect The Bishop of Aix stirreth vp Cassaneus the President to persecution The aunswere of Cassaneus to the Byshops for Merindoll declaring vnto him the good will of the Prelates of Auinion and Prouince the great affectioÌ„ they bare both to him and his with many faire promises if he would put the Arrest in execution The President aunswered hym that it was no small matter to put the Arrest of Merindoll in execution Also that the saiyd Arrest was geuen out more to keepe y e Lutheranes in feare which were a great number in Prouince then to execute it in effect as it was conteined in the sayd Arrest Moreouer he said that the arrest of Merindoll was not definitiue and that the lawes and statutes of the realme did not permit y e executioÌ„ thereof without further processe Then said the Bishop if there he either lawe or statute which doth hinder or let you we cary in our sleeues to dispence therwithall The President answered it were a great sinne to shed the innocent bloud Then sayd the Byshop the bloud of them of Merindoll be vpon vs and vpon our successours Then said the President Sanguis eius super nos filios nostros Math. 27. I am very well assured that if the Arrest of Merindoll be put in execution the kyng will not be well pleased to haue such destruction made of his subiectes Then sayd the Bishop although the kyng at the first do thinke it euil done we will so bring it to passe that within a short space he shall thinke it well done For we haue y e Cardinals on our side specially the most reuerent Cardinall of Tournon the which will take vpoÌ„ him the defence of our cause The Cardinall of Tournon the oâ—gane of Antichrist and we can doe him no greater pleasure then vtterly to roote out these Lutheranes so that if we haue any neede of his couÌ„saile or ayde we shall be wel assured of him And is not he the principall the most excellent prudeÌ„t aduersary of these Lutheranes which is in all Christendome By this such other like talke the Byshop of Aix persuaded the PresideÌ„t Counsellours of the Court of Parliament to put the sayd Arrest in execution and by this meanes through the authoritie of the sayd Court the drum was sounded throughout all Prouince y t Captaines were prepared with their Ensignes displayd The popes army setteth forward toward Merindoll and a great number of footemeÌ„ and horsemen began to set forward marched out of the towne of Aix in order of battell well horsed and furnished agaynst Merindoll to execute the Arrest The inhabitauntes of Merindoll beyng aduertised hereof and seyng nothyng but present death to be at haÌ„d with great lamentation commended themselues their cause vnto God by prayer makyng theÌ„selues ready to be murthered and slayne as sheepe led vnto the butchery Whiles they were at this greeuous distresse pitiously mournyng and lamentyng together The army againe retyred by the meanes of the Lord of Alenc the father with the sonne the daughter with y e mother the wife with the husband sodenly there was newes brought vnto them that the army was retired and no maÌ„ knew at that tyme how or by what meanes notwithstandyng afterward it was knowen that the Lord of Alenc a wise man learned in the Scriptures in Ciuill law beyng moued with great zeale and loue of iustice declared vnto the PresideÌ„t Chassanee that he ought not so to proceede agaynst the inhabitantes of Merindoll by way of force of armes contrary to all forme and order of iustice without iudgement or condemnation or without making any differeÌ„ce betwene the gilty the vngilty And furthermore he sayd I desire you my Lord PresideÌ„t call to remeÌ„braunce the counsell which you haue written in your booke A story of excoÌ„munycatyng the Rattes for eating vp the corne entituled Catalogus gloriae mundi in the which booke you haue intreated and brought forth the processes whiche were holden agaynst the Rats by the officers of the Court and iurisdiction of the Byshop of Authun For as it happened there was almost through out all the Bailiwyke of Laussois such a great number of Rats that they destroyed and deuoured all the corne of the couÌ„trey Wherupon they tooke counsell to send vnto y e Byshop of Authuns Official for

wished and greatly groned for in tymes past of many godly learned men so much more ought wee nowe to reioyce and geue God thankes seeyng these dayes of reformation which God hath geuen vs. If Iohn Husse or good Hierome of Prage or Iohn Wickliffe before them both or William Brute Thorpe Swynderby or the Lord Cobham if Zisca with all the company of the Bohemians if the Earle Raymundus with all the Tholossians if the Waldoys or the Albingensis with infinite other had bene eyther in these our times now or else had seene then thys ruyne of the Pope and reuealing of Antichrist which the Lord now hath dispensed vnto vs what ioye and triumph would they haue made Wherefore now beholding that thyng which they so long tyme haue wished for let vs not thinke the benefite to be small but render therefore most humble thankes to the Lorde our God Who by his mightie power and brightnes of his word Antichrist longe hyd and now reueled hath reuealed this great enemie of his so manifestly to the eyes of all men who before was hid in the Church so coulourably that almost few Christians could espye him For who would euer haue iudged or suspected in hys mynde the Byshop of Rome commonly receyued and beleeued almost of all men to be the Vicare and Vicegerent of Christ heere in earth to be Antichrist and the great aduersary God whome S. Paule so expresly prophesieth of in these latter dayes to be reuealed by the brightnes of the Lords commyng as all men now for the most part may see is come to passe Wherefore to the Lord and Father of lightes who reuealeth all things in hys due tyme be prayse and glory for euer Amen The ende of the seauenth Booke The eyght Booke continuing the hystorie of English matters appertayning to both states as well Ecclesiasticall as Ciuill and Temporall Martyrs of Couentrye Persecuters Martyrs The Causes Symon Mourton the bishops Somner The bishop of Couentry Frier Stafford Warden Maistres Smith Rob. Hatchets Archer Haukins Tho. Bond. Wrigsham Landsdale Martyrs Maistres Smyth widow Rob. Hatchets a shomaker Archer a shomaker Hawkins a shomaker Tho Bond a shomaker Wrigsham a Glouer Landsdale an Hosier At Couentry An. 1519. THE principall cause of the appreheÌ„sion of those persons was for teaching their children and familie the Lordes prayer and tenne Commaundementes in English for which they were vpon Ashwednesday taken and put in prison some in places vnder the grounde some in chambers and other places about till Friday following Then they were sent to a Monasterye called Mackestocke Abbey sixe miles from Couentry During which time their children were sente for to the Gray friers in Couentry before y e Warden of the sayd friers called Frier Stafford Who straitly examining them of their beliefe and what heresie their fathers had taught them charged theÌ„ vppon payne of suffering suche deathe as their fathers should in no wyse to meddle any more with the Lords prayer The Lordes prayer in Englishe foâ—byddeÌ„ of the Papists the Creede and Commaundements in English Which done vpon Palmesonday the fathers of these children were broughte backe agayne to Couentry and there the weeke next before Easter were condemned for relapse because most of them had borne fagots in the same Citie before to be burned Onely Maistres Smith was dimissed for that present and sent away And because it was in the euenyng beyng somewhat darke as she should go home the foresayd Symon Mourton the Somner offered him selfe to goe home with her Now as he was leadyng her by the arme and heard the rattelyng of a scrole within her sleeue yea sayth he What haue ye here And so tooke it from her espyed that it was the Lordes prayer the Articles of the fayth Maistres Smith coÌ„deÌ„ned for hauing the Lords prayer in Englishe the x. Commaundementes in Englishe Which when the wretched Somner vnderstood ah serrha sayd he come as good now as an other tyme so brought her backe agayne to the Byshop where she was immediately condemned and so burned with the vj. men before named the fourth of Aprill in a place thereby called the litle parke An. 1519. Â Robert Silkeb At Couentry An. 1521. IN y e same nuÌ„ber of these CoueÌ„try men aboue rehearsed was also Robert Silkeb Anno. 1521. who at the apprehension of these as is aboue recited fled away Robert Silkeb Martyr and for that tyme escaped But about two yeares after he was taken agayne brought to the sayd Citie of Couentry where he was also burned the morowe after hee came thether whiche was about the xiij day of Ianuary An. 1521. Thus when these were dispatched immediatly the Sheriffes went to theyr houses and tooke all their goodes and cattell to theyr owne vse not leauyng their wiues and children any parcell therof to helpe themselues with all And for somuch as the people began to grudge somewhat at the crueltie shewed and at the vniust death of these innocent Martyrs the Byshop with his Officers and Priestes caused it to bee noysed abroad by their Tenauntes seruantes and fermers y t they were not burned for hauyng the Lordes prayer and commaundementes in English but because they did eate fleshe on Fridayes and other fastyng dayes Which neither could he proued either before their death or after nor yet was any such matter greatly obiected to them in their examinations Testimony of this storye The witnesses of this history bee yet aliue whiche both saw them and knew them Of whom one is by name mother Halle dwelling now in Bagington two myles from Couentry By whom also this is testified of them Note how these Martirs holding with the popish sacramentes yet were burned of the papists only for a few Scriptures in English that they aboue all other in Couentry pretended most shew of worshyp and deuotion at the holdyng vp of the Sacrament whether to colour the matter or no it is not knowen This is certain that in godlinesse of life they differed from al the rest of the Citie Neither in their occupying they would vse any oth nor could abyde it in them that occupyed with them Iames BetoÌ„ Archb. of S. Andrew M. Hew SpeÌ„s dean of diuinity in the vniuersitie of S. Andrew M. Iohn Weddell Rector of the vniuersitie Iames Symson Officiall Tho. Ramsay Chanon and Deane of the Abbey of S. Andrewes Allane Meldrum Chanon Iohn Greson Principall of the Blacke Friers Iohn Dillidaffe Warden of the Gray Friers Martin Balbur Lawyer Iohn SpeÌ„s Lawyer Alexander Yong The godly zeale of M. Hamelton towardes his countrey bacheler of Diuinitie Chanon Iohn Annand Chanon Frier Alex. Chambell Priour of the Blacke Friers c. Patricke HalmentoÌ„ At Saint Andrewes in ScotlaÌ„d An. 1527. PAtricke Hamelton a Scottish man borne of an hygh and noble stocke and of the kynges bloud Anno. 1527. young and of flourishyng age and excelleÌ„t towardnesse of xxiij yeares called Abbot of Ferme

rightuousnesse thy goodnesse and satisfaction The lawe sayeth thou art bounde and obliged to me to the deuill and to hell The Gospel sayth Christ hath deliuered thee from them all The doctrine of Faith FAith is to beleue God like as Abraham beleeued God and it was imputed vnto him for rightuousnesse The doctrine of faith To beleue God is to beleue hys word and to recount it true that he sayeth He that beleeueth not Gods worde beleeueth not God himselfe He that beleueth not Gods word he counteth hym false and a lier and beleeueth not that he may and wil fulful his worde and so he denieth both the might of God and God himselfe The 9. proposition The 9. proposition Â¶ Faith is the gift of God Argument Da Euery good thing is the gift of God Maior Minor Conclus ri Faith is good j. Ergo faith is the gift of God The 10. proposition The 10 proposition Â¶ Faith is not in our power Argument Maior Minor Conclus Da The gift of God is not in our power ri Faith is the gift of God j. Ergo faith is not in our power The 11. proposition The 11. proposition Â¶ He that lacketh faith can not please God Without faith it is impossible to please God Rom 14. All that commeth not of faith is sinne for without faith can no man please God Heb. 11. Induction An argument called Inductio Hee that lacketh faith trusteth not God hee that trusteth not God trusteth not his word he that trusteth not his word holdeth him false and a lier he that holdeth him false and a lier beleeueth not that he may doe that he promiseth and so denieth he that he is God Ergo a primo ad vltimum he that lacketh faith can not please God If it were possible for any man to do all the good deedes that euer were done either of men or aungels yet being in this case it is impossible for him to please God The 12. proposition The 12. proposition Â¶ All that is done in faith pleaseth God Right is the word of God and all his workes in faith Psal. 33. Lorde thine eies looke to faith that is as much to say as Lorde thou delightest in faith Ier 5. The 13. proposition The 13. proposition Â¶ He that hath faith is iust and good Argument Da. He that is a good tree bringing forth good fruit Maior is iust and good ri He that hath faith is a good tree bringing forth good fruite j. Ergo he that hath faith is iust and good Minor Conclus The 14 proposition Â¶ He that hath faith and beleueth God The 14. proposition can not displease him Induction He that hath faith beleeueth God he that beleueth God Inductio beleeueth his word he that beleeueth his word wotteth well that he is true and faithfull and may not lie knowing that he both may and will fulfill his word Ergo a primo ad vltimum hee that hath faith can not displease God neither can any man doe a greater honour to God then to count him true Obiection Thou wilt then say that thefte murther aduoutry and all vices please God Obiection Answere Nay verely for they can not be done in faith for a good tree beareth good fruit Mat. 7.12 Aunswere The 15. proposition Â¶ Faith is a certainty or assurednesse The 15. proposition A definition of faith Heb. 11. Faith is a sure confidence of thinges which are hoped for and certaintie of things which are not seene Heb. 11. The same spirite certifieth oure spirite that we are the children of God Rom. 8. Moreouer he that hathe faithe wotteth well that God will fulfill his word Whereby it appeareth that faith is a certaintie or assurednesse A man is iustified by faith ABraham beleeued God and it was imputed vnto hym for righteousnesse Rom. 4. Iustification by faith We suppose therfore that a man is iustified by faith without the deedes of the law Rom. 3. Gal. 2. He that worketh not but beleeueth on him that iustifieth the wicked his fayth is counted to him for righteousnes Rom. 4. The iust man liueth by his fayth Abac. 2. Rom. 1. We wotte that a man is not iustified by the deedes of the law but by the fayth of Iesus Christ and we beleue in Iesu Christ that we may be iustified by the faith of Christ and not by the deedes of the law Gal. 2. What is the fayth of Christ. THe fayth of Christ is to beleue in him that is to beleue his word Faith in Christ what it is and beleeue that he will helpe thee in all thy neede and deliuer thee from all euill Thou wilt aske me what word I aunswere the Gospell He that beleueth in Christ shal be saued Marke 16. He that beleueth y e sonne hath euerlasting life Iohn 3. Uerely I say vnto you he that beleueth in me hath euerlasting life Iohn 6. This I write vnto you that you beleeue on the sonne of GOD that ye may know how y t ye haue eternall life 1. Iohn 5. Thomas because thou hast seen me therfore hast thou beleued Happy are they which haue not sene and yet haue beleued in me Iohn 22. All the Prophetes to him beare witnes that whosoeuuer beleeueth in him shall haue remission of their sinnes Actes 10. What must I doe that I may be saued The Apostles aunswered Beleeue in the Lorde Iesus Christ and thou shalt be saued Act. 16. If thou knowledge with thy mouth that Iesus is the Lord and beleeuest with thine hart that God raysed hym from death thou shalt be safe Rom. 10. He that beleueth not in Christ shall be condemned He that beleueth not the sonne shall neuer see lyfe but the ire of God bydeth vpon him Iohn 3. The holy Ghost shall reproue the world of sinne because they beleue not in me Iohn 16. They that beleue Iesu Christ are the sonnes of God Ye are all the sonnes of God because ye beleue in Iesu Christ. 1. Iohn 3. He that beleueth that Christ is the sonne of God is safe Iohn 1. Peter sayd thou art Christ the sonne of the liuing God Iesus answered and sayde vnto him happy art thou Symon the sonne of Ionas for flesh and bloud haue not opened to thee that but my father that is in heauen Mat. 16. We haue beleued and knowe that thou art Christe the sonne of the liuing God I beleue that thou art Christ the sonne of God whyche should come into the world Iohn 11. These things are written that yee might beleeue that Iesus is Christ the sonne of God and that ye in beleuing might haue life Iohn 20. I beleue that Iesus is the sonne of God Act. 8. The 16. proposition The 16. propositâ—on He that beleueth the Gospel beleueth God Argument Da. He that beleueth Gods word beleueth God Maior Minor Conclus ri The Gospel is Gods word j. Ergo

EUery tree and the fruites therof are either good or euil Either make yee the tree good Good fruites are signes of a good tree but not the cause therof and the fruite good also or els make the tree euill and the fruite of it likewise euill Math. 12. A good man is knowen by his workes for a good man doth good workes and an euil man euil workes Ye shall know theÌ„ by their fruit for a good tree beareth good fruite and an euil tree euill fruit A maÌ„ is likened to the tree and his workes to the fruit of the tree Beware of the false Prophetes which come to you in shepes clothing but inwardly they are rauening wolues ye shall know them by theyr fruits Luke 7. None of our workes either saue vs or condemne vs. Obiection IF woorks make vs neither rightuous nor vnrightuous then thou wilt say it maketh no matter what we doe I answer if thou do euill it is a sure argument that thou art euill Aunswere and wantest faith If thou do good it is an argument that thou art good haste faith for a good tree beareth good fruite and an euill tree euill fruite Yet good fruite maketh not the tree good nor euill fruite the tree euill so that man is good ere he do good dedes and euill ere he do euil dedes The man is the tree his workes are the fruite â—ayth maketh the maÌ„ good A good man maketh good workes To say that our workes do saue vs is to deny that Christ is our Sauiour FAith maketh the good tree and incredulity the euill tree such a tree such fruite such a man such workes For all thynges that are done in faith please God and are good workes and all that are done without faith displease God and are euill workes Who so euer beleeueth or thinketh to be saued by hys workes denieth that Christe is his Sauiour that Christe dyed for him and all things that pertaine to Christe For howe is hee thy Sauiour if thou mightest saue thy selfe by thy works or wherto should he die for thee if any workes might haue saued thee What is this to say Christ died for thee Uerely that thou shouldest haue died perpetually and Christ to deliuer thee from death died for thee and chaunged thy perpetual death into hys owne death For thou madest the fault and he suffered the payne and that for the loue he had to thee before thou wast borne when thou haddest done neyther good nor euill Nowe seeing he hath payed thy dette thou needest not neyther canst thou pay it but shouldest be damned if hys bloud were not But sithe hee was punished for thee thou shalt not be punished Finally he hath deliuered thee from thy coÌ„demnation and all euil and desireth nought of thee but that thou wylt acknowledge what hee hath done for thee and beare it in minde and that thou wouldest helpe other for hys sake both in woorde and deede euen as he hath holpen thee for nought and wythout reward O how ready would we be to helpe other if we knewe his goodnes and gentlenes towards vs He is a good and a gentle Lord for he doth all for nought Let vs I beseeche you therfore folow his footesteppes whom all the worlde ought to praise and worship Amen He that thinketh to be saued by his workes calleth himselfe Christ. No Sauiour but Christ. FOr he calleth himselfe the Sauiour which pertaineth to Christ onely What is a Sauiour but he that saueth and he sayeth I saued my selfe which is as much to say as I am Christ for Christ onely is the Sauiour of the worlde We should do no good workes for the intent to get the inheritance of heauen or remission of sinne No remyssioÌ„ but in Christ. FOr whosoeuer beleueth to get the inheritaÌ„ce of heauen or remission of sinne through works he beleueth not to get the same for Christes sake And they that beleeue not that theyr sinnes are forgeuen them and that they shall be saued for Christes sake they beleeue not the Gospell For the Gospel sayth you shall be saued for Christes sake your sinnes are forgeuen for Christes sake He that beleeueth not the Gospell beleeueth not God So it foloweth that they which beleue to be saued by their woorkes or to get remission of their sinnes by their owne dedes beleeue not God but recouÌ„t him as a lier and so vtterly deny him to be God Obiection Thou wilt say shall we then do no good deedes Aunswer I say not so but I say we should doe no good workes Good workes excluded not to be lefte vndone but not to iustyfie vs wheÌ„ theâ— are done for the intent to get the inheritance of heauen or remission of sinne For if we beleue to get the inheritaunce of heauen through good workes then we beleue not to get it through the promise of God Or if we think to get remission of our sinnes by our dedes then we beleeue not that they are forgeuen vs and so we count God a lier For God sayth thou shalt haue the inheritaunce of heauen for my sonnes sake thy sinnes are forgeuen thee for my sonnes sake and you say it is not so but I wil win it through my works Thus you see I coÌ„demne not good dedes Not the doing of good workes but the trusting in good workes condemned but I condeÌ„ne the false trust in any workes for all the workes wherin a man putteth any confidence are therwith poysoned become euil Wherfore thou must do good works but beware thou do them not to deserue any good thorough them for if thou doe thou receiuest the good not as the giftes of God but as dette to thee and makest thy selfe fellow with God because y u wilt take nothing of hym for nought And what needeth hee any thing of thine which geueth all thyng and is not the poorer Therfore do nothing to him but take of hym for he is a gentle Lord and with a gladder will geueth vs al that we neede then we can take it of hym if then we want ought let vs wite our selues Presse not therefore to the inheritaunce of heauen thorough presumption of thy good works for if thou do thou countest thy selfe holy and equal to God because thou wilt take nothing of hym for noughte and so shalt thou fall as Lucifer fell for his pride FINIS Certaine briefe Notes or declarations vpon the foresayd places of M. Patrike THis litle treatise of M. Patricks places Notes albeit in quantitie it be but short yet in effecte it comprehendeth matter able to fill large volumes declaring to vs the true doctrine of the lawe of the Gospel of faith and of works with the nature and properties also the difference of the same The lawe the Gospell how they are to be ioyned how to be seperated Which difference is thus to be vnderstanded that in the cause of saluation and in the office of

hee was apprehended and put in prysonne by Iames Beton Archbyshop of Saint Andrews Who shortlye after caused a certaine Fryer named Walter Laing to heare hys confession To whom when Henry Forest in secreate confession had declared hys conscience howe hee thoughte maister Patrike to bee a good man and wrongfully to be put to deathe that his articles were true and not hereticall the Frier came and vttered to the Byshoppe the confession that hee hadde heard The Fryer vttereth the coÌ„fessioÌ„ of Henry Forest. which before was not throughly knowne Whereupon it followed that his confession being brought as sufficieÌ„t probation againste hym hee was therfore conuented before the Councel of the clergy and Doctors and there concluded to be an heretick equal in iniquitie with maister Patrick HameltoÌ„ there decreed to be geuen to the seculare Iudges to suffer death When the daye came of his death and that hee should first be degraded and was brought before the Cleargye in a greene place being betwene the castle of S. Andrewes and another place called Monymaill assoone as he entred in at the doore and sawe the face of the clergy perceiuing wherunto they tended he cryed wyth a loude voyce saying Fie on falshoode Fie on false Friers Phie on false Fryers reuealers of confession after this day let no man euer trust any false Friers contemners of Gods woorde and deceiuers of men And so they proceeding to degrade him of hys small orders of Benet and Collet he sayd wyth a loud voyce take from me not onely your owne orders but also youre owne baptisme meaning thereby whatsoeuer is besides that which Christ himselfe instituted whereof there is a great rablement in Baptisme Then after his degradation they condemned him as an heretike equall wyth M. Patrike aforesayd and so he suffered death for his faithful testimony of the truth of Christ and of his Gospell at the Northchurche stile of the Abbey Church of S. Andrewe to the entent that all y e people of Anguishe might see the fire and so might be the more feared from falling into the like doctrin whych they terme by the name of heresie Ex Scripto testimonio Scotorum Iames Hay bishop of Rose and commissioner of Iames Beton Archbishop of S. Andrews M. Iohn Spens Lawyer Iames Hamelton brother to M. Patrike Katherine Hamelton A wife of Lieth Dauid Straton M Norman Gurlay Wythin a yeere after the martyrdome of Henry Forest or there about Iames Hamelton Katherine Hamelton his sister A wife of Leith persecuted Dauid StratoÌ„ Norman Gurley Martyrs was called Iames Hamelton of Kynclitgowe his sister Katherine Hamelton the spouse of the captaine of Dunbar also an other honest woman of Lieth Dauid Straton of the house of Lawristonne and M. Norman Gurlay These were called to the Abbey Church of Halyrowdhouse in Edenburghe by Iames Hay Bishoppe of Rose commissioner to Iames Beton Archbyshoppe in presence of King Iames the fift of that name who vppon the daye of theyr accusation was altogether clad in red apparell Iames Hamelton was accused as one that maintained the opynions of M. Patrick hys brother To whome the Kynge gaue counsaile to depart and not to appeare for in case hee appeared hee coulde not helpe him because the Byshops hadde perswaded hym that the cause of heresie dyd in no wise appertain vnto him and so Iames fledde and was condemned as an heretike all hys goodes and lands confiscate and disposed vnto others Catherine Hamelton his Sister appeared vpon the scaffolde and being accused of an horrible heresie to witte that her owne woorkes coulde not saue her shee graunted the same and after long reasoning betweene her and M. Iohn Spens the Lawyer shee concluded in this manner worke here worke there what kinde of working is all this A great heresie in the Popes church that no workes can saue vs but the workes of Christ. I knowe perfectly that no kinde of workes can saue me but only the workes of Christ my Lord and Sauiour The kyng hearing these words turned hym about and laught and called her vnto him and caused her to recant because shee was his aunt and shee escaped The woman of Leith was detected heereof that when the midwife in time of her labour bad her saye our Ladye helpe mee Shee cried Christe helpe mee Christe helpe mee in whose helpe I truste A great heresie to sayâ— Christ helpe ã€ˆâ—Šã€‰ our Ladye Shee also was caused to recant and so escaped without confiscation of her goods because she was maried Maister Norman Gurley for that he fayde there was no such thing as Purgatory and that the Pope was not a Byshop but Antichriste Agaynst Purgatorye and had no iurisdiction in Scotland Also Dauid Straton for that hee sayde there was no Purgatorie but the Passion of Christe and the tribulations of thys worlde and because that when M. Robert Lowson Uicare of Eglesgrig asked hys tieth fishe of hym hee did caste them to him out of the boate so that some of them fel into the Sea therefore he accused hym as one that shoulde haue sayde that no tithes should be payed These two because after great sollicitation made by the kynge they refused to abiure and recant were therefore condemned by the Byshop of Rose as heretickes and were burned vpon the greene side betweene Leith and Edenburgh to the entent that the inhabitants of Fiffe seeing the fire might be stricken with terrour and feare not to fall into the lyke Ex eodem Scripto Â¶ And thus muche touching those Martyrs of Scotland which suffered vnder Iames Beton Archbishop of S. Andrewes After whom succeeded Dauid Beton in the same Archbyshoprike vnder whom diuers other were also martired as hereafter God willing in their order shall appeare Iohn LoÌ„gland Byshop of Lincolne Rowland Vicare of great Wickam the Byshops Chaplen Thomas Harding an aged father dwelling at Chesham in Buckinghamshire At Chessham in Buckingham An. 1532. Thom. Harding dwelling at Chesham in the Countie of Buckingham with Alice his wife was firste abiured by William Smith Byshop of Lincolne an 1506. with dyuers other moe which the same time for speaking agaynst Idolatrie and superstition were taken and compelled some to beare fagots some were burned in the cheeke with hote irons some condemned to perpetuall prison some thrust into Monasteries and spoyled cleane of all theyr goodes some compelled to make pilgrimage to the great blocke otherwise called our Lady of Lincolne some to Walsingam some to Saint Romuld of Buckingham some to the roode of Wendouer some to S. Iohn Shorne c. of whoÌ„e mention is made in the Table before beginning pag 821. Of this Thomas Harding much rehearsall hath bene made before Tho. Harding martir as in the pages 821.822.823 First this Thomas Harding with Alice his wife being abiured and enioyned penance with diuers other moe by William Smith Bishop of Lincolne afterward by the sayd Byshop was released againe in the yeare of our

and poyntes thereto belonging testified not by some sayes by heareseyes as M. More vseth but truely witnessed Doct. Parker Archb. of Canterbury present witnesse at the burning of Bilney and faythfully recordeth by one who as in a place and degree surmounteth the estate of M. More though he were Lord Chauncellour so beyng also both a spirituall person and there present the same time comming for the same purpose the day before to see his burning was a present beholder of things there done ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ of Martyrdom whose credite I am sure will counterpease with the credite of M. More The order of which martyrdome was this as followeth Thomas Bilney after his examination and condemnation before Doct. Pelles Doctour of law and ChauÌ„cellour first was degraded by Suffragan Underwoode according to the custome of ther popishe maner by the assistaunce of all the Fryers and Doctours of the same sute Whiche done he was immediately committed to the â—aye power and to the two Sheriffes of the Cittie of whome Thomas Necton was one This Tho. Necton was Bilneys speciall good frend and sory to accept hym to such execution as followed But such was the tyrannye of y e tyme and dread of the Chauncellour and Fryers that he coulde no otherwise doe but needes must receiue him Who notwithstanding as he could not beare in his conscience himselfe to be present at hys death so for the time that he was in hys custody hee caused hym to be more friendly looked vnto and more holesomely kept concerning his dyet then he was before A description of the godly constancy of Thomas Bilney who being in prison oftentimes prooued the fire with his finger The Saterday next following when the Officers of execution as the maner is with their gleaues and halbardes were ready to receaue hym and to leade him to the place of execution without the Citty gate called Byshops gate in a low valley commonly called the Lollards pit vnder S. Leonards hyl enuironed about with great hylles whiche place was chosen for the peoples quiet sitting to see the executioÌ„ at the comming forth of the sayd Thomas Bilney out of the prison doore Constant Bilney exhorted to constancye one of hys frendes came to hym with few wordes as he durst spake to hym prayed him in Gods behalfe to be constant and to take his death as paciently as he could Whereunto the sayd Bilney aunswered with a quyet and milde countenance Ye see when the Mariner is entred hys shyp to sayle on the troublous Sea how he for a while is tossed in the byllowes of y e same but yet in hope that he shall once come to the quyet hauen he beareth in better comforte the perils whiche he feeleth So am I now toward this sayling what soeuer storms I shall feele yet shortly after shall my ship be in the haueÌ„ as I doubt not therof by the grace of God desiring you to help me w t your prayers to the same effect And so he going forth in the streetes geuing much almes by the way by the handes of one of his frendes accompanyed with one D. Warner Doct. of Diuinity and parson of WintertoÌ„ whom he did chuse as his olde acquayntaunce to be with him for his ghostly comfort came at the last to the place of execution and ascended downe from the hill to the same apparelled in a lay mans gowne with his sleues hanging downe his armes out his heare being pitiously mangled at his degradation a litle single body in person but alwaies of a good vpright countenaunce and drew neare to the stake prepared somewhat tarying the preparation of the fyre he desired that he might speak some wordes to the people and there standing thus he sayd Good people I am come hyther to dye and borne I was to liue vnder that condition naturally to dye againe and that ye might testify that I depart out of this present life as a true Christian man in a right beliefe towardes almighty God I will rehearse vnto you in a fast fayth the Articles of my Creede and then began to rehearse them in order as they be in the common Creede with oft eleuating his eyes and handes to almighty God and at the Article of Christes incarnatioÌ„ hauing a litle meditation in himselfe comming to the word Crucified he humbly bowed himselfe and made great reuerence and then proceeding in the Articles and comming to these wordes I beleue the Catholicke Church there he paused and spake these wordes Good people I must here confesse to haue offended the Church in preaching once agaynst the prohibition of the same at a poore Cure belonging to Trinity hall in Cambrige where I was felow Tho Bilney pâ—t to death ã€ˆâ€¦ã€‰ earnestly intreated thereunto by the Curate and other good people of the parish shewing that they had no Sermon there of loÌ„ng time before so in my conscieÌ„ce moued I did make a poore collation vnto them and therby ranne into the disobedience of certaine authority in the Church by whom I was prohibited howbeit I trust at the generall day charity that moued me to this acte shall beare me out at y e iudgement seat of God M. More proued a lyer by witnes present at Bilneys death so he proceeded on without any maner of wordes of recantation or charging any man for procuring him to his deth This once done he put of his gowne and went to the stake and kneelyng vpon a litle ledge comming out of the stake wheron he should afterward stand to be better sene he made his priuate prayer w t such earnest eleuation of his eyes and handes to heauen and in so good quiet behauior that he seemed not much to coÌ„sider the terror of his death and ended at the last Tho. Bilney praying at the stake Psal. 143. his priuate prayers with the 143. Psalme beginning Domine exaudi orationem meam auribus percipe obsecrationem meam c. That is Heare my prayer O Lord consider my desire the next verse he repeated in deepe meditation thrise Et ne intres in iudicium cum seruo tuo Domine i. And enter not into iudgement with thy seruaunt for in thy sight shall no man liuing be iustified and so finishing that Psalme he ended his priuate prayers After that he turned himselfe to the officers asking theÌ„ if they were ready and they answered yea Whereupon he put of his iacket and doublet and stoode in his hose shirt and went vnto the stake standing vpon that ledge and the chayne was cast about him and standing theron the sayd D. Warner came to him to bid him farewell D. Warner taking his faâ—ewell of Tho. Bilney which spake but few wordes for weeping Upon whom the sayd Tho. Bilney did most gently smile inclined his body to speak to him a few wordes of thankes and the last were these O Maister Doctor Pasce gregem

tuum Pasce gregem tuum vt cum venerit Dominus The wordes of Tho. Bilney to Doct. Warner inueniat te sic facientem That is Feede your flocke feede your flocke that when the Lord commeth he may finde you so doing and farewell good M. Doctour and pray for me and so he departed without any answere sobbing and weeping And while he thus stood vpon the ledge at the stake certayne Friers Doctours and Priors of theyr houses beyng there present as they were vncharitably and malitiously present at his examination and degradation The Fryers ã€ˆâ—Šã€‰ Bilny ã€ˆâ—Šã€‰ for them c. came to him and sayd O M. Bilney the people be perswaded that we be the causers of your death and that we haue procured the same and thereupon it is like that they will withdraw theyr charitable almes from vs al except you declare your charity towards vs and discharge vs of the matter Whervpon the sayd Tho. Bilney spake with a loud voyce to the people and sayd I pray you good people be neuer y e worse to these men for my sake as though they should be the authors of my death It was not they and so he ended Then the officers put reed and Fagots about hys body and set fire on the reed which made a very great flame which sparcled and deformed the visour of his face he holding vp his handes and knocking vpon his brest crying sometimes Iesus sometimes Credo Which flame was blowne away froÌ„ him by the violence of the winde which was that day 2. or 3. dayes before notable great in which it was sayd that the fieldes were maruellously plagued by the losse of corne and so for a litle pause The pacient death Martyrdome of M. Bilney he stoode without flame the flame departing recoursing thrise ere the wood tooke strength to be the sharper to consume him and theÌ„ he gaue vp the ghost and his body being withered â—owed downeward vpon the chayne TheÌ„ one of the officers with his halbard smite out the staple in the stake behinde him suffered his body to fall into the bottome of the fire laying wood on it and so he was consumed Thus haue ye good readers the true history Martyrdome of this good man that is Saint Bilney of blessed Saint Bilney as M. Latimer doth call him without any recaÌ„tation testified and ratified by the authority abouesayd By the which authority and party being there present yet aliue it is furthermore constantly affirmed that Bilney not only did neuer recant but also that he neuer had any such bill or script or scrolle in his hand to read either softly or apertly as M. More per licentiaÌ„ Poeticam would beare vs downe M. Moâ—â—s false report refuted Wherfore euen as ye see M. More deale in this so ye may trust him in the residue of his other tales if ye will Â¶ Mayster Stafford of Cambridge AS the death of this Godly Bilney did much good in Northfolke where he was burnt so his diligeÌ„t trauel M. Bilney the cheife ã€ˆâ€¦ã€‰ Apostle of Cambridge in teaching and exhorting other and example of life correspondent to his doctrine left no small fruite behinde him in Cambridge beyng a great meanes of framing that Uniuersity drawing diuers vnto Christ. By reason of whoÌ„ and partly also of an other called M. Stafford the word of God begaÌ„ there most luckely to spread and many toward wittes to florish In the company of whom was M. Latimer D. Barnes D. Thistell of Penbroke hall M. Fooke of Benet Colledge and M. Soude of the same Colledge D. Warner aboue mentioned with diuers other moe This M. Stafford was then the publicke reader of the Diuinity lecture in that Uniuersity Who as he was an earnest professour of Christes Gospell so was he as diligeÌ„t a folower of that which he professed as by this exaÌ„ple here folowing may appeare For as the plague was then sore in Cambridge The notable zeale of M. Stafforde in sauing a damnable Priest and amongest other a certaine Priest called Syr Henry Coniurer lay sore sicke of the sayd plague M. Stafford hearyng therof and seing the horrible daunger that his soule was in was so moued in conscience to helpe the dauÌ„gerous case of the Priest that he neglecting his owne bodely death to recouer the other from eternall damnatioÌ„ came vnto him exhorted and so labored him that he would not leaue him before he had conuerted him and saw his coniuring books burned before his face Which being done maister Stafford went home and immediatly sickened shortly after most christianly deceased Ex fideli testimonio D. Ridlei Edmund Episcoporum Lond. Concerning which M. Stafford this moreouer is to be noted how that M. Latimer being yet a feruent and a zealous Papist M. Latimer asketh M. Stafford forgeuenes standing in the Schooles when M. Stafford read bad the Scholers not to heare him and also preaching agaynst him exhorted the people not to beleue hym and yet the sayd Latimer confessed himselfe that he gaue thankes to God that he asked him forgeuenesse before hee departed And thus much by the way of good M. Stafford who for his constant and godly aduenture in such a cause may seeme not vnworthy to goe with blessed Bilney in the fellowship of holy and blessed Martyrs Â¶ The story of M. Symon Fish BEfore the time of M. Bilney and the fall of the Cardinall M Symon Fishe author of the booke called the supplication of Beggars I should haue placed the story of SimoÌ„ Fish with the booke called the Supplication of Beggars declaring how and by what meanes it came to the kynges hand and what effect therof folowed after in the reformation of many thinges especially of the Clergy But the missing of a few yeares in this matter breaketh no great square in our story though it be now entred here which shold haue come in sixe yeares before The maner and circumstaunce of the matter is this After that the light of the gospell working mightely in Germany began to spread his beames here also in England great styrre alteration folowed in the harts of many so that colored hipocrisy and false doctrine paynted holynes began to be espyed more and more by the reading of Gods word The authority of the Bishop of Rome and y e glory of his Cardinals was not so high but such as had fresh wits sparcled with Gods grace began to espy Christ from Antichrist that is true sincerity from counterfait religion In the number of whom was the sayd M. Simon Fish a gentleman of Brayes Inne It happened the first yeare that this Gentleman came to LondoÌ„ to dwel which was about the yeare of our Lord 1525. that there was a certayne play or interlude made by one M. Roo of the same Inne gentlemaÌ„ in which play partly was matter agaynst the Cardinall Wolsey And where none durst take vpoÌ„ theÌ„ to play that part which

borne Yet neuertheles his purpose was to prooue and feele what they both would say vnto it therefore sent Steuen Gardiner to Rome to way with Pope Clement To the Emperour was sent Syr Nicolas Heruy knight ambassador in the Court of Gaunt Firste Pope Clement not weying belike the full importaunce and sequele of the matter Campeius the Popes Legate sent Cardinal Campeius as is sayde into Englande ioyned with the Cardinal of Yorke At the comming of which Legates The kinges perswasion to the Legate the King first opening vnto them the griefe of hys conscience seemed wyth great reasons and persuasions sufficiently to haue drawne the good will of those two Legates to his side Who also of their owne accord pretended no lesse but to shew a willing inclination to further the kinges cause But yet the mouthes of the common people and in especial of women and such other as fauoured the Queene and talked their pleasure Euill language of the people about the kinges diuorce were not stopped Wherefore to satisfie the blinde surmises and foolishe communication of these also who seeing the comming of the Cardinalles cast out suche leaude wordes that the king woulde for his owne pleasure haue an other wife with like vnseeming talke he therefore willing that al men should know the truth of his procedings caused all his Nobilitie Iudges and Counsaillors wyth diuers other persons to resort to his Pallace of Bridewel the 8. day of Nouemb. An. 1529. where he openly speaking in his great chaÌ„ber had these words in effect as followeth The kings Oration to his subiects OVr trustie welbeloued subiects both you of the nobility you of the meaner sort it is not vnknoweÌ„ both how that we both by Gods prouision and true and lawfull inheritaunce haue raigned ouer this realme of England almost the terme of 20. yeares During whiche time we haue so ordered vs thanked be God that no outward enemy hath oppressed you nor taken anye thing from vs nor we haue inuaded no realme but we haue had victory honor so that we think that you nor none of your predecessors neuer liued more quietly more wealthely nor in more estimation vnder any of our noble progenitors But when we remeÌ„ber our mortality and that we must die then we think that all our doings in our life time are clearely defaced worthy of no memory if we leaue you in trouble at the time of oure deathe for if our true heir be not known at the time of our death see what mischiefe and trouble shall succeede to you and to your children The experience thereof some of you haue seene after the death of our noble grandfather king Edward 4. and some haue heard what mischief and manslaughter continued in this realme betwene the houses of Yorke and Lancaster by the which dissention this realme was like to haue bene clearely destroyed And although it hath pleased almighty God to send vs a faire daughter of a noble woman and of me begotten to our greate comfort and ioy yet it hath bene tolde vs by diuers great Clearks that neither she is our lawfull daughter nor her mother our lawfull wife but that we liue together abhominably and detestably in open adulterie in somuch that when our Ambassade was last in France and motion was made that the Duke of Orleance should marry our sayde daughter one of the chiefe Counsailours to the French king sayd It were well done to know whether she be the king of Englands lawfull daughter or not for well knowen it is that he begot her on his brothers wife which is directly againste Gods law and his precept Thinke you my Lords that these words touch not my body and soule Thinke you that these doings doe not daily and hourely trouble my coÌ„science and vexe my spirits Yes we doubt not but and if it were your cause euery man wold seeke remedy when the pearil of your soule and the losse of your inheritance is openly laide to you For this onely cause I protest before God and in the word of a Prince I haue asked councell of the greatest Clearkes in Christendome and for this cause I haue sent for this Legate as a manne indifferent onely to knowe the truth and so to settle my conscience and for none other cause as God can iudge And as touching the Queene if it be adiudged by the law of God that she is my lawfull wife there was neuer thing more pleasant nor more acceptable to me in my life both for the discharge and clearing of my conscience and also for the good qualities and conditions the which I know to be in her For I assure you all that beside her noble parentage of the which shee is descended as you well know she is a woman of most gentlenesse of moste humilitie and buxumnesse yea and of all good qualities appertaining to nobilitie she is without comparison as I this 20. yeares almoste haue had the true experiment so that if I were to mary againe if the marriage might be good I would surely chose her aboue all other women But if it be determined by iudgement that our mariage was against Gods law and clearely voyde then I shall not onely sorowe the departing from so good a Ladie and louing companion but much more lameÌ„t and bewaile my infortunate chance that I haue so long liued in adultery to Gods great displeasure and haue no true heire of my body to inherite thys Realme These be the sores that vexe my minde these be the paÌ„gs that trouble my conscience and for these greeues I seeke a remedy Therefore I require of you all as our trust and confidence is in you to declare to our subiects our minde and entent according to our true meaning and desire them to pray with vs that the very truth may be knowen for the discharge of our conscience and sauing of our soule and for the declaration hereof I haue assembled you together and now you may depart Shortly after this Oration of the king wherewith he stirred the harts of a number then the two Legates being requested of the king for discharge of his conscience The legates talke with the Queene to iudge and determine vpon the cause went to the Queene lying then in the place of Bridewell and declared to her how they were deputed iudges indifferent betwene y e king and her to heare and determine whether the mariage betwene them stoode with Gods law nor not When she vnderstoode the cause of their comming being thereat some thing astonied at y e first after a litle pausing with her selfe Ex Edw. Hallo thus she began answering for her selfe ALas my Lorde said she is it nowe a question whether I be the kings lawfull wife or no when I haue bene maried to hym almost 20. yeres and in the meane season neuer question was made before Diuers Prelates yet being aliue and Lords also Queene Katherines aunswere to the Cardinalles

