Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	life_n	light_n	shine_v	1,813	5	9.0770	5	true

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

can say of this iustice Nowe it is aboute two of the clocke in the afternoone Shortly we shall heare what some of them sayde when they went to execution There be certaine of them so obstinate that they will not looke vppon the crucifixe nor be confessed to the priest and they shall be burned aliue The heretickes that be apprehended and condemned are to the number of 1600Â· but as yet no more but these foresayd 88. are already executed This people haue theyr originall of the valley named Angronia neare to Subaudia and in Calabria are called Vltramontani In the kingdome of Neaples there are 4. other places of the same people of whome whether they liue well or no as yet wee knowe not For they are but simple people ignoraunt wythout learning woode gatherers and husbandmen but as I heare much deuout and religious geuing themselues to die for religions sake From Montealto the 11. of Iune And thus much wryteth this Romanist â˜ž Here moreouer is to be noted that the foresaid Marques Buccianus aboue specified hadde a sonne or brother vnto whome the sayde new Pope Pius the fourth belike is reported to haue promised a Cardinalshippe at Rome if all the Lutherans were extirped and roted out in that prouince And like inough that the same was the cause of thys butcherly persecution and effusion of Christen bloud in the said countrey of Calabria beyond Neaples in Italy Besides these godly Italian Martyrs in thys Table aboue contained many other also haue suffred in the same countrey of Italie of whome some before haue bene specified some peraduenture omitted But many moe there be whose names we know not wherof assoone as knowledge may be geueÌ„ vnto vs we purpose God willing to impart the same louing reader vnto thee â˜ž Now in the meane time it foloweth according to my promise made before next after this lameÌ„table slaughter of Calabria here to insert also the tragical persecution horrible murder of the faithfull flocke of Christe inhabiting in Merindole in Fraunce and in other townes adiaceÌ„t neere vnto the same in the time of Franciscus .1 the french king The furious crueltie of whiche miserable persecution although it can not be set foorth too muth at large yet because we wil not weary too much the reader with the ful length therof we haue so contracted the same especially the principal effect therof we haue comprehended in such sorte that as we on the one part haue auoided prolixitie so on the other we haue omitted nothing which might seme vnworthy to be forgotten The story here foloweth A notable historie of the persecution and destruction of the people of Merindol and Cabriers the countrey of Prouince where not a fewe persons but whole Villages and Towneships with the most part of all the foresayde countrey both men women and children were put to all kind of cruelty suffered martyrdome for the profession of the gospell THey that write of the beginning of this people say that about CC. yeres ago The lamentable story of MerindollÂ· they came out of the Country of Piedmont to inhabite in Prouince in certaine Uillages destroyed by warres and other desert places Wherin they vsed such labour and diligence that they had abundance of corne wine oyles hony almons with other fruits commodities of the earth and muche cattell Before they came thether Merindol was a barren desert and not inhabited But these good people in whome God alwaies had reserued some litle seede of pietie being dispersed and separated from the societie of men were compelled to dwell with beasts in that waste and wilde desert which notwithstanding through the blessing of God and their great laboure and trauel became exceeding frutefull Notwithstanding the world in the meane time so detested abhorred them and with all shamefull rebukes and contumelies railed against them in such despiteful maner y t it semed they were not worthy that the earth should beare them For they of a long continuance and custome had refused the Byshop of Romes authoritie and obserued euer a more perfect kinde of doctrine then others deliuered to them from the father to the sonne euer since the yere of our Lord. 1200. For this cause they were often accused complained of to the king as contemners despisers of the magistrates and rebels Wherefore they were called by diuers names according to the countreis and places where they dwelte For in the country about Lyons they were called the pore people of Lyons Paupeâ—es de Lugduno WaldeÌ„sâ—â— Tuâ—â—elupini Chagnardi In the borders of Sarmatia Liuonia and other countreis towards the North they were called Lolards In Flanders and Artoys Turrelupius of a desert where wolues did haunte In Dolphine with great despite they were named Chagnardes because they liued in places open to the Sunne and without house or harborough But most commonly they were called Waldoys of Waldo Of Waldo read before pag. 230. who first instructed them in y e word of God which name continued vntill the name of Lutheranes came vp which aboue all other was most hated and abhorred Notwithstanding in all these most spitefull contumelies ond sclaunders the people dwelling at the foote of the Alpes and also in Merindol Cabriers and the quarters thereabout alwaies liued so godly so vprightly and iustly y t in al their life conuersation there appeared to be in theÌ„ a great feare of God That little light of true knowledge whiche God had giuen them they laboured by al meanes to kindle encrease daily more more sparing no charges whether it were to procure bookes of the holy Scripture or to instructe such as were of the best and moste towardly wits in learning godlinesse or els to send theÌ„ into other countreis yea euen to y e farthest partes of the earth where they had heard that any light of the gospel began to shine For in the yere 1530. vnderstanding that the gospel was preached in certaine townes of Germany Switzerland they sent thether 2. learned men that is Georgius Maurellus borne in Dolphine a godly preacher of their owne and whome they had of their owne charges brought vp in learning Petrus Latomus a Burgundian to conferre with the wise learned ministers of the Churches there in the doctrine of the gospel and to know the whole forme and manner which those Churches vsed in the seruice and worshipping of God and particularly to haue their aduise also vppon certaine poynts which they were not resolued in These 2. after great conference had w t the chiefest in the Churche of God namely with Oecolampadius at Basill at Strausburgh with Bucer and Capito and at Berne w t Bartholdus Hallerus as they were returning thorow Burgundie homewarde Petrus Latomus was taken at Dyion and caste into prison Maurellus escaped returned alone to Merindol with the bookes and letters whych he brought with him from the churches of Germanie and declared