Phil. 3. for great is your reward in heauen For we suffer with him that wee may also be glorified with him who shall chaunge our vile body that it may be fashioned like vnto his glorious body according to the working wherby he is able euen to subiect al things vnto him Dearely beloued be of good courage and comfort your soule with the hope of this hye reward and beare the image of Christ in your mortall body Boldnes of spirite that it may at his comming be made like to his immortall and followe the example of all youre other deare breethren which choose to suffer in hope of a better resurrection Keepe your conscience pure and vndefiled and say against that nothing Sticke at necessary things and remember the blasphemies of the enemies of Christ Woâ—nde not Conscience Standing â—pon things necessarye saieng they finde none but that wil abiure rather then suffer the extremitie Moreouer the death of them that come againe after they haue once denied though it bee accepted wyth God and all that beleeue yet is it not glorious for the hypocrites say he must needes dye denyeng helpeth not But might it haue holpen they would haue denied fiue hundreth times Death after denying euil spoken of by the aduersaryes but seeing it would not helpe them therefore of pure pride and meere malice together they spake with their mouthes that their conscience knoweth false If you geue your selfe cast your selfe yeeld your selfe commit your selfe wholy and onely to your louing father then shall his power be in you and make you stroÌ„g and that so strong that you shall feele no payne which should be to another present death and his spirite shall speake in you and teach you what to aunswere Obedience to God according to his promise He shall set out his truth by you wonderfully and worke for you aboue all that your hart can imagine Yea and you are not yet dead though the hypocrites all To looke for no mans helpe bringeth Gods helpe Conâ—tancye in standing Patience in suffering with all they can make haue sworne your death Vna salus victis nullam sperare salutem To looke for no mans helpe bringeth the helpe of God to them that seeme to be ouercome in the eyes of the hypocrites Yea it shall make God to carry you through thicke and thinne for his truthes sake in spite of all the enemies of hys truth There falleth not an heare till his houre be come and when his houre is come necessitie carieth vs hence though we be not willing But if we be willing then haue we a reward and thanke Feare not threatening therefore neyther be ouercome of sweet words Bilney with which twayne the hypocrites shall assayle you Neyther let the persuasions of worldly wisedome beare rule in your hart PerseueraÌ„ce to the ende no though they be your friends that counsayle you Let Bilney be a warning to you Let not their visure beguile your eyes Let not your body faynt He that endureth to the end shall be saued If the payne be aboue your strength Math. 22. remember Whatsoeuer ye shall aske in my name I will geue it you And pray to youre father in that name and he shall cease your payne or shorten it The Lord of peace of hope and of fayth be with you Amen William Tyndall TWo haue suffred in Antwerpe In die sanctae Crucis vnto the great glory of the Gospell Two Martirs at Antwerpe Foure Martyrs in FlauÌ„ders one at S. Luke Persecution at Roane Fiue Doctors at Paris taken for the Gospel four at Rysels in Flanders and at Luke hath there one at the least suffered and all the same day At Roane in Fraunce they persecute And at Paris are fiue Doctors taken for the Gospell See you are not alone Be cheerefull and remember that among the hard harted in England there is a number reserued by grace for whose sakes if neede be you must be ready to suffer Sir if you may write how short soeuer it be forget it not that we may knowe howe it goeth with you for oure harts ease The Lord be yet againe with you with all his plenteousnes and fill you that you flowe ouer Amen If when you haue read this you may send it to Adrian do I pray you that he may knowe howe that our harte is with you George Ioy at Candlemas being at Barrow printed ij leaues of Genes in a great forme and sent one copy to the King and another to the new Quene with a letter to N. for to deliuer them and to purchase licence that he might so go through all the Bible Out of this is sprong the noise of the new Bible and out of that is the great seeking for English bookes at all printers and bookebinders in Antwerpe and for an English Priest that should print This chaunced the 9. day of May. Sir your wyfe is well content with the will of God and would not for her sake haue the glory of God hindred William Tyndall Another notable and woorthy letter of Maister William Tyndall sent to the sayd Iohn Frith vnder the name of Iacob Â¶ The grace of our Sauiour Iesus his pacience meekenesse humblenesse circumspection and wisedome be with your hart Amen DErely beloued brother Iacob mine harts desire in our Sauiour Iesus is An other letter of W. Tindal that you arme your selfe with pacience and bee cold sober wyse and circumspect and that you keepe you alowe by the ground auoiding hie questions that passe the common capacitie But expound the law truly and open the vayle of Moses to condemne all flesh High questions to be auoyded proue all men sinners all deedes vnder the law before mercy haue taken away the coÌ„demnatioÌ„ therof to be sinne and damnable and then as a faythfull minister set abroche the mercy of our Lord Iesus All deedes before they be iustified by faith are sinne Preaching the lawe of God mercy of Christ. Sacraments without significations to be refused and let the wounded coÌ„sciences drinke of the water of him And then shall your preaching be with power not as the doctrine of the hypocrites and the spirite of God shall worke with you and all coÌ„scieÌ„ces shall beare record vnto you and feele that it is so And all doctrine that casteth a miste on those two to shadow and hide them I meane the law of God and mercy of Christ that resist you withall your power Sacramentes without signification refuse If they put significations to them receiue them if you see it may helpe though it be not necessary Of the presence of Christes body in the Sacrament meddle as little as you can M. Tindall here beareth with tyme. that there appeare no diuision among vs. Barnes will be whote agaynst you The Saxons be sore on the affirmatiue whether constant or obstinate I omitte it to God Phillip Melancthon is sayd to be with the

amongst such a number of Philistians both within the Realme and without Agayne neither is it vnlike but that Stephen Winchester being then abroade in Ambassie was not altogether asleepe The suspition whereof may be the more coniecturall for that Edmund Boner Archdeacon of Leicester and then Ambassadour in Fraunce succeeding after Stephen Winchester did manifestly detect him of plaine Papistrie as in the sequeale of their stories when wee come to the time more ample the Lord graunting shall be expressed And as touching the Kings minde and assent The lawfulnes of Queene Annes succession defended although at that time through crafty setters on he seemed to be sore bent both against that Queene and to the disheriting of his owne daughter yet vnto that former will of the King so set against her then I will oppose againe the last will of the King wherein expressely and by name he did accepte and by plaine ratification did allow the succession of hys Mariage to stand good and lawfull Furthermore Defence of Queene Anne agaynst priuy backbyters to all other sinister iudgements and opinions whatsoeuer can be conceiued of man against that vertuous Queene I obiect and oppose againe as in stede of aunswere the euident demonstration of Gods fauour in mainteining preseruing aduaunsing the offspring of her body the Lady ELIZABETH nowe Queene whome the Lord hath so meruailously conserued from so manifold daungers so royally hath exalted so happely hath blessed with such vertuous patience and with such a quiet reigne hetherto that neither the reigne of her brother EDVVARD nor of her sister Mary to her is to be compared whether we consider the number of the yeares of their reignes or the peaceablenes of their state In whose royall and florishing regiment we haue to behold not so much the naturall disposition of her mothers qualities as the secrete iudgemente of God in preseruing and magnifieng the fruite and offspring of that godly Queene And finally as for the blasphemous mouth both of Cardinall Poole Paulus ã€ˆâ—Šã€‰ can finde no whoredome in all Rome but must come and ã€ˆâ—Šã€‰ matter where none ã€ˆâ—Šã€‰ in England The Protestantes of Germanye forsake king Henry for the death of Queene Anne The wily practises of the Papists and of Paulus Iouius that Popish Cardinall who measuring belike other womeÌ„ by his curtesanes of Rome so impudently abuseth his penne in lieng and rayling against this noble Queene to aunswere agayne in defence of her cause to that Italian I obiect and oppose the consent and iudgement of so many noble Protestants and Princes of Germany who beeing in league before with King Henry and minding no lesse but to haue made him the head of their confederation afterward hearing of the death of this Queene vtterly brake from him and refused him onely for the same cause But all this seemeth as is said to be the drift of the wilie Papistes who seeing the Pope to be repulsed out of England by the meanes chiefly of this Queene and fearing alwayes the succession of this Marriage in time to come thought by sinister practise to preuent that perill before whispering in the Kings eares what possibly they could to make that Matrimonie vnlawfull and all for the disheriting of that succession Againe Stephen Gardiner who was a secret worker against that mariage and a perpetuall enemie against Lady Elizabeth being then abroade with the French Kyng and the great Maister of Fraunce ceased not in his letters still to put the King in feare that the foreine Princes and powers of the world with the Pope woulde neuer be reconciled to the King neither should he be euer in any perfect securitie vnlesse he vndid againe such actes before passed for the ratification of that succession Which thing when they had now brought to passe after their owne desire that both now the Queene was beheaded Gods prouidence still disapointeth the papistes The king maried Lady Iane. and Elizabeth the Kings daughter disherited they thought all things to be sure for euer But yet Gods prouidence still went beyond them and deceaued them For incontinently after the suffering of Queene Anne the King within three dayes after maryed Lady Iane Semer of whome came King Edward as great an enemie to Gods enemie the Pope as euer his father was and greater too In the meane time as these troublous tumultes were in doing in England Paule the third Bishop of Rome for his part was not behind to helpe forward for his own aduantage Who seeing his vsurped kingdome feate to be darkened in the countreys of Germany The feate of the beast darckned Apoc. 16. also in EnglaÌ„d thought it high time to bestirre him and therefore to prouide some remedy against further daungers appointed a general Councel at Mantua in Italy requiring all kings and princes either personally to be there or else to sende their Ambassadours vnder faire preâ—enses as to suppresse heresies and to restore the Church and to warre agaynst the Turke c. This Bull was subscribed with the hands of 26. Cardinals and set vp in diuers great Cities that it might be knowne and published to the whole world Unto the which Bull firste the Protestants of Germany doe aunsweare declaring sufficient causes why they refused to resort to that Councell being indicted at Mantua in the Popes owne Countrey Whose declaration with theyr causes graue and effectuall Ex Ioan. Sledano Lib. 10. being set forth in print and in the English tongue although they were worthy heere to be inserted yet for breuitie and more speede in our story I will pretermit the same and only take the Oration or answere of our King heere Wherein he likewise rendereth reasons and causes most reasonable why he refuseth to come or to send at the Popes call to his Councell indicted at Mantua Whose Oration or Protestation because it conteineth matter of some wâ—ight and great experience I thought heere good to expresse as foloweth Â¶ A Protestation in the name of the King and the whole Counsaile and Cleargy of England why they refuse to come to the Popes Councell at his call SEing that the Bishop of Rome calleth learned men froÌ„ all parties The kinges protestation why he senâ—eth not to â—he Popes Councell conducting them by great rewards making as many of them Cardinals as he thinketh most meet and most ready to defend fraâ—des and vntruthes we could not but with much anxietie cast with our selues what so great a preparance of wits should meane As chance was wee gessed euen as it folowed We haue ben so long acquainted with Romaine subtilties and popish deceites that we wel and easely iudged y e Byshop of Rome to intend an assemble of his adherents and men sworne to thinke all his lusts to be lawes We were not deceiued The Popes craftes espyed Paule the Byshop of Rome hath called a Councell to the which he knewe well either fewe or none of the Christen Princes coulde come Both the time

suspect of me amisse and euill report of me Seing moreouer it is sayd in the Gospell Vae vobis cum laudauerint vos omnes homines c. Woe be to you when all men speak well of you Luke 6. Prayse of the worlde not to be regarded for so did theyr fathers to the false prophets If therfore at any season such infamy was put vpon me I am glad that I haue so litle regarded the same that now I haue forgotteÌ„ it And though I did remember any such yet were I more then twise a foole to shew you thereof for it is written in your owne law Nemo tenetur prodere seipsum No man bound to bewray himselfe No man is bound to bewray himselfe But this I ensure you I was neuer so charged with suspition or infamy of this crime that I was therefore at any tyme conuented and reproued afore any iudge afore that I was troubled for these causes for which I was at the first put into your handes and of them seing you could not prooue me faulty I wonder why you would neuer yet pronouÌ„ce me quite and innocent according as I haue euen lowely desired of you and required full instantly the same But letting those passe you haue imagined new matters to charge me with wherein I thinke certaynely that you coulde no more haue proued me culpable theÌ„ you did in the first that is to wytt no whit culpable in neither had it not bene that by long imprisonment you enforced me to tell what I thought in them which I haue and will freely do and that indifferently considered I suppose shall not deserue anye sore punishment vnlesse you will beare the truth wherevnto I hope it shall not disagree Â¶ To your second demaund Answere to the second Article where you do inquire whether euer I had any of Luthers bookes and namely sith they wer coÌ„demned and how long I kept them and whether euer I haue spent any study in theÌ„ I say that in deade I haue had of them and that both before they were condeÌ„ned also sith but I neither will ne can tell you how long I kept them The profite of Luthen bookes but truth it is that I haue studied vpon thâ— and I thanke God that euer I so did For by them hath god shewed vnto mee and also to an huge multitude of other such light as the deceiueable darcknes of them I beseech God amend it that name themselues but amisse to be the holy Church cannot abide And that appeareth euidently for they dare not stand to any triall He coueteth aboue all things as all his aduersaryes do well know y t all his writings the writinges of all his aduersaries myght be translated into al languages to the intent that al people might see know what is saide of euery part wherby meÌ„ should the better iudge what the trueth is And in this me thinketh he requireth nothing but equity for y e law would haue no body condemned me yet iustified vntill his cause were both heard and knowne But the contrary part I meane our ouer riche prelacy which is so drowned in voluptuous liuing that they can not attend to studye Gods Scripture ne preach the same Ouer â—iche prelacie which should be the principall part of theyr office Popishe doctrine will abide no tryall abhorre this fashion albeit it is right indiffereÌ„t and full of equity no lesse theÌ„ they do abhor death And no maruell for doubt lesse if it so could be obteined that the writinges of all parties might be openly seene and confered we shoulde soone see theyr sleightly dealing and facing doctrine The facing doctrine of the Papistes Tryall and reading of bookes fâ—â—e in Germany with all other cloked abusion lightly ouerthrowne As appeareth well in Almayne for there be y e bookes of euery party sene openly and translated in the vulgar language that al people may see and read vpon them and so vpon the sight of the books they lightly folow the true light of Gods word refusing the horror of darcknes and false doctrine whereby before they haue beene seduced from the right teaching and way shewed in the Bible And this is done not of an hundreth ne of a thousand but generally of whole Cities countreies both high and low few or none except But our Prelates seeing thys and that there dealinge should if this light were set vp Why Luthers bookes be restrained of Popishe Prelates soone be detecte and discouered haue sent out commauÌ„dements that if any persons shall aduenture to keepe any such bookes they shal be in so doing excommunicate from God and al his Saintes and cursed as blacke as pitch whether the bookes be in Latin English French Dutch or any other tongue as in deede men seing the fruite conteined in them haue set them foorth in all languages But this ought not ChristeÌ„ men to think any newelty for so did theyr forefathers the Prelates in Christes time and after to the Apostles yea and if it were well tried I thinke it should be soone founde out that they haue so dealt euer since vnto this daye The tyme of Popish Prelates and of the Pharises resembled â— compared together For when Christ went about preaching the Scribes and Pharise is whiche were Bishops then Prelates gaue a generall coÌ„mauÌ„dement that whosoeuer confessed him to be Christ should be cursed and put out of the Synagogue y t we call the church and so they were Looke in the Actes of the Apostles and you shall finde howe they were in like maner serued yea looke in the olde Testament and you shall finde as I remember how they procured of one that was a temporall ruler at that season to haue the prophecy of Ieremy for he of all other is most vehement agaynst the dissimulation of priestes to be burned why then should we eschew them or theyr workes vnles we knew a better cause why The Papists render no reason of their doing The proâ—â— proceedings of the Papistes ã€ˆâ—Šã€‰ vpon will â— commaundemeÌ„t without all ã€ˆâ—Šã€‰ whom our prelates reiect and cast away seing they render no reasonable cause of theyr enterprise but presuming of theyr power without any due authority that I can finde grauÌ„ted vnto them so to do will because they so commaund so haue all done according to the tyrannicall saying as I trow of Sardanapalus Sic volo sic iubeo sit pro ratione voluntas That is to say So will I so doe I commaund and that my will for reason stand But I would to God y t such knew what spirit they haue in theÌ„ The spiâ—ite of Christ the spirite of the Papistes ã€ˆâ—Šã€‰ vnlyke For if they had in deed the spirit which they claime pretend to haue I meane y e spirit of Christ I dare say it should soone alter them from such hautie language doting and cause them to turne a new leafe for that spirite is

man head not in many places at once and after was borne into this world and put in a maunger and so he growyng in age did abide in diuerse places but in one after an other sometime in Galile sometime in Samaria sometime in Iury sometyme beyond sometyme on this side of Iordan consequently he was crucified at Hierusalem there beyng enclosed buried in a graue froÌ„ wheÌ„ce he did arise so that the aungels testified of him He is risen and is not here Mathew 28. and as at the tyme appointed Math. 28. after his resurrectioÌ„ he was assumpt or lifted vp into heauen from the top of the MouÌ„t of Oliuet in the sight of his Disciples a cloude compassing him about Euen so shall he come from the same celestiall place corporally as they did see him to depart out of the one place corporally accordyng to the testimony of the auÌ„gels Actes 1. Actes 1. So that in this we may vndoubtedly finde that Christ as touchyng his manhead can not be corporally in many diuers places at once and so to be corporally in his naturall body in heauen and also in the earth and that it is moreouer in so many partes of the world as men haue affirmed Neither doth the Scripture require that we should spoyle Christ of the propertie of mans nature The property of mans nature not to be sequestred froÌ„ Christ. which is to be in one place whoÌ„ the same Scripture doth perpetually witnesse and teach to be man so to counfound the condition of his bodily nature with the nature Diuine Paul doth teach that Christ in maÌ„head was made in all pointes lyke vnto his brethren sinne excepted how then can his body be in more places at once vnlike vnto the naturall propertie of the bodies of vs his brethren But heere doo some wittie Philosophers yea rather Sophisters then Diuines bring in to the anulling of Christes humanitie a similitude of mans soule whiche beeing one is yet so all whole in all our whole body that it is said to be all whole in euery part of the body But such should remeÌ„ber that it is no conuenient similitude which is made of things different and diuerse in nature such as be the soule and body of man to proue them to haue like properties This is as if they woulde proue Christes body to be of one nature and propertie with his soule that things naturally corporal were not most diuers from creatures naturally spirituall Furthermore if so it might be that the body or fleshe of Christ Thinges corporall and thinges spirituall not to be compared were meerely spirituall and full like vnto the substance of Angels yet could it not in this wise follow that his body could be euery where or in diuers places at once Wherefore such subtilties are to be omitted and the trade of Scripture should well like vs by whiche the olde Doctors do define that the body of Iesu exalted or assumpt into heauen must be locall circumscript and in one place notwithstanding that the veritie spirituall grace fruite that commeth of it is diffused and spread abroade in all places or euery where How coulde Christ corporally depart out of this world The body of Christ is locall and in one place Iohn 13. and leaue the earth if he in y e kinds of bread and wine be not onely corporally conteined and receiued but also there reserued kept and enclosed What other thing else do these words testifie Iohn xiij But Iesus knowing that his houre was come that he should passe out of this world to his father Luke 24. c. And in like forme Luke 24. And it came to passe that as he blessed them he departed from them and was caried vp into heauen What doe they signifie if Christ went not verely out of this worlde his naturall body being surely assumpt into heauen They do therefore vndoubtedly declare that Christ being very God and very man did verely depart out of this world in his naturall body his humanitie being assumpt into heauen where it remaineth sitting in glory wyth the father Where as yet his Deitie did not leaue the world ne depart out from the earth Paule doth say Philippians 2. that of ij things he wist not which he might rather choose Phil. 2. that is to witte to abide in the flesh for preaching the Gospell or els to be dissolued from the flesh seing that to abide with Christ is much and farre better By the which Paule doth manifestly proue that they bee not presentlye with Christ which yet do abide mortall in the flesh Yet they bee with Christ in suche wise as the Scripture doth saye that the beleeuing be the Temple of Christ. And as Paule doth say 2. Cor. 13. Do you not know your selues that Iesus Christ is in you 2. Cor. 13. In which sense he also promised to be with vs vnto the end of the world Christ therefore must be otherwise in that place in which the Apostle desired to be with him being dissolued and departed from his body then he doth abide either in the supper or else in any other places of the Churches He therefore doth vndoubtedly meane heauen which is the paradise of perfect blisse and glory Where as Christ being a victour triumpher and conquerour ouer death sinne and hell and ouer all creatures doth reigne remaine corporally Thus do I trust that your grace doth see my sentence this farforth to be right Catholicke Christen and faithfull according to holy scripture to holy Fathers and to the Articles of our Christen beliefe Whiche sentence is thus Christes naturall body is so assumpt into heauen where it sitteth or remaineth in glory of the father that it can no more come from thence that is to wit from heauen returne vntill the end of the world and therefore can not the same naturall body naturally be heere in the world or in the Sacrament For then should it be departed or gone out of the world The naturall body of Christ cannot be both in heauen and in earth locally and yet be still remaining in the world It should then be both to come and alreadye come which is a contradiction and variaunt from the nature of his manhead The second part of this matter Now my sentence in the second part of thys matter is this if so be your grace shall please to knowe it The secoÌ„d part how the naturall body of Christ is in the Sacrament as I your poore and vnworthy but full true subiect woulde with all submission and instance beseech you to know it I graunt the holy sacrament to be the very and naturall body of our Sauiour and his very naturall bloud and that the naturall body and bloud of our Sauiour is in the Sacrament after a certaine wise as after shall appeare For so doe the words of the supper testifie Take eate this is my body which is geuen for you And againe Drinke

ghost came in fyry lykenes to the Apostles in diuers tonges The Israelites should eate the lambs head and the feete and the purtenaunce and nothing therof must be leâ—te ouer night If any thing thereof were left they did burne that in the fire and they breake not the bones After Ghostly vnderstanding we doe eate the lambes head when wee take holde of Christes diuinitie in our beliefe Agayne when we take holde of his humanitie with loue then eate we the lambs feete because that Christe is the beginning and end God before all worlde and man in the end of this worlde What bee the lambes purtenaunce but Christes secrete precepts and these we eate when we receiue with the greedines the word of life There must nothing of the lambe be left vnto the mornig because that all Gods sayings are to bee searched with great carefulnesse so that all his precepts may be knowen in vnderstanding and deede in the nyght of this present life before that the last day of the vniuersall resurrection doe appeare If wee cannot searche out throughly all the mysterie of Christes incarnation then ought we to betake the rest vnto y e might of the holy ghost with true humilitie and not to search rashly of that deepe secretenes aboue the measure of our vnderstanding They did eate the Lambes flesh wyth theyr loynes girte In the loynes is the lust of the bodye and he whiche will receyue that housell shall couer or wrap in that concupiscence and take with chastitie that holy receite They were also shod What be shoes but of the hides of dead beasts We be truely shod if we match in our steppes and dedes the life of meÌ„ departed this life which please God with keeping of hys commandements They had staues in their handes when they did eate This staffe signifieth a carefulnes diligent ouerseeing And all they that best knowe and can shoulde take care of other men and stay them vp with theyr helpe It was inioyned to the eaters y t they should eat the lambe in haste for God abhoreth slouthfulnesse in his seruaunts and those hee loueth that seeke the ioye of euerlasting lyfe with quickenes and hast of minde It is written Prolong not to turne vnto God least the time passe away throughe thy slow tarrying The eaters mought not breake the laÌ„bs bones No more mought y e souldiers that did hang Christ breake his holy legges as they did of the two theeues that hanged on either side of him And the Lord rose from death sounde without all corruption and at the last iudgement they shall see him whom they did most cruelly wounde on the crosse This time is called in the Ebrue tongue Pasca in Latine Transitus and in English a Passeouer because that on this day the people of Israel passed from the land of Egypt ouer the red sea from bondage to the laÌ„d of promise So also did our Lorde at this time departe as sayeth Iohn the Euangeliste from thys world to hys heauenly father Euen so we ought to folow our head and to goe from the deuill to Christe from thys vnstable worlde to hys stable kingdome Howbeit we shoulde firste in this presente lyfe departe from vice to holy vertue from euill manners to good manners if we wil after this our lente life goe to that eternall life and after our resurrection to Christ. He bring vs to hys euerlastinge father who gaue hym to deathe for our sinnes To hym be honour and praise of well doynge world wythout ende Amen And thus I suppose it standeth cleare euidently prooued by course of al these ages afore recited from the time of Tertullian and Austen vnto the daies of this Elfricus aboue mencioned and after him that this newcome miracle of transubstantiation was not yet crept into the heades of men nor almost came in any question amongst learned meÌ„ nor was admitted for any doctrine in the Churche at least for any general doctrine of all men to be receiued til a M. yeare compleate after Christe that is till that Sathan began to be let at large Apoca. 20. For who euer heard in all the primitiue Churche or euer reade in the woorkes of the old ancient Doctors this question once to be asked or disputed whether any substance of bread and wine remained in the Lordes Supper Or what manne was euer so doltish to beleeue any suche thyng or euer called hereticke for not beleuing the same before the time of seduction that is before the 1000. yeares aforesayd were expired They that thinke ã€ˆâ€¦ã€‰ be otherwise then a new doctrine are ignorant of histâ—â—ieâ— and antiquity Wherefore they that stand so much vppon the antiquity of this Article as a doctrine which hath euer since Christes time bene receaued in the Church taught by the Apostles beleued of all Catholickes and confirmed by consent of all ages of Councels of natioÌ„s and people vnto this present day these I say either shewe them selues very ignoraunt in hystories and in all state of antiquitie or els most impudently they doe abuse the simple credulitie of the people To procede now farther in this discussion of antiquitie it followed that after the time of Elfricus aforesayde this matter of transubstantiation began firste to be talked off to come in question among a few superstitious monkes so that as blindnes and superstition began more and more to encrease Transubstantiation when it first came in question so the sayd grosse opinion still more and more both in number and authoritie preuailed in so muche that about the yeare of our Lord. 1060. the denying of transubstantiation began to be counted heresie And in thys number firste was one Berengarius a Frenche man Berengarius the first that euer was counted hereticke for denying traÌ„substantiation Vide Bulling De origine erroris Chronic Bibliandri Acta Concilij Romae habiti contra Berengarium and Archdeacon of Angeowe whyche of all Christen men which we read of was first called and counted an hereticke for denying of transubstantiation troubled for the same as ye shall heare This Berengarius liued in the time of Pope Leo 9. Uictor and Nicholas 2. which was about the yeare of our Lorde 1060. Albeit I doe finde our wryters heere in some discrepaunce For the most of them doe holde that he firste recanted vnder Pope Leo 9. in the Councel of Uercellense and afterwarde againe vnder Pope Nicholas 2. about the yeare 1062. as is to be gathered of Gratian De consecrat dist 2. Ego Berengarius where he sayth that Pope Nicholas did send about to Bishops and Archbyshops the Copie of his recantation Againe by the Actes of the Councell of Rome it there appeareth that the sayd Berengarius made this hys sayde last recantation vnder Pope Hildebrande called Gregory 7. But this difference of times is no great matter to stand vpon The truth of the story is this that when Berengarius had professed the truth of the

to Maister Shiriffe sayd haue ye any Articles agaynst me for the which I am condemned No cause shewed why Doct. Barnes dyed And the Shriffe aunswered no. Then sayd he is there here any maÌ„ els that knoweth wherfore I dye or that by my preachyng hath takeÌ„ any errour Let them now speake I will make theÌ„ aunswere And no man aunswered Then sayd he well I am condeÌ„ned by the law to dye as I vnderstand by an Acte of ParliameÌ„t but wherfore I caÌ„not tell D. Barnes praying for his enemyes but belike for heresie for we are lyke to burne But they that haue bene the occasioÌ„ of it I pray God forgeue them as I would be forgeuen my selfe And Doct. StepheÌ„ Byshop of Winchester that now is if he haue sought or wrought this my death either by word or deede I pray God forgiue him as hartly as freely as charitably and without faynyng as euer Christ forgaue them that put him to death And if any of the Counsell or any other haue sought or wrought it through malice or ignorauÌ„ce I pray God forgiue their ignoraunce and illuminate their eyes that they may see and aske mercy for it I beseeche you all to pray for the kynges grace as I haue done euer since I was in prison and do now that God may geue him prosperitie and that he may long raigne amoÌ„g you D. Barnes prayeth for the king after him that godly Prince Edward may so raigne that he may finishe those thynges that his father hath begon I haue bene reported a preacher of sedition disobedience vnto the kyngs Maiestie but heare I say to you that you al are bound by the commauÌ„dement of God to obey your Prince with all humilitie with all your hart yea not so much as in a looke to shew your selues disobedient vnto him that not onely for feare of the sword but also for conscience sake before God Yea and I say further if the kyng should coÌ„maunde you any thyng agaynst Gods law if it be in your power to resist him yet may you not do it Then spake he to the Shiriffe and sayd M. Shiriffe I require you on Gods behalfe 5. requestes of Doct. Barnes to the king to haue me coÌ„meÌ„ded vnto the kynges grace to shewe him that I require of his grace these fiue requestes First that where his grace hath receaued into his handes all the goodes and substaunce of the Abbeyes Then the Shiriffe desired him to stop there The 1. request He aunswered Maister Shiriffe I warrant you I will speake no harme for I know it is well done y t all such superstition be cleane taken away and the kyngs grace hath well done in takyng it awaye But his grace is made a whole kyng The king of England made a whole king by poore preachers and obeyed in his Realme as a kyng which neither his father nor grauÌ„dfather neither his aunceters that raigned before him euer had that through the preachyng of vs and such other wretches as we are which alwayes haue applied our whole studies and giuen our selues for the settyng forth of the same and this is now our reward Well it maketh no matter Now he raigneth among you I pray God long may he liue and raigne among you Would to God it might please his grace to bestow the sayd goodes or some of them to the comfort of his poore subiectes which surely haue great neede of them The second that I desire his grace is that he will see that matrimonie be had in more reuerence then it is and that men for euery light cause inuented The second request of Doctor Barnes to the king cast not off theyr wiues and liue in adultery and fornication and that those that be not maried should not abhominably liue in whoredome folowing the filthy lustes of the fleshe The third that the abhominable swearers may be punished and straightly looked vpon The 3. request for the vengeance of God wil come on them for their mischieuous othes Then desired he maister Pope to haue him commended to Maister Edgar Doct. Barnes request to M. Edgar to leaue swearing and to desire him for the deare bloud of Iesu Christ that he woulde leaue that abhominable swearing which he vsed for surely except he did forsake it he woulde come to some mischieuous ende The fourth that his grace would set forth Christs true Religion The 4. request and seeing he hath begon that he would go forward and make an end for many things haue bene done but much more is to do and that it would please his grace to looke on Gods word himselfe for that it hath ben obscured with many traditions inuented of our owne braynes Now said he how many petitions haue I spoken of And the people said foure Well said he euen these foure be sufficiente whiche I desire you that the Kinges grace may be certified of and say that I most humbly desire him to looke earnestly vpon them and that his grace take heede that he be not deceiued with false preachers and teachers and euill councell for Christ sayth that such false Prophets shal come in Lambes skinnes Then desired he all men to forgeue him and if hee had sayd any euill at any time vnaduisedly whereby he had offended any man or geuen anye occasion of euill that they would forgiue it him and amende that euill they tooke of him Doct. Barnes cleareth himselfe of al heresi and to beare him witnes that he detested and abhorred all euill opinions and doctrines against the worde of God and that he died in the faith of Iesu Christ by whom he doubted not but to be saued And with those words he desired them all to pray for him and then he turned him about and put off his clothes making him ready to the fire paciently there to take his death The like confession made also Hierome and Garret professing in like maner their beliefe reciting all the articles of the Christian faith briefly declaring their myndes vpon euery article The protestatioÌ„ and confession of Hierome and Garret as the time would suffer whereby the people might vnderstand that there was no cause nor errour in their fayth wherefore iustly they ought to be condemned Protesting moreouer that they denied nothyng that was eyther in the old or new Testament set foorth by their soueraigne Lorde the King whome they prayed the Lord long to continue amongst them with his most deare sonne Prince Edward Which done Hierome addeth this exhortation in few words folowing I say vnto you good breethren that God hath bought vs all with no small price neyther with golde nor siluer The exhortation of Hierome ã€ˆâ—Šã€‰ the people or other such things of small value but with his most precious bloud Be not vnthankefull therefore to him againe but do as much as to Christian men belongeth to fulfill his commaundementes that is loue your brethren Loue

manner of their condemnations and howe they dyed Ann. 1544. WHen the time drewe nie that the kings maiestie who was newly maried to that good and vertuous Ladie Katherine Parre should make his progresse abroade The king maryed to the Lady Katherin Parre Stephen Gardiner great about the king Stephen Gardiners bow bent to shoote at the head Deare the foresayde Steuen Gardiner B. of Winchester had so compassed hys matters that no man bare so great a swinge about the king as he did Wherewith the Gospellers were so quailed that the best of them all looked euery houre to be clapt in the necke For the saying went abroad that the B. had bent his bowe to shoote at some of the head Deare but in the meane time 3. or 4. of the poore rascals were caught that is to saye Anthony Person Henry Filmer and Iohn Marbecke and sent to Wyndsore by the sheriffes men Parson Filmer and Mâ—â—becke ã€ˆâ—Šã€‰ to ã€ˆâ€¦ã€‰ the Saterday before S. Iames day and laid fast in the towns Gaile and Testwood who had kept his bed brought out of his house vpoÌ„ crouches and laide with them But as for Bennet whych should haue bene the fift man hys chance was to be sicke of the Pestilence and hauing a greate sore vpon him was left behinde in the bish of Londons gaile whereby he escaped the fire Now these men being brought to Wyndsore there was a sessions speciall procured to be holdeÌ„ the Thursday after which was S. Annes day Against the which Sessions by the counsell of D. London and Symons were all the farmers belonging to the Colledge of Wyndesore warned to appeare because they coulde not pike oute Papistes enough in the towne to go vpon the iury The iudges that day were these Doctor Capon Bishop of Salisburie Syr William Essex Knight Syr Thomas Bridges Knight Syr Humfrey Foster Knight Maister Franklen Deane of Wyndsore And Fachel of Reading When these had taken theyr places and the prisonners brought forth before them then Robert Ockam occupying for that day the Clarke of peace his â—oume called Anthony Person according to the maner of the Courte and red hys Inditement which was this First that he should preach two yeares before in a place called Wyngfield and there should say that like as Christe was hanged betwene two theeues euen so wheÌ„ the priest is at masse and hath coÌ„secrated and lifted him vp ouer hys head then he hangeth betweene 2. theues except he preach the word of God truely as he hath taken vpon hym to do Also that he sayde to the people in the Pulpet yee shall not eate the body of Christ as it did hang vpon the Crosse gnawing it with your teeth that the bloude runne aboute your lippes but you shall eate him thys day as ye eat him to morow the next day and euery day for it refresheth not the body but the soule Also after he had preached and commended the Scripture calling it the word of God he sayd as foloweth This is the word this is the bread this is the body of Christ. Also hee sayde that Christ sittinge with hys Disciples tooke bread and blessed and brake it and gaue it to his disciples saying Take and eate it This is my body What is thys to vs but to take the Scripture of God and to breake it to the people To this Anthony answered sayde I wil be tryed by God and his holy word and by the true Church of Christ whether thys be heresie or no wherof ye haue Indited me this day So long as I preached the Bishop of Rome and his filthy traditions I was neuer troubled but since I haue taken vppon me to preach Christ and his Gospel yee haue alwaies sought my life But it maketh no matter for when you haue taken your pleasure of my body I trust it shal not lye in your powers to hurt my soule Thou callest vs theeues quoth the Byshop I say quoth Anthony yee are not only theeues but murtherers except ye preach and teach the worde of God purely and sincerely to the people whych ye do not nor neuer did but haue allured them to al Idolatry superstition and hypocrisie for your owne lucre glory sake through the which ye are become rather bitesheepes then true byshops biting and deuouring the poore sheepe of Christ like rauening wolues neuer satisfied with bloud which God wil require at your haÌ„ds one day dout it not Then spake Symons his accuser standing wythin the barre saying It is pitie this fellow had not bene burnt long agoe as he deserued In faith quoth Anthonie if you had as you haue deserued you were more worthy to stand in this place then I but I trust in the last daye when wee shall both appeare before the tribunall seate of Christ that then it wil be known which of vs 2. hath best deserued this place Shal I haue so long a day quoth Symons holding vp hys finger Nay then I care not and so the matter was iested out Robert Testwoode THen was Testwoode called and his Inditement read which was that he should say in the time that the priest was lifting vp the Sacrament what wilt thou lift hym so hie What yet hier Take heede let him not fall To thys Testwoode aunsweared sayinge it was but a thing maliciously forged of his enemies to bring him to his death Yes quoth the B. thou hast bene sene that wheÌ„ the Priest shoulde lift vp the Sacrament ouer hys heade then wouldest thou looke downe vpon thy booke or some other way because thou wouldest not abide to looke vpon y e blessed Sacrament I beseech you my Lord quoth Testwood whereon did he looke that marked me so wel Mary quoth Bucklayer the Kynges Atturney hee coulde not be better occupied theÌ„ to marke suche heretickes that so despised the blessed Sacrament Henry Filmer THen was Filmer called and his Inditement read that he should say that the Sacrament of the saultare is nothing els but a â—imilitude and a ceremony and also if God be in the Sacrament of the aultare I haue eaten twentie Gods in my dayes Here ye must vnderstand that these wordes were gathered of certaine communication which shuld be betwene Filmer and his brother The tale went thus This Henry Filmer comminge vpon a Sonday from Clewer his Parish churche in the company of one or two of his neighbors chaunced in the way to meete his brother whych was a verye poore labouring man and asked hym whether he went To the Church sayd he And what to do quoth Filmer To doe quoth hee as other men doe Nay quoth Filmer you go to heare masse and to see your God What if I do so quoth he If that be God should Filmer say I haue eaten 20. Gods in my dayes Tourne agayne foole and go home with me and I wil read thee a Chapter out of the Bible that shal be better then all that thou shalt heare

or see there This tale was no sooner brought to Doct. London by William Symons Filmers vtter ennemie but he sent for the poore man home to his house ã€ˆâ—Šã€‰ London ã€ˆâ—Šã€‰ broâ—â—â— agâ—ynst â—â—â—ther where he chearished hym with meat and money telling him he shoulde neuer lacke so long as he liued that y e seely poore man thinking to haue had a daily frend of D. London was content to do and say whatsoeuer he and Symons would haue hym say or do against his owne brother And when D. London had thus won the pore man he retained him as one of his houshold men vntill the court day was come and then sent him vp to witnes this foresaid tale against his brother Which â—ale Filmer denied vtterly saying that D. London for a little meat and drinke sake had set him on and made him to say what his pleasure was â—â—â—mers own â—â—â—ther ã€ˆâ—Šã€‰ agaynst ã€ˆâ—Šã€‰ wherfore my Lord quoth Filmer to the bishop I beseeche your Lordship weigh the matter indifferently ã€ˆâ—Šã€‰ witnes stand is aâ—â—â—nst the ã€ˆâ—Šã€‰ for as muche as there is no man in all thys towne y t can or will testifie with him that euer he heard any such talke betwene him and me and if he can bring forth any that wil witnes the same with him I refuse not to die But say what he could it would not preuaile Then Filmer seeing no remedy but that hys brothers accusemeÌ„t shuld take place he sayd Ah brother what cause hast thou to shew me this vnkindnes I haue alwaies ben a naturall brother vnto thee and thine and helped you all to my power from time to time as thou thy selfe knowest and is this a brotherly part ã€ˆâ—Šã€‰ cast ã€ˆâ—Šã€‰ by his ã€ˆâ€¦ã€‰ thus to rewarde me nowe for my kindnesse God forgeue it thee my brother geue thee grace to repent Then Filmer looking ouer his shoulder desired some good body to let him see the booke of statutes Hys wife being at the end of the hall and hearing her husband call for the booke of statutes ran downe to the keper and brought vp the booke gat it conueied to her husbaÌ„d The Bishop seeing the booke in his hand starte hym vp from the bench in a great sume ã€ˆâ—Šã€‰ Bishops â—â—â—demne ã€ˆâ—Šã€‰ not one without ã€ˆâ—Šã€‰ but ã€ˆâ€¦ã€‰ that â—â—ould not ã€ˆâ€¦ã€‰ by ã€ˆâ€¦ã€‰ the ã€ˆâ—Šã€‰ and ã€ˆâ—Šã€‰ do the ã€ˆâ€¦ã€‰ say that ã€ˆâ—Šã€‰ did ã€ˆâ—Šã€‰ but by ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ of ã€ˆâ—Šã€‰ iust ã€ˆâ€¦ã€‰ a ã€ˆâ—Šã€‰ accuser ã€ˆâ—Šã€‰ his ã€ˆâ—Šã€‰ demanding who had geueÌ„ the prisoner that booke commaunding it to be taken from him and to make searche who had brought it swearing by the faith of hys body he should go to prison Some sayd it was his wife some sayd the keeper Like inough my lord quoth Symons for he is one of the same sort as worthy to be heere as the best if he were rightly serued But howsoeuer it was the truthe would not be knowen and so the Bishop sate him downe againe Then sayd Filmer O my Lord I am this day iudged by a lawe why should not I see the lawe that I am iudged by The law is I should haue two lawfull witnesses and here is but one which would not doe as he doeth but that he is forced thereunto by the suggestion of mine ennemies Nay quoth Bucklayer the kynges atturney thyne heresie is so heinous and abhorteth thine owne brother so much that it forceth him to witnesse against thee which is more then two other witnesses Thus as ye see was Filmer brought vniustly to hys death by the malice of Symons and D. London who had enticed that wretched caitiffe his brother to be their minister to worke his confusion But God which is a iust reueÌ„ger of all falsehode wrongs would not suffer that wretch long to liue vppon earth but the next yeare followyng he beyng taken vp for a labourer to goe to Bullaine had not bene there three daies ere that in exonerating of nature a Gunne tooke him and tore him all to peeces And so was these woordes of Salomon fulfilled A false witnesse shall not remaine vnpunished Iohn Marbecke THen was Marbecke called and hys Inditement read The inditement of Marbecke whiche was that he shoulde say That the holy Masse when the Priest doeth consecrate the body of our Lorde is poluted deformed sinnefull and open robbery of the glory of God from the which a Christian hart ought both to abhorre and flee And the eleuation of the Sacramente is the similitude of the setting vp of Images of the calues in the Temple builded by Ieroboam and that it is more abhomination then the sacrifices done by the Iewes in Ieroboams temple to those calues And that certaine and sure it is that Christ himself is made in the masse mans laughing stocke To thys hee aunswered and sayde Marbecke aunswereth to his inditement that these woordes wherof they had indited him were not his but the wordes of a learned man called Iohn Caluine and drawn out of a certaine Epistle which the sayd Caluine had made whych Epistle he had but onely wrytten out and that long before the 6. Articles came foorth so that nowe he was discharged of that offence by the kings generall pardon desiring that he might enioy the benefite thereof Then was the Iurye called which were all Farmers belonging to the Colledge of Wyndsore Partiall dealing in calling the Iurye whereof fewe or none had euer sene those men before vppon whose life and death they went Wherfore the prisoners counting the farmers as partial desired to haue the Townes men or such as did know them and had sene their daily conuersations in the place of the Farmers or els to be equally ioyned w t them but that would not be for the matter was otherwise foreseene and determined Now when the Iury had taken theyr oth and al Bucklayer the kynges atturney began to speake Buclayer the kinges atturney a persecuter and first he alledged many reasons against Anth. Person to prooue him an hereticke Whych when Anth. woulde haue disprooued the Bishop sayd let him alone Syr he speaketh for the K. so went Bucklayer foorth with his matter making euery mans cause as hainous to the hearers as he coulde deuise And when he had done and sayd what he would then Sir Humfrey Foster spake to the Quest in the fauor of Marbecke on thys wise Maisters quoth hee Syr Humfrey Foster speaketh for Marbecke yee see there is no man here that accuseth or layeth any thyng to the charge of this poore man Marbecke sauing he hath written certaine things of other mens sayings with his owne hand wherof he is discharged by the kings generall pardon therfore ye ought to haue a conscience therin Then start vp Fachel at the lower ende of the benche and sayd Fachell a persecuter What can we tel whether they were wrytten before the pardone or after They may as well be wrytten since as afore for any thing that we

the reward of xx pound by yeare to him to his heires who had least the other eight Counsailours vniustly charging them and the towne of sedition and heresie to say the Lord Lisle the Lord Sandes Sir Iohn Wallop sir Edward Rinsley Rob. Fowler Esquier vice treasurer Example how God turneth the malice of theyr enemies vpon ã€ˆâ—Šã€‰ owne ã€ˆâ—Šã€‰ sir Tho. Palmer knight called loÌ„g Palmer W. Simpson Esquier vndermarshall Ioh. Rockwod were either greatly out of their Princes fauour and in the Tower or els where prisoners either els by very desperat deathes in outward appearance taken out of this world For tediousnes I will rehearse but only the horrible ende of the said Rockwood the chiefe stirrer vp of all the afflictions afore spoken of who euen to the last breath staring raging cried he was vtterly damned and being willed to aske God mercy Example of ã€ˆâ—Šã€‰ iudge ã€ˆâ—Šã€‰ vpon a cruell persâ—câ—ter who was ready to forgeue all that asked mercy of him he braied cried out All too late for I haue sought malitiously the deathes of a number of the honestest men in the towne and though I so thought them in my hart yet I did that lay in me to bring theÌ„ to an euil death all too late therefore all too late Which same words he answered to one that at the departure of the xiij in yrons towards England said Sir I neuer saw men of such honesty so sharply corrected taking it so paciently and ioyfully Rockwod theÌ„ fetching a friske or two scoffingly answered All too late The vndermarshal sodenly fel downe in the Counsaile chamber and neuer spake word after nor shewed any token of remembraunce The plagues of the other also as I am credibly infourmed were little better The second apprehension and martyrdome of Adam Damlyp COncerning Adam Damlip Adam Damlip agayne apprehended otherwise called George Bucker ye heard before declared page 1223. how hee being conuented before the Bishops at Lambeth and afterwarde secretly admonished and hauing money geuen him by his freinds to auoide and not to appeare agayne before the Bishops after hee had sente his allegations in writing vnto them departed into the West countrey and there continued teaching a schoole a certaine space about a yeare or two After that the good man was againe apprehended by the miserable inquisition of the sixe articles and brought vp to London where he was by Steuen Gardiner commaunded into the Marshalsey and there lay the space of other two yeares or thereabout During the imprisonment of this George in the Marshalsey Io. Marbecke as partly ye heard before also was coÌ„mitted into the same prison which was the morow after Palme sonday The maner of that time so required that at Easter euery person must nedes come to coÌ„fessioÌ„ Wherupon Marbecke with the rest of the prisoners there was enforced to come vpoÌ„ Easter day to sir George aforesaid George Bucker confessour to the prisoners in the Marshalsey to be confessed who was then coÌ„fessor to y e whole house By this occasion I. Marbecke which had neuer sene him before entring into coÌ„ference w t him perceiued what he was what he had ben what troubles he susteined how long he had liue there in prison by whoÌ„ wherfore who declared moreouer his mind to Marbecke to y e effect as foloweth And now because said he I thinke they haue forgotteÌ„ me Acquaintaunce betweene Iohn Marbecke and George Bucker otherwise called Adam Damlip I am fully minded to make my humble sute to the Bish. of Winchester in an Epistle declaring therin mine obedieÌ„ce humble submission and earnest desire to come to examination I know the woorst I can but leese my life presente which I had leuer do then heere to remaine and not to be suffered to vse my talent to Gods glory Wherefore God willing I will surely put it in proofe This Damlip for his honest and godly behauiour was beloued of all y e whole house Adam Damlip well beloued among the prisoners specially of the keeper but specially of the keper him selfe whose name was Massy whoÌ„e he always called master and being suffred to go at liberty within y e house whether he would he did much good amoÌ„g the common rascal sort of prisoners in rebuking vice sin and kept them in such good order awe that the keeper thought himselfe to haue a great treasure of him And no lesse also Marbeck himselfe confesseth to haue found great coÌ„fort by him For notwithstanding y e straight precept geuen by the Bish. of Winchester that no man shoulde come to him Massy keeper of the Marshalsey nor hee to speake with any man yet the sayde Adam manye tymes would finde the meanes to come and comfort him Now when he had made and drawne out hys Epistle he deliuered the same to his maister the keeper Adam Damlip writeth to the Bishop of Winchester vpoÌ„ saterday in the morning which was about the secoÌ„d weeke before Whitsonday folowing desiring him to deliuer it at the Court to y e B. of Winchester The keeper said he woulde and so did The Bish. what quicke speede he made for hys dispatch I know not but thus it fel out as ye shall heare The keeper came home at night very late and when the prisoners which had taried supper for his comming sawe him so sad and heauie they deemed something to be amisse At last the keeper casting vp his eyes vpon Syr George sayd O George I can tell thee tidings What is that maister quoth he Upon Monday next thou and I must goe to Calice To Calice maister What to do I know not Stephen Gardiner sendeth out a precept for the execution of Adam Damlip quoth the keeper pulled out of his purse a peece of waxe with a little labell of parchmeÌ„t hanging out thereat which seemed to be a precept And when Sir George saw it hee sayde well well Maister nowe I knowe what the matter is What quoth the keeper Truely maister I shall die in Calice Nay quoth the keeper I trust it be not so Yes yes maister it is most true and I praise God for his goodnes therin And so the keeper they went together to supper with heauie cheere for sir George as they there called him Who notwithstanding was mery himselfe The cheerefull constancie of Adam Damlip did eate his meate as well as euer he did in all his life In so much that some at the boord sayd vnto him that they marueyled how he could eate his meate so well knowing hee was so neare his death Ah maisters quoth he do you thinke that I haue ben Gods prisoner so long in the Marshalsey and haue not yet learned to dye Yes yes and I doubt not but God will strengthen me therein Ex litteris Ioa. Marbecki And so vpon Monday early in the morning before day the keeper with in other of the Knight Marshalles seruaunts Adam

Damlip brought to Calice to suffer setting out of London conueyed the sayde Adam Damlyp vnto Calice vpon the Ascension euen and there committed him to the Maiors prison Upon whiche daye Iohn Butler the Commissary aforesayd and Syr Daniell his Curate of S. Peters were also committed to the same prison and commandement geuen no man to speake with Butler Upon Saterday next was the day of execution for Damlyp The cause whiche firste they layd to his charge was for heresie But because by an acte of Parliamente all suche offences done before a certayne daye were pardoned through which Acte he could not be burdened with anye thing that he had preached or taught before yet for the receiuing of the foresayd French crowne of Cardinall Pole as you heard before he was condemned of treason and in Calice cruelly put to death being drawne hanged and quartered The death and Martyrdome of Damlyp The daye before his execution came vnto hym one M. Mote The constant courage of Adam Damlip not caring for his death then person of our Lady Church of Calice saying your foure quarters shall be hanged at four partes of the towne And where shall my head be sayd Damlip Upon the Lanterne gate said Mote Then Damlip answeared Then shall I not neede to prouide for my buriall At hys death Sir Rafe Ellerker Knight then knight Marshall there would not suffer the innocent godly maÌ„ to declare either his faith or the cause he died for but sayd to the executioner dispatch the knaue haue done For sir Wil. Mote appointed there to preache declared to the people how he had bene a sower of seditious doctrine and albeit he was for y e pardoned by the generall pardon yet he was coÌ„demned for being a traytor against the king To the which wheÌ„ Adam Damlip would haue replied purged himselfe the foresaid Sir Rafe Ellerker would not suffer him to speake a word but commanded him to be had away And so most meckely Damlip falsly accused of treason innocently put to death patiently and ioyfully the blessed and innocent Martyr tooke his death sir Rafe Elerker saying that he would not away before he saw the traytors hart out But shortly after the sayd Sir Rafe Ellerker in a skirmishe or roade betweene the Frenchmen and vs at Bullayne was among other slayne An example of Gods iust reuengment Whose onely death sufficed not his enemies but after they had stripped him starke naked they cut off his priuie members and cut the hart out of his bodye and so leaft him a terrible example to all bloudy and mercilesse men For no cause was knowne why they shewed such indignation against the saide sir Rafe Ellerker more then against the rest but that it is written Faciens iustitias Dominus iudicia omnibus iniuria pressis As touching Ioh. Butler and sir Daniel his Curate imprisoned as ye heard the same day with Damlip vpon Sonday next following An other trouble of Iohn Buâ—leâ— and Syr Daniell his Curate they were coÌ„mitted to Io. Massy aforesayd keeper of the Marshalsey and his company and brought to the Marshalsey where he continued and his Curate nine moneths and more At last being sore laid vnto by Sir George Gage Sir Iohn Baker and Sir Thomas Arundell knightes but especially by Steuen Gardiner Bishop of Winchester for y e reteining of Adam Damlip yet by friendes soliciting the Kings highnes for him namely sir Leonard Musgraue and his brother Baunster Ex scripto testimoniâ— Caletienâ—â—â—â— who were bounde for his appearance in a thousande pound he at length by great labour and long time was discharged and at last by licence permitted to returne to Calice againe Ex scripto testimonio Caletiensium Furthermore as touching William Steuens aboue mentioned who remained all this while prisoner in the Tower W. Steuens an earnest Protest are falsly condemned for Poperye the same was also condemned with Adam Damlip of treason which was for note and crime of Popery in lodging Adam Damlip which came from Cardinal Poole the traytor in his house at the Lord Deputies commaundement Notwithstanding the King afterwarde vnderstanding more of the said William Steuens how innocent he was from that crime W. Steuens with the rest pardoned by the king being knowne to all men to be an earnest and zelous Protestant gaue him his pardon and sent him home againe to Calice and so likewise all the other thirteene aboue mentioned The story of a poore labouring man in Calyce BY the credible information writing of the said Calyce men which were then in trouble A poore ã€ˆâ—Šã€‰ burned at Calice for the right faith of the Sacrament it is reported of a certaine poore laboring maÌ„ of Calice who after the preaching of Adam Damlyp being in certaine company said that he would neuer beleeue that a priest coulde make the Lordes body at his pleasure Wherupon he was then accused and also condemned by one Haruey Commissary there Which Haruey in time of his iudgement inueying against hym with opprobrious words sayd that he was an heretike should die a vile death The poore man whose name yet I haue not certainly learned answering for himselfe againe saide that hee was no hereticke but was in the fayth of Christ. A notable example of Gods iudgâ—â—ment vpon bloudy perâ—secuter And where as thou sayest said he that I shall dye a vile death thou thy selfe shalt dye a viler death and that shortly and so it came to passe for within halfe a yeare after the said Haruey was hanged drawne and quartered for treason in the sayd towne of Calice An other history of one Dodde a Scottish man burned in Calice AFter the burning of this poore man there was also an other certaine scholer counted to be a Scottish man One Dodâ—â— burned in Calice named Dodde who coÌ„ming out of Germany was there taken with certaine Germane bookes about him and being examined thereupon and standing constantly to the truth that hee had learned was therefore condemned to death and there burned in the sayd towne of Calice within the space of a yeare or thereabout after the other godly Martyr aboue mentioned And for so much as I am presently in hand wyth matters of Calice The story ã€ˆâ—Šã€‰ W. Crosbowmaker bearing a billet in Calice I can not passe from thence without memorie of an other certayne honest man of the same township named William Button aliÃ¢s Crosbowmaker although the time of this story is a litle more ancieÌ„t in yeares which story is this William Crosbowmaker a souldier of Calice and the kings seruant being a man as some natures be W. Crosbowmaker questions somwhat pleasantly disposed vsed when he met with Priests to demaund of them certayne merry questions of pastyme as these Whether if a man were sodenly taken and wanted an other thing he might not without offence occupy one of the Popes pardons in steede of a broken paper Another question was whether

whole body of the scripture Neither can any make this an heresie The Papistes of the principles of diuinitye make heresie but they must make S. Paule an hereticke and shew themselues ennemies to the promises of grace and to the crosse of Christ. 2. The law maketh vs to heare God because we be borne vnder the power of the Deuill 2. article Fol. 59. 3. It is impossible for vs to consent to the will of God Fol. 59. 3. article The place of Tyndall from whence these Articles be wrasted is in the wicked Mammon as followeth Whych place I beseeche thee indifferente to reade and then to iudge Herein is no thing conteyned but that which is rightly consonant vnto the Scripture In the faith which we haue in Christ in Gods promises finde we mercy life fauour peace In the law we finde death damnation and wrath moreouer the curse and vengeance of God vpon vs. And it that is to say the law is called of Paul the ministratioÌ„ of death and damnation In the lawe wee are prooued to be the ennemies of God and that we hate hym For howe can we be at peace wyth God and loue hym seeing we are coÌ„ceiued and borne vnder the power of the Deuill and are his possession kingdome hys captiues and bondmen and led at hys will and he holdeth our hearts so that it is impossible for vs to consent to the will of God Muche more is it impossible for a man to fulfill the lawe of hys owne strength and power seeing that we are by birth and nature the heires of the eternall damnation c. 4. The lawe requireth impossible things of vs Fol. 59. Read the place 4. article The law when it commaundeth y t thou shalt not lust geueth thee not power so to do but daumeth thee because thou canst not so doe What hereâ—sy is in the wordes 2. Cor. 3. If thou wilt therefore be at peace with God and loue hym then must thou turne to the promises and to the gospel which is called of Paul the ministration of righteousnesse and of the spirite 5. The spirit of God turneth vs our nature that we do good as naturally as a tree doth bring fourth fruit Fol. 65. 5. article The place is this the spirite of God accompanyeth fayth and bringeth with her light wherwith a man beholdeth himself in the law of God and seeth his miserable boÌ„dage captiuitie and humbleth himselfe This place speaking of the ã€ˆâ—Šã€‰ effecteâ— fayth conteyneth noâ—thing but which is mayntaynâ—â—ble by the Scripture abhorreth himselfe She bringeth Gods promises of all good thynges in Christ God worketh with his word in his worde And as hys word is preached fayth rooteth her selfe in y e harts of the elect and as fayth entreth and the worde of God is beleued the power of God looseth the hart from the captiuitie bondage vnder sinne and knitteth coupleth hym to God to the will of God altereth hym changeth him cleane fashioneth and forgeth hym a new geueth him power to loue and to do that which before was impossible for him either to loue or doe and turneth him into a new nature so that he loueth that which before hee hated hateth that which he before loued and is cleane altered and changed and contrary disposed and is knitt and coupled fast to gods will and naturally bringeth fourth good workes y t is to say that which God commandeth to do not things of his owne imagination and that doth hee of his owne accord as a tree bringeth forth fruit of his owne accord c. 6. Workes doe onely declare to thee that thou art iustified Fol. 65. If Tindall say 6. article that workes doe onely declare our iustification he doth not thereby destroy good works but onely sheweth the right vse and office of good workes to be noted to merite our iustificatioÌ„ but rather to testify a liuely fayth which onely iustifieth vs The article is playn by the scripture and S. Paule 7. Christ with all his workes did not deserue heauen fol. 69. Reade the place Al good workes must be done freely w t a single eye without respect of any thing 7. article so that no profit be sought thereby That commaundeth Christ where hee sayth Free haue you receaued free geue agayne For look as Christ with all his workes did not Math. 10. He meaneth in his diuinitye but iâ— his humanitye he deserued heauen by his workes not onely for himselfe ã€ˆâ—Šã€‰ for vs all deserue heauen for that was his already but did vs seruice therewith neyther looked for nor sought his owne profite but ours and the honour of god his father onely euen so we withal our workes may not seeke our owne profite neither in thys world nor in heauen but must and ought freely to worke to honour God withall and without all maner of respect seeke our neighbours profite and do him seruice c. 8. Labouring by good workes to come to heauen thou shamest Christes bloud Fol. 9. Read the place 8. article If thou wouldest obteine heauen with the merites and deseruings of thine owne works so doest thou wrong yea and shamest the bloud of Christ and vnto thee Christ is dead in vaine Now is the true beleuer heire of God by christes deseruings To say that heauen is gotten by our deseruings is a Popishe heresie contrary to the Scriptures yea and in Christ was predestinate and ordained vnto eternall life before the worlde began And when the Gospell is preached vnto vs we beleue the mercy of God and in beleuing we receiue the spirit of God which is the earnest of eternall life and we are in eternal life already and feele already in our harts y e sweetnes thereof and are ouercome with the kindnes of God Christ and therefore loue the will of God and of loue are ready to woorke freely and not to obtaine that whyche is geuen vs freely and whereof we are heyres already c. 9. Saintes in heauen can not helpe vs thither fol. 69. Whether saintes can helpe vs vnto heauen see y e scripture 9. article and marke wel the office of the sonne of God our only Sauiour and redeemer and thou shalt not nede to seeke any further 10. To builde a Churche in the honour of our Ladye or anye other Saincte is in vaine they cannot helpe thee 10. article they be not thy friends fol. 71. Read the place of Tind What buildest thou Churches foundest Abbeys Chauntreis Colledges in the honour of Saintes to my mother S. Peter Paule The place â—â—nexed and Saintes that be deade to make of them thy friendes They neede it not yea they be not thy friends Thy friends are thy poore neighbours which neede thy help and succour TheÌ„ make thy friendes with the vnrighteous Mammon that they may testifie of thy fayth and that thou mayest

man shall neuer sleepe but euer shall liue an immortall life The which life from day to day is renued in grace and augmeÌ„ted The faithfull soule shall neuer sleepe nor yet shal euer perish or haue an ende but euer immortall shall liue with Christ. To the which life all that beleue in him shal come and rest in eternall glory Amen When the Bishoppes wyth their complices had accused this innocent man in manner and fourme aforesayde incoÌ„tinently they condeÌ„ned him to be burnt as an heretik not hauing respect to hys godly answers and true reasons which he alleaged nor yet to their owne consciences thinking verelye that they shoulde doe to God good sacrifice conformable to the sayings of S. Iohn Iohn 16. They shal excommunicate you yea and the time shal come that he which killeth you shall thinke that he hath done to God good seruice The prayer of maister George O Immortall God how long shalt thou suffer the woodnes great crudelitie of the vngodly to exercise theyr fury vpon thy seruaunts which doe further thy woorde in this worlde The prayer of M. George Wyseharte for the congregatioÌ„ of God seeing they desire to be contrary y t is to choke and destroy thy true doctrine veritie by the whych thou hast shewed thy selfe vnto the world which was all drowned in blindnesse and misknowledge of thy name O Lord wee knowe surelye that thy true seruauntes must needes suffer for thy names sake persecution affliction and troubles in this present life whiche is but a shadowe as thou haste shewed to vs by thy Prophetes and Apostles But yet we desire thee hartily that thou conserue defende and helpe thy congregation which thou haste chosen before the beginning of the worlde and geue them thy grace to heare thy word and to be thy true seruaunts in thys present life Then by by they caused the common people to voide away whose desire was alwayes to heare that innocente man to speake Then the sonnes of darkenesse pronounced their sentence definitiue not hauing respecte to the iudgement of God When all this was done and sayde the Cardinall caused his warders to passe againe wyth the meeke Lambe into the Castle vntill suche time as the fire was made ready When he was come into the Castle then there came two Gray feendes frier Scot and his mate sayinge Sir yee must make your confession vnto vs. He aunswered and said I wil make no confession vnto you Go fetch me yoÌ„der man that preached this day and I will make my confession vnto him Then they sent for the Suppriour of the Abbey who came to him withall diligence But what he sayd in thys confession I can not shewe When the fire was made readie and the gallowes at the West part of the Castle neare to the Priorie the Lorde Cardinall dreading that master George should haue bene taken away by his friendes commaunded to bende all the Ordinance of the Castle right against that parte and commaunded al his gunners to be ready and stand beside their gunnes vnto such time as he were burned All this beyng done they bounde Maister Georges handes behinde hys backe and ledde hym foorth wyth their souldiors from the Castle to the place of their wicked execution As hee came forth of the Castle gate there met him certaine beggers asking his almes for Gods sake To whome he answered I want my handes wherwith I should geue you almes but the mercifull Lorde of his benignitie and aboundaunce of grace that feedeth all men vouchsafe to geue you necessaries both vnto your bodies and soules M. Wisehart prayeth for the relief of the poore Then afterwarde met him two false fiendes I shoulde say Fryers sayinge Master George pray to our Lady that she may be mediatrix for you to her sonne To whome he answeared meekely Cease tempt me not my brethren After thys hee was lead to the fire with a roape about his necke M. Wysehart aunswereth the Fryers tempting him and a chayne of yron about his middle When that he came to the fire he sate downe vpon hys knees and rose againe and thrise he sayd these woordes O thou Sauiour of the worlde haue mercy on mee Father of heauen I commend my spirit into thy holy hands When he had made this prayer he turned him to the people and sayde these wordes The wordes and exhortation of M. Wysehart at his death to the people I beseeche you Christian brethren and sisters that yee be not offended in the woorde of God for the affliction and torments whych ye see alreadye prepared for mee But I exhorte you that ye loue the worde of God and suffer paciently and wyth a comfortable heart for the woordes sake whych is your vndoubted saluation and euerlasting comforte Moreouer I pray you shewe my brethren and sisters whych haue hearde me ofte before that they cease not nor leaue of the worde of God which I taught vnto them after the grace geueÌ„ vnto me for no persecutioÌ„s or troubles in this world which lasteth not and shew vnto them that my doctrine was no wiues fables after the constitutions made by men And if I had taught mens doctrine I had gotten greate thankes by men But for the woordes sake and true Euangel which was geuen to me by the grace of God I suffer thys day by men not sorowfully The coâ—â—stant paâ—â—â—ence of ã€ˆâ—Šã€‰ good ã€ˆâ—Šã€‰ but with a glad heart and minde For this cause I was sent that I shoulde suffer this fire for Christes sake Consider and beholde my visage yee shall not see mee chaunge my colour Thys grim fire I feare not And so I pray you for to doe if that any persecution come vnto you for the wordes sake not to feare them that slay the bodye and afterwarde haue no power to slay the soule Some haue sayde of me that I taught that the soule of man should sleepe vntil y e last day But I know surely my faith is such that my soule shall suppe w t my sauiour Christe this night ere it be 6. houres for whom I suffer this Then he praied for them which accused hym saying M. Geoâ—â—â— Wyseharâ—â— prayeth hiâ— ã€ˆâ—Šã€‰ forgeâ— them I beseeche thee father of heauen to forgeue them that haue of any ignoraunce or els of any euill minde forged any lies vpon me I forgeue them wyth all my heart I beseeche Christ to forgeue them that haue condemned me to death thys day ignorantly And last of all he sayd to the people on thys manner I beseeche you brethren and sisters to exhorte your Prelates to the learning of the woorde of God M. ã€ˆâ—Šã€‰ Wysehaâ—â— propheâ—â— of the ã€ˆâ—Šã€‰ of the â—â—â—â—dinall ã€ˆâ—Šã€‰ which ã€ˆâ€¦ã€‰ that they at the laste may be ashamed to doe euill and learne to do good And if they will not conuert themselues from their wicked error there shal hastly come vpon them the wrath of God which they shall not eschewe Many faithfull wordes

because that could not be proued and that they could not preuayle by reason they vsed theyr wil in place of reason sometime dispitefull and iniurious talke As Fryer Scot being asked of one to whoÌ„ he shuld say the Pater noster hee aunswered saying say it to the deuill knaue So the Councel perceauing they could profite nothing by reasoning they were compelled to passe * That is to the numbring of voyces The Fryers and Prelates could not agree amoÌ„g themselues about saying the Pater noster voting But then incontinent they that were called ChurchmeÌ„ were found deuided and repugnaunt among themselues For some Bishop with the Doctours and Friers consented that the Pater noster should be sayde to sayntes but the Byshops of S. Andrewes Caitnesse and Atheins wyth other moe learned men refused vtterly to subscribe to the same Finally with consent of both the parties Commission was geuen by the holy churche to Dane * This Winrame is now become a godly minister in the Church of God and a maried man Walter Myllâ— Martyr Iohn Winrame then Suppriour of S. Andrewes to declare to the people how and after what maner they shoulde praye the Lordes prayer Who accepting to the commission declared that it should be sayd to God with some other restrictions which are not necessary to be put in memory And so by litle and little the brute and tumulte ceased Ex testimonio Ã¨ Scotia allato * The martyrdome of the blessed seruant of God Walter Mille. AMong the rest of the Martirs of Scotland y e marueilous constancie of Walter Mille is not to be passed ouer w t silence Out of whose ashes sprang thousands of his opinion and religion in Scotland who altogether choose rather to dye then to be any longer ouertroden by the tyranny of the foresayd cruell ignorant and beastly byshops Abbots Monkes and Fryers and so began the congregation of Scotland to debate the true Religion of Christ agaynst the Frenchmen and Papists who sought always to depresse and keepe down the same for it began soone after the Martyrdome of Walter Mille of the which y e forme here after followeth In the yeare of our Lorde 1558. in the tyme of Marye Duches of Longawayll Queene Regent of Scotland the sayd Iohn Hamelton being bishop of S. Andrewes Walter Mylle contrary to his Popishe vow maried Walter Mylle first suspected of heresie Walter Mylle taken by two Popishe prestes George Straqwhen and Syr Hugh Turrye and Primate of Scotland this Walter Mille who in hys youth had bene a papist after that he had bene in Almaine had heard the doctrine of the Gospell he returned again into Scotland and setting aside al papistry and compelled chastitie maryed a wyfe whiche thing made him vnto the Byshops of Scotland to be suspected of heresie and after long watching of him he was taken by 2. Popish Priestes one called sir George Sâ—raqwhen and the other sir Hugh Turry seruauntes to the sayd byshop for the tyme wythin the towne of Dysart in Fiâ—â—e and brought to s. Andrewes and imprisoned in the castell therof He being in prison the Papistes earnestly trauayâ—ed and laboured to haue seduced him and threatned him with death and corporall tormentes to the intent they woulde cause him to recant and forsake the trueth But seeing they coulde profit nothing thereby and that he remained still firme and constant they laboured to perswade him by faire promises and offered vnto him a Monkes portion for all the dayes of his life in the Abbay of Dunfermeling so that hee woulde denie the things he had taught and graunt that they were heresie but he continuing in the truth euen vnto the end despised their threatnings and faire promises Concilium malignantium Then assembled together the Bishops of S. Andrewes Murray Brechin Caitnes and Atheins the Abbots of Dunfermeling Landors Balindrinot Towper with Doctors of Theologie of S. Andrewes as Iohn Greson blacke Frier and Dane Iohn Uymame suppriour of S. Andrewes William TraÌ„ston Prouost of y e old Colledge with diuers others as sondry Friers blacke gray These being assembled and hauing coÌ„sulted together he was taken out of prison brought to y e Metropolitane Church where he was put in a Pulpit tofore the Bishops to be acused Walter Mylle for age could scarse clyme to the pulpit God geueth strength contrary to mans expectation the 20. day of Aprill Being brought vnto y e Church and climing vp to the Pulpit they seeing him so weake feeble of person partly by age and trauaile partly by euil intreatment that without help he could not clime vp they were in despaire not to haue heard him for weakenesse of voyce But when he began to speake he made the Church to ring and sound againe wyth so great courage stoutnes that the Christians which were present were no lesse reioyced Andrew Oliphant the Archbishops Chaplaine then the aduersaries were confounded and ashamed He being in the Pulpit and on his knees at Prayer sir Andrew Oliphant one of the Byshops Priestes commaunded him to arise and to answere to his Articles saying on this maner Sir Walter Mille arise and aunswere to the Articles for you hold my Lord heere ouer long To whome Walter after he had finished his prayer aunswered saying We ought to obey God more then men I serue one more mightie euen the omnipotent Lord and where you call me sir Walter they call me Walter and not sir Walter I haue bene ouerlong one of the Popes Knightes Now say what thou hast to say These were the Articles whereof he was accused with his aunsweres vnto the same OLiphant What thinke you of Priests mariage Mille. Oliphant Mylle I hold it a blessed band for Christ himself maintained it and approued the same and also made it free to al men but ye thinke it not free to you ye abhorre it and in y e meane time take other mens wiues and daughters wil not keepe the band that God hath made Ye vow chastitie breake the same S. Paul had rather marry then burne the which I haue done for God forbad neuer mariage to any man of what state or degree so euer he were Olip Oliphant Mylle Thou sayest there is not seauen sacraments Mille. Geue me the Lords supper and Baptisme and take you the rest part them amoÌ„g you For if there be vij why haue you omitted one of them to wit mariage and geue your selues to sclaunderous and vngodly whoredome Oliph Oliphant Thou art against the blessed sacrament of the aultar and sayest that the Masse is wrong and is Idolatry Mille. Mylle A similitude aptely applyed A Lord or a King sendeth calleth many to a diner and when the diner is in readinesse he causeth to ryng a bell and the men come to the hall and sit downe to be partakers of the diner but the Lord turning his backe vnto them eateth all himselfe and

mocked them so do ye Oliph Thou denyest the sacrament of the aultar to be the very body of Christ really in flesh and bloud Oliphant Mylle The Sacrament and sacrifice of the Masse Mille. The scripture of God is not to be taken carnally but spiritually and standeth in faith only as for the Masse it is wrong for Christ was once offered on the Crosse for mans trespasse and will neuer be offered agayne for then he ended all sacrifice Oliph Thou deniest the office of a Byshop Mille. Oliphant Mylle Byshops no Byshops I affirme that they whome ye call Byshops do no Bishops workes nor vse the offices of Bishops as Paul biddeth writing to Timothy but liue after their owne sensuall pleasure and take no care of the flocke nor yet regard they the word of God but desire to be honored and called my Lords Oliph Olyphant Thou speakest against pilgrimage and callest it a pilgrimage to whoredome Mille. I affirme that and say that it is not commaunded in the scripture Mylle and that there is no greater whoredome in no places then at your pilgrimages except it be in common brothels Oliph Thou preachedst quietly and priuatly in houses and openly in the fields Mille. Yea man and on the sea also sailing in ship Oliph Walter Mylle constant in the truth Sentence pronounced against Walter Mylle Wilt thou not recant thine erroneous opinioÌ„s and if thou wilt not I will pronounce sentence against thee Mille. I am accused of my life I know I must die once therfore as Christ sayd to Iudas Quod facis fac citius Ye shal know that I will not recant the truth for I am corne Patricke Learmonâ— the Archbyshopâ— stuard ã€ˆâ—Šã€‰ Prouost â—â—â—fuseth to his tempâ—â—rall iudgeâ— Also the Archbishops chamberlaine refuseth to be his iudge The townâ— offended wâ—th the condemâ—â—â—tion of Walter Mille. No corde all the towne could be bought to tye him to the stake Alexander Symmerâ—waill the Bishops seruant made teâ—â—poral iudâ—â— for Walteâ— Mille. The miraculous weâ—â— king of ã€ˆâ—Šã€‰ in Walter Mille. W. Millâ— denyed by the Byshoâ—â— to speake W. Mille permitted by the ã€ˆâ—Šã€‰ men to speake I am no chaffe I wil not be blowne away with the wind nor burst with the flaile but I will abide both These thinges rehearsed they of purpose with other light trifles to augment their final accusation and then sir Andrew Oliphant pronounced sentence against him that he shuld be deliuered to the temporall iudge and punished as an hereticke which was to be burnt Notwithstanding his boldnes and constancie moued so the hartes of many that the Byshops Stuard of his regalitie Prouost of the towne called Patrike Learmond refused to be his temporall iudge to whome it appertained if the cause had bene iust Also the Bishops chamberlaine being therwith charged would in no wise take vpon him so vngodly an office Yea the whole towne was so offended with his vniust coÌ„demnation that the Bishops seruauntes could not get for their money so much as one cord to tie him to y e stake or a tarre barrell to burne him but were constrained to cut the cordes of their maisters own pauilion to serue their turne Neuerthelesse one seruaunt of the Byshops more ignoraunt and cruell then the rest called Alexander Symmerwayll enterprising the office of a temporall iudge in that part conueyed him to the fire where against all naturall reason of man his boldnes and hardines did more and more increase so that the spirit of God working miraculously in him made it manifest to the people that his cause and Articles were iust and he innocently put downe Now when all things were ready for his death and he conueyed with armed men to the fire Oliphant had him passe to the stake and he said nay but wilt thou put me vp with thy hand and take part of my death thou shalt see me passe vp gladly for by y e law of God I am forbiddeÌ„ to put hands vpon my selfe TheÌ„ Oliphant put him vp with his hand and he ascended gladly saying Introibo ad altare Dei and desired that he might haue place to speake to y e people the which Oliphant and other of the burners denyed saying that he had spoken ouer much for the Byshops were altogether offended that y e matter was so long continued Then some of the yong men committed both the burners and the Byshops their maysters to the Diuell saying that they beleeued that they should lament that daye and desired the sayd Walter to speake what he pleased The Martyrdome of Walter Mille. Epitaphium Non nostra impietas aut actae crimina vitae Armarunt hostes in mea fata truces Sola fides Christi sacris signata libellis Quae vitae causa est est mihi causa necis After this by the iust iudgement of God in the same place where Walter Mille was burnt the Images of the great Church of the Abbey which passed both in number and costlines were burnt in time of reformation Ex fideli testimonio Ã¨ Scotia misso And thus much concerning such matters as happened and such Martirs as suffered in the Realme of Scotland for the faith of Christ Iesus and testimonie of his truth Â¶ Persecution in Kent IN reuoluing the Registers of William Warrham Archbyshop of Canterbury I finde moreouer besides these aboue comprehended Ex Regist. W. Warrham Archiepisc Cant. in the time and reigne of king Henry the names of diuers other wherof some suffered Martyrdome for the like testimonie of Gods worde and some recanted which albeit heere do come a little out of order and shoulde haue bene placed before in the beginning of King Henries reigne yet rather then they should vtterly be omitted I thought heere to geue them a place though somewhat out of time yet not altogether I trust without fruit vnto the Reader being no lesse worthy to be Registred and preserued from obliuion then other of theyr fellowes before them Â¶ A Table of certayne true seruants of God and Martyrs omitted which were burned in the Dioces of Cant. vnder William Warrham Archbyshop of Canterbury with the names of theyr persecuters and accusers an 1511. Persecuters and Iudges Accusers and witnesses The Martyrs Wyllyam Warrham Archbishop of Caunterbury D. Cutbert Tonstall Doctour of both lawes and Chauncelour of the Archbyshop D. Syluester Lawyer D. Wellys Doctour Clement Browne Doctor Iohn Collet Deane of Paules Doctour Wodyngton Martirs in Kent before the tyme of M. Luther Willyam Rich of Benynden Agnes Iue of Canterbury Robert Hilles of Tenterden Steuen Castelyn of Tenterden Io. Grebill of Tenterden husband to Agnes Grebill the Martyr Christopher Grebill the naturall sonne of Agnes Grebill the Martyr Io. Grebill the yonger the naturall sonne of Agnes Grebill the Martyr Wil. Oldbert of Godmersham Laur. CheterdeÌ„ Tho. Harwood of Rowenden Ioane Harwood his wife Phill. Hardwod WilliaÌ„ Baker of Cramebroke Edw. Walker Robert Reinold of Benynden Williem Carder of Tenderden

colourably or expresly priuily or apertly either in their houses or in other publike or priuate places to read hold preach print publishe or defend eyther by themselues or by others but straight wayes after the publishing hereof they doe burne or cause to be burned the sayd errors by their Ordinaries diligeÌ„tly beyng searched out and solemnely presented in the sight of the whole Clergy of the people vnder all and singular the penalties aforesayd Now as touching the sayd Martin O good lord what haue we left * * Let vs see here what ye haue not done Fyrst Luther gently submitted himseâ—fe but you reiected him He then referred him to the iudgement of 4. Vniuersiâ—ies in Germâ—nye it would not be taken he then appealed froÌ„ the Cardinal to the Pope the Pope refused himâ— then he appealed from the Pope to the Councell neyther did the pope admit that he required to be conuinced by the Scriptures the Pope neyther would nor could so do And yet the Pope sayeth he left nothing vndone vndone what haue we left vnattempted what fatherly charitie haue we not shewed whereby to haue reduced him from these errours For after that wee did cite hym thinking to proceed with him more fauourably we inuited and exhorted him as well by diuers tractations had with our Legate as by our owne letters that he would relinquish the foresayd errors or els hauing safe conduct offred to him with money necessary for his iourney to come to vs without any feare or dread which perfect charitie ought to cast out and so after the example of our sauiour and his Apostle S. Paule he would speake not in corners and in secret but openly to our face Which if he had done of truth we thinke no lesse but that reformyng himselfe he would haue recognised his errors neyther should haue found so many faults in y e court of Rome which he beyng seduced with the rumours of malitious people more theÌ„ he ought doth so much reprehend Where we would haue taught him to see more clearely then the light day that the holy fathers of Rome our predecessors whome he without all modestie most iniuriously doth rayle vpon did neuer erre in their Canons and constitutions which he so much depraueth For as saith the prophet Neither is there Rosine or Phisition lacking in Galaao But he hath alwayes shewed himselfe disobedient and refused at our Citation to appeare and yet to this present day continuing still in hys stubburne mynd and heart indurate hath remayned now more then a yeare vnder our curse yea moreouer adding mischiefe to mischief which is worst of all he hearing of this our Citation burst out into a presumptuous appellation from vs vnto the next generall Councell Ierem. 8. against the constitution both of Pope Pius the second and Pope Iulius the second our predecessours which so decreed that all they which so did appeale Here note good reader that Luther appealed froÌ„ the pope to the Councell two yeares before this Bull which was an 1518. should be punished as heretikes In vayne also he seeketh refuge to the generall Councell which professeth himselfe not greatly to regard such couÌ„cels So that now we might lawfully proceed against hym as against one notoriously suspected of his fayth yea a very heretike in deed without any further citation or delay to the condemnation of him as of an heretike and to the seueritie of all and singuler paynes and censures afore written Yet we notwithstandyng by the counsell of our brethren aforesayd following the clemencie of almighty God which wyll not the death of a sinner but rather that hee should conuert and lyue and forgetting all iniuries heretofore done vnto vs and to the See apostolike haue thoght good to vse all fauourable meanes toward hym that wee might and so to worke as much as in vs lyeth that he by this way of mansuetude might be brought to reformation so that he forsaking hys former errours might be receiued as the lost chyld and returne home againe into the lap of his mother the Church Wherfore in most harty wise we exhort and beseech the said Martin and all his adherents receiuers and fautors by the bowels of the mercy of our God The Popes exhortation to Luther and by the sprinklyng of the bloud of our Lord Iesu Christ in whome and by whom is made the redemption of mankind and the edification of holy mother church that they will cease to disturbe the peace vnitie and veritie of the said Church for the which our sauior so instantly prayed to his father and that they will absteine from such pernicious errors aforesaid Who in so doyng shall find with vs if they shal obey or shall certifie vs by lawfull witnesses to haue obeied effectually herein the affection of fatherly charitie and a ful fountayne opened of all mercy and clemencie willing and charging the said Martine notwithstanding from henceforth that he vtterly desist in the meane time from all preachyng and office of preaching Or els if the loue of Iustice and vertue shall not restraine the said Martin from sinne neither the hope of our pardon shall reduce hym to repentaunce to the intent that the terror of punishment and of discipline may bridle him we require and admonish y e said Martin and his adherents abbettors fautors and receyuers by the tenor hereof in the veritie of holy obedience vnder incurring all the penalties aforesaid districtly charging and commaunding that within fourty days whereof twenty we assign for the first twenty for the second and the other twenty for the third peremptory terme immediately following after the settyng vp of these present letters The Pope threatneth M. Luther with punishment that the sayd Martin his abettors fautors adhereÌ„ts and receiuers aforesayd do surcease from the foresayd errors and from the preching publishing mainteining and defending of the same also from settyng out of booke or scriptures vpon the said errors or any of them furthermore that they burne or cause to be burned all and singular such bookes and scriptures as containe the foresaid errors or any of them by any maner of way Also that the said Martin doe vtterly reuoke those errors and assertions and so to certifie vs of the reuokyng thereof by publike testimonie in due forme of lawe signed by the handes of two prelates to be sent vnto vs within the terme of other like xl daies or els to be brought by him vnto vs if he himselfe will come which would please vs much rather with a full safeconduct aboue mentioned which from henceforth we are content to offer vnto hym to the entent that no scruple of doubt touching hys true obedience The Popes safe conduct to Luther offered should hereafter remayne Contrarywise if the said Martin which God defend his abettors fautors adherents and mainteiners aforesaid shal otherwise do or shal not fulfill to euery effect and purpose all and singuler the premisses within the terme

as it appeareth manifestly by the three Euangelistes And Saint Paule calleth the comming to the holy Communion the comminge vnto the Lordes Supper And also it is not read that any of the Apostles or the Primitiue Church did euer vse any altare in the ministration of the holy Communion Wherefore seeing the forme of a Table is more agreeable with Christes institution and with the vsage of the Apostles and of the Primitiue Churche then the forme of an Aultar therefore the forme of a Table is rather to be vsed then the forme of an Aultare in the administration of the holy Communion The sixt reason Finally The six reason it is said in the preface of the booke of common prayer that if any doubt doe arise in the vse and practising of the same booke to appease all suche diuersitie the matter shall be referred vnto the Bishop of the dioces who by his discretion shall take order for the quieting and appeasinge of the same so that the same order be not contrarye vnto any thing contained in that booke After these letters and reasones receyued the forenamed Nicholas Ridley Byshop of London consequently vppon the same did hold his visitation wherein amongst other his Iniunctions the sayde Bishoppe exhorted those Churches in his Diocesse where the Aultars then did remaine to confourme them selues vnto those other Churches whych had taken them downe and had sette vp in the steade of the multitude of their Aultares one decent Table in euery Church Uppon the occasion whereof there arose a greate diuersitie aboute the fourme of the Lordes boorde some vsing it after the fourme of a Table and some of an aultare Wherein when the saide Bishop was required to saye and determine what was moste meete Anno 1550. he declared he could doe no lesse of his bounden duetie for the appeasing of such diuersitie to procure one godly vniformitie but to exhorte all his Diocesse vnto that which he thought did best agree with Scripture with the vsage of the Apostles and wyth the Primitiue Churche and to that which is not onely not contrary vnto any thinge contained in the booke of Common prayer as is before prooued but also mighte highly further the kings most godly procedings in abolishing of diuers vaine superstitious opinions of the popish masse out of the hearts of the simple and to bring them to y e right vse taught by holy Scripture ã€ˆâ—Šã€‰ wall ã€ˆâ—Šã€‰ the high ã€ˆâ—Šã€‰ side in ã€ˆâ€¦ã€‰ Nicholas ã€ˆâ—Šã€‰ of the Lordes Supper and so appoynted he the fourme of a right Table to be vsed in his Dioces and in the Church of Paules brake down the wall standing then by the high Aultars side Now we will enter God willing into those matters which happened betweene kinge Edwarde and hys sister Mary as by their letters here folowing are to be seene To my Lorde Protectour and the rest of the kings Maiesties Counsaile MY Lorde I perceiue by the letters whyche I late receiued from you and other of the kinges Maiesties Counsaile that yee be all sorie to finde so litle conformitie in me touching the obseruation of his Maiesties lawes ã€ˆâ€¦ã€‰ letters ã€ˆâ—Šã€‰ the Lords ã€ˆâ—Šã€‰ the CouÌ„â—â—yle who am well assured I haue offended no law vnles it be a late lawe of your owne making for the altering of matters of Religion whiche in my conscience is not worthy to haue the name of a Lawe both for the kings honors sake the wealth of the Realme and geuing an occasion of an euill brâ—ite through all Christendome besides the parcialitie vsed in the same and as my sayde conscience is very well perswaded the offending of God which passeth al the rest but I am well assured that the king hys fathers Lawes were allowed and consented to with out compulsion by the whole Realme both Spirituall and Temporall and all ye executours sworne vppon a Booke to fulfil the same so that it was an authorised Lawe and that I haue obeyed and will doe with the grace of God till the Kinges Maiestie my brother shall haue sufficient yeares to bee a Iudge in these matters hym selfe Wherein my Lorde I was plaine wyth you at my laste beynge in the Courte declaringe vnto you at that time whereunto I woulde stande and nowe doe assure you all that the only occasion of my stay from altering mine opinion is for two causes One principally for my conscience sake the other that the king my brother shal not hereafter charge me to be one of those that were agreeable to suche alterations in hys tender yeares And what fruites dailye growe by suche chaunges since the death of the King my Father to euery indifferent person it wel appeareth both to the displeasure of God and vnquietnesse of the realme Notwythstanding I assure you all I woulde be as â—othe to see his highnesse take hurt or that any euill should come to this his Realme as the best of you all and none of you haue the like cause considering howe I am compelled by nature beinge his Maiesties poore and humble Sister moste tenderly to loue and pray for him and vnto this his realme being borne within the same wishe all wealth and prosperitie to Gods honour And if any iudge mee the contrarye for mine opinions sake as I truste none doth I doubte not in the ende wyth Gods helpe to prooue my selfe as true a natural and humble sister as they of the contrary opinion with all their deuises and altering of lawes shall prooue them selues true subiectes praying you my Lorde and the rest of the Counsail no more to vnquier and trouble me with matters touching my conscience wherein I am at a full poynte wyth Gods helpe what soeuer shall happen to mee intendinge with his grace to trouble you litle with any worldly sutes but to bestowe the short time I thinke to liue in quietnes and pray for the kinges Maiestie and all you heartily wishing that your proceedings may be to Gods honour the safegard of the kings persone and quietnesse to the whole Realme Moreouer where your desire is that I woulde sende my Controller and Doctour Hopton vnto you by whom you woulde signifie your mindes more amplie to my contentation honour it is not vnknowen to you al that the chiefe charge of my house â—eâ—teth onely vppon the trauails of my sayde Controller Who hath not bene absent from my ã€ˆâ—Šã€‰ three whoâ—e dayes since the settinge vp of the same vnlesse it were for my letters Patentes so that if it werâ— ã€ˆâ—Šã€‰ for his continual diligence I thinke my litle portion would not haue stretched so farre And my Chaplaine by occasion of sickenesse hath bene long absent and yet not able to ride Therefore like as I can not forbeare my Controller and my Prieste is not able to iourney So shall I desire you my Lorde and the rest of the Counsaile that hauinge any thing to be declared vnto me except matters of Religion yee will either wryte your mindes or sende some

matter Gelatius Epist. de duabus nâ—â—turis in Christo. by reason whereof we are made partakers by the same of the deuine nature and yet it ceaseth not sâ—il to be the substaunce of bread and wyne And certes the representation and similitude of the body and bloud of Christ be celebrated in the action of the mysteries c. After this he recited certayne places out of Augustine and Cyrill which were not noted Isichius also confesseth that it is bread â—sych Lib cap. 8. â—ertrame Also the iudgement of Bertram in this matter is verye playne and manifest And thus much for the second grouÌ„d The third ground The third grounde is the nature of the Sacrament which consisteth in three things that is Unitie The third ground Nutrition and Conuersion As touching vnitie Cyprian thus writeth Cyprian Three thinges in Sacramenâ— Euen as of many graynes is made one bread so are we one mysticall bodye of Christ. Wherfore bread must needes still remaine or els we destroy the nature of a Sacrament Also they that take away nutrition which commeth by bread do take away likewise the nature of the sacrament 1. Vnity ã€ˆâ—Šã€‰ 2. Nutritiâ—â— 3. Conuâ—â—â—sion For as the body of Christ nourisheth the soule eueÌ„ so doth bread likewyse nourish the body of man Therfore they that take away y e graynes or the vnion of the graynes in the bread and deny the nutrition or substaunce thereof in my iudgement are Sacramentaries for they take away the similitude betwene the bread the body of Christ. For they which affirme transubstantiation are in deed right Sacramentaries and Capernites As touchyng conuersion that lyke as the bread which we receyue is turned into our substance Conuersâ—â—â— so are we turned into Christes body Rabanus and Chrysostome are witnesses sufficient The fourth ground 4. Grouâ—â— The realâ— presence the Sacrâ—â—ment staâ—â—deth not with the truth of Christeâ— humanitâ— They which say that Christ is carnally present in the Eucharist do take from him the veritie of mans nature Eutiches granted the diuine nature in Christ but his humane nature he denied So they that defend transubstantiation ascribe that to the humane nature which onely belongeth to the deuine nature The fift ground The fift ground is the certaine perswasion of this Article of fayth He ascended into heauen and sitteth on the right hand c. Augustine sayth The Lord is aboue euen to the end of the world but yet the veritie of the Lord is here also For his body wherein he rose agayne must needes be in one place but his veritie is spread abroad euery where Also in another place he sayth Let the godly receyue also that Sacrament but let them not be carefull speaking there of the presence of his body For as touchyng hys maiesty his prouidence his inuisible and vnspeakeable grace these woordes are fulfilled which he spake I am with you vnto the ende of the world But accordyng to the flesh which he took vpoÌ„ hym accordyng to that which was borne of the Virgin was appreheÌ„ded of the Iewes was fastened to a tree taken downe agayne from the crosse lapped in lynnen clothes was buried and rose agayne and appeared after hys resurrection so you shall not haue me always with you And why because that as concernyng his flesh he was conuersant with hys Disciples fourty dayes and they accompanying hym seyng hym but not followyng hym he went vp into heauen and is not here for he sitteth at the right hand of hys Father and yet he is here because he is not departed hence as concernyng the presence of hys diuine Maiestie Marke and consider well what Saint Augustine sayeth He is ascended into heauen and is not here sayth he Beleeue not them therefore which say that he is yet here still in the earth Moreouer Doubt not sayeth the same Augustine but that Iesus Christ as concernyng the nature of hys manhoode is there from whence he shall come And remember well and beleeue the profession of a Christian man that he rose from death ascended into heauen and sitteth at the right hand of his father and from that place and none other not from the aultares shall he come to iudge the quicke and the dead and he shal come as the Angell sayd as he was seene go into heauen that is to say in the same fourme and substaunce vnto the which he gaue immortality but chaunged not nature After this fourme meanyng hys humaine nature we may not thynke that it is euery where And in the same Epistle he saith Take away from the bodies the limitation of places and they shall be no where and because they are no where they shall not be at all Vigilius ã€ˆâ€¦ã€‰ lib. 4. Vigilius sayth If the word and the flesh be both of one nature seeyng that the word is euery where why then is not the flesh also euery where For when it was in earth then verely it was not in heauen and now when it is in heauen it is not surely in earth And it is so certayne that it is not in earth that as coÌ„cernyng the same we looke for hym from heauen whom as concernyng the word we beleeue to be with vs in earth Also the same Vigilius sayth Which thyngs seeyng they be so the course of the scripture must be searched of vs and many testimonies must be gathered to shew plainly what a wickednes and sacriledge it is to referre those thyngs to the property of the diuine nature which do onely belong to the nature of the flesh and contrarywyse to apply those thinges vnto the nature of the fleshe which doe properly belong to the diuine nature Which thyng the transubstantiatours doe whilest they affirme Christes body not to be conteyned in any one place and ascribe that to hys humanity which properly belongeth to hys diuinitie as they do which will haue Christes body to be in no one certayne place limited Now in the latter conclusion concerning the sacrifice because it dependeth vpon the first ã€ˆâ—Šã€‰ thyrd â—onclusioÌ„ I will in fewe wordes declare what I thinke For if we did once agree in that the whole controuersie in the other would soone be at an end Two things there be which do persuade me that this conclusion is true that is certayne places of the scripture also certayne testimonies of the fathers Saint Paul saith Heb. 9. â—eb 9. Christ beyng come an high Priest of good thinges to come by a greater and more perfecter tabernacle not made with hands â—â—crifice of ã€ˆâ€¦ã€‰ that is not of this building neyther by the bloud of Gotes and Calues but by his owne bloud entred once into the holye place and obtayned for vs eternall redemption c. and now in the end of the world he hath appeared once to put away sinne by the sacrifice of hymselfe And agayne Christ was once offered to take away the sinnes of many Moreouer he sayth With one

people Ergo There is the naturall bloud of Christ. You aunswer that wordes make it bloud to them that receiue it not that bloude is in the cuppe but because it is made bloud to them that receiue it That all men maye see how falsely you would auoid the fathers heare what Ambrose sayth in the 6. booke and 1. chap. Forte dicas quomodo vera qui similitudinem video noÌ„ video sanguinis veritatem Primum omnium dixi tibi de sermone Christi qui operatur vt possit mutare conuertere genera instituta naturae Deinde vbi non tulerunt sermonem discipuli eius sed audientes quod carnem suam dedit manducari sanguinem suum dedit bibendum recedebant Solus tamen Petrus dixit Verba vitae eternae habes ego a te quÃ² recedam Ne igitur plures hoc dicerent veluti quidam esset horror cruoris sed maneret gratia redemptionis ideÃ² in similitudinem quidem accipis sacramentuÌ„ sed verÃ¨ naturae gratiam virtutemque consequeris That is to say Peraduenture thou wilt say how be they true I which see the similitude do not see the trueth of the bloud First of all I told thee of y e word of Christ which so worketh that it can chaunge turne kindes ordained of nature Afterward when the Disciples coulde not abide the woordes of Christe but hearing that he gaue hys flesh to eate and hys bloud to drinke they departed Only Peter sayd thou hast the wordes of eternal life whether should I go from thee Least therefore moe should say this thing as though there should be a certain horror of bloud and yet the grace of redemption should remaine therfore in a similitude thou receiuest the sacrament but in deede thou obtainest the grace and power of his nature Cranmer These wordes of themselues are plaine enough And he read this place againe Aunswâ—â—â— to Ambâ—â— Thou receiuest the Sacrament for a similitude But what is that he sayth Thou receiuest for a similitude I thinke he vnderstandeth the sacrament to be the similitude of his bloud Ched That you may vnderstand that trueth discenteth not from trueth to ouerthrow that which you say of that similitude heare what Ambrose sayth lib. 4. De sacrament Si operatus est sermo coelestis in alijs rebus non operatur in sacramentis coelestibus Ambros. sacram ã€ˆâ—Šã€‰ Ergo didicisti quod e pane corpus fiat Christi quod vinum aqua in calicem mittitur sed fit sanguis consecratione verbi coelestis Sed forte dices speciem sanguinis non videri Sed habet similitudinem Sicut enim mortis similitudinem sumpsisti ita etiam similitudinem preciosi sanguinis bibis vt nullus horror cruoris sit pretium tamen operetur redemptionis Didicisti ergo quia quod accipis corpus est Christâ— That is to say If the heauenly word did worke in other things doth it not worke in the heauenly sacramentes Therefore thou hast learned that of bread is made the body of Christe and that wine and water is put into that cuppe but by consecration of the heauenly worde it is made bloude But thou wilt say peradueÌ„ture that the likenes of bloud is not sent But it hath a similitude For as thou hast receiued the similitude of hys death so also thou drinkest the similitude of his precious bloud Note thâ— Ambrose sayth ã€ˆâ—Šã€‰ drinke ã€ˆâ—Šã€‰ Christeâ— bloud Answerâ— the placâ— Ambrosâ— Sacramâ—â—â— be called the namâ—â— the thingâ— Ambrosâ— 1. Cor. ã€ˆâ—Šã€‰ so y t there is no horror of bloud yet it worketh the price of redemptioÌ„ Therfore thou hast learned that that which thou receiuest is the body of Christ. Cran. He speaketh of sacraments sacramentally He calleth the sacraments by the names of the things for he vseth the signes for the things signified and therefore y e bread is not called bread but his body for the excellencie and dignitie of the thyng signified by it So doth Ambrose interpreat hym selfe when hee sayeth In cuius typum nos calicem mysticum sanguinis ad tuitionem corporis animae nostrae percepimus 1. Cor. 11. That is For a type or figure wherof we receiue the mystical cup of his bloud for the safegard of our bodies and soules Ched A type hee calleth not the bloud of Christe a type or signe but the bloude of Buls and Goates in that respecte was a type or signe Cran. This is new learning you shall neuer read this among the fathers Ched But Ambrose sayeth so Cran. He calleth the bread and the cup a type or signe of the bloud of Christ and of his benefite West Ambrose vnderstandeth for a type of his benefit that is of redemption not of the bloud of Christ but of his passion The cuppe is the type or signe of his death seeing it is hys bloud Cran. He sayeth most plainely that the cuppe is the type of Christes bloud Da Ched As Christe is truely and really incarnate so is he truely and really in the Sacrament ri But Christ is really and truely incarnate j. Ergo the body of Christ is truely and really in the sacrament Cran. â—â—gument I deny the Maior Ched I prooue the Maior out of Iustine in hys 2. Apologie ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ Cran. â—â—nswere ã€ˆâ—Šã€‰ the place Iustinus This place hath ben falsified by Marcus Constantius Iustine meant nothing els but that the bread which nourisheth vs is called the body of Christ. Ched To the Argument As Christ is truely and naturally incarnate c. vt supra Cran. I deny your Maior Ched The woordes of Iustine are thus to bee interpreated woord for woord Quemadmodum per verbum Dei caro factus Iesus Christus Saluator noster * Mutationem carnem habuit sanguinem pro salute nostra sic cibum illum consecratum per sermonem precationis ab ipso institutae quo sanguis carnesî€‚ue nostrae per communionem nutriuntur eiusdem Iesu qui caro factus est carnem sanguinem esse accepimus That is to say As by the worde of God Iesus Christ our sauiour being made flesh had both flesh and bloud for our saluation so we are taught that the meat * Of thankes geuing consecrated by the word of prayer instituted of him whereby our bloude and flesh are nourished by * Mutation coÌ„munion is the flesh and bloud of the same Iesus which was made flesh Cran. You haue translated it wel But I deny your Maior Thys is the sence of Iustine Aunswere that that breade is called the body of Christ and yet of that sanctified meate our bodyes are nourished Ched Nay he sayeth of that sanctified meate bothe oure bodies and soules are nourished Cran. He sayth not so but he sayth that it nourisheth our flesh and bloud and howe can that nourish the soule that nourisheth the flesh and bloud ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ I.

of the Conuocation neuer heard one worde of this Catechisme Cran. I was ignorant of the setting too of that title and as soone as I had knowledge therof I did not like it Therefore when I complained therof to the Councel it was answered me by them that the boke was so entituled because it was set foorth in the time of the Conuocation West Moreouer you haue in Duns translated in Romana Ecclesia pro Ecclesia Catholica i. In the Churche of Rome for the Catholicke Church Cran. Yea but he meant the Romish Church West Moreouer you haue depraued S. Thomas namely where he hath these wordes D. Cranmer charged with mistranslating Tho. Aquinas In quantum vero est sacrificium habet vim satisfactiuam Sed in satisfactione attenditur magis affectio offerentis quÃ m quantitas oblationis Vnde Dominus dicit apud Lucamde vidua quae obtulit duo aera quÃ²d plus omnibus misit Quamuis ergo haec oblatio ex sui quantitate sufficiet ad satisfaciendum pro omni poena tamen fit satisfactoria illis pro quibus offertur vel etiam offerentibus secundum quantitatem suae deuotionis non pro tota poena That is In as muche as it is a sacrifice it hath the power of satisfaction But in satisfaction the affection of the offerer is more to be waied then the quantity of the oblation Wherfore the lord sayde in Lukes Gospell of the widowe which offered two mites that she cast in more theÌ„ they al. Therfore although this oblation of the quantitie of it selfe wil suffice to satisfie for all paine yet it is made satisfactorie to them for whom it is offered or to the offerers according to the quantitie of their deuotion and not for all the paine You haue thus turned it Quod sacrificium Sacerdotis habet vim satisfactiuam c. That is That the Sacrifice of the priest hath power of satisfaction c. And therefore in thys place you haue chopped in this word Sacerdotis of y e priest wheras in the translation of all the newe Testament you haue not set it but where Christ was put to death And again where s. Thomas hath pro omni poena for all paine your booke omitteth many things there Thus you see brethren the truth stedfast and inuincible you see also the craft and deceit of hereticks Weston triumpheth before the victory the truth may be pressed but it cannot be oppressed therefore crye altogether Vincit veritas i. The truth ouercommeth This disordered disputation sometime in latine sometime in English continued almost till 2. of the clock Which being finished and the arguments wrytten and deliuered to the handes of M. Say the prisonner was had away by the Mayor and the Doctors dined together at the vniuersitie Colledge Disputation at Oxford betweene D. Smith with his other Colleagues and Doctors and Bishop Ridley Aprill 17. Aprill 17. THe next day folowing which was the 17. of April was brought forth D. Ridley to dispute against whom was set D. Smith to be principall opponent Touching whych D. Smith D. Smith sent to dispute agaynst B. Ridley for so much as mention heere happeneth of hys name first the reader is to be aduertised what is to be attributed to his iudgement in religion which so oftentimes before hath turned and returned to and froe grounded as it seemeth vpon no firme conscience of doctrine as both by hys articles by him recanted may appeare and also by hys owne letter sent a little before in king Edwardes dayes to the Archbishop of Caunterbury from Scotlande Which letter I thought heere to exhibite as a certaine Preface before his own arguments or rather as a testimonie against him selfe whereby y e reader may vnderstand how deuoutly he magnified them and their doctrine a little before agaynst whome he nowe disputeth so busely Reade I beseeche thee his Epistle and iudge The true copie of a certaine Epistle of Doctor Rich. Smith declaring his affection to the setting forth of Gods sincere woorde MOst honorable I commend me vnto your Lordship doing the same to vnderstand A letter of D. Smith to Doct. Cranner Archbishop of Cant. that I wrote letters to your grace in Ianuarye last and the 10. day of Februarie declaring the causes of my sodaine vnaduised departyng from your grace ouer the sea and desiring your good lordship of your charitye towarde them that repent of theyr ill Acts to forgeue me your selfe all that wroÌ„g I did towards your grace and to obtaine in wryting the kings maiesties pardon for me in all poyntes concerning his lawes D. Smith purposing to write for the mariage of Priestes vpon the receit wherof I would returne againe home wythin halfe a yeare at the vttermost afterwarde wryte de Sacerdotum connubijs c. a Latine booke that should be a iust satisfaction for any thing that I haue wrytten agaynste the same Reliqua quÃ¨ omnia dogmata vestra tum demum libenter amplexurum vbi Deus mentem meam vt ea citra coÌ„scientiae laesionem agnoscam doceamquÃ¨ I wrote not this that I want any good liuing heere but because mine absence oute of the realme is dishonour to the Kings highnes and Realme and because I must needes if I tarie heere a quarter of a yeare longer wryte an aunsweare to your Graces booke of the Sacramente and also a Booke of common places against all the doctrine sette foorth by the kinges Maiestie which I cannot do wyth good conscience Wherefore I beseeche your Grace helpe me home assoone as yee may conueniently for Gods sake and ye shal neuer I trust in God repent that facte Ex vrbe diui Andreae 14. Feb. Richardus Smithaeus And thus much touching the forenamed Doctor Rich. Smith being set heere as is sayde to dispute against Byshop Ridly Disputerâ— against D. Ridley who was brought now y e next day after to the Archb. to aunswer in the diuinitie schoole Against whome also besides D. Smith disputed D. Weston D. Tresham D. Oglethorpe D. Glin D. Seton D. Cole M. Warde M. Harpsfielde D. Watson M. Pye M. Hardinge M. Curtop M. Fecknam To all them hee aunsweared very learnedly Hee made a preface to these questions but they woulde not let him goe forth in it but caused him to make an end of the same and sayde it was blasphemie and some saide he droue of the time in ambiguous things nothing to the purpose so they wold not suffer him to say his mind D. Smith coulde get nothing at his hand in so muche that other did take his argumeÌ„ts and prosecuted them He shewed himselfe to be learned a great clearke They coulde bring nothing but he knew it as well as they The disputation beginneth West Prolocutor Good Christen people and brethren we haue begon this day our schoole by Gods good speede I trust and are entring into a controuersie whereof no question ought to be mooued concerning the veritie of the

well remember not except it be against the Epistles of Petilian Who so euer saith he teacheth any thyng necessarily to be beleued which is not contayned in the olde or new Testament the same is accursed Oh beware of this curse if you be wise I am much deceyued if Basilius haue not such like words ã€ˆâ—Šã€‰ What so euer saith he is besides the holy scripture if the same be taught as necessarily to be beleeued that is sinne Oh therefore take heede of this sinne There be some that speake many false things more probable and more like to the truth then to the truth it selfe Therefore Paule geueth a watch word Let no man saith he deceiue you with probabilitie and perswasions of woordes But what meane you saith one by this talke so far from the matter Well I hope good maisters you will suffer an old man a little to play the child and to speake one thyng twise Oh Lord God you haue chaunged the most holy Communion into a priuate action and you deny to the Laitie the Lordes cup contrary to Christes commaundement The ã€ˆâ—Šã€‰ of the ã€ˆâ€¦ã€‰ in ã€ˆâ—Šã€‰ the â—ords Supâ—er and you do blemish the annuntiation of the Lordes death till he come for you haue chaunged the Common prayer called the diuine seruice with the administration of the sacramentes from the vulgar and knowen language into a strange tongue contrary to the wyll of the Lord reuealed in his word God open the dore of your hart to see the things you should see herein I would as fayne obey my soueraigne as any in this realme but in these things I can neuer do it with an vpright conscieÌ„ce God be mercifull vnto vs. Amen Weston Then refuse you to dispute Will you here then subscribe Lat. No good maister I pray you be good to an olde man You may if it please God be once old as I am ye may come to this age and to this debilitie West But God saw it good that WestoÌ„ ã€ˆâ—Šã€‰ câ—me to his age Ye said vpon saterday last that ye could not find the masse nor the marybones thereof in your booke but wee will finde a masse in that booke Lat. No good M. Doctor ye cannot West What find you then there Lat. Forsooth a Communion I find there West Which Communion * By this first and second coâ—â—union he â—eaneth the two ã€ˆâ—Šã€‰ of â—â—blicke ã€ˆâ—Šã€‰ set forth in ã€ˆâ—Šã€‰ Edwards daies ã€ˆâ—Šã€‰ one in ã€ˆâ—Šã€‰ beginâ—â—ng the ã€ˆâ—Šã€‰ in the ã€ˆâ—Šã€‰ end of ã€ˆâ—Šã€‰ reigne ã€ˆâ—Šã€‰ Weston ã€ˆâ€¦ã€‰ the ã€ˆâ—Šã€‰ of the â—ords Supper ã€ˆâ€¦ã€‰ Doâ—â—nica â—hrisost in Cor. cap. the first or the last Lat. I find no great diuersitie in them they are one supper of the Lord but I like the last very well West Then the first was nought belike Lat. I do not wel remember wherin they differ West Then cake bread loafe bread are all one with you Ye call it the Supper of the Lord but you are deceyued in that for they had done the supper before and therfore the Scripture sayth Postquam coenatum est that is After they had supped For ye know that S. Paul findeth fault wyth the Corrinthians for that some of them were drunken at this supper and ye know no man can be dronken at your Communion Lat. The first was called Coena Iudaica that is The Iewish Supper when they did eate the Paschall Lambe together the other was called Coena dominica that is The Lordes supper West That is false for Chrysostome denieth that And S. Ambrose in cap. 19. prioris ad Corinthios saith that Mysterium Eucharistiae inter coenandum datum non est coena dominica that is The mysterie of the sacrament geuen as they were at supper is not the supper of the Lord. And Gregory Nazianzene sayth the same Rursus Pasche sacra cum discipulis in coenaculo ac post coenam dieque vnica ante passionem celebrat Nos verÃ² ea in orationis domibus ante coenam post resurrectionem peragimus that is Agayne he kept he holy feast of Passeouer with his Disciples in the dinyng chamber after the supper â—reg Naâ—â—â—zenus and one day before his passion But we keepe it both in the Churches and houses of prayer both before the supper and also after the resurrection ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ 1. ã€ˆâ€¦ã€‰ â—eastes ã€ˆâ—Šã€‰ wont ã€ˆâ—Šã€‰ be geuen the ã€ˆâ€¦ã€‰ in his ã€ˆâ—Šã€‰ And that first Supper was called ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ can you tell what that is Lat. I vnderstande no Greeke Yet I thinke it meaneth charitie West Will you haue all thing done that Christ did then Why then must the Priest be hanged on the morrow And where find you I pray you that a woman should receyue the sacrament Lat. Will you geue me leaue to turne my booke I finde it in the xi chapter to the Corinthians I trow these be hys wordes Probetautem seipsum homo c. I pray you good maister what Gender is homo West Marrie the common gender Cole It is in the Greeke ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ 1. Cor. 11. Har. It is ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ that is vir Lat. It is in my booke of Erasmus translation Probet seipsum homo Feck It is Probet seipsum in deed and therfore it importeth the Masculine gender Latimer What then I trowe when the woman touched Christ he said Quis tetigit me Scio quod aliquis me tetigit that is Who touched me I know that some man touched me Weston I will be at host with you anone When Christ was at his supper none were with hym Argument but his Apostles onely Ergo he ment no woman if you will haue this institution kept Lati. In the twelue Apostles was represented the whole Church The Apostles represented the whole Church in which you will graunt both men and women to bee West So thorough the whole hereticall translated Bible ye neuer make mention of Priest Weston scorneth the name of Minister tyll ye come to the putting of Christ to death Where find you then that a priest or minster a minstrel I may cal him wel enough should do it of necessitie Lat. A minister is a more fit name for that office The name of Minister more fit theÌ„ the name of Priest for y e name of a priest importeth a sacrifice West Well remember that ye cannot finde that a woman may receiue by scripture M. Opponent fall to it Smith Because I perceiue that this charge is layd vppon my necke to dispute with you to the ende that the same may go forward after a right maner and order I wil propose three questions so as they are put forth vnto me And first I aske this question of you although the same in deed ought not to be called in question but such is the condition of the Church that it is alwayes vexed of the wycked sort I aske I say whether Christes body be really in the sacrament Lat.

within the Dioces of London as were married were diuorced from theyr liuings and commaunded to bring in their wiues within a fortnight that they might likewise be diuorced from them This the Byshop did of his owne power Upon the Tuesday in the same weeke being the 27. of February Gentlemen sent into Kent to be executed M. Rudston with certain others pardoned certayne Gentlemen of Kent were sente into Kent to be executed there Their names were these the two Mantels two Kneuets and Bret with these Maister Rudston also and certayne other were condemned and should haue bene executed but they had their pardon As touching the foresayde Maister Mantell the elder heere by the way is to be noted that as he was lead to execution and at his first casting vnder the Gallowes the rope brake Then they woulde haue had him recanted the trueth and receiued the sacrament of the aultar as they tearme it and then they sayd he should haue the Queenes pardon but Maister Mantell like a worthy Gentleman refused their serpentine counsell and chose rather to dye then to haue lyfe for dishonouring of God Moreouer as touching the sayid M. Mantell for that he was reported falsely to haue fallen from the constancie of his profession to cleare himselfe thereof and to reproue the sinister surmise of his recantation he wrote this briefe Apologie in purgation of himselfe the copie whereof you shall heare Â¶ The Apologie of M. Mantell the elder PErceiuing that already certayne false reports are raysed of me concerning my aunsweres in the behalfe of my beliefe Math. 20. whiles I was prisoner in the Tower of London and considering how sore a matter it is to be an occasion of offence to any of those little ones that beleeue in Christ The beliefe of M. Mantell the elder â— haue thought it the duty of a Christian man as neare as I can with the truth to take away thys offence It pleased the Queenes Maiesty to send vnto me M. Doct. Bourne D. Bourne sent to M. Mantell vnto whome at the first meeting I acknowledged my fayth in all points to agree with the foure Creedes that is the common Creede the Creede of Nicene Quicunque vult and Te Deum laudamus Further as concerning confession and penaunce I declared that I could be contente to shewe vnto anye learned Minister of Christes Church any thing that troubled my conscience and of such a maÌ„ I would most willingly heare absolution pronounced Touching the Sacrament of the aulter as he termed it I sayd that I beleeued Christ to be there present as the holy Ghost ment when these words were written M. Mantell opposed in the Sacrament Hoc est corpus meum Further when this would not satisfye I desired him to consider that I was a condemned man to dye by a law and that it was more meeâ—e for me to seeke a readines and preparation to death And in so much as I dissented not from him in any article of the Christian fayth necessary to saluation I desired him for Gods sake no more to trouble me with such matters as whiche to beleeue is neyther saluation nor not to beleeue damnation He aunswered that if I dissented but in the least matter froÌ„ the catholick Church my soule was in great daunger therefore much more in thys great matter alleadging this text Qui offenderit in minimo factus est reus omnium He that offendeth in the least of these is gilty of them all Yea quoth I Verum est Math. 5. Iacob 2. ex hisce mandatis i. It is true of these commaundementes of God To this I desired him to consider that it was not my matter neither was I able in these matters to keepe disputation nor minded so to doe and therefore to take these few wordes for a full aunswere that I not onely in the matter of the sacrament but also in all other matters of Religion The Church Beleeue as the holy Catholicke Church of Christ grounded vpon the Prophetes and Apostles beleeueth But vppon this worde Church we agreed not for I tooke exceptionat the Antichristian Popish Church Then fell we in talke of the Masse wherein wee agreed not D. Bourne and M. Mantell disagree in the Masse for I both for the occasion of Idolatry and also the cleare subuersion of Christes institution thought it nought and he Ã¨ coÌ„tra vppon certaine considerations supposed it good I founde fault that it was accounted a Sacrifice propiciatory for sinne and at certaine other applications of it But he sayde that it was not a propiciatory sacrifice for sinne for the death of Christ onely was the Sacrifice and this but a commemoration of the same Then I if ye thinke so certaine blasphemous collectes left out I could be content were it not for offending my poore brethren that beleeue in Christ which know not so muche to heare your Masse See quoth he howe vayne glory toucheth you Not so sir quoth I I am not now I thanke God in case to be vayne glorious Then I found further faulte with it that it was not a communion Yes sayth he one Priest saying Masse here Bourne maketh the Masse a communion and an other there and the third in an other place c. is a communion This agreeth scarcely with these words of Paule sayd I Non in melius sed in deterius conuenitis i. Ye come not after a better maner but after a worse Yea 1. Cor. 11. and it is a communion to said he when they come together Now draweth on the time quoth hee that I must depart from you to the Court to saye Masse before the Queene and must signifie vnto her in what case I finde you and me thinke I finde you sore seduced Then I sayd I pray you report the best for I trust you finde me not obstinate What shall I say are ye content to heare Masse Mantell neither obstinate nor stubborne and to receaue the sacrament in the Masse I beseeche you sayd I signifie vnto her Maiestie that I am neither obstinate nor stubburne for time and perswasion may altar me but as yet my coÌ„science is such that I can neither heare Masse nor receaue the sacrament after that sort Thus after certaine requestes made to the Queenes Maiestie concerning other matters he departed The next daye hee came to me agayne and brought with him S. Cyprians woorkes for so I had required him to doe the day before because I woulde see his sermon De mortalitate He had in thys booke turned in and interlyned certaine places both concerning the Church and the sacrament which he willed me to read I read as much as my time would serue and at his next coÌ„ming I sayd that I was wholy of Cypâ—ians mynd in the matter of the Sacrament Doctour Weston and Doctour Mallet came after to me whome I aunswered muche after that sorte as I did the other Doctour Weston brought in the place

credibly enformed that I Iohn Hooper a condemned man for the cause of Christ should now after sentence of death beyng in Newgate prisoner and looking daily for execution recant and abiure that which heretofore I haue preached And this talke ariseth of this that the B. of London and his chaplains resort vnto me Doubtlesse if our brethren were as godly as I would wish theÌ„ they would thinke that in case I did refuse to talke with them The ã€ˆâ—Šã€‰ of this ã€ˆâ€¦ã€‰ riseth they might haue iust occasion to say that I were vnlearned durst not speake with learned men or els proud and disdainfull to speake with them Therefore to auoyd iust suspition of both I haue and do daily speake with theÌ„ when they come not doubting but that they report that I am neither proud nor vnlearned And I would wish all men to do as I doe in this poynt For I feare not their arguments neither is death terrible vnto me praying you to make true report of the same as occasion shall serue and that I am more coÌ„firmed in the truth which I haue preached heretofore by their commyng Therfore ye that may send to the weake brethren pray them that they trouble me not with such reports of recantations as they do For I haue hitherto left all thinges of the world and suffred great paynes and imprisonment I thanke God I am as ready to suffer death as a mortall man may be It were better for them to pray for vs then to credite or report such rumors that be vntrue We haue enemies enough of such as know not God truely But yet the fals report of weake brethren is a double crosse I wish you eternall saluation in Iesus Christ and also require your continuall prayer that he which hath begon in vs may continue it to the end I haue taught the truth with my tong and with my pen heretofore hereafter shortly will confirme the same by Gods grace with my bloud Forth of Newgate the 2. of February an 1554. Your brother in Christ Iohn Hooper Upon Monday mornyng the B. of London came to Newgate and there disgraded M. Hooper the sentence of which his degradation here followeth Â¶ Degradatio Hooperi IN nomine âœš patris âœš filij âœš spiritus sancti Amen Quoniam per sententiam diffinitiuam Ã reuerendo in Christo patre Domino Stephano permissione diuina Winton EpÃ¬scopo in contra te Iohannem Hooper praesbyterum suae iurisdictionis ratione haeresis delicti infra illius dioecesin Winton notoriÃ¨ commissi existentem nuper ritÃ¨ legitimÃ¨ prolatam constat sufficienter legitimÃ¨ nobis Edmundo London Episcopo te praefatum Iohannem Hooper haereticum manifestum obstinatum ac pertinacem fuisse esse ac constat similiter tanquaÌ„ haereticum huiusmodi per dictam sententiam pronunciatum declaratum fuisse maiorisque excommunicationis sententia ob id innodatum inuolutum similiter esse ac ab ordine tuo deponendum degradandum curiaeque seculari ob demerita tua huiusmodi tradendum fore prout ex tenore dictae sententiae ad quaÌ„ nos in hac parte nos referimus plenius planius expressius liqueâ— apparet Idcirco nos Edmundus Episc. London antedictus quia nostra vniuersitatis etiam in terest nostras hic partes interponere vicariam operam mutuamque vicissitudinem impendere in cuius etiam dioecesi tu Iohannes Hooper per idem heresis crimen tunc saepius ante post commisisti istis inquam alijs praedictis attentis exequendo omni meliori efficaciori modo quo possumus sententiam praedictam sic vt prae mittitur latam in te qui infra fines limites dioecesis nostrae London notoriÃ¨ consisteÌ„s in hac parte culpabilis transgressor etiam notoriÃ¨ existens ad actualem degradationem tui praefati Iohannis Hooper culpa tua exigente ac iustitia id poscente duximus procedendum fore ac sic etiam realiter procedimus vt deinde iuxta iuris exigentiam temporis retroacti morem laudabilem normam consuetam te in Arca Ecclesiae manere nolentem curiae seculari ritÃ¨ legitimÃ¨ ac effectualiter tradere possumus Quod ipsum sic fieri debere nos per hanc nostraÌ„ sententiam siue decretum decernimus pronunciamus declaramus in hijs scriptis After the sentence of degradation thus declared nowe let vs see the forme and maner of their degradyng which here also followeth But first here is to be noted that the disgrading of this blessed B. did not proceed agaynst hym as against a B. but as onely against a Priest as they termed him for such as he was these Baalamites accompted for no Bishop Here followeth the forme and maner vsed in the disgrading of B. Hooper THe fourth day of February the yere aboue mentioned in the Chappell in Newgate the Bishop of London there sitting with his Notarie and certaine other witnesses came Alexander Andrew the Gaoler bringyng wyth hym M. Hooper and M. Rogers beyng condemned before by the Chauncellor where the sayd Bishop of London at the request of the foresayd Winchester proceeded to the degradation of the parties aboue mentioned M. Hooper and M. Rogers after this forme and maner First he put vpon them all the vestures and ornaments belonging to a Priest with all other things to the same order appertainyng as though beyng reuested they should solemnly execute in their office Thus they beyng apparelled and inuested the B. beginneth to plucke of first the vttermost vesture and so by degree and order commyng downe to the lowest vesture M. Hooper and M. Rogers â—isgraded togither which they had onely in takyng Bennet and Collet and so beyng stript and deposed he depriued them of all order benefite and priuiledge belonging to the Clergy and consequently that beyng done pronounced decreed and declared the sayd parties so disgraded to be geuen personally to the secular power as the Shiriffes beyng for that yere M. Dauy Woodrofe and M. William Chester Dauy Woodrofe William Chester Shriefes who receiuing first the sayde M. Rogers at the hands of the B. had him away with them bringyng hym to the place of execution where he suffered The witnesses there present were M. Harpsfield Archdeacon of LondoÌ„ Rob. Cosin and Rob. Willerton canons of Paules Th. Mountague George Howe clerkes Tristram Swadocke and Richard Clunney Sumner c. The same Monday at night beyng the 4. of February his keeper gaue hym an inkeling that he should be sent to Glocester to suffer death whereat he reioyced very much liftyng vp his eyes and hands into heauen praising god that he saw it good to send him amongest the people M. Hooper glad that he should suffer amongeâ—t his owne flocke ouer whom he was pastor there to confirme with his death the truth which he had before taught them not doubting

but the Lord would geue him strength to performe the same to his glory and immediately he sent to his seruaÌ„ts house for his bootes spurs and cloke that he might be in a redines to ride when he should be called The next day following about foure of the clocke in the morning before day the Keeper with others came to him and searched him the bed wherin he lay to see if he had written any thing and then he was led by the shiriffs of London and other their officers forth of Newgate to a place appoynted not farre from S. Dunstanes Church in Fleetestreete where sixe of the Queenes Garde were appoynted to receiue hym to cary hym to Gloucester there to be deliuered vnto the shiriffe who with the L. Shandois M. Wickes M. Hooper caâ—ryed to Glocester to be burned and other Commissioners were apointed to see execution done The which Gard brought hym to the Angel where he brake his fast with them eating his meat at that tyme more liberally then he had vsed to doe a good while before About the breake of the day he went to horse and lept cheerefully on horsebacke without help hauyng a hood vpon his hed vnder his hat that he should not be known and so tooke his iourny ioyfully towards Glocester and alwayes by the way the Gard learned of hym where he was accustomed to bait or lodge and euer caried hym to an other Inne Upon the Thursday following he came to a towne in his Dioces called Ciceter xv miles froÌ„ Glocester A woman of Ciceter confirmed by the constancy of M. Hooper which rayled at him before about eleuen of the clocke and there dyned at a womans house which had always hated the truth and spoken all euil she could of M. Hooper This woman perceiuing the cause of his commyng shewed him all the frendship she could and lamented his case with teares confessing that shee before had ofteÌ„ reported that if he were put to the trial he would not stand to his doctrine After dinner he rode forwardes M. Hooper câ—â—meth to Glocâ—ster came to Gloucestâ—r about v. of the clocke and a mile without the towne was much people assembled which cried lamented his estate in so much that on of the Gard rode post into the town to require ayde of the Mayor and shiriffes fearyng least hee should haue bene taken from them The Officers and their retinue repayred to the Gate with weapons The quiet minde of M. Hooper in his troubles and commanded the people to keepe theyr houses c. but there was no man that once gaue any signification of any such rescue or violence So was he lodged at one Ingrams house in Gloucester and that nyght as he had done all the way he did eate hys meat quietly and slept his first sleepe soundly as it was reported by theÌ„ of the Gard and others After his first sleepe he continued all that night in prayer vntil the morning and then he desired that he might go into the next chamber for the Gard wer also in the chamber where he lay that there being solitary he might pray and talke with God so that all that day sauing a litle at meat and when he talked at any time with such as the Gard licenced to speake with hym he bestowed in prayer Amongest other that spake with hym Sir Anthony Kingston Knight was one Who seemyng in tymes past his very friend was then appointed by the Queenes letters to be one of the commissioners to see execution done vppon hym Maister Kingston beyng brought into the chamber found him at his prayer â—yr Anthony Kingston câ—mmeth to M. Hooper and as soone as he sawe M. Hooper he burst foorth in teares Maister Hooper at the first blush knew hym not Then sayde maister Kingston Why my Lord doe ye not know me an olde friend of yours Anthony Kingston Yes M. Kingston I do now know you well and am glad to see you in health and do prayse God for the same But I am sory to see you in this case for as I vnderstand you bee come hether to dye Syr Anthony Kingstones perswasions But alas consider that lyfe is sweete and death is bitter Therefore seeyng lyfe may bee had desire to lyue for lyfe hereafter may doe good In deed it is true M. Kingston I am come hether to end this lyfe M. Hooper replyeth and to suffer death here because I wyll not gainsay the former truth that I haue heretofore taught amongest you in this Diocesse and els where and I thank you for your friendly counsail although it be not so frendly as I could haue wished it True it is M. Kingstone that death is bitter and lyfe is sweete but alas consider that the death to come is more bitter and the lyfe to come is more sweete Therfore for the desire and loue I haue to the one and the terror and feare of the other Lyfe compared with lyfe and death with death I do not so much regard this death nor esteeme this lyfe but haue setled my selfe through the strength of gods holy spirit paciently to passe through the torments and extremities of the fire now prepared for me rather then to denye the truth of his worde desiring you and others in the meane tyme to commende me to Gods mercy in your prayers Well my Lorde then I perceyue there is no remedye Syr Anâ—hony Kingstone and therefore I wyll take my leaue of you and I thanâ—e God that euer I knew you for God did appoynt you to call me beyng a lost child and by your good instructions Syr Anthony Kingstone conuerted by M. Hooper where before I was both an adulterer and a fornicator God hath brought me to the forsaking and detesting of the same If you haue had the grace so to do I do highly prayse God for it and if you haue not I pray God ye may haue and that you may continually lyue in hys feare M. Hooper After these and many other woordes the one tooke leaue of the other M. Kyngston with bitter teares M. Hooper with teares also tricklyng downe hys cheekes At which departure M. Hooper tolde hym that all the troubles he had sustained in prison had not caused hym to vtter so much sorrow The same day in the after noone a blind boy after long intercessioÌ„ made to the Gard A blynd boy commeth to M. Hooper obteined licence to be broght vnto M. Hoopers speache The same boy not long afore had suffered imprisonment at Gloucester for confessyng of the truth M. Hooper after hee had examined hym of hys fayth Gods grace vpon a blynd boy at Glocester and the cause of his imprisonment beheld hym stedfastly and the water appearing in his eyes sayde vnto hym Ah poore boy God hath taken from thee thy outward sight for what consideration he best knoweth but he hath geuen thee an other sight much more precious for

father And seeing he hath such care for the haires of our head howe much more doeth he care for our life it selfe Wherefore let Gods aduersaries do what they lust whether they take life or take it not they can do vs no hurt for their crueltye hath no further power then God permitteth them and that which commeth vnto vs by the will of our heauenly father can be no harme no losse neither destruction vnto vs but rather gain wealth and felicitie For all troubles and aduersitie that chaunce to such as be of God by the wil of the heauenly father can be none other but gaine and aduantage That the spirite of manne may feele these consolations the geuer of them the heauenly father must be prayed vnto for the merites of Christes passion for it is not the nature of man that can be contented Prayer necessary Iames 1. 1. Cor. 1.8 vntill it be regenerated and possessed with Gods spirit to beare paciently the troubles of the minde or of the body When the minde and heart of a man seeth of euery side sorow and heauines the worldly eye beholdeth nothing but suche things as be troublous wholely bent to robbe the poore of that hee hath and also to take from him hys life except the man weighe these brittle and vncertaine treasures that be taken from him with the riches of the life to come and this life of the body with the life in Christes precious bloud and so for the loue and certaintie of the heauenly ioyes contemne all thyngs present doubtles he shall neuer be able to beare the losse of goodes life or any other things of this world Therefore S. Paule geueth a very godly and necessary lesson to all men in this short and transitorie life and therin sheweth howe a man may best beare the iniquitie and troubles of this world If ye be risen againe with Christ sayth he seeke the things which are aboue Collos. â—â— A lesson how to beare trouble where Christ sitteth at the right hande of God the father Wherefore the Christian mans faith must be alwayes vppon the resurrection of Christe when he is in trouble and in that glorious resurrection he shall not onely see continuall and perpetuall ioy and consolation but also the victorie and triumph of all persecution trouble sinne death hell the deuil and al other tyrants and persecuters of Christ and of Christes people the teares and weepings of the faithfull dryed vppe theyr woundes healed their bodies made immortall in ioy their soules for euer praising the Lord and coniunction and societie euerlasting wyth the blessed company of Gods electes in perpetuall ioy But the woordes of S. Paule in that place if they be not marked shall doe little profite to the reader or hearer and geue him no pacience at all in this impacient and cruell world In this first part S. Paule commaundeth vs to thinke or set our affections on things that are aboue Two thinges commaunded by S. Paule writing to the Collossians The first is to see and know what thiâ—ges are aboue and what thinges are beneath and and to discerne rightly betwene them The second is to set our affection vpon them that are aboue and not vpon the other And this lesson is harder then the otheâ— When he biddeth vs seeke the thyngs that are aboue hee requireth that oure mindes neuer cease from prayer and studie in Gods word vntill we see knowe and vnderstande the vanities of thys worlde the shortnesse and miserie of thys life and the treasures of the worlde to come the immortalitie thereof and the ioyes of that life and so neuer cease seeking vntill suche time as we know certainly and be perswaded what a blessed man hee is that seeketh the one and finedeth it and careth not for the other though hee loose it and in seekynge to haue ryght iudgement betwene the life present and the life to come wee shall finde howe little the paines imprysonment sclaunders lies and death it selfe is in thys worlde in respect of the paines euerlasting the prisonne infernall and dungeon of hell the sentence of Gods iust iudgement and euerlasting death When a man hath by seeking the woorde of God found out what the things aboue be then must hee as S. Paule saith set his affections vpon them And this commaundement is more harde then the other For mans knowledge many times seeth the best and knoweth that there is a life to come better then thys life present as you maye see howe daily men and women can praise and commende yea and wishe for heauen and to be at rest there yet they sette not their affection vpon it they do more affect and loue in dede a trifle of nothing in this worlde that pleaseth their affection then the treasure of all treasures in heauen which their owne iudgement sayth is better then all worldly thinges Wherefore we must set our affections vpon the things that be aboue that is to say when any thing worse then heauen vppon the earth offereth it selfe to be ours if we wil geue our good willes to it and loue it in our heartes then ought we to see by the iudgement of Gods woorde whether we may haue the worlde without offence of God and suche thyngs as be for this worldly life wythout his displeasure If wee can not S. Paules commaundement must take place Set your affections on things that are aboue If the riches of thys world may not be gotten nor kept by Gods lawe neyther our liues be continued without the deniall of hys honour we must set our affection vpon the richesse and lyfe that is aboue and not vpon things that be on the earth Therfore this second commaundement of S. Paul requireth How thinges of this world may be possessed and how not that as our minds iudge heauenly things to be better then thyngs vpon the earth and the life to come better then the life present so we should chuse them before other preferre them and haue such affection to the best that in no case we set the worst before it as the most part of the world doth and hath done for they choose the best and approoue it and yet follow the worste But these thyngs my godly wife require rather cogitation meditation and praier then wordes or talke They be easie to be spoken of but not so easie to be vsed and practised Wherefore seeing they be Gods gyftes Scriptures woulde bee mused vpon rather then talked vpon and none of ours to haue as our owne when we would we must seke them at our heauenly fathers hand who seeth and is priuy how poore and wretched we be and how naked how spoiled and destitute of all his blessed giftes we be by reason of sinne He did commaund therefore his Disciples when he shewed them that they shoulde take paciently the state of thys present life full of troubles and persecution Math. 24. Luke 2. to praye that they myghte well

behaue her selfe in the time of her wydowhoode THe grace of God and the comfort of his holy spirite be with you and all them that vnfaynedly loue hys holy Gospell Amen I thanke you deare sister for your most louing remembrance and although I can not recompence the same yet do I wish with all my hart that God would do it requiring you not to forget your duty towards God in these perilous dayes in the whiche the Lorde will trie vs. I trust you do encrease by reading of y e scriptures the knowledge you haue of God and that you diligently apply your selfe to folow the same for the knowledge helpeth not except the life be according thereunto Further I do hartily pray you to consider the state of your wydowhoode and if God shall put in your minde to change it remember the saying of Saint Paule 1. Corinth 7. 1 Cor. â— It is lawfull for the wydow or mayden to marry to whome they list so it be in the Lord that is to saye to suche a one as is of Christes Religion Dearely beloued in Christ remember these words for you shall fynde thereby great ioy and comfort if you chaunge your state Whereof I wyll when I haue better leysure as now I haue none at all further aduertise you In the meane time I commend you to God and the guiding of his good spirit who stablish and confirme you in all well doing and keepe you blamelesse to the day of the Lorde watch and pray for this day is at hand Yours assured in Christ Iohn Hooper Â¶ To all my deare breethren my relieuers and helpers in the Citie of London THe grace of God be with you Amen I haue receaued froÌ„ you dearely beloued in our Sauiour Iesus Christ by the hands of my seruaunt William Downton An other letter of M. Hooper to his frienâ—es in London your liberalitie for the which I do most hartely thanke you and I prayse God hyghly in you for you who hath mooued your hartes to shewe this kyndnes towardes me praying him to preserue you from all famine scarcitie and lacke of the truth of his worde whiche is the liuely foode of youre soules as you preserue my body from hunger other necessities which should happen vnto me were it not cared for by y e beneuolence and charitie of godly people Such as haue taken all worldly goodes and lands from me spoiled me of all that I had haue imprisoned my body and appointed no one halfe peny to feede or relieue me withal but I do forgeue them and pray for them dayly in my poore prayer vnto God The christian charitie of M. Hooper to his enemies and from my hart I wishe their saluation and quietly patiently beare their iniuries wishing no farther extremitie to be vsed towards vs. Yet if it seeme contrary best vnto our heauenly father I haue made my reckening fully resolued my selfe to suffer the vttermost that they are able to do against me M. Hooper ã€ˆâ—Šã€‰ resolued to suffer yea death it selfe by the aide of Christ Iesu who died the most vile death of y e crosse for vs wretches miserable sinners But of this I am assured y t the wicked world w t all his force power shal not touch one of y e heares of your heads without leaue liceÌ„ce of our heauenly father whose wil be done in all things If he will life life be it if he will death death be it Onely we pray that our willes may be subiect vnto his will then although both we all the world see none other thing but death yet if he thinke life best we shal not die no although the sword be drawen out ouer our heades as Abraham thought to kill his sonne Isaac yet when God perceaued that Abraham had surrendred his will to Gods will and was content to kill his sonne God then saued his sonne Dearely beloued if we be contented to obey Gods will and for his commandements sake to surrender our goods and our selues to be at his pleasure Gods will ã€ˆâ—Šã€‰ be obeyâ—â— in all â—â—inges it maketh no matter whether we keepe goodes and lyfe or lose them Nothyng can hurt vs that is taken from vs for Gods cause nor nothing can at length do â—s good that is preserued contrary vnto Gods commaundement Let vs wholy suffer God to vse vs and ours after his holy wisedome and beware we neither vse nor gouern our selues contrary to his will by our own wisedome for if we do our wisedome will at length proue foolishnes It is kept to no good purpose y t we keepe contrary vnto his commandements It can by no meanes be taken from vs that he would should tary w t vs. He is no good Christian that ruleth himselfe his as worldly meanes serueth for he y t so doth shall haue as many changes as chaÌ„ceth in the world To day with y e world he shall like and prayse the truth of God Difference betweene the true christian and the worldling to morow as the world will so will he like and prayse the falshood of man to day with Christ and to morow with Antichrist Wherefore deare brethren as touching your behauiour towards God vse both your inward spirites and your outward bodyes your inward and your outward man I say not after the meanes of men but after y e infallible word of god Refraine from euill in both and glorifie your heauenly father in both For if ye thinke ye can inwardly in the hart serue him Both the inward man and outward man must concurre in the honour of God and yet outwardly serue with the world in externall seruice y e thing that is not God ye deceaue your selues for both the body and the soule must together concurre in the honour of God as S. Paule plainly teacheth 1. Cor. 6. For if an honest wife be bound to geue both hart and body to fayth and seruice in mariage and if an honest wiues fayth in the hart cannot stand with an whorishe or defiled body outwardly muche lesse can the true fayth of a Christian in the true seruice of Christianitie stand with the bodely seruice of externall Idolatry for the mistery of mariage is not so honorable betweene man and wife as it is betweene Christ euery christian man as S. Paule saith Therefore deare brethren pray to the heauenly father that as he spared not the soule nor the body of his dearely beloued sonne but applyed both of them with extreame payne to work our saluation both of body and soule so he will geue vs al grace to apply our bodyes and soules to be seruauntes vnto him for doubtles he requireth as wel the one as the other and cannot be miscontented with the one and well pleased with the other Either he hateth both or loueth both he deuideth not his loue to one and his hatred to the other Let not vs therfore good brethren deuide

shoulde shortly dye feed wormes in his graue which meditation if all our Bishops spirituall men had vsed they had not for a litle worldly glory forsaken the word of God truth which they in king Edwardes dayes had preached and set forth nor yet to mayntaine the Bishop of Romes authority haue committed so many to the fire as they did But let vs returne to Doctor Taylour who at Chelmesford was deliuered to the Shiriffe of Suffolke and by him conducted to Hadley where he suffered When they were come to Lanham the Shiriffe staid there two daies and thither came to him a great number of GentlemeÌ„ and Iustices vpon great horses which all were appointed to ayde the Shiriffe These Gentlemen labored Doctor Tailor very sore to reduce him to the Romish religioÌ„ promising him his pardoÌ„ which said they we haue here for you They promised him great promotions yea a Bishopricke if he would take it but all theyr labor flattering wordes were in vayne For he had not built his house vppon the sand in perill of falling at euery puffe of wynde but vpon the sure and vnmoueable rocke Christ. Wherfore he abode constant and vnmoueable vnto the end After two dayes the Shiriffe his company led Doctor Taylour towardes Hadley D. Taylour ã€ˆâ€¦ã€‰ and comming within a two mile of hadley he desired to light of his horse to make water which done he lept and set a friske or twain as meÌ„ commonly do in daunsing Why Maister Doctour quoth the Shiriffe how do you now An other ã€ˆâ€¦ã€‰ of Dâ—â—tour Taylour He aunswered Well God be praysed good Mayster Shiriffe Neuer better for now I know I am almost at home I lacke not past two stiles to go ouer and I am euen at my fathers house But mayster Shiriff sayd he shall not we go through Hadley Yes sayd the Shiriffe you shall go through Hadley The sayd he D Taylour ã€ˆâ€¦ã€‰ O good Lord I thanke thee I shall yet once ere I dye see my flocke whom thou Lord knowest I haue most hartely loued and truly taught Good Lord blesse them keep them stedfast in thy word and truth WheÌ„ they were now come to Hadley and came riding ouer the bridge ã€ˆâ€¦ã€‰ confâ—rted D. Taylour at the bridgefoote waited a poore man with fiue small children who when he saw D. Taylour he and his children fell down vpon theyr knees and held vp their handes and cryed with a loud voice and sayd O deare father and good shepheard Doctour Taylour God helpe succour thee as thou hast many a time succoured me and my poore children Such witnes had the seruant of God of his vertuous charitable almes geueÌ„ in his life time For God would now the poore should testify of his good deeds to his singuler comfort to the example of others and confusion of his persecutors and tyrannous aduersaryes For the Shiriffe and other that lead him to death were wonderfully astonied at this and the Shiriffe sore rebuked the poore man for so crying The streets of Hadley were beset on both sides the way with men and women of the towne and countrey who wayted to see him whome when they beheld so led to death w t weeping eyes and lameÌ„table voyces they cryed saying one to another ah good Lord there goeth our good shepheard from vs The people lament D. Taylour that so faythfullye hath taught vs so fatherly hath cared for vs so godly hath gouerned vs. O mercifull God what shal we poore scattered Lambes do What shall come of this most wicked world Good Lord strengthen him and comfort him with such other most lamemtable and pitious voyces Wherefore the people were sore rebuked by the Shiriffe and the Catchpoles his men that led him And Doct. Taylour euermore sayde to the people I haue preached to you Gods word truth and am come this day to seale it with my bloud Comming agaynst the Almes houses which hee well knew he cast to the poore people money which remayned of that good people had geuen him in time of his imprisonment As for his liuing they tooke it from him at his fyrst going to prison so that he was susteined all the time of his imprisonment by the charitable almes of good people that visited him D. Taylour liued ã€ˆâ€¦ã€‰ and gaâ—e â—lmes Therfore the money that now remayned he putte in a gloue ready for the same purpose as is sayd gaue it to the poore AlmesmeÌ„ standing at theyr dores to see him And comming to the last of the almes houses and not seing the poore that there dwelt readye in theyr dores as the other were he asked is the blinde man and blinde woman that dwelt here aliue It was aunswered yea they are there within Then threw he gloue and all in at the window so rode forth Thus this good father and prouider for the poore now tooke his leaue of those for whom all his life he had a singuler care and study For this was his custome once in a fourtnight at the least to call vpoÌ„ Syr Henry Doyll and others the rich Clothmakers to go with him to the almes-houses and there to see howe the poore liued what they lacked in meat drinke clothing bedding or any other necessaries The like did he also to other poore men that had many children or were sicke Then would he exhort coÌ„fort them and where he found cause rebuke the vnruely and what they lacked that gaue he after his power and what he was not able he caused the rich and wealthy men to minister vnto them Thus shewed he hymselfe in all thinges an example to his flocke worthy to be folowed taught by his deede what a great treasure almes is to all such as cherefully for Christes sake do it At the last comming to Aldam Common the place assigned where he should suffer Aldam Common and seing a great multitude of people gathered thither hee asked what place is this what meaneth it that so much people are gathered hyther It was answered It is Aldham CoÌ„mon D. Taylour is come home the place where you must suffer and the people are come to looke vpoÌ„ you Then sayd he thanked be God I am euen at home and so light from his horse and with both his handes rent the hood from his head Now was his head notted euilfauoredly and clypped much like as a man would clippe a fooles head which cost the good Bishop Boner had bestowed vpon him B. Boners cost and liberalitye vpon D. Taylour when he disgraded him But wheÌ„ the people saw his reuerend and auÌ„cient face with a long white beard they burst out with weeping teares and cryed saying God saue thee good D. Taylor Iesus Christ strengthen thee and helpe thee The holy Ghost comfort thee with such other like Godly wishes Then would he haue spoken to y e people The people wisheth God to helpe him but the yeomen of

being within a while after recouered of those woundes deliuered out of prison getteth hymselfe home vnto hys house where he either for the greatnes of his sorrow or for lacke of good counsell or for that he would auoyde the necessitie of hearing masse hauing all things set in an order a good while before that pertaining to his testament casting himself into a shalow riuer Iudge Hales drowned himselfe was drouned therein which was about the beginning of the month of February or in the month of Ianuary before an 1555. The vnhappy chance of this so worthy a Iudge was surely the cause of great sorrowe and griefe vnto all good men it gaue occasion besides vnto certayne Diuines to stand some thyng in doubt with themselues whether hee were reprobate or saued or no about which matter it is not for me to determine either this way or that The cause of Iudge Hales drowning considered for he that is our Iudge the same shal be his Iudge and he it is that will lay all things open when the time commeth This in the meane time is certaine sure that the deed of the man in my mind ought in no wise to be allowed which if he did wittingly then do I discommend the mans reason But if he did it in phrenesie as beyng out of his wit theÌ„ do I greatly pity his case Yet notwithstanding seeing gods iudgements bee secret and we likewise in doubt vpon what entent hee dyd thus punish himselfe neither againe is any man certaine whether he did repent or no before the last breth went out of his body me seemeth their opinion is more indifferent herein which do rather disallow the example of the dead then dispayre of his saluation Otherwyse if we wyll adiudge all those to hell that haue departed the world after this sort how many examples haue wee in the first persecutions of the Churche of those men and women who beyng registred in the works of worthy writers haue notwithstanding their praise and commendation For what shall I thinke of those yong men who being sought for to do sacrifice to heathen Idols Examples in the tyme of the first persecution did cast downe themselues headlong and brake their owne neckes to auoyd such horrible pollution of themselues What shall I say of those virgins of Antioch who to the end they might not defile themselues with vncleannes and with idolatry through the perswasioÌ„ of their mother casting themselues headlong into a riuer together with their mother did fordo themselues Euseb. Hist. Eccle. lib. 8. although not in the same water yet after the same maner of drouning as this M. Hales did What shall I say of other two sisters which for the self same quarell did violently throw themselues headlong into the sea as Eusebius doth record In whome though perchaunce there was no lesse confidence to beare out the pains which should be ministred of the wicked vnto them yet that their good desire to kepe their faith and religion vnspotted was commended and praised Another like example of death is mentioned by Nicephorus Nicephor lib. 7. cap. 13. Brassila Dyrrachina that in an other virgin likewise whose name is expressed in Hierome to be Brassila Dyrachina who to keepe her virginitie fayned her selfe to be a witch and so conuentyng with the yong man which went about to defloure her pretended that she would geue hym an Hearbe which should preserue hym from all kynd of weapons so to prooue it in her selfe layd the herbe vppon her owne throte bidding him smite wherby she was slayne and so with the losse of her lyfe her virginitie was saued Hreunto may be ioyned the like death of Sophronia a Matrone of Rome who wheÌ„ she was required of Maxentius the tyrant to be defiled and saw her husband more slacke then hee ought to haue bene in sauyng her honesty biddyng them that were sent for her to tary a whyle tyll she made her ready went into her chamber and wyth a weapon thrust her selfe through the brest and dyed Now who is he that would reprehend the worthy acte of Achetes which biting of his owne tong did spit it out into the harlots face These examples I do not here inferre as going about either to excuse or to mainteyne the hainous facte of M. Hales which I would wish rather by silence might bee drouned in obliuion but yet notwithstaÌ„ding as touching the person of the man whatsoeuer his fact was because we are not sure whether he at the last breath repented Againe because we do not know nor are able to compreheÌ„d the bottomles depth of the graces and mercies which are in Christ Iesu our sauiour we will leaue therfore the final iudgement of him to the determination of him who is only appointed iudge both of the quicke and the dead Â¶ De Iacobo Halisio carmen Si tua quanta fuit grauitas prudentia norma Iunctaque syncera cum pitate fides Tam caro firma tibi fortisque Halise fuisset Sanctorum prima classe ferendus eras Instituit sedenim sua quis sic tempora vitae Sanctorum vt nullis sint maculata malis Quum nihil ergo vides propria quin labe laboret Tu tua fac cures caetera mitte Deo Â¶ The history of Thomas Tomkins hauyng first his hand burned after was burned hymselfe by B. Boner for the constant testimonie of Christes true profession MEntion was made before of sixe prisoners March 16. The history of Thomas Tomkins Martyr brought examined before B. Boner the 8. of February whole names were Tomkins Pigot Knight Hankes Laurence and Hunter All which though they receiued theyr condemnation together the next day after yet because the tyme of their execution was then driuen of from February til the next month of March I did therefore referre the story of them to this present moneth of March aforesayde wherin now remayneth seuerally to entreat of the Martyrdome of these 6. persons as the order and time of their suffrings seuerally do require Of the which 6. aforenamed martyrs the first was Tho. Tomkins burned in Smithfield the 16. day of March an 1555. This Thomas Tomkins a Weauer by his occupation dwellyng in Shordich and of the Dioces of London The godly lyfe disâ—position of Thomas Tomkins was of such conuersation and disposition so godly that if any woman had come vnto him with her web as sometyme they did three or foure in a day hee would alwayes begin with praier Or if any other had come to talk of any matter he would likewyse first begin with prayer And if any had sought vnto hym to borrowe money he would shew him such money as he had in his purse and bid hym take it And when they came to repay it agayne so far of was he from seeking any vsury at their hand or from straight exaction of his due that he would bid them keepe it longer while they

determinate answer what he would do in the premisses and then either to reuoke and reclaime himself or els in the after noone the same day to come againe haue iustice as he called it ministred vnto him the copy of which articles here foloweth Anno. 1555. March Articles obiected and ministred the 8. day of Februarie against Tho. Tomkins with his owne hand subscribing to the same THou doest beleeue that in the Sacrament of the aultare vnder the formes of bread and wine there is not Articles ministred agaynst Tho. Tomkins Transubstantiation denyed by the omnipotent power of almighty God and his holy woorde really truely and in very deede the very true and naturall body of our Sauiour Iesus Christ as touching the substaunce thereof which was conceiued in the wombe of the virgine Mary and hanged vppon the crosse suffering Passion and death there for the life of the worlde I doe so beleeue Substance of bread remaineth in the sacrameÌ„t Thou doest beleeue that after the consecration of the breade and wine prepared for the vse of the Sacramente of the aultare there doth remaine the very substance of material bread and materiall wine not changed nor altered in substance by the power of almighty God but remaining as it did before I doe so beleeue The naturall pâ—eseÌ„ce of Christ in the sacrament denyed Thou doest beleeue that it is an vntrue doctrine and a false beliefe to thinke or say that in the Sacrament of the aultare there is after the consecration of the bread and wine the substaunce of Christes naturall body and bloude by the omnipotent power of almighty God and his holy worde I doe so beleeue Thou doest beleeue that thy parents kinsfolkes frendes and acquaintaunce The errour of the forelders touching the Sacrament and also thy Godfathers and Godmother and all people did erre and were deceiued if they did beleeue that in the Sacrament of the aultar there was after the consecration the body and bloude of Christe and that there did not remaine the substaunce of materiall bread and wine I doe so beleeue By me Thomas Tomkins The second examination of Thomas Tomkins THe next day being the 9. of Februarie at 8. of the clocke before noon The second examination the said Thomas Tomkins according to the former commaundement was brought againe into the place afore named before the Bishoppe and other hys assistants where the foresayd Articles were propounded vnto him whereunto he aunswered as foloweth Aunswere of Tomkins to the articles To the first he said that he did so beleeue as in the same is contained To the second he sayd that it was onely bread a participatioÌ„ of Christes death and passion and so do the scriptures teach To the third he said and did beleeue it was a false doctrine to beleeue and thinke as is contained in this Article To the fourth he did also beleeue the same After this aunswere he did also subscribe hys name to the sayd Articles Whereupon the Bishop drawing out of his bosome another confession subscribed wyth Tomkins owne hande and also that article that was the first day obiected against him caused the same to be openly read and then willed him to reuoke and deny his sayd opinions the which he vtterly refused to do and therfore was commanded to appeare before the Byshop againe in the same place at two of the clocke in the after noone The Bishop repeateth againe the confession of Thom. Tomkins wrytren before by the sayd Bishop of London and subscribed by the sayd Tomkins the 26. day Septemb. An. 1554. which is this I Thomas Tomkins of the Parish of Shordich in the Diocesse of London The first confession of Tomkins offered to B. Boner and now here agayne repeated The Masse full of superstition and Idolatry hauing confessed and declared openly heeretofore to Edmund Bishop of London mine Ordinarie that my beliefe hathe bene many yeares past and is at this present that the body of our Sauiour Iesus Christ is not truely and in very deede in the Sacrament of the aultare but onely in heauen and so in heauen that it can not nowe in deede be really and truely in the Sacramente of the altare And moreouer hauing likewise confessed and declared to my said Ordinary openly many times that although the church called the Catholicke Churche hathe allowed and doeth allowe the Masse and sacrifice made and done therein as a wholesome profitable a godly thing yet my beliefe hath ben many yeres past is at this present that the said Masse is full of superstition plaine idolatrie and vnprofitable for my soule so haue I called it many times and take it at this present Baptisme ought to be ministred in the vulgar tongue Hauing also likewise confessed and declared to my said Ordinarie that the Sacrament of Baptisme oughte to be onely in the vulgar tounge and not otherwise ministred and also without any such ceremonies as customably are vsed in the Latine church and otherwise not to be allowed Finally being many times and ofte called openly before my said Ordinarie and talked withall touching all my sayd confessions and declarations Tomkins constantly standeth to the truth oâ— the Gospel both by the saide mine Ordinarie diuers other learned men aswel his Chaplaines as other and counselled by all them to embrace the truthe and to recant mine errour in the premisses which they tolde me was plaine heresie and manifest errour do testifie and declare hereby that I do and wil continually stand to my saide confession declaration and beliefe in all the premisses euery part therof and in no wise recant or go froÌ„ any part of the same In witnesse wherof I haue subscribed passed this wryting the 26. day of Septemb. the yeare aforesayd By me Thomas Tomkyns aforesaid The names of them that sate vppon Thomas Tomkins at this Session were these Edmunde Boner The last appearance condemnation of Thomas Tomkins Martyr Iohn Fecknam Deane of Paules Iohn Harpsfield Archdeacon of London Iohn Morwen master of Art Thomas Morton parson of Fulham Tristram Swadell Thom. More Thomas Beckinsaw Iames Cline clearkes The last appearance of Tho. Tomkins before Boner and the Commissioners THe same daye and place at two of the clocke in the after noone he was the last time brought forth before the bishops of London Bath and Saint Dauids with others where hee was earnestly exhorted by the sayd Bishoppe of Bath to reuoke leaue off his opinions Unto whome he answeared My Lord I was borne brought vp in ignoraunce vntill nowe of late yeares And nowe I know the truthe wherein I will continue vnto the death Then Boner caused all his articles and confession to be again openly red and so in hys accustomed maner persuaded with hym to recant To whome hee finally sayde My Lord I can not see but that you would haue me to forsake the truth and to fall into errour and

bloude yee haue no life in you William sayd I reade the 6. of Iohn in deede howbeit I made no exposition on it Then said father Atwel when you read it I saide that you there might vnderstande howe that in the Sacrament of the aultar is Christes very natural body and bloud vnto the which you answered howe that you would take the scriptures as they are that you woulde meddle wyth no great exposition except that ye were dispensed with all Ah sayd the Uicar what say you to the blessed Sacrament of the aultar beleeuest thou not in it W. Hunter examined of the sacrament that the bread and wine is transubstantiated into the very body bloude of Christ William answered I learne no such thing in the 6. of Iohn as you speake of Why sayde the Uicare doest thou not beleue in the Sacrament of the aultare I beleue sayde William Hunter all that Gods word teacheth Why sayd the Uicar thou mayest learne this which I say plainly in the 6. of Iohn Then sayde William you vnderstand Christe wordes muche like the carnall Capernaites The Catholickâ— lyke to the Capernaites whych thoughte that Christe woulde haue geuen them his flesh to feede vppon which opinion our sauiour Christ corrected when he said The wordes which I speake to you are spirite and life Now quoth the Uicar I haue found you out now I see that thou art an hereticke in deede and that thou doest not beleeue in the sacrament of the aultar Then said William Hunter Heresy mistaken with the Papistes wheras you doubt my beliefe I would it were tried whether that you or I woulde stand faster in our faith Yea thou hereticke sayde the Uicar wouldest thou haue it so tried William Hunter aunswered that which you call heresie I serue my Lorde God withall Then sayd the Uicar canst thou serue God wyth heresie But William answered I would that you and I were euen now fast tied to a stake to prooue whether that you or I would stand strongest to our faith But the Uicare aunswered it shal not so be tried No quoth William I thinke so for if I might I thinke I knowe who woulde soonest recant for I durst sette my foote against yours euen to the death That we shall see quoth the Uicar and so they departed the Uicar threatning William much how that hee would complaine of him with other much communication which they had together Immediately after this Uicare of Weilde tolde maister Browne of the coÌ„munication which William Hunter and he had together Which when M. Browne vnderstoode The vicar complayneth to Iustice Browne of W. Hunter immediatly he sent for Williams father and the Constable one Robert Salmon For immediatly after William HuÌ„ter and the Uicar had reasoned together he tooke hys leaue of his father and fled because Woode the Uicare threatened him Now when the Constable and Williams father were come and were before M. Browne he asked where WilliaÌ„ Hunter was His father answered saying Iustice Browne sendeth for HuÌ„ters father if it please you Syr I knowe not where he is become No quoth maister Browne I will make thee tel where he is and fetche hym foorth also ere I haue done with thee Sir saide Williams father I know not where he is become nor where to seke for hym Then sayde M. Browne why diddest thou not bryng him wheÌ„ thou haddest him The fruite of the Popes doctrine to set the father agaynst the sonne An vnreasonable request of Iustice Browne The father pretended to seeke the sonne I promise thee if thou wilt not fetche him I will send thee to prison till I shal gette hym Wherefore see that thou promise me to fetch him or els it is not best to looke me in the face any more nor yet to rest in Burntwood Wel quoth M. Browne to Williams father see that thou seeke him foorth and bring him to me Williams father aunswered Syr would you haue me seeke out my sonne to be burned If thou bring him to me quoth M. Browne I will deale wel enough for that matter thou shalt not neede to care for the matter Fetch hym and thou shalt see what I will doe for him Moreouer if thou lackest money quoth he thou shalte haue some bad the Constable M. Salmon to geue him a crowne but Williams father tooke none of him Howbeit M. Browne would neuer rest till Williams father hadde promised him to seeke out his sonne And thus M. Brown sent the Constable home againe and Wiâ—liams father coÌ„maunding hym to seeke out William Hunter and then to come againe and bring him to him After that olde father Hunter had ridden a two or three dayes iourneyes to satisfie maister Brownes expectation it happened that William mette with his father in the high way as he trauailed and first he seeing his father came to hym and spake to hym and told him how that he thought that hee sought for hym and then hys father confessing it wept sore and sayde that maister Browne charged him to seeke him and bring him to him howbeit sayde he I will returne home agayne and saye I can not finde you But William saide The sonne meeteth with him in the way The working of nature betwene the father the sonne father I will go home with you saue you harmeles what soeuer commeth of it And thus they came home together but William as soone as he was come home was taken by the sayde Constable and laid in the stockes till the day Maister Browne hearing that William Hunter was come home sente for him to the Constable who broughte him immediately to maister Browne Now when William was come maister Browne said to him ah syrha are yee come and then by and by he commaunded the Bible to be brought William Hunter broughte before Iustice Browne and opened it and then began to reason wyth William on this maner saying I heare say you are a Scripture manne you and can reason much of the sixt of Iohn and expound as pleaseth you and turned the Bible to the sixt of S. Iohn and then he laid to his charge what an exposition hee made when the Uicare and he talked together And William sayde he vrged me to say so much as I did Wel quoth M. Browne because you can expound that place so well how say you to an other place turning to the xxij of S. Luke Talke betweene W. Hunter and Iustice Browne about the Sacrament Bread broken but not chaunged and maister Browne sayde looke heere quoth he for Christ sayth that the bread is his body To the which William aunswered the text sayth howe Christ tooke bread but not that he changed it into an other substaunce but gaue that which hee tooke and brake that which he gaue which was bread as is euident by the text For els he should haue had two bodies which to affirm I see no reason sayd William At the which answeare

in diuinitie and minding well vnto you and desiring the safegard of your soule and that you should folow and beleue the doctrine of the Catholicke church as afore concerning the sayd sacrament of the aultar and whether you did not at al times since your sayd comming to me vtterly refuse to follow and beleue the sayd doctrine concerning the sayd sacrament Whether can you nowe finde in your hart and conscience to conforme your selfe in all poyntes to the said fayth and catholicke church concerning the sayde Sacrament of the aultar faythfully truely and playnely without anye dissimulation beleeuing therein as our sayd soueraignes with the Nobilitie Clergie and Laytie of this Realme and other Christian realmes and other persons aforesaid and also the sayd Catholicke Church haue and do beleue in that behalfe In case you so caÌ„not what ground haue you to mayntaine your opinion and who is of the same opinion wyth you and what conference haue you had therein with any what comfort and what reliefe haue you had therein by any of them and what are their names and surnames and their dwelling place Their aunsweres to these articles were not much discrepant from Tomkins and other like Martirs aboue mentioned as here followeth to be seene Â¶ The aunswere of Steuen Knight and William Pigot to the aforesayd Articles TO the first article they beleue that the contentes of this article is not agreable to scripture Answeres to the Articles aforesayd To the second they answere and beleue that their parentes and other expressed in the sayd article so beleuyng as is contayned in the same were deceiued To the thyrd they aunswere that they so beleued but they were deceiued therein as they now beleue To the fourth they say that they haue heretofore beleued as is conteined in the said article but now they do not so beleue To the fift they say that if they so beleue they are deceiued To the sixt they beleue the same to be true To the seuenth they answere and beleue the contents of the same to be true To the eight they aunswere that they can no whyt confourme themselues to the fayth and doctrine contayned and specified in this article vntill it be proued by Scripture To the ninth they say that they haue no grounde to mainteine their sayd opinions but y e truth which as they say hath bene perswaded by learned men as D. Taylour of Hadley and such other These aunsweres being made and exhibited they were commaunded to appeare agayne the next daye at eight of the clocke in the morning and in the meane while to bethinke themselues what they would do An other appearaunce of the sayd prisoners before Boner An other appearaunce THe next daye in the morning being the 9. daye of February before their open appearaunce the Bishop sent for William Pigot and Stephen Knight into his great chamber in his Pallace where he perswaded with them to recant and deny their former profession Who answered that they were not perswaded in their consciences to returne and abiure theyr opinions whereunto they had subscribed Within a while after they were all three with Thomas Tomkins and William Hunter afore named brought openly into the Consistorye the ix day of February aforesayd and there had the same articles propouÌ„ded vnto them which were before propouÌ„ded vnto the foresayde Thomas Tomkins as appeareth in the discourse of his historye and therto also subscribed these wordes I do so beleue Talke betweene Boner and Iohn Laurence Priest Iohn Laurence sometymes a Fryer The Bishop also vsed certayne talke vnto Iohn Laurence onely Whereunto he aunswered in this manner That hee was a Priest and was consecrated and made a Priest about eightene yeares past and that he was sometime a Blacke Fryer professed that also hee was assured vnto a mayd whome he intended to haue maryed And being agayne demaunded his opinion vppon the Sacrament he said that it was a remembraunce of Chrystes body and that many haue bene deceiued in the beleeuing the true body of Christ to be in the Sacrament of the Aultar and that all such as doe not beleue as he doth doe erre After this talke and other fayre wordes and threatninges they were all of theÌ„ commaunded to appeare again at after noone The third and last appearaunce AT the which houre they came thyther agayne there ã€ˆâ—Šã€‰ the accustomed manner were exhorted to recant and reuoke their doctrine and receiue the fayth To the whiche they constantly aunswered they woulde not but would sticke to that fayth that they had declared and subscribed vnto for that they did beleeue y t it was no errour whiche they beleued but that the contrary therof was very heresy When the Bishop sawe that neither his fayre flatteringes Steuen Knight William Pigot Iohn LaureÌ„ce condemned Iohn Laurence disgraded Steuen Knight burned at Mauldon W. Pigot at Braintree March 28. nor yet his cruell threatnings would preuayle he gaue them seuerally their iudgementes And because Ioh. Laurence had bene one of theyr annoynted priestes hee was by the bishop there according to their order solemnly disgraded the maner whereof you may see in the history of Maister Hooper afore passed pag. 1435. Their sentence of condemnation this degradation once ended they were committed vnto the custodye of the Sheriffes of London who sent theÌ„ vnto Newgate where they remayned with ioy together vntill they were caryed downe into Essex and there the 28. daye of March the sayd William Pigot was burned at Brayntree and Stephen Knight at Mauldon who at the stake kneeling vpon the ground sayd this prayer which here followeth The Prayer that Stephen Knight sayd at hys death vpon his knees being at the stake at Mauldon O Lord Iesu Christe for whose loue I leaue willingly this life and desire rather the bitter death of his Crosse with the losse of all earthly thinges A godly prayer of Ste. Knighâ— at his Marâ—tyrdome then to abide the blasphemye of thy moste holy name or to obey men in breaking thy holye Commaundement thou seest O Lorde that where I might liue in worldlye wealth to worship a false God and honour thine enemy I chose rather the torment of the body and the losse of this my lyfe and haue counted all thinges but vile duste and dounge that I might winne thee whiche death is dearer vnto me then thousandes of gold and siluer Such loue O Lord hast thou layd vp in my breast that I hunger for thee Psal. 42. as the Deere that is wounded desireth the soyle Send thy holy comforter O Lord to ayd comfort and strengthen this weake peece of earth whiche is emptye of all strength of it selfe Thou remembrest O Lorde that I am but dust and able to do nothing that is good Therfore O Lord as of thine accustomed goodnes and loue thou hast bidden mee to this banket and accompted mee worthye to drinke of thyne owne cup amongst thine elect euen so geue me strength

conteinyng in it his answer vnto certaine articles obiected and ministred vnto him before Then after Henry the pretensed B. of S. Dauids offred him agayne the sayd articles as before the tenor wherof tended to this effect First that he willed him beyng a priest Articles agayne ministred against B. Farrar to abrenounce matrimony Secondly to graunt the naturall presence of Christ in the sacrament vnder the formes of bread and wyne Thirdly that the Masse is a propitiatory sacrifice for the quicke and the dead Fourthly that general Councels lawfully congregated neuer did nor can erre Fiftly that men are not iustified before God by fayth only but that hope and charity is also necessarily required to iustification Sixtly that the catholike church which onely hath authority to expound scriptures and to define controuersies of religion and to ordeine things appertaining to publike discipline is visible and like vnto a citie set vpon a mountayne for all men to vnderstand To these articles thus obiected to hym B. Farrar denyeth to subscribe to the Articles hee refused to subscribe affirming that they were inuented and excogitated by man and pertaine nothing to the Catholike fayth After this the Bish. abouenamed deliuered vnto him the copy of the articles assigning him Monday next followyng to aunswer and subscribe to the same either affirmatiuely or negatiuely Another appearance of Bish. Farrer VPon the which Monday being the xj day of March An other appearaunce or examination of B. Farrar he appearing agayne before the Bish. and the foresayd Notary George Constantine exhibited in a written paper his mynd answer to the foresayd Articles which the Bishop had twise now obiected agaynst hym before To the which Articles and aunsweres he dyd so subscribe addyng these wordes as tenens se de aequitate iustitia esse Episcopum Meneuensem that the Bishop assigned the next Wednesday in the fore noone to heare his finall and definitiue sentence Â¶ The last appearance of Bishop Farrar THe which day and place the said B. and true seruaunt of God M. Farrer The last appearaunce and examination of the blessed bishop M. Farrar personally there appearyng was demanded of Henry the pretensed B. of S. Dauids whether he would renounce and recant his heresies schismes and errours as hee called them which hitherto hee had mainteined and if he would subscribe to the catholike articles otherwise then he had done before After this the sayd godly M. Farrer did exhibite a certayne schedule written in English and remayning in the Actes appealyng withall by expresse word of mouth from the Bishop B. Farrar appealeth from the B. of S. Dauids to the Cardinall Sentence pronounced against B. Farrar as from an incompetent Iudge to Cardinall Poole c. All which notwithstandyng the sayd B. proceeding in hys rage pronounced the definitiue sentence agaynst him conteyned in writyng and there left in the Actes by the which sentence he pronounced hym as an heretike excommunicate to be geuen vp forthwith to the secular power namely to the Shiriffe of the towne of Carmarthen M. Leyson The tenour of which sentence as well of hys condemnation as of his degradation here followeth Â¶ The sentence of condemnation agaynst Bishop Farrar IN Dei nomine Amen Nos Henricus permissione diuina Meneuen episcopus iudicialiter pro tribunali sedentes in quodam inquisitionis haereticae prauitatis negotio contra te Robertum Ferrar praesbyterum coram nobis in iudicio personaliter comparentem nobis super haeretica prauitate traditum ac fama notorietate facti delatum ac in ea parte legitime procedendo auditis visis intellectis rimatis ac matura deliberatione discussis ponderatis dicti negotij meritis circumstantijs seruatisque in omnibus per omnia in eodem negotio de iure seruandis ac quomodolibet requisitis Christi nomine inuocato ac ipsum solum deum prae oculis nostris habentes Quia per acta inactitata deducta confessata ex parte tua coram nobis in eodem negotio saepius recognita asserta confirmata comperimus te tum per confessiones tuas varias tum per recognitiones tuas iudiciales coram nobis iudicialiter factas eriores haereses falsas opiniones subscriptas iure diuino ac Catholicae vniuersalis Apostolicae ecclesiae determinationi obuiantes contrarias repugnantes tenuisse credidisse affirmasse praedicasse dogmatizasse infra dioecesem nostram Meneuen Viz. Quod licet cuicumque religioso etiam expresse professo praesbytero post susceptam professionem post susceptum praesbyteratus ordinem ducere vxorem ac cum eadem tanquam cum vxore legitima conuersari Item sacras religiones ab ecclesia catholica institutas cum scandalo damnasse reprobasse Item quod in Eucharistia siue altaris sacramento vna cum corpore sanguine Christi remanet substantia panis vini Item quod Missa non est sacrificium noui testameÌ„ti propitiatorium pro vinis atque defunctis Et Sacramentum altaris non esse in altari ministrandum eleuandum vel aliquo modo adorandum Item quod homo sola fide iustificatur Quos quidem errores haereses falsas opiniones iure diuino ac Catholicae vniuersalis Apostolicae ecclesiae determinationi obuiantes c. Â¶ Here followeth the copy of his degradation IN nomine patris âœš filij âœš spiritus sancti âœš Amen Quia nos Henricus permissione diuina Meneuen The sentence of degradation against B. Farrar episc per viam inquisitionis in negotio hereticae prauitatis cognoscentes te Robertum Ferrar clericum propter tuam manifestam contumaciam obstinatiam per nos nunciatum fuisse esse in illud detestabile crimen haeresis multipliciter incidisse commisisse quod cum non solum grande sed etiam damnabile damnosum sit adeo enorme quod exinde non tantum diuina maiestas offensa sed vniuersa dioecesis MeÌ„euensis coÌ„mota est ab hoc indignus officio sacerdotali ecclesiastico sis redditus Idcirco nos autoritate dei patris omnipotentis filij spirirus sancti nostra te ab omni huiusmodi officio sententialiter perpetuo priuamus in hijs scriptis teque ab illis verbo deponimus realiter actualiter secundum traditionem Canonum deponendum degradaÌ„dum prout in ordinario ponti ficali contineturdegradamus prout sequitur In primus amouemus a te c. Â¶ The cruell burnyng of Maister Farrar Martyr Touchyng the which constancie of this blessed Martyr this is moreouer to be added and noted A memâ—â—â—â—ble examâ—ple of coâ—â—stancie in this blessâ—â— B. Martyr that one named Richard Iones a Knights sonne comming to maister Farrar a little before his death seemed to lament the paynefulnesse of the death he had to suffer Unto whome the Bishop aunswered agayne to this effect saying that if he saw

time to time vppon his Aduersaryes In the number of whom commeth here to be remembred the notable workyng of Goddes hand vppon a certayne Priest in Kent named Nightingall Parson of Crondall besides Caunterbury who vpon Shrouesonday whych was about the third day of the sayde Moneth of Marche and yeare of our Lord aforesayd reioycing belike not a little at this alteration of Religion beganne to make a Sermon to his Parishioners taking his Theame out of the wordes of S. Iohn He that sayth he hath no sinne is a lyer A terrible example of Gods seuere punishment vpon Nightingall Parson of CroÌ„dall in Kent and the trueth is not in hym c. And so vpon the same verye impertinently declared to them all suche Articles as were set forth by the Popes authority and by the commaundement of the Byshoppes of this Realme saying moreouer vnto the people in this wise Now Maysters and neighbors reioyce and be mery for the prodigall sonne is come home For I knowe that the most part of you be as I am for I know your hartes well enough And I shall tell you what hath happened in this weeke past I was before my Lord Cardinall Pooles grace he hath made me as clean from sinne as I was at the fontstone on Thursday last being before him he hath appointed me to notify I thank him for it the same vnto you Blasphemy to Christs Gospell punished And I wyll tell you what it is And so reading the Popes Bull of pardon that was sent into Englande he sayde he thanked God that euer he had liued to see that day adding moreouer that he beleeued that by the vertue of that Bull he was as cleane from sinne as that night that he was borne and immediately * The Description of a Popish Priest who when he had taken away the glory and office of Christ fell downe sodenly and dyed The sodayne death of one Nightingall Parson of Crondall in Kent who was made by the Cardinalls authoritye chiefe Penitentiary of that Deanry vpon the same fel sodenly down out of the Pulpit and neuer stirred hand nor foote and so lay he Testified by Rob. Austen of Cartham which both heard and saw the same is witnessed also by the whole country round about Â¶ Iohn Awcocke Aprill 2. Iohn Awcocke Martyr IN the Moneth of Aprill and the second day of the same Moneth dyed in prison Iohn Awcocke who after was buried in the fieldes as the maner of the Papistes was to deny theyr christian buriall to such as dyed out of their popish Antichristian Church Now forasmuch as hauing passed the month of March we are entred into the mouth of Aprill so set downe in order out of publicke Recordes what happened in the sayde Moneth here followeth to be noted That the 1. day of Aprill Ann. 1555. A Letter was sent to the Shiriffe of kent to apprehend Thomas Wodgat and William Maynard for preaching secretly and to send them vp to the Counsel The 7. day of the sayde Moneth an other Letter to the sayd Shiriffe for the apprehension of one Harwiche who went about with a boy with him preaching from place to place The 15. of Aprill a letter was directed to Syr Nicholas Hare and Syr Thomas Cornewallis willing them to examine M. Flower alias Braunche what he meant to weare about his neck written Deum time Idolum fuge and whoÌ„ els he knew to weare the like praying also to speake to Boner Byshop of London speedely to proceed agaynst him for his Religion according to the lawes and that the Iustices of Peace of Middlesex should likewise proceed agaynst him for shedding of bloud in the Church according to the statute so as if he continue his opinion he might be executed at the farthest by the latter end of this weeke and that his right hand be the day before his execution or the same day striken off The 22. of Aprill there was a like letter sent to the Iustices of peace of Middlesex with a writ for the executioÌ„ of the sayd Flower commaunding them to see his hand striken of before his burning The 29. of Aprill M. Robert Hornebey seruant then to the Lady Elizabeth was conuented before the Counsell for his religion and standing constantly to the trueth notwithstanding theyr threates and other perswasions was therfore commited to the Marshalsea Â¶ A declaration of the life examination and burning of George Marsh who suffered most constant Martyrdome for the profession of the Gospell of Christ at Winchester the 24. day of Aprill Ann. 1555. THe sayd George Marshe was borne in the Parishe of Deane Aprill 24. George Marsh Martyr in the Countye of Lancaster and was well brought vp in learning and honest trade of liuing by hys Parentes who afterwardes about the xxv yeare of hys age tooke to wife an honest mayden of the countrey wyth whom he continued earning theyr liuing vpon a Farme hauing children betweene them lawefully begotten G. Marsh first a farmer and then God takinge his wyfe out of thys Worlde he beyng most desirous of godly studyes leauing his houshold and children in good order went vnto the vniuersity of Cambridge where he studyed and much encreased in learning and godly vertues was a minister of Gods holy worde and Sacramentes George Marsh made Minâ—â—ster and for a while was Curate to Laurence Saunders as he himselfe reporteth In whiche condition of life he continued for a space earnestly setting forth Gods true Religion to the defacing of Antechristes false doctrine by his Godly Readinges and Sermons as well there and in the Parishe of Deane or els where in Lanckeshyre Whereupon at length by detection of certayne aduersaries he was appreheÌ„ded kept in close prison by George Cotes then Byshoppe of Chester D. Cotes Bishop of Chester a persecutâ—r George Marsh detected .. in strayght Prison in Chester within the precincte of the Byshoppes house about the space of foure Monethes being not permitted to haue reliefe and comfort of his frendes but charge beynge geuen vnto the Porter to marke who they were that asked for him and to signify theyr names vnto the Byshop as by the particular descriptioÌ„ of his story testified and recorded with his own pen more euidently may appeare in the processe hereunder folowing Â¶ The handling entreating and examination of George Marsh being sent first by the Earle of Derby to Doctor Cotes Byshop of Chester ON the monday before Palme Sonday which was the xij day of March The examâ—â—nation of George Marsh written with his owne hanâ— M. Baâ—ton GentlemaÌ„ and perseâ—cutour George Marsh adâ—uertised bâ— his frendâ—â— to flye it was told me at my mothers house that Rog. Wrinstone with other of M. BartoÌ„s seruants did make diligent search for me in Bolton and when they perceiued that I was not there they gaue strait charge to Roger Ward and Rob. Marsh to finde bring me to M. Barton the day next folowing with

his counsell that my life mother children brethren sisters and frendes with other delightes of life G. Marsh forsaketâ— kindred al togethâ—â— to sticke ã€ˆâ—Šã€‰ Christ. were as deare sweet vnto me as vnto any other man and that I would be as loth to lose them as an other would if I might hold them with good conscience and without the ignominy of Christ and seeing I could not doe that my trust was that God would strenthen me with his holy spirit to lose them all for his sake for I take my selfe sayd I for a sheepe appaynted to be slayne paciently to suffer what crosse so euer it shal please my merciful father to lay on me And so after I had desired them that if I were committed to prison my frendes might be suffered to relieue me they departed Mayster More afore this brought vnto me a booke of one Alphonsus a Spanish Frier Alphonsuâ— booke brought ã€ˆâ—Šã€‰ G. Marsh of all heresies wherwith the church of Rome which he called Christes true church had bene troubled since Christes time willing me to read and take Counsell of that booke appoynted me a place where this author did write agaynst them that say the lay people ought to receiue vnder both kindes This Authour I perceiued did vehementlye write agaynst Luther Melancthon PellicaÌ„ other Germaynes of this our time in all pointes defeÌ„ding y e blasphemous abuses and enormities of the Romish Church condeÌ„ning as detestable heresies whatsoeuer was written taught or beleued contrary to the same vsing for his stroÌ„gest and surest argumentes the consent agrement and determinatioÌ„ of the Romish Church So within a fewe dayes Mayster More came to me againe asking me how I liked the book I sayd the authour of the booke did in all poyntes beyng a Papist allow the rites and abuses of the Romish church Marshes iudgement of Alphoâ—sus booke and shewed him further that this author without authority and contrary both to the Scriptures olde Doctors did condemn for heresy the lay people receiuing of this sacrament vnder both kindes where as this Authour witnesseth his owne selfe that Christes church 900. yeares after Christ vsed the contrary So in conclusion he rebuketh me saying I was vnlearned erred from the Catholicke fayth stubburne and stoode altogether in mine owne conceite I aunswered for my learning I knowledge my selfe to know nothing but Iesus Christ euen him that was crucified and that my fayth was grounded vpon Gods holy word onely such as I doubted not pleased God and as I would stand in vntill the last day God assisting me and that I did not say or do any thing either of stubbernes selfe wilfulnes vayn glory or any other worldly purpose but with good conscience and in the feare of God and desired him to speake to my Lord and his Counsell that I might finde some geÌ„tlenes and mercy at theyr handes He made me but short answere Then I sayd I commit my cause vnto God who hath numbred the hayres of my head and appoynted the dayes of my life saying I am sure God which is a righteous Iudge would make inquisition for my bloude according as he hath promised Then he tooke his booke froÌ„ me and departed I continued still in Ward vntill Low sonday and after dinner my keeper Richard Scot came to mee into my chamber G. Marsh ã€ˆâ—Šã€‰ to Lancaster Castell and told me that two young men were come to cary me to Lancaster and so deliuered me vnto them a great company both of my Lordes seruauntes and others accompanying and bringing mee on the way vnto Rich. Addertons and somewhat further counselling and perswading like as is aforesayd To whome I made playne aunswere that in matters of faith I would geue place to no earthly creature So they comforted me and sayd y t they wer sory for me saying if I knew mine opinion to be good I did wel and so they departed willing my bringers to entreate me honestly My bringers by the way shewed me they were willed aduised to binde me and that they desired first to see me and after they had looked on me sitting at dinner they answered they would take charge of me beyng loose for they sayd I seemed to be an honest man The first night we were all night at Broughton and the second day we came to LaÌ„caster betimes at after noone and so they kept me all night with them of their geÌ„tlenes and on the morow deliuered me to y e Iaylor who brought me into the highest prison where I do remaine G. Marsh caused to â—old vp his handes at Lancaster amongest other malefactours After that the sayd George came to Lancaster Castle there being brought with other prisoners vnto the Sessions was made to hold vp his haÌ„ds w t other malefactors The Earle of Darby had this communication with him as here followeth Communication betweene George Marsh and the Earle of Darby Talke betweene G. Marsh and the Earle of Darby I Sayd vnto my Lord I had not dwelled in the countrey these three or foure yeares past and came home but lately to visite my mother children and other my friends and to haue departed out of the country before Easter theÌ„ next to haue gone out of the realme Wherfore I trusted seing nothing could be layd against me wherein I had offended agaynst the lawes of this realme his Lordship would not with captious questions examine me to bring my body into daunger of death to the great discomfort of my mother but suffer me to auoyd peaceably seeing I might haue fled out of the country and yet of mine owne will came to hys Lordship He sayd to his Counsell he had heard tell of me aboue at London and intended to make search for me and take me either in Lancashyre or aboue at London and asked me into what land I would haue gone The Earle of Darby chaâ—geth the calme of ã€ˆâ—Šã€‰ of heresie I aunswered I would haue gone either into Almain or els into Denmarke He sayd to his Counsell in Denmarke they vsed suche heresie as they haue done in England but as for Almayne hee sayde the Emperour had destroyed them So after such like woordes I sayde vnto him my trust was that his Lordship being of the honourable Counsell of the late king Edward consenting and agreeing to acts concerning fayth toward God and religion vnder great payne woulde not so soone after consent to put poore men to shamefull death as he had threatned me for embrasing the same with so good a conscience He aunswered that he with the Lord Windsor Lord Dacars The Earle of Darby L. ã€ˆâ—Šã€‰ and Lord Dacars in â— Edwards ã€ˆâ—Šã€‰ agreed ã€ˆâ€¦ã€‰ with one moe whose name I haue forgotten did not consent to those Actes and that the nay of them foure would be to be seene as long as y e ParliameÌ„t house stode Then my Lord did rehearse the euill luck of the Dukes of Northumberland and Suffolke with

haue known it to turne froÌ„ the holy commaundement geuen vnto vs. Pro. 26. For it is then happened vnto vs according to the true prouerbe the dogge is turned to his vomit agayn and the sowe that was washed to wallowing in the myre And thus to continue perseuer in infidelitie to kick against the manifest and knowne truth and so to dye without repentaunce and with a dispayre of the mercy of God in Iesus Christ Math. 13. is to sinne agaynst the holy Ghost which shall not be forgeueÌ„ neither in this world neither the world to come Heb. 6. For it is not possible sayth s. Paule that they which were once lighted and haue tasted of the heaueÌ„ly gift and hast tasted of the good word of God and of the power of y e world to come if they fall away should be renued agayne by repentaunce for as muche as they haue as concerning themselues crucified the some of God agayne making a mocking of him The place of the Heb 6. expounded S Paules meaning in this place is that they that beleue truely and vnfaynedly gods word do coÌ„tinue and abide steadfast in the knowne trueth If any therfore fall away from Christ and his word it is a playne token that they were but disseÌ„bling hipocrites for all theyr fayre faces outwardly Math. 26. Falling from Christ. neuer beleued truely as Iudas Symon Magus Demas Hymeneus Philetus and others were which all fell away from the knoweÌ„ veritie and made a mocke of Christ which S. Paule doth call here to crucifie Christ a newe because that they turning to their olde vomit agayne To crucifie Christ a new what it is did most blasphemouslye tread y e benefits of Christs death passioÌ„ vnder their feet They that are suche can in no wise be renued by repentaunce for their repentaunce is fleshly as the repentance of Cain Saul Iudas was which being without godly comfort breadeth desperation vnto death These are not of y e number of the elect as S. Iohn doth say They went out from vs but they were not of vs for if they had bene of vs they woulde haue remayned with vs vnto the end Iohn 2. Also the Apostle saith in an other place If we sinne willingly after wee haue receaued the knowledge of the truth Heb. 10. there remayneth no more sacrifice for sinne but a fearfull looking for iudgement and violent fire which shall deuoure the aduersaries They sinne willingly whiche of a set malice purpose do withhold the truth in vnrighteousnes lying Rom. 1. kicking agaynst the manifest opeÌ„ known truth which although they do perfectly know that in all the world there is none other sacrifice for sinne Wilfull kicking agaynst the opeÌ„ knowen truth but onely that omnisufficient sacrifice of Christes death yet notwithstanding they will not commit themselues wholly vnto it but rather despise it allowing other sacrifices for sinne inuented by the immagination of man as we see by dayly experience vnto whoÌ„ if they abide still in their wickednes Sinne vnto death sinne remayneth a most horrible dreadful iudgement This is y e sinne vnto death for which s. Iohn would not that a man shuld pray 1. Iohn 5. Wherfore my dearly beloued in Christ let vs on whoÌ„ the endes of the world are come taking dilligent heed vnto ourselues 1. Cor. 10. y t now in these last and perilous times in y e which the deuill is come downe and hath great wrath because he knoweth his time is but short Apoca. â—2 Math. 24. wherof the Prophetes Christ the Apostles haue so much spoken geueÌ„ vs so earnest forewarning we withold not y e truth in vnrighteousnes Rom. 1. beleuing doyng or speaking anye thing agaynst our knowledge conscience or without fayth For if we do so Iohn 8. Phil. 2. for what soeuer cause it be it is a wilfull obstinate infidelitie a sinne vnto death And as our Sauiour Christ sayth if ye beleue not ye shall dye in your own sins For vnles we hold fast the word of life Math. 3. both beleuing it also bringing forth fruite worthy of repentaunce we shal with the vnprofitable figge tree The fruiteles figtree Luke 13. Math. 1â— which did but cumber the ground be cut downe and our talent taken from vs and geuen vnto an other that shall put it to a better vse wee through our owne vnthankfulnes put from the mercy of God shall euer be able to pay our debts that is to say we shall altogether de lost vndone Heb. 6. For the earth that drinketh in rayne that commeth oâ—t vppon it bringeth forth herbes meete for them y t dresse it receiueth blessing of god But that ground that beareth thornes brears is reprooued and is nigh vnto cursing whose end is to be burned Neuertheles deare frends The gooâ— ground we trust to see better of you and thinges whiche accompany saluation and that ye being y t good ground watred with the moystnes of Gods word plenteously preached amongst you will with a good hart heare the word of God keep it Luke 8. bringing forth fruite with pacience And be none of those forgetful and hipocritish hearers Iames. 1. which although they heare the worde yet the Deuill commeth Math. 13 and catcheth away that which was soweÌ„ in the hart either hauing no roote in themselues endure but a season and as soone as tribulation or persecution ariseth because of the word by and by they are offended eyther with the cares of this world deceitfulnes of riches choke the word and so are vnfruitful The moâ—â— part of thâ— hearers oâ— Gods word are but hipocrites Read the parable of the sower among other thinges note and marke that y e most part of the hearers of Gods word are but hipocrites and heare the word without any fruit or profite yea onely to theyr greater condemnation for onely the fourth part of y e seede doth bring forth fruite Therfore let not vs that be Ministers or professours followers of Gods worde be discouraged though that very few do geue credite follow the doctrine of the Gospell and be saued Who soeuer therfore hath eares to heare let him heare To him ã€ˆâ—Šã€‰ hath ã€ˆâ—Šã€‰ geuen ã€ˆâ—Šã€‰ howâ— for whosoeuer hath to him shal be geuen and he shal haue aboundance but who soeuer hath not froÌ„ him shal be taken away euen that he hath that is to say they that haue a desire of righteousnes and of the truth shall be more more illuminated of God on the contrary part they that do not couet after righteousnes and truth are more hardend and blynded though they seeme vnto them selues most wise For God doth here follow an example of a louing father Example Gods deâ—â—ling with stubburâ— children which when he seeth that fatherly loue and correction doth not

if it were to do againe W. Flower intending at Paules to haue done the lyke whether I coulde doe it againe or no for I was vp verye early at Paules church so called vpon Christes day in the morning to haue done it in my ielousie but when I came in place I was no more able to doe it then nowe to vndoe that is don and yet now being compelled by the spirit not onely to come ouer the water and to enter the churche but being in minde fully content to die for the Lord gaue ouer my flesh willingly without all feare I praise God Wherfore I can not learne you to doe the like Firste because I knowe not what is in you Secondly because the rules of the Gospell commaundeth vs to suffer wyth pacience all wrongs iniuries yet neuerthelesse if he make you worthy y t hath made me zealous ye shall not be letted iudged nor condemned for he doth in his people hys vnspeakable workes in all ages which no man can coÌ„prehend I humbly beseech you to iudge the best of the spirit and coÌ„demne not Gods doings for I can not expresse wyth my mouthe the great mercies y t God hath shewed on me in thys thing which I repent not Smith Are ye not assured to haue death ministred vnto you for the same act committed and euen with extremitie Flo. I did before the deede committed adiudge my bodye to dye for the same W. Flower prepared himselfe to death before the fact committed whereuppon I caryed aboute mee in wryting mine opinion of God and the holy Scriptures that if it had pleased God to haue geueÌ„ them leaue to haue killed my body in the church they might in the sayde wryting haue seene my hope which I praise God is layde vp safe within my brest notwithstanding any death that may be ministred vnto my body in thys worlde being ascertained of euerlasting life throughe Iesus Christe our Lorde and being most heartily sorie for al mine offences committed in this flesh and trusting shortly through hys mercye to cease from the same Smith It is no neede to examine or commune with you of the hope that yee haue any further for I perceiue God be praised ye are in good estate therefore I beseeche God for his mercies spreade his wings ouer you y t as for his loue you haue ben zelous euen to the losse of this life so he may geue you his holy spirite to conduct you out of thys death into a better life which I thinke wil be shortly Flo. I hunger for the same deare frend being fully ascertained that they can kill but the bodye which I am assured shall receiue life againe euerlasting and see no more death entirely desiring you and all that feare the Lorde to praye wyth me to almightye God to performe the same in mee shortly And thus Robert Smith departed leauing him in the dungeon and went againe to hys warde And thys gentle Reader is the truthe as neare as the saide Smyth coulde reporte it And thus muche concerninge the talke betweene hym and Robert Smith in Newgate concerning hys facte in striking the Priest Nowe to returne againe to the matter of his examination where we leaft we shewed before how thys William Flower after hys striking the Prieste firste was layde in the Gatehouse then being examined before Boner had articles ministred against him the copy wherof heere followeth Articles obiected and ministred by Boner against William Branch alias Flower late of Lambeth in the Countie of Surrie Articles obiected agaynst W. Flower by B. Boner FIrst that thou being of lawful age and discretion at the least of 17. yeare old wast professed a Monke in the late Abbey of Ely wherin after thy profession thou remainedst vntill the age of 21. yeares vsing all the meane tyme the habit and religion of the same house and wast reputed and taken notoriously for such a person In the latter dayes certayne shall depart froÌ„ the â—ayth forbidding mariage and eating of meates 1. Tim. 4. Item that after the premisses thou wast ordered and made prieste according to the laudable custome of the Catholike Church and afterward thou didst execute and minister as a priest and was commonly reputed named and taken for a priest Item that after the premisses thou forgetting God thy conscience honestie and the laudable order of the Catholike church diddest contrary to thy profession and vow take as vnto thy wife one woman commonly called Alice Pulton in the parish churche of Tewkesbury in the Dioces of Gloucester with whom thou haddest mutuall cohabitation and carnall copulation as man and wife and begatest of her two children Item that thou being a religious man and a Priest diddest contrary to the order of the ecclesiastical lawes A great heresie take vpon thee to practise in diuers places within the dioces of London Phisicke and Surgerie when thou wast not admitted expert nor learned Item that vpon Easter day last past that is to witte the 14. day of thys present moneth of Aprill within the parish Church of S. Margarets at Westminster wythin the Countie of Middlesex and Diocesse of London thou dydst maliciously outragiously and violently pul out thy weapon that is to wit thy Woodknife or hanger And wheras the priest and minister there called sir Iohn Cheltam was executing his cure and charge especially in doing hys seruice and ministring the sacrameÌ„t of the aultar to the communicants then didst thou wickedly abhominably smite with thy said weapon the said priest first vpoÌ„ the head very sore afterwards vpon his hands or other parts of his b dy drawing bloud abundantly vpon him the sayd priest then holding the sayd sacrameÌ„t in his hand and geuing no occasion why thou shouldest so hurte him the people greeuously being offended therwith and the said church polluted thereby so that the inhabitantes were compelled to repaire to an other Churche to communicate and to receyue the sayde sacrament Item that by reason of the premisses thou wast and art by the ecclesiastical lawes of the churche amongst other penalties excommunicate and accursed ipso facto and not to be companied withal neither in church nor otherwhere but in speciall cases Item that thou concerning the veritye of Christes naturall body and bloude in the sacrament of the aultar haste ben by the space of these yeares 20.19.18.17.16.15.14.13.12.11.10.9.8.7.6.5.4.3.2 and 1. or any one of them and yet art at this present of the opinion that is to say that in the sayd sacrament of the aultare His fayth in the Sacrament after the wordes of consecration there is not really truely and in very dede contained vnder the formes of bread the very true and naturall body of our sauiour Iesus Christ. Item that thou for the hatred and disdaine that thou hadst didst beare against the said sacrament and the vertue thereof and against the said priest ministring the same as before did smite wound and hurte him in maner

xxiij of May did aunswere to the same confessing and graunting the articles and the contentes thereof to bee true accordyng as they were obiected in euery part subscribing also the same with hys hand Such strength and fortitude gods holy spirit wrought in hym to stand stoutly and confidently to the defence of the sincere doctrine of hys sonne Whereupon the B. exhorting him with many wordes to leaue his heresies as he called them and to returne to the bosom of his mother the holy church commanded him to appeare agayne the next day being the xxiiij of the same moneth Who so doyng and aunswering as he did before was willed to come thither agayne at after noone so hee dyd The ã€ˆâ—Šã€‰ Session agaynst ã€ˆâ—Šã€‰ Warne where and at what tyme he was earnestly exhorted by the sayd Bish. to recant his opinions To whom he aunswered that he would not depart from his receyued profession vnlesse he were therunto throughly perswaded by the holy scriptures Upon which aunswer he was willed to come agayne the next day beyng the 25. day of the same moneth The thirâ— session May. 25. at one of the clocke in the after noone At which day and houre the B. examined him agayne vpon all his former articles before obiected to the which he most constantly did sticke with his further aunswer thereunto added I am persuaded quoth he to be in the right opinion and that I see no cause to repent for all filthines Idolatry is in the church of Rome The B. then seyng that notwithstandyng all his faire promises terrible threatnyngs whereof he vsed store he could not any thing preuaile Iohn Warne â—â—nstant agaynst the Bishops persuasioâ— Sentence geuen agaynst Iohn Warne May. 30. Cardmakâ—â— and Iohn Warne brought ã€ˆâ—Šã€‰ execution Iohn Warne tyed to thâ— stake finished this examination with the definitiue sentence of condemnation pronounced against the said Iohn Warne and so charged the Shiriffs of London with him vnder whose custody he remained in the prison of Newgate vntil the 30. day of the same month of May. Upon the which 30. of May being the day appoynted for their execution Iohn Cardmaker with the sayd Iohn Warne were brought by the shiriffes to the place where they should suffer Who beyng come to the stake first the Shiriffes called Cardmaker aside and talked with hym secretly so long that in the meane tyme Warne had made hys prayers was chayned to the stake and had wood and reede set about hym so that nothyng wanted but the firyng but styll aboade Cardmaker talkyng with the shiriffes The people whiche before had heard that Cardmaker would recant and beholding this maner of doing The peopâ—â— afrayd at Cardmakâ—â— recanting were in a meruailous dumpe and sadnes thinkyng in deede that Cardmaker should now recant at the burning of Warne At length Cardmaker departed from the Shiriffes and came towards the stake and in his garments as he was kneeled downe made a long prayer in silence to himself yet the people coÌ„firmed themselues in their fantasie of his recanting seyng him in his garments praying secretly no semblance of any burning â§ The Martyrdome of Iohn Cardmaker and Iohn Warne Vpholster An. 1555. May. 30. Â¶ The confession of the fayth of Iohn Warne Citizen of London which he wrote the day before he was burned the 30. day of May. 1555. I beleeue in God the father almighty maker of heauen and earth A Father because hee is the Father of our Lord Iesus Christ ã€ˆâ—Šã€‰ Iohn ã€ˆâ—Šã€‰ who is the euerlasting word whome before all worldes he hath begotten of himselfe which worde was made flesh and therein also manifested to be his sonne in whom he hath adopted vs to be his children the inheriters of his kyngdom and therfore he is our father An almighty God because he hath of nothing created all things visible and inuisible both in heauen and in earth euen all creatures conteyned therin and gouerneth them And in Iesus Christ his onely sonne our Lord. The eternall word perfect God with his father of equal power in all things of the same substance of like glory by whom all things were made and haue life without whom nothing liueth he was made also perfect maÌ„ and so being very God and very man in one person is the onely Sauiour Redeemer and Ransomer of them which were lost in Adam our forefather He is the onely meane of our deliuerance the hope of our health the suretie of our saluation Which was conceyued by the holy Ghost borne of the Virgin Mary According to the Fathers most mercifull promise this eternal sonne of God forsaking the heauenly glory humbled himselfe to take flesh of a virgin according to y e scriptures vniting the substance of the Godhed to the substaÌ„ce of the manhoode which he tooke of the substaunce of that blessed virgin Mary in one person to become therein the very Massiah the annointed king and priest for euer appointed to pacifie the fathers wrath which was iustlye gone out agaynst vs all for our sinne Suffred vnder Pontius Pilate was crucified dead and buried and descended into hell He was arraigned before Pontius Pilate the ruler of Iewrie and so vniustly accused of many crimes that the Ruler iudged him innocent and sought meanes to deliuer him but contrary to knowen iustice he did let go Barrabas which had deserued death and deliuered Christ to bee crucified who deserued no death which doth declare vnto vs manifestly that he suffred for our sinnes was buffeted for our offences as the prophets do witnes thereby to haue it manifested to all men that he is that Lambe of God that taketh away the sinnes of the world Therefore sufferyng for our sinnes he receiued and did beare our deserued condemnation the paines of death the tast of abiection the very terror of hell yelding his spirit to his father his body to be buried in earth The third day he rose againe from death to lyfe To make full and perfect the whole worke of our redemption and iustification the same crucified body which was layd in the graue was raised vp againe the third day from death by the power of hys Father and glory of hys Godhead he became the first fruits of the resurrection got the victory of death that all by him might be raised vp from death Thorough whome all true penitent sinners may now boldly come vnto the father and haue remission of their sinnes He ascended into heauen and sitteth on the right hand of God the father almighty After that in his death and resurrectioÌ„ he had conquered sinne death and the deuil and had bene conuersant 40. days in the earth being seene of the Apostles more then v. hundred brethren at once in the same body in which he wrought the worke of our saluation he ascended into heauen with eternal triumph for the victory ouer death sinne and hel leauing the passage open by which all true beleeuers may and shal enter

vertue of the holy crosse he gaue sight to the blinde c. And howe can this be true when the holy Crosse was not yet found in the time of s. Laurence For Helen whych first found the crosse as they saye came after S. Laurence more then 40. yeares To Tho. Becket Archbishop of Canterburye By the bloud of Thomas which he for thee did spende Make vs Christ to clime whether Thomas did ascende Of S. Nicholas O God which hast glorified blessed Nicholas thy holy Bishop with innumerable myracles graunt we beseeche thee False merites that by his merites prayers we may be deliuered from the fire of hell Of Mary Magdalen Graunt we beseeche thee through thy mercy to let her purchase for vs the blisse euerlasting c. An other prayer of our Ladie The dolorous compassion of Gods sweete mother Bring vs to the blisse of almighty God the father c. An other prayer in the sayd Primer to our Lady Establish vs in peace and tranquillitie And chaunge the name of sinfull Eua Loose thy prisoners from captiuitie Vnto the blinde geue sight againe The office of Christ geuen to our Lady Deliuer vs from malignitie To the ende we may some grace attaine Shewe thy selfe to be a mother So that he accept our petition Deliuer vs from bondage of sinne c. Item Holy mother succour the miserable comfort the weake spirited geue courage to the desperate praye for the people make intercession for the Cleargy and be a meane for the deuout womankinde c. An other blasphemous prayer O thou meeke mother haue mercy therefore On wretches for whom thou haddest these paines all Blasphemy Seeing thy sonne that vine cluster pressed sore And from the pestilence of death eternall Keepe vs by voiding the feende infernall And ioyne vs with them which rewarded be With eternall life seeing the Deitie An other blasphemie in the sayde Primer Haile Queene mother of mercy our life our sweetnes Idolatrye oure hope Vnto thee do we crie and sigh weeping and wailing Come of therefore our Patronesse cast vpon vs thy pitiful eyes and after this oure banishmente shewe to vs the blessed fruite of thy wombe O gate of glory be for vs a reconciliation vnto the father and the sonne From the wretched their faultes expell wype the spots of sinnes vncleane c. Item to our Lady The fruite of thy wombe euerlasting We may behold through thy deseruing c. Item Graunt we beseeche thee If Maryes merites might helpe vs then Christ dyed in vayne Like Primer like Psalter that by her merites and praiers we may attaine to that vnspeakeable ioy wheras she being assumpt doth now enioy with thee in heauen for euer And thus much hitherto of this catholike Primer called our Ladies mattens Wherunto if it were not tedious for the Reader we would also adioyne our Ladies Psalter to the intent that all indifferent Readers as they haue seene what bookes these Catholike fathers haue condemned and do coÌ„demne for hereticall so the same may also see iudge what bokes on y e other side they approue as lawfull and Catholike And for as muche as it is not knowen peraduenture to all men what our Ladies Psalter is or what it meaneth yea and some peraduenture will denie any such booke of our ladies psalter to be writteÌ„ or approued here therfore we wil first produce the name of the author who was Bonauenture a Seraphical doctor bishop also Cardinall canonised moreouer by Pope Sixtus 4. an 1482. for a saint in the CaleÌ„dar who in his boke thus entituled in Latine Incipit Psalterium beatae virginis Bonauenture compiler of our Ladyes Psalter compilatum per Seraphicum Doctorem Sanctum Bonauenturam Episcopum Albanensem necnon sanctae Romanae Ecclesiae Praesbyterum Cardinalem in honorem genetricis c. Fol. 84. in the second part of his whole woorkes which were imprinted at Argentine This Bonauenture liuedâ— an 1170. and was Canonised an 1482. An. 1495. to shewe him selfe a deuout seruant to his Ladie hath taken euery Psalme of Dauids Psalter which he peculiarly made and referred to almighty God and hath in diuers of the sayde Psalmes and verses putte out the name of the Lorde and hath placed in the name of our Ladye This being done through the whole Psalmes euery one of them it is now called our Ladies Psalter vsed to be song saide in the praise and seruice of our Lady A briefe tast wherof for examples sake for to shewe all it were too long we thought here to exhibite vnto the reader in order as foloweth The title in English of this Psalter â˜ž Here beginneth the Psalter of the blessed Uirgine made by the Seraphicall Doctoure S. Bonauenture the Bishop of Albane The title of the booke called our Ladyes Psalter and Cardinall of the holy Church of Rome c. 1 BEatus vir qui intelligit nomen tuum Maria virgo gratia tua animam eius confortabit Tanquam aquarum fontibus irrigatum vberrimum in eo fructum iusticiae propagabis c. Vniuersas enim foeminas vincis pulchritudine carnis superas Angelos Archangelos excellentia sanctitatis Misericordia tua gratia vbique praedicatur c. Gloria patri That is to say The booke called our Ladyes Psalter Ex 2. parte opeâ—â—m S Bonauenturae Blessed is the man which vnderstandeth thy name O virgine Marie thy grace shall comforte hys soule Thou shalt bring foorth in him the most plentiful fruite of iustice being watered as it were wyth fountaines of water All women thou passest in the beautie of thy body all Angels and Archaungels in the excellencie of thy holinesse Our Ladyes beautye Thy mercy and thy grace is magnified euery where c. Glorie be to the father c. 2 Quare fremuerunt inimici nostri aduersum nos meditati sunt inania Protegat nos dextera tua Mater Dei vt acies terribiliter confundens destruens eos Venite ad eam qui laboratis tribulati estis dabit refrigerium animabus vestris Accedite ad eam in tentationibus vestris stabiliet vos serenitas vultus eius Benedicite illam in toto corde vestro misericordia enim illius plena est teâ—ra c. Gloria patri c. Why doe our enemies freat and imagine vaine things against vs Treason agaynst Christes person and dignitye Let thy right hand defend vs o mother of god terribly coÌ„â—ounding destroying them as a sword Come vnto her all ye y t labor and are troubled and shee wil geue rest vnto your soules Come vnto her in your temptations and her louing countenaunce shall stablish comfort you Blesse her with all your heart for the earth is full of her mercy Glory be to the father c. 3 Domina quid multiplicati sunt qui tribulant me In tempestate tua persequeris dissipabis eos Dissolue

with you Here Weston began to aske Bradford of his imprisonment and condemnation and so Bradford told him altogether how he had bene handled Whereat Weston seemed to wonder yea in playne wordes he sayd that Bradford had bene handled otherwise theÌ„ he had geueÌ„ cause so shewed Bradford how that my Lord of Bath reported that he had deserued a Benefite at the Queenes hande and at all the Counsell In this kinde of talke they spent an houre almost and so as one weery Bradford arose vp and Weston called to the Keeper and before him he bad Bradford be of good coÌ„fort and sayd that he was out of all perill of death Keeper Syr quoth the keeper but it is in euers mannes mouth that he shall dye to morow West Wherat Weston seemed halfe amazed and sayde hee would go say EueÌ„song before the Queene The vayâ—â— promiseâ— Weston speake to her in his behalfe But it is to be thought that the queene had almost supped at that preseÌ„t for it was past 6 of the clocke Brad. Before the Keeper Bradforde tolde Weston agayne that still he was one man and euen as he was at the first and till he should see matter to teach his conscience the coÌ„trary he sayd he must needes so continue Keeper The keeper desired Bradford to harken to maister Doctors counsell and prayd M. Doctour to be good vnto him and so after they had dronke together M. Doct. with most gentle wordes tooke his leaue for 3. dayes Now when he was gone the Keeper tolde Bradford that Mayster Doctour spake openly how that he sawe no cause why they should burne him Whiche sentence for the ambiguity of the meaning made him somewhat sory least he had behaued himselfe in any thing wherin he had gathered any conformablenes to them in theyr doctrine whyche God knoweth sayeth Bradforde I neuer as yet did God our father blesse vs as his children and keepe vs from all euill for euer Amen Â¶ An other talke or conference betwene M. Bradford and Doctour Weston VPon the fifth day of April came M. Doctor Weston to the Counter about two of the clocke in the afternoone An other talke or conferencâ— betweene M. Bradfoâ—â— Doctoâ—â— Weston D. Weston withstandeth the Monkes comming into Weâ—â—â—minster who excused himselfe for being so long absent partlye by sicknes partly for that Doctour Pendleton tolde him that he would come vnto him and partly for that quoth he I withstood certayne Monkes whiche woulde haue come agayne into Westminster telling him moreouer howe that the Pope was dead also declared vnto him how he had spoken to the Queene in his behalfe and howe that death was not neare vnto him Weston Last of all he excused himselfe for not aunswering his argumentes agaynst Transubstantiation because my comming to day quoth he was more by fortune then of purpose Brad. I woulde gladly M. Doctor if it please you see your aunsweres to my argumentes Bradford argumenâ— not aunswered West Why you haue remeÌ„bred some thing what I spake to you when I was last with you Brad. No Syr. I neuer called them in maner to mynde sythen that tyme as well because I hoped you woulde haue written them as also for that they seemed not to be so materiall West In good fayth I can not see any other or better way for you then for to submit your self to the iudgement of the Church Brad. Mary so will I Syr if it so be by the church you vnderstand Christes Church West The Papists will not haue the church ã€ˆâ—Šã€‰ Lo you take vpon you to iudge the Church Brad No sir that do I not in taking vpon me to discerne I do not iudge the Church West Yes that you do and make it inuisible Brad. I do neither West Why who can see your Church Brad. Those Syr that haue spirituall eies wherwith they might haue discerned Christes visible conuersation here vpon earth The churche ã€ˆâ—Šã€‰ but ã€ˆâ€¦ã€‰ Vnity Antiquitye Câ—â—â—ent ã€ˆâ—Šã€‰ Antiquitye Consent as well ã€ˆâ—Šã€‰ the ã€ˆâ€¦ã€‰ as to Christes Church West Nay Christes Church hath three tokens that all meÌ„ may looke well vpon namely vnity antiquity consent Brad. These three may be as wel in euil as in good as wel in sin as in vertue as well in the deuils church as in gods church As for ensample Idolatry amongst the Israelites had all those three Chrysostome telleth plainely as you well know that the church is well known TantuÌ„modo per scripturas alonely by the scriptures West In good fayth you make your Church inuisible wheÌ„ you will haue it knowne alonely by the scriptures Brad. No Sir the Scriptures doe playnely set forth to vs the church that all meÌ„ may well enough therby know her if they liâ—t to looke West The Church is like a Tower or towne vpon a hill that all men may see Brad. True Syr all menne that be not blinde Uisible enough is the church but mens blindnes is great Impute not therfore to the Church ã€ˆâ—Šã€‰ the ã€ˆâ—Šã€‰ is ã€ˆâ€¦ã€‰ commeth in ã€ˆâ—Šã€‰ with his Antiquitye The church iâ— tyed to no place â—ut to the word that which is to be imputed to mens blindnes West Where was your Churche fourtye yeares agoe or where is it now except in a corner of Germany Brad. Forsoothe Syr the Churche of Christ is dispersed and not tyed to this or that place but to the word of God so that where it is there is Gods Churche if it be truely taught West Loe is not this to make the church inuisible poynt me out a Realme a hundred yeres past which mainteined your doctrine Brad. Syr if you will or would wel marke the state of the Church before Christes coÌ„ming The church is not alwaâ—s to be poynted out by realmes countries The Church in Helias ã€ˆâ—Šã€‰ was ã€ˆâ€¦ã€‰ with it now as S. Paule and Peter willeth vs I thinke you woulde not looke for such shewes of the Churche to be made as to poynt it by Realmes You know that in Helias time both in Israell and els where Gods Church was not poyntable therfore cryed he out that he was left alone West No mary did not God say that there was 7000. whiche had not bowed theyr knees to Baal Loe then 7000. shew me seuen thowsande a hundred yeares agoe of your Religion Brad. Syr these 7000. were not knowne to men for then Helias would not haue sayde that he had bene left alone And it is plain enough by that which the text hath namely that God saith Reliqui mihi I haue reserued to me 7000. Marke that it sayth God saw the Church ã€ˆâ€¦ã€‰ himselfe did not ã€ˆâ—Šã€‰ so is ã€ˆâ—Šã€‰ God had reserued to hymselfe to his owne knowledge as I doubt not but a hundreth yeres agoe God had his 7000. in his proper places though men knew not therof West Well Mayster Bradford I will not make your case worse then for transubstantiation although I know that we agree not in other matters

it with our blouds For I thought this night that I had bene sent for because at a 11. of the clocke there was such rapping at the dore Then answered a mayd and sayd why theÌ„ I perceiue you were afrayd Brad. M. Bradford nothing afrayd of death Ye shall heare how fearefull I was For I considered that I had not slept and I thought to take a nap before I went and after I was a sleepe these men came into the next chamber and sang as it was tolde me and yet for all my fearefulnes I heard theÌ„ not therfore belike I was not afrayd that slept so fast Seru. Do you lacke any thing toward your necessity Brad. Nothing but your prayers I trust I haue them and you mine Seru. I saw a priest come to you to day in the morning Brad. Yea he brought me a letter from a Fryer and I am writing an answere Seru. Then we let you therefore the liuing God be wyth you Brad. And with you also and blesse you Seru. Amen sayd we and gaue him thankes departed M. Bradford had from the Counter to Newgate by night THus still in prison continued Bradford vntill the moneth of Iuly in such labors suffrings as he before alwayes had susteyned in prison But when the time of hys determined death was come he was sodeÌ„ly conueyed out of the Counter where he was prisoner in the night season to Newgate as afore is declared froÌ„ thence he was caried the next morning to Smithfield where he constantly abiding in the same truth of God which before he had confessed earnestly exhorting the people to repent to return to Christ sweetly comforting the godly yong springall of 19. or 20. yeares old which was burned with him chearefully he ended his paynefull life to liue with Christ. Â¶ Iohn Leafe burnt with M. Bradford Iohn Leafe fellow Martyr with M. Bradford WIth whoÌ„ also was burnt one Iohn Leafe an appreÌ„tice to Humfrey Gawdy Tallow Chaundlor of the parish of Christs church in London of the age of 19. yeres and aboue borne at Kirkeby Moreside in the Countye of Yorke who vpoÌ„ the friday next before Palme sonday was coÌ„mitted to the Counter in Breadstreete Iohn Leafe of the parish of Christ church by the Alderman of that warde committed to prison by an Alderman of London who had rule charge of that warde or part of the City where the sayd Leafe did dwell After he coÌ„myng to examination before Boner gaue a firme Christian testimony of his doctrine profession answering to such articles as were obiected to him by the sayd Bishop First as touching his beliefe fayth in the sayd sacrament of the aultar Iohn Leafe examined before B. Boner The aunsweres of Iohn Leafe concerning his fayth in the Sacrament he answered that after y e words of consecration spoken by the priest ouer the bread wine there was not the very true naturall body bloud of Christ in substance and further did hold and beleue that the sayd sacrameÌ„t of the aultar as it is now called vsed beleued in this realme of EnglaÌ„d is idolatrous abhominable also sayd further that he beleued that after the words of coÌ„secration spoken by the Priest ouer the material bread and wine there is not the selfe same substance of Christes body bloud there coÌ„teined but bread wine as it was before and further sayd that he beleued that when the priest deliuereth the said material bread wine to the coÌ„municants he deliuereth but onely * Onely as touching the substance but not as concerning the effect thereof Auricular confession He meaneth after the Popish maner of remitting c. material bread and wyne and the communicants do receiue the same in remeÌ„brance of Christes death and passion and spiritually in fayth they receiue Christs body and bloud but not vnder the formes of bread and wine and also affirmed that he beleued auricular confession not to be necessary to be made vnto a priest for it is no poynt of soule health neither that the Priest hath anye authority geuen him by the Scripture to absolue and remit any sinne Upon these his answeres and testimony of his fayth he at that time being dismissed was bid the Monday next being the x. of Iune to appere again in the said place there and then to heare the sentence of his condemnatioÌ„ who so did At what time the foresayd Bishop propounding the sayd articles again to him as before assaying by al maner of wayes to reuoke him to his owne trade that is from truth to error notwithstanding all his perswasioÌ„s threates and promises found him the same man still so planted vpon the sure rocke of truth that no wordes nor deedes of men could remoue him Then the bishop after many wordes to and fro at last asked him if he had bene M. Rogers scholler Iohn Leaâ—e M. Rogeâ—â— scholler To whoÌ„ the foresayd Iohn Leafe answered agayne graunting him so to be and that he the same Iohn did beleue in the doctrine of the sayd Rogers and in the doctrine of Bishop Hooper Cardmaker and other of their opinion which of late were burned for the testimony of Christ and that he would dye in that doctrine that they dyed for And after other replications agayne of the Bishop mouing him to returne to the vnity of the Church he with a great courage of spirite answered agayne in these words My Lord quoth he you cal mine opinioÌ„ heresy it is the true light of the word of God and agayne repeating the same he professed that he would neuer forsake his stayed well grounded opinion while y e breath should be in his body Wherupon the Bishop being too weake eyther to refute his sentence or to remoue hys constancy proceeded consequently to read the Popish sentence of cruell condemnatioÌ„ Sentence read agaynst Iohn Leafe wherby this godly constant young man being coÌ„mitted to the secular power of the shiriffes there present was theÌ„ adiudged not long after suffered the same day with M. Bradford confirming w t hys death that which he had spoken and professed in his life It is reported of the said Iohn Leafe by one that was in the Counter the same time and saw the thing Iohn Leafe sealed the bill of his confessions with his bloud that after his examinations before the Bishop when two bils were sent vnto him in the CouÌ„ter in Bredstreet the one conteyning a recantation the other his confessions to knowe to which of them he would put to his hand first hearyng the Byll of recantation read vnto him because he coulde not read nor write hymselfe that he refused And when the other was read vnto him which he well liked of in stead of a pen he tooke a pinne and so pricking his hand sprinckled the bloud vpon the sayd bill willing the reader thereof to shew the Bishop that he had sealed the same

matrone dwelling in Manchester and to hys brethren and sisters and other of his frendes there OUr deare and sweete Sauioure Iesus Christ whose prisoner at this present praysed be his name therfore I am preserue and keepe you my good mother A letter of M. Bradford to his mother brethren and sisters wyth my brothers and sisters my Father Iohn Traues Thomas Sorrocold Laurence and Iames Bradshawe with theyr wiues and familyes c. now and for euer Amen I am at this present in prison sure enough for starring to confirme that I haue preached vnto you as I am ready I thanke God with my lyfe and bloud to seale the same if god vouch me worthy of that honor For good mother and brethren it is a most speciall benefite of God to suffer for his names sake and gospel as now I doe I hartily thanke him for it and am sure that with him I shal be partaker of his glory as Paule sayth If we suffer with hym we shall raygne with him Therfore be not faynt harted but rather reioyce 2. Tim. 2. at the least for my sake which now am in y e right and high way to heauen for by many afflictions we must enter into the kingdome of heauen Actes 14. Now will God make knowne his children When the winde doth not blow then can not a man know the wheate from y e chaffe but when the blast commeth then fleeth away the chaffe but the wheate remayneth and is so farre from being hurt that by the winde it is more clensed from the chaffe and knowne to be wheaâ—e Gold when it is cast into the fire is the more precious so are Gods children by the crosse of affliction God beginneth his iudgement with his owne house Alwayes God beginneth his iudgement at hys house Christ and the Apostles were in most miserie in the land of Iewry but yet the whole land smarted for it after so now Gods Children are first chastised in this worlde that they should not be damned with the world for surely great plagues of God hang ouer this Realme Ye all know there was neuer more knowledge of god and lesse godly liuing and true seruing of God It was counted a foolishe thing to serue God truely Complaynt of the Carnall and wicked lyfe among the Gospellers and earnest prayer was not past vpon Preaching was but a pastime The Communion was counted too common Fasting to subdue the fleshe was farre out of vse Almes was almost nothing Malice Couetousnes and vncleannes was coÌ„mon euery where with swearing dronkenes and idlenes God therfore nowe is come as you haue hearde mee preach and because he will not damne vs with the world he beginneth to punishe vs as me for my carnall liuinge For as for my preaching I am most certaine it is was Gods trueth and I trust to geue my life for it by Gods grace But because I loued not the Gospell truely but outwardly therefore doth he thus punish me nay rather in punishing blesseth me And in deede I thanke him more of this prison The cause why God first punisheth his in this world then of any Parlour yea then of anye pleasure that euer I had for in it I finde God my most sweet good God alwayes The flesh is punished first to admonish vs nowe hartily to liue as we professe secondlye to certifie the wicked of their iust damnation if they repent not Perchaunce you are weakened in that whiche I haue preached because God doth not defend it as you thinke but suffereth the popish doctrine to come agayne and preuayle but you must know good mother that God by this doth proue and try his children people whether they wil vnfaynedly and simply hang on him his worde God vseth to proue and try his children So dyd he w t the Israelites bringing theÌ„ into a Desert after theyr comming out of Egypt where I meane the wildernes was want of all thinges in comparison of that which they had in egipt Christ wheÌ„ he came into this world brought no worldly wealth nor quietnes with him but rather war The world sayth he shall reioyce but ye shall mourne weepe but your weeping shal be turned into ioy Iohn 16. and therefore happye are they that mourne and weep for they shal be comforted They are marked then with Gods marke in their foreheades and not with the beastes marke I meane the popes shauen â—rowne Of this place the Earle of Darby seemeth to take hold complayning that he curseth them that teacheth any false doctrine c. Page 1523. The Masse rebuketh no sinne nor shameth consciences as preaching doth who now with his shauelinges reioyce but woe vnto them for they shal be cast down they shal weep and mourne The rich glutton had here his ioye and Lazarus sorowe but afterwardes the time was chaunged The end of carnall ioy is sorrow Now let the whoremoÌ„ger ioy with the dronkarde swearer couetous malicious and blinde bussarde syr Iohn for the Masse will not byte them neither make them to blushe as preaching woulde Nowe may they doe what they will come deuils to the Churche and goe deuils home for no man must find fault And they are glad of this now haue they their hartes desire as the Sodomites had when Lothe was gone but what followed Forsooth when they cried peace al shal be wel then came Gods vengeance fire brymstone froÌ„ heauen and burnt vp euery mothers child euen so deare mother will it do to our papistes Wherefore feare God sticke to his word though all the world would swarue from it Dye you must once when or how The best death of all deathes is to dye for Gods sake can you not tell Dye therfore with Christ suffer for seruing him truely and after his word for sure may we be that of all deathes it is most to be desired to die for gods sake This is the most safe kynde of dying wee can not doubt but that wee shall goe to heauen if wee dye for hys names sake And that you shall dye for his names sake Gods word will warrant you if you sticke to that which God by me hath taught you You shal see that I speake as I thinke for by Gods grace I will drincke before you of this cup if I be put to it I doubt not but God wil geue me his grace strengthen me thereunto pray that he woulde and that I refuse it not I am at a poynt euen when my Lord God will to come to him Death nor life Prison nor pleasure I trust in God shal be able to seperate me from my Lorde God his Gospell In peace when no persecution was then were you content and glad to heare mee then did you beleue me and will you not do so nowe seeing I speake that which I trust by Gods grace if neede bee to verifie wyth my life Good mother I write before God to you as

tell more of this then I can write Therfore deare mother receiue some admonition of one of thy poore children nowe goyng to be burned for the testimonye of Iesus Come agayne to Gods truth come out of Babilon confesse Christ and his true doctrine repent that whiche is past make amendes by declaryng thy repentaunce by the fruites Remember the readings and preachinges of Gods Prophet and true Preacher M Bucer Call to minde the threatninges of God nowe something seene by the children Leauer and others Let the exile of Leauer Pilkinton Grindall Haddon Horne Scorye Ponet c. something awake thee Let the imprisonmeÌ„t of thy deare sonnes Cranmer Ridley and Latimer moue thee Consider the Martyrdome of thy chickens Rogers Saunders Taylor And nowe cast not awaye the poore admonition of me goyng to be burned also and to receiue the like crowne of glorye with my fellowes Take to harte Gods calling by vs. Be not as Pharao was for then will it happen vnto thee as it did vnto hym What is that hardnes of hart And what then destructioÌ„ eternally both of body and soule Ah therefore good mother awake awake repent repent buskle thy selfe and make hast to turne to the Lord. For els it shal be more easie for Sodome and Gomorra in the daye of iudgement then for thee Oh harden not your hartes Oh stop not your eares to day in hearyng Gods voyce though it be by me a most vnworthy messenger Oh feare the Lord for his anger is begon to kindle Euen now the axe is layd to the roote of the tree You know I prophecied truely to you before the Sweate came what would come if you repeÌ„ted not your carnall Gospelling And now I tel you before I depart hence that the eares of men will tingle to heare of the vengeaunce of God that will fall vpon you all both Towne and Vniuersitie if you repent not if you leaue not your Idolatrie if you turne not speedely to the Lord if you still be ashamed of Christes truth which you know Oh Perne repent Oh Thomson repent Oh you Doctors Bachelers Maisters repent Oh Maior Aldermen Towne dwellers repent repent repent that you may escape the nere vengeaunce of the Lord. Rent your hartes come apace calling on the Lord. Let vs all say Peccauimus we haue all sinned we haue done wickedly we haue not hearkned to thy voyce O Lord. Deale not with vs after our desertes but be mercifull to our iniquities for they are great Oh pardon our offenses In thine anger remember thy mercy Turne vs vnto thee O Lord God of hostes for the glory of thy names sake Spare vs and be mercifull vnto vs. Let not the wicked people say where is now their God Oh for thine owne sake for thy names sake deale mercifully with vs. Turne thy selfe vnto vs and vs vnto thee and we shall prayse thy name for euer If in this sort my dearely beloued in hart and mouth we come vnto our father prostrate our selues before the throne of his grace then surely surely we shall finde mercie Then shall the Lord loke merely vpon vs for his mercy sake in Christ then shall we heare him speake peace vnto his people Godâ— mercy ã€ˆâ—Šã€‰ to Cambridge if it repent For he is gracious mercifull of great pitie compassion he can not be chiding for euer his anger can not last long to the penitent Though we weepe in the morning yet at night we shall haue our sorow to cease For he is exorable and hath no pleasure in the death of a sinner he rather would our conuersion and turning Oh turne you now and conuert yet once agayne I humbly besech you and then the kingdome of heauen shall draw nigh The eye hath not seane the eare hath not heard nor the hart of man is able to conceiue the ioyes prepared for vs if we repent amende our liues and hartely turne to the Lord. But if we repent not but be as you were and goe on forwardes with the wicked following the fashion of the world the Lord will leade you on with wicked doers you shall perish in your wickednes your bloud will be vpon your owne heades your part shal be with hypocrites where shal be weepyng gnashyng of teeth ye shal be cast from the face of the Lord for euer and euer eternall shame sorrow wo and miserie shal be both in body and soule to you world without end Oh therefore right deare to me in the Lord turne you turne you repent you repent you amende amende your liues depart from euill do good follow peace and pursue it Come out from Babilon cast of the workes of darkenesse put on Christ confesse his truth be not ashamed of his Gospell prepare your selues to the Crosse drinke of Gods cup before it come to the dregges and then shall I with you and for you reioyce in the day of Iudgement which is at hand and therefore prepare your selues thereto I hartely beseche you And thus I take my vale in aeternum with you in this present life myne owne deare hartes in the Lord. The Lord of mercie be with vs all and geue vs a ioyfull and sure meetyng in his kyngdome Amen Amen Out of prison the 11. of Februarie Anno. 1555. Your owne in the Lorde for euer Iohn Bradford Â¶ To Lankeshire and Cheshire TO all those that professe his name and true Religion of our sauiour Iesus Christ in Lankeshyre and Chesshyre An other letter of M. Bradford to Lankeshire Cheshire and specially to Manchester and specially abiding in Manchester and therabout Iohn Bradford a most vnworthy seruaunt of the Lorde now not onely in boundes but also condemned for y e same true religion wisheth mercy and grace peace and increase of all godlines from God the father of all pitty through y e desertes of our Lord Iesus Christ by the working of the most mighty and liuely spirite the comforter for euer Amen I heard it reported credibly my dearely beloued in the Lord that my heauenly father hath thought it good to prouide that as I haue preached his true doctrine and Gospell amongest you by worde so I shall testifie confirme the same by deede That is I shall with you leaue my life whiche by hys prouidence I first receaued there for in Manchester was I borne for a seale to the doctrine I haue taught with you and amongest you so so that if from henceforth you wauer in the same you haue none excuse at all I know the enemies of Christ whiche exercise this crueltie vpon me I speake in respect of myne offence which is none to themwardes thinke by killing of me amongest you to affray you and others least they shoulde attempt to teach Christ truely or beleue his doctrine hereafter But I doubt not but my heauenly father will be my death more confirme you in his truth for euer And therefore I greatly reioyce to see sathan and his souldiours supplanted

behauiour there Oh if there were in those men that are so present at the Masse eyther loue to God or to theyr brethren then woulde they for the one or bothe openly take Gods part and admonish theyr people of their idolatry They feare man more then hym which hath power to cast both soule and bodye to hell fire they halte on bothe knees they serue two maysters God haue mercy vppon suche and open theyr eyes with his eye salue that they may see that they which take no part with God are agaynst God and that they whiche gather not wyth Christ doe scatter abroade Oh that they woulde read what S. Iohn sayth will be done to the fearefull The counsayle geuen to the Churche of Laodicea is good counsaile for suche But to returne to you agayne dearely beloued be not yee ashamed of Gods Gospell It is the power of God to saluation to all those that doe beleue it 2. Timothy 1. Romans 1. Be therefore partakers of the afflictions as God shal make you able knowyng for certayne that he will neuer tempt you farther then hee will make you able to beare 1. Corinth 10. Philip. 1. 1. Peter 3. Math. 5. and thinke it no small grace of God to suffer persecution for Gods truth for the spirite of God resteth vpon you and ye are happie as one day yee shall see Read 2. Thess. 1. Heb. 12. As the fire hurteth not gold but maketh it finer so shall yee be more pure by suffering with Christ. 1. Pet 1. The flayle and wind hurteth not the wheat but clenseth it froÌ„ the chaffe And ye dearly beloued are Gods wheate feare not therefore the flayle feare not the fanning winde feare not the milstone feare not the ouen Persecution compared to the flayle which hurteth not but clenseth the wheat for all these make you more meete for the Lordes owne toothe Sope though it be blacke soyleth not the clothe but rather at the length maketh it more cleane so doth the blacke Crosse helpe vs to more whitenes if God strike with his battledore Because ye are Gods sheepe prepare your selues to the slaughter alwayes knoing that in the sight of the Lord our death shall be precious The soules vnder the aulter looke for vs to fill vp their number Romans 8. 1. Peter 5. Mathew 10. happy are we if God haue so appoynted vs. How soeuer it be dearely beloued cast your selues wholly vpon the Lord with whome all the heares of your heades are numbred so that not one of them shall perish Will we nill we we must drinke Gods cuppe if he haue appoynted it for vs. Drinke it willingly then Psalme 75. 1. Pet. 4. and at the first when it is full least peraduenture if we linger we shall drinke at the length of the dregges with the wicked if at the beginning we drinke not with his children for with theÌ„ his iudgement beginneth and when he hath wrought his will on mount Syon then will he visite the nations round about Submit your selues therefore vnder the mighty hande of the Lorde 1. Peter 5. Romans 8. No man shall touche you without his knowledge When they touch you therfore know it is your weale God therby will worke to make you like vnto Christ here that yee may be also like vnto him els where Acknowledge your vnthankfulnes and sinne and blesse God that correcteth you in the world 1. Cor. 11. because ye shall not be damned with the world Otherwise might he correct vs then in making vs to suffer for righteousnes sake but this he doth because we are not of the world Call vppon his name through Christ for his helpe as hee commaundeth vs. Beleeue that he is mercifull to you heareth you and helpeth you Psalme 50. Psalme 22. I am with him in trouble and will deliuer him sayth hee Knowe that God hath appoynted boundes ouer the whiche the Deuill and all the worlde shall not passe If all thinges seeme to be agaynst you yet say with Iob If he will kill me I will hope in hym Read the 91. Psalme and pray for me your poore brother and fellow sufferer for Gods Gospelles sake his name therefore be praysed and of his mercy he make me you worthy to suffer with good conscience for his names sake Die once we must and when we knowe not Happy is that death which seeing once it must needes be payd is bestowed vpon the Lord. happy are they whome God geueth to pay Natures debte I meane to dye for his sake Here is not our home therefore let vs accordingly consider thinges alwayes hauing before our eyes the heauenly Ierusalem Heb. 12. Apoc. 21 22 the way thether to be by persecutions the deare frendes of God howe they haue gone it after the example of our Sauioure Iesus Christ whose footesteppes let vs followe euen to the gallowes if God so will not doubting but that as he within three dayes rose agayne immortall euen so wee shall doe in our tyme that is when the trumpe shall blow and the Angell shall shoote and the sonne of man shall appeare in the cloudes with innumerable sainctes and Aungels in maiestie and greate glory then shall the dead arise and we shall be caught vp into the cloudes to meete the Lorde and so be alwayes with hym Comfort your selues with these wordes and praye for me for Gods sake E carcere 19. Nouemb. 1553. Iohn Bradford * To sir Iames Hales Knight then prisoner in the Counter in Bredstreate THe God of mercy and father of all comfort plentifully poure out vpon you and in you his mercye Another letter of M. Bradford to Syr Iames Hales Knight and wyth his consolations comforte and strengthen you to the end for his and our Christes sake Amen Although right worshipfull sir many causes myght moue me to be content with crying for you to your God and my God that he woulde geue you grace to perseuâ—re well as he hath right notably begunne to the great glory of his name and comfort of all suche as feare him as lacke of learning of familiaritie yea acquayntance for I think I am vnknown to you both by face and name and other such like thinges yet I cannot content my selfe but presuming something to scrible vnto you not that I thynke my scribling can do you good but that I might declare my ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ and compassion loue and effection I beare towardes your maistership which is contented yea desirous with vs poore misers and to confesse Christes Gospell in these perilous times and dayes of tryall Oh Lord God how good art thou which doest thus gleane out grapes I meane children for thy self and brethren for Christ Looke good M. Hales on your vocation not many Iudges How God gleaneth out his people not many knightes not myny landed men not many riche men and wealthye to â—iue as you are hath God chosen to suffer for his sake as hee hath nowe

but couered vnder something in hidyng hys face from vs it beholdeth hys mery countenaunce How dyd Iob see God but as you woulde saye vnder Sathans clok For who cast the fire froÌ„ heauen vpon hys goodes Who ouerthrow hys house How faith seeth God where flesh seeth hell and styrred vp men to take away his cattell but Sathan And yet Iob pearceâ— thorough all these and saw Gods worke saying The Lorde hath geuen the Lord hath taken away c. In reading of the Psalmes how often doe you see that Dauid in the shadowe of death sawe Gods sweete loue And so my dearely beloued I see that you in your darknes and dimnesse by fayth do see claritie and brightnesse by fayth I say because fayth is of things absent of things hoped for of thinges which I appeale to your conscience whether you desire not And can you desire anye thinge which you know not And is there of heauenly things any other true knowledge then by fayth Therefore my deare hearte be thankfull for before God I write it you haue great cause Ah my Ioyce how happy is the state wherein you are The state of Gods children described Uerily you are euen in the blessed state of Gods children for they mourne and doe not you so And that not for worldly weale but for spirituall riches fayth hope charitie c. Do you not hunger and thirst for righteousnes Math. 5. And I pray you sayth not Christ who cannot lye that happy are suche How shuld God wipe away the teares from your eyes in heauen if now on earth ye shed no teares How coulde heauen be a place of rest if on earth you did finde it Howe coulde you desire to be at home if in your iourney ye found no griefe How could you so often call vppon God and talke wyth him as I knowe you doe if your enemy should sleepe all day long How shoulde you elswhere bee made like vnto Christ I meane in ioye if in sorrow you sobbed not with him The way to heauen is to goe through hell If you will haue ioy felicitie you must first needes feele sorrow and miserye If you will goe to heauen you must sayle by hell If you will embrace Christ in his robes you must not thinke scorne of him in his ragges If you will sit at Christes table in hys kingdome you must first abide with him in his temptations If you will drinke of his cup of glory forsake not his cup of ignominye Can the head corner stone bee reiected and the other more base stones in gods building be in this world set by You are one of his liuely stones be content therefore to be hewen and snagged at that you might bee made more meete to be ioyned to your fellowes which suffer with you Satans snatches the worldes woundes contempte of conscience Threttes of the flesh and freattes of the fleshe where through they are enforced to cry Oh wretches that we are who shal deliuer vs You are of Gods corne feare not therefore the Flayle the Fanne Milstone nor Ouen You are one of Christes Lambes Romans 6. looke therefore to be fleeced hayled at and euen slayne If you were a market sheepe you should go in more fatte and grassy pasture If you were for the Fayre you should be stalfed and want no weale Gods sheepe must feede on the bare common where the deuills cattell are stalâ—ed Iohn 21. but because you are for Gods owne occupying therefore you must pasture on the bare Common abiding the stormes and tempests that will fall Happy and twise happy are you my deare sister that God now hayleth you whither you woulde not that you might come whither you woulde Suffer a little and be still Let Satan rage agaynst you let the worlde crye out let your conscience accuse you let the lawe loade you presse you downe yet shall they not preuayle for Christ is Emanuell Romans â— that is God with vs. If God be with vs who can be agaynst vs The Lorde is wyth you youre Father cannot forgette you your Spouse loueth you If the waues and surges arise Math. 8. crye with Peter Lorde I pearishe and he will put out his hande and helpe you Cast out youre anker of hope and it will not cease for all the stormye surges till it take holde on the rocke of Gods trueth and mercy Philip. 1. Desire of spirituall comfort though it be lacking is a great gifte of God Thinke not that he whiche hath geuen you so manye thinges corporallye as inductions of spirituall and heauenly mercies and that without your desertes or desire can deny you any spirituall comforte desiring it For if hee geue to desire he will geue you to haue and enioy y e thing desired The desire to haue and the goyng about to aske ought to certifie youre conscience that they be hys earnest of the thing whiche you asking he will geue you yea before you aske and whilest you are about to aske hee will graunt the same as Esay sayth to hys glorye and your eternall consolation Hee that spared not his owne sonne for you will not nor cannot thinke anye thinge to good for you my hartily beloued If he had not chosen you as most certainely he hath he would not haue so called you Romans 8. he would neuer haue iustified you he would neuer haue so glorified you with hys gracious giftes which I know praysed be his name therfore he would neuer haue so exercised your fayth with teÌ„ptations as he hath done and doth if I saye hee had not chosen you Exercise of tentations a great token of electioÌ„ If he haue chosen you as doubtlesse deare heart he hath done in Christe for in you I haue seene hys earnest and before me and to me you coulde not deny it I knowe both where and when if I say he haue chosen you then neither can you nor euer shall you pearishe For if you fall he putteth vnder his hand you shall not lye still so carefull is Christ your keeper ouer you Neuer was mother so mindefull ouer her chylde as hee is ouer you And hath not he alwayes bene so Speake woman when did he finally forget you And will he now trow you in your most neede doe otherwise Romans 11. you calling vpon him and desiring to please hym Ah my Ioyce thinke you God to be mutable Is he a chaungeling Doth not he loue to the ende them whom he loueth Euery lyiâ—â— spirite ã€ˆâ—Šã€‰ to be ã€ˆâ—Šã€‰ vnto Are not his giftes and calling suche that he cannot repent him of them for els were he no God If you should perish then wanted he power for I am certayne his will towardes you is not to be doubted of Hath not the spirit which is the spirite of trueth tolde you so Sathan seâ—â—keth to bring ã€ˆâ—Šã€‰ consciencâ—â— to doubtiâ—â— but Gods promise in Christ staâ—â—deth sure for euer And will you now harken

he traineth his souldiers to geue a fierce onset on vowarde of Gods battaile You see how he hath receyued power of God to molest Gods children and to beginne at hys house By reason whereof consider two thinges one the cause on our behalfe the other what will be the sequele on straungers For the first if we be not blind we can not but wel see that our sinnes are the cause of all this miserie 2. Thinges to be considered in the persecution of gods people our sinnes I say which I would that euery one of vs would applye to our selues after the example of Ionas and Dauid turning ouer the wallet that other mens offences myght lie behinde and our owne before Not that I woulde excuse other men whyche exteriourly haue walked muche more grossely then manye of you haue done but that I woulde prouoke you all as my selfe to more hearty repentance and prayer Let vs more and more encrease to knowe and lament our doubting of God of his presence power anger mercy c. Let vs better feele and hate our self loue securitie negligence vnthankfulnes vnbelief impacience c. and then doubtlesse the crosse shall be lesse careful yea it shal be comfortable and Christ moste deare and pleasaunt death then shal be desired Earnest repentance maketh the Crosse more pleasaunt as the dispatcher of vs ouâ— of al miserie and entrance into eternall felicitie and ioye vnspeakeable the whych is so much the more longed for by howe muche we feele in dede the serpents bits wherwith he woundeth our heeles that is our outward Adam and senses If we had I say a liuely and true feeling of his poyson we could not but as reioyce ouer oure captaine y t hath bruised hys head Coloss. 1. so be desirous to followe his example that is to geue our liues with him and for him and so to fill vp his passions that he might conquere and ouercome in vs and by vs to his glory and comfort of his children If Gods iudgementes be so sharpe to his children what will it be to his enemyes Nowe the seconde I meane the sequele or that whych will folowe on the straungers my dearely beloued let vs well looke vpon For if so be that God iustly doe thus geue to sathan and his seede to vexe and molest Christe and hys penitent people Oh what and how iustly may he and wil he geue to Sathan to intreate the rechlesse and impenitent sinners If iudgement beginne thus at Gods house what will followe on them that be wythout if they repent not Certainely for them is reserued the dregs of Gods cuppe that is brimstone fire and tempest intollerable Now are they vnwillinge to drinke of Gods cuppe of afflictions which he offereth commoÌ„ with his sonne Christ our Lord Math. 8. least they shoulde lose their pigges with the Gergelites They are vnwilling to come into the waye that bryngeth to heauen The doinges wayes of the wicked described and what is the end thereof euen afflictions they in their hearts crie Let vs cast his yoke from vs they walke two wayes that is they seeke to serue God Mammon which is vnpossible they will not come nigh the straight way that bringeth to life they open their eyes to beholde present things onely they iudge of Religion after reason and not after Gods word they folowe the more part and not the better they professe God wyth their mouthes but in their hearts they denye him or els they would sanctifie him by seruing hym more then men they parte stake with God which woulde haue all geuing part to the world to the Romish rout and Antichristian Idolatrie now set abroad amongst vs publikely they will haue Christ but none of his crosse which will not be they will be counted to liue godly in Christ but yet they wil suffer no persecution they loue this world wherthrough the loue of God is driuen foorth of them they sauour of those things that be of menne and not that bee of God Summa they loue God in theyr lippes but in theyr hearts yea and in their deedes deny hym as well by not repenting their euils past as by continuing in euill stil by doing as the world the flesh and the deuil willeth and yet still perchaunce they will pray or rather prate Thy will be done in earth which is generallye that euery one shoulde take vp his crosse and follow Christe But thys is a harde saying who is able to abide it Therefore Christ must be praied to depart least al their pigges be drowned The deuill shall haue his dwelling againe in themselues rather then in their pigges and therefore to the Deuill shall they go and dwel with him in eternall perdition and damnation euen in hell fire a torment endlesse and aboue all cogitations incomprehensible if they repent not Wherefore by them my dearely beloued be admonyshed to remember your profession howe that in Baptisme you made a solempne vowe to forsake the Deuill the world c. You promised to fight vnder Christes standard You learned Christes Crosse afore you begunne wyth A. B. C. Goe to then pay your vowe to the Lorde fighte lyke mende and valiant menne vnder Christes standarde take vp your Crosse and follow your maister as your brethren M. Hoper He doth embolden them to take vp Christes Crosse and to follow him Rogers Tailor and Sanders haue done and as nowe your brethren M. Cranmer Latimer Ridley Farrar Bradford Haukes c. be ready to doe The Ise is broken before you therefore be not afraide but be content to die for the Lorde You haue no cause to wauer or doubt of the doctrine thus declared by the bloud of the pastours Remember that Christ sayeth He that will saue his life shall lose it And what should it profite you to winne the whole worlde muche lesse a little quietnesse your goodes c. and to lose your owne soules Render to the Lord that he hath lent you by such meanes as he would haue you render it and not as you would Forget not Christes disciples must deny themselues as well concerning their will as concerning their wisdome Haue in mind that as it is no small mercy to beleeue in the Lorde Blessed be they that dye in the Lord but more â—â—â—ssed be they that dye for the Lord. so it is no small kindnesse of God towardes you to suffer any thing much more deathe for the Lorde If they be blessed that die in the Lord howe shall they be that die for the Lorde Oh what a blessing is it to haue death due for our sinnes diuerted into a demonstration and testification of the Lordes trueth The end riches ã€ˆâ—Šã€‰ follow ã€ˆâ—Šã€‰ Crossâ— Oh that we had a little of Moises faith to looke vppon the ende of the Crosse to looke vpon the rewarde to see continually wyth Christe and hys people greater richesse then the richesse of Egypt Oh let vs pray that God would

tempt vs further then he wil make vs able to beare Therfore be not carefull for I heare say this day you shall be called forth what you shall aunswer The Lord promiseth and will geue them that stand in his defence how and what to aunswere The Lord which is true and cannot lye hath promised and will neuer faile nor forget it that you shall haue both what and how to aunswer so as shal make hys shameles aduersaries ashamed Hang therefore on this promise of God who is an helper at a pinch and a most present remedy to them that hope in him Neuer was it heard of or shall be that any hoping in the Lord was put to foile Therfore as I sayd I say agayne Deare Sister be not only not carefull for your answeryng but also be ioyfull for your cause Confesse Christ and be not ashamed and he will confesse you neuer bee ashamed of you Though losse of goodes and lyfe bee like here to ensue A blessed thing seeing a man must needes dye to dye for the Lord. Yet if Christ be true as hee is most true it is otherwyse in deede For he that looseth his lyfe sayth he winneth it but he that saueth it looseth it Our sinnes haue deserued many deathes Nowe if God so deale with vs that hee wyll make our deserued death a demonstratioâ— of his grace a testimoniall of hys veritie a confirmation of hys people and ouerthrowe of hys aduersaries What great cause haue wee to bee thankefull Be thankefull therefore good Sister bee thankefull Reioyce and be mery in the Lord be stoute in his cause quaâ—ell be not faynt harted but runne out your race and set your captaine Christ before your eyes Beholde howe great your a small congregation But be it so that Peter had as much geuen to him as they do affirmeÂ· Who yet will graunt that Peter had a patrimony geuen for his heires He hath left say the Papists to his successors the selfe â—ame right which he receyued Oh Lord God then must hys successor be a Sathan for hee receyued that title of Christ hymselfe I would gladly haue the Papistes to shew me one place of succession mentioned in the Scriptures I am sure that wheÌ„ Paule purposely painteth out the whole administration of the church he neither maketh one head nor any inheritable Primacie yet he is altogether in commendation of vnitie After he hath made mention of one God the father of one Christ of one spirit of one body of the Church of one fayth and of one Baptisme then hee describeth the meane and maner how vnitie is to be kept namely because vnto euery pastour is grace geuen after the measure wherwith Christ hath endued them Where I pray you is now any title of Plenitudinis potestatis of fulnesse of power When he calleth home euery one vnto a certayne measure why did he not forthwith say one Pope Which thing he could not haue forgotten if the thyng had bene as the Papists make it But let vs graunt that perpetuitie of the Primacye in the church was established in Peter I would gladly learne why the seat of the Primacy should be rather at Rome then elswhere Mary say they because Peters chaire was at Rome This is euen lyke to this that because Moses the greatest Prophet and Aaron the first Priest exercised their offices vnto their death in the deserte therfore the principallest place of the Iewish Church should bee in the wildernesse But graunt them their reason that it is good What should Antioch claime For Peters chaire was there also wherin Paule gaue hym a checke which was vnseemely and vnmanerly done of Paule that would not geue place to his President and better No say the Papistes Rome must haue this authoritie because Peter died there But what if a man should by probable coniectures shew that it is but a fable which is fained of Peters Bishoprike at Rome Read how Paule doth salute very many priuate persons when he writeth to the Romaines Three yeres after his Epistle made he was broght to Rome prisoner Luke telleth that he was receiued of the brethren and yet in all these is no mention at all of Peter which then by their stories was at Rome Belike he was proud as the Pope and Prelates be or els he woulde haue visited Paule Paule beyng in prison in Rome did write diuers Epistles in which hee expresseth the names of many whiche were in comparison of Peter but rascall personages but of Peter he speaketh neuer a word Surely if Peter had bene there this silence of hym had bene suspicious In the 2. Epistle to Tim. Paule complaineth that no man was with hym in his defence but al had left hym If Peter had bene then at Rome as they write then eyther Paule had belied hym or Peter had played his Peters part Luke 23. In another place how doth he blame all that were with hâ—m only Timothy excepted Therfore we may wel doubt whether Peter was at Rome B. as they prate for all this tyme long before they say that Peter was bishop there But I will not stirre vp coles in this matter If Rome bee the chiefe seate because Peter died there why should not Antioch be the second Why should not Iames Iohn which were taken with Peter to be as pillers Why I say shoulde not their seates haue honor next to Peters seate Is not this geare preposterous that Alexandria where Marke which was but one of the disciples was bishop should be preferred before Ephesus where Iohn the Euangelist taught and was bishop and before IerusaleÌ„ where not only Iames taught and died bishop but also Christ Iesus our Lord high priest for euer by whom beyng Maister I hope honour should be geuen to his chaire more theÌ„ to the chaire of his Chaplaines I need to speake nothyng how that Paule telleth Peters Apostleship to concerne rather circumcision or the Iewes therfore properly pertaineth not to vs. Neither do I need to bring in Gregorius the first bishop of Rome which was about the yere of our Lord. 600. who plainly in his works doth write that this title of Primacy to be head ouer all churches vnder Christ is a title meete and agreyng only to Antichrist and therfore he calleth it a prophane a mischieuous and an horrible title Whome should we beleeue now if we will neyther beleeue Apostle nor Pope If I should go about to tel how this name was first gotten by Phocas I should be too long I purpose God willing to set it forth at large in a worke which I haue begun of Antichrist if God for his mercies sake geue me life to finish it For this present therefore I shall desire your Ladyship to take this in good part If they wil needs haue the B. of Rome to be acknowledged for the head of the Church then will I vrge them that they shall

and the Archdeacon at Caunterbury the thirteenth daye of Iune The name of this Byshop was Richard Thorneton The Commissary was Robert Collins whome the Cardinall by his letters patent had substitute to his factor before his comming ouer to Englande The Archdeacon was Nicholas Harpsfield Under these a great sorte of innocent Lambes of Christ were cruelly entreated and slayne at Caunterbury amongest whome this foresayd Mayster Bland was one of the first â—he wordes â—f M. Bland ã€ˆâ€¦ã€‰ who as it is sayd being brought before the said Bishop and Colleagues whiche were Iohn Frankeshe Nicholas Sheterden Thomas Thacker Umfrey Middleton William Coker was examined of articles To whome it was obiected by the Commissarye whether hee beleue that Christ is really in the sacrament or no. c. To this he aunswered and sayd that hee beleeued that Christ is in the sacrament as he is in all other good bodies so that he iudged not Christ to be really in the sacrament Wherupon the day being Monday he was bid to appeare agayne vpon Wednesday nexte An other appearance and from thence he was deferred agayne to monday following being the xx Iune in the same Chapterhouse then to heare further what should be done in case he would not relent to theyr minde The whiche daye and place he appearing as before The last appearance of M. Bland before the Bishop of Douer and others was required to saye his minde playnely and fully to the foresayd articles being agayne repeated to him Whiche articles commonly and in course they vse to obiect to their Examinates which he wrought before them as here now followeth and need not much hereafter specially for that Countrey of Kent to be repeated Â¶ Articles ministred by Richard Byshop of Douer to mayster Bland and likewise to the rest followyng after him 1. FIrste that thou arte of the Dioces of Caunterbury Articles oâ— Course ministred against M. Bland and so subiect to the iurisdiction of the Archbyshop there 2. Item that thou art a Christen man and doest professe the lawes of God and fayth of Christes Catholicke Church and the determination of the same 3. Item that all Parsons which teach preache beleeue affirme holde mayntayne or saye within the Dioces of Caunterburye otherwise then our holy mother y e church doth are excommunicate persons and heretickes and as excommunicate and heretickes ought to be named reputed and taken 4. Item that thou contrary to the Catholicke faith and determination of our mother holy Churche within the Dioces of Caunterbury hast openly spokeÌ„ mayntayned holden affirmed and beleued and yet doest hold maynteine affirme and beleeue that in the blessed Sacrament of the aultar vnder the fourmes of bread and wyne there is not the very bodye and bloude of our Sauioure Iesus Christ in substaunce but onely a token signe and remembraunce thereof and that the very body and bloud of christ is onely in heauen and no where els 5. Item that thou contrary to the Catholicke fayth and determination of our mother holye Churche hast wythin this Dioces of Caunterbury openly spoken sayde maintayned holden affirmed and beleued and yet doest holde maynteine affirme and beleue that it is agaynst Gods word that the sacrament of Christes Churche shoulde be ministred in an vnknowne tongue and that no man safely and with a safe conscience or without perill of sinne receiueth any sacrament ministred in any tongue that he vnderstandeth not 6. Item that thou contrary to the Catholicke fayth of our mother holy Church hast and yet doest hold opinion and say that is against Gods word that the sacrament of the aultar shoulde be ministred in one kinde and that no man may with a safe conscience so receiue it 7 Item that the premisses be true and that there is a common fame vppon them within the Dyoces of Caunterbury The aunsweres of Mayster Bland to the foresayd Articles 1. TO these articles M. Bland aunswearing agayne in order as they were obiected to him Aunswere to the first article out of the Register The Catholicke Church of Christ. The Catholicke Church of Antichrist sayth to the first graunting the same that he was a priest and of the Dyoces of Caunterbury 2. To the second also he aunswered affirmatiuely 3. Item to thirde hee aunswereth that the Article is true meaning the Catholicke Churche to bee Chrystes Churche 4. Item in the fourth Article as touching the first parte of the Article he doth confesse that he hath preached and taught it as it is contayned in the same And as touching the seconde parte of the article he doth confesse that he doth nowe also hold and say as he preached and taught before 5. Item to the fift article he graunteth 6. To the sixt hee hath preached held and doth holde as it is conteyned in the article 7. Item to the last article he graunteth the same c. This done and his aunsweres and confession taken respite was geuen hym yet a few dayes to deliberate with himselfe So the xxv day of the sayde moneth of Iune hee making his appearing agayne in the sayd Chapterhouse there openly and boldly withstoode the authoritie of the Pope whereupon his sentence was read and so he condemned and committed to the secular power Touching the forme and tenor of the sentence M. Bland denyeth the Pope M. Bland condemned because all theyr sentences of course agree in one read before in y e historye of Maister Rogers Â¶ The prayer of Maister Bland before his death THe Lorde Iesus for whose loue I doe willingly leaue thys life A prayer of M. Bland and desire rather the bitter death of this crosse wyth the losse of all earthly thinges then to abide the blasphemye of thy holye name or els to obey man in breaking thy Commaundements thou seest Oh Lord that where as I might liue in worldly wealth to worship false Gods and honoure thy enemye I chose rather the tormentes of this body and losse of this my life and haue counted al thinges but vile dust and dung that I might winne thee Which death is more deare vnto me then thousands of gold and siluer Such loue Oh Lorde hast thou layde vp in my brest that I hunger for thee as the Deere that is wounded desireth the soyle Send thy holy comfort O Lorde to ayd comfort and strengthen this weake peece of earth whiche is voyde of all strength of it selfe Thou remembrest O Lorde that I am but dust and not able to doe any thing that is good Therefore O Lorde as thou of thy accustomed goodnes hast bidden me to this banket and counted me worthy to drinke of thine owne cup amoÌ„gst thine elect geue me strength against this element that as it is to my sight most â—â—kesome and terrible so to my minde it may be at thy commaundement as an obedient seruaunt sweete and pleasaunt and through the strength of thy holye spirite I may passe through the strength of this fire into thy bosome according

omnipotency of Christ doth not proue him to be really in the Sacrament he may doe all thyngs and there is nothyng vnpossible for hym to do New I know God is almighty and can do all that he wil but he cannot make his sonne a lyer he cannot deny himself nor he cannot restore virginity once violated defiled Thornt What is that to your purpose God doth not defile virginity we speake but of thyngs that God doth New Why Absurdity in the Popes doctrine will ye haue the humanity of Christ in all places as the deitie is Thornt Yea he is in all places as the deitie is if it please hym New I wil promise you that semeth to me a very great heresie for heauen and earth are not able to containe the diuine power of God for it is in all places as here and in euery place yet ye wil say that wheresoeuer the deitie is there is also the humanitie and so ye wil make him no body but a fantasticall body and not a body in deed Thornt Nay we do not say he is in all places as the deitie is but if it please him he may be in all places w t the deitie New I promise you that it semeth to me as great an heresie as euer I heard in my life and I dare not grant it lest I should deny Christ to bee a very man and that were agaynst all the scriptures Thornt The humanitye of Christ may not be in all places Tush what shall we stand reasoning with him I dare say he doth not beleue that Christ came out of his mother not openyng the matrice Do you beleue that Christ rose from death and came through the stone New I doe beleue that Christ rose from beath but I doe not beleue that he came through the stone neither doth the Scripture so say Thornt Loe how say you hee doth not beleue that Christ came through the stone if he doth not beleue this howe shall he beleue the other If he could beleeue this it were easie for hym to beleeue the other New Note the grosse ignoraunce of this Suffragane The scripture doth not say he went through y e stone but it sayth the angels of God came downe and rolled away the stone for feare of him the keepers be came euen as dead men Thornt A foole foole that was because that women should see that he was risen agayne from death New Well the scripture maketh as much for me as it doth for you and more too Thornt Well let vs not staÌ„d any longer about him Back agayne to the reall presence How say ye is the bodye of Christ really in the sacrament or no New I haue answered you already Thornt Wel do ye not beleue that he is there really New No I beleeue it not Thornt Well will ye stand to it New I must deeds stand to it til I be perswaded by a further truth Thornt Nay ye will not be perswaded but stande to your owne opinion New Nay I stand not to myne owne opinion GOD I take to witnes but only to the Scriptures of God that can all those that stand here witnes with me and nothing but the Scriptures and I take God to witnes that I do nothing of presumption but that that I do is only my coÌ„science if there be a further trutht hen I see except it appeare a truth to me I cannot receiue it as a truth And seing faith is the gift of God commeth not of man for it is not you that can geue me faith nor no man els therefore I trust ye wil beare the more w t me seing it must be wroght by God when it shal please God to open a further truth to me I shal receiue it with all my hart and embrace it Â¶ Thornton had many other questions which I did not beare away but as I do vnderstand these are the chiefest as for taunts foolish vnlearned he lacked none Prayse God for his gifts and God increase in vs strength The Arguments of Iohn Newman Arg in the 2. figure If the body of Christ were really and bodily in the sacrament then whosoeuer receiued the Sacrament receiued also the body The wicked receiuyng the Sacrament receiue not the body of Christ. Ergo the body of Christ is not really in the sacrament Argument Ca They which eate the flesh and drinke the bloude of Christ dwell in hym and he in them mes The wicked dwell not in Christ nor he in them tres Ergo the wicked eate not the flesh nor drinke y e bloud of Christ. Argument Ca They that haue Christ dwelling in them bring forth much fruit Iohn 15. He that dwelleth in me and I in hym bringeth forth much fruit c. mes The wicked bryng forth no fruit of goodnes tres Ergo they haue not Christes body dwelling in them Argument Da Where remembrance is of a thing there is imported the absence thereof Arg in the 3. figure ti Remembrance of Christes body is in the sacrament Do this in remembraunce of me c. si Ergo Christes body there is imported to be absent Mary they wil say we see hym not with our outward eies but he is commended vnder the forme of bread and wyne and that that we see is nothing but a qualitie or an accidence But let them shew me a qualitie or an accidence without a substance I wil beleue them And thus much concernyng Newmans examinations and arguments * The fayth of Iohn Newman dwelling at Maydstone in Kent who was by occupation a Peuterer The Lord is the protector of my lyfe The iust shall lyue by fayth and if he withdrawe hymselfe Abac 1. Hebru â— my soule shall haue no pleasure in hym MY fayth is that there is one God which is wythout beginnyng and without endyng Gen. 1.1 This God created al things visible and inuisible And after that he had made both heauen and earth with all other creatures hee made man set him in the place which he had prepared for him which place he called Eden he gaue to Adam hys commandements precepts and sayd when so euer thou doest the thyng which I forbid thou shalt surely die y e death yet did man for all this disobey God his creator after his sinne he fled from God hid hymselfe was in a miserable desperate case But God seeing maÌ„ in this miserable estate Gen. 3â— because he all his posteritie should not continue in deth promised AdaÌ„ that the womans seed shold breake the serpents head wherby is ment y t the son of God shold become man destroy the deuil Which by his subtill perswasions had deceiued Adam Then did AdaÌ„ by faith take hold of gods promise and became the seruaÌ„t of righteousnes through the faith which he had in the promise of y e womans seed So did Abel Seth Henoch Noe with faithful Abraham Isaac

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