is the mount Sion here I am already in heauen it selfe Here standeth first Christ Iesus in the fronte About him stande the olde fathers Prophetes and Euangelistes Apostles and al the seruauntes of God Of whoÌ„ some do embrace cherish me some exhort me some open the Sacramentes vnto me some comfort me other some singing about me And how then shall I be thought to be alone among so many such as these be The beholding of whome to me is both solace and example For here I see some crucified some slayne some stoned some cut a sonder and quartared some rosted some broyled some put in hoat caulderns some hauing theyr eyes bored thorough some their tongues cut out some their skinne plucked ouer theyr heades some theyr handes and feete chopt off some put in kilnes and furnaces some cast downe headlong and geuen to the beastes and foules of the ayre to feed vpon It woulde aske a long time if I should recite all To be short diuers I see with diuers and sundrye tormentes excruciate yet notwithstanding all liuing and all safe One playster one salue cureth al their woundes which also geueth to them strength life so that I susteyne all these transitory anguishes smal afflictions with a quiet mind hauing a greater hope layd vp in heauen Neither do I feare mine aduersaries which here persecute me and oppresse me For he that dwelleth in heaueÌ„ shal laugh them to scorne and the Lord shall deride them I feare not thousands of people which compasse me about The Lord my God shal deliuer me my hope my supporter my comforter who exalteth vp my head He shall smite al theÌ„ that stand vp against me without cause shal dash the teeth iawes of sinners a sunder for he only is all blessednes and maiestie The rebukes for Christes cause make vs iocant for so it is writteÌ„ If ye be rebuked scorned for the name of Christ happy be you for the glory and spirite of God resteth vpon you 1. Pet. 4. Be you therefore certified that our rebukes which are layd vpon vs redound to the shame and harm of the rebukers In this world there is no mansion firme to me and therfore I trauaile vp to the new Ierusalem which is in heauen which offereth it selfe vnto me without paying anye fine or Income Behold I haue entred already in my iourny wher my house standeth for me prepared and where I shall haue riches kinsfolks delites honours neuer fayling As for these earthly thinges here present they are transitory shadowes vanishing vapours and ruinous walles Briefly all is but very vanitie of vanities where as hope and the substance of eternitie to come are wanting Which the mercifull goodnes of the Lord hath geuen as companions to accompany me and to comfort me and now doe the same begin to worke and to bring forth fruites in me I haue trauayled hetherto laboured and swette early and late watching day and night and now my trauailes begin to come to effect Dayes and houres haue I bestowed vpon my studyes Behold the true countenaunce of God is sealed vpon me the Lord hath geuen myrth in my hart And therefore in the same will I lay me downe in peace and rest Psal 4. And who then shall dare to blame this our age consumed or say that our yeares be cut off What man can nowe cauill that these our labours are lost which haue followed founde out the Lord and maker of this worlde and whiche haue chaunged death with lyfe My portioÌ„ is the Lord sayth my soule therfore I will seek wayt for him Now then if to dye in the Lord be not to die but to lyue most ioyfully where is this wretched wordly rebell which blameth vs of folly for geuing away our liues to death O how delectable is this death to me to taste the Lords cup whiche is an assured pledge of true saluation for so hath the Lord himself forewarned vs saying The same that they haue done to mee they will also do vnto you Wherfore let the doltish worlde with hys blynd worldlings who in the bright sun shine yet goe stumblyng in darcknes being as blinde as betels cease thus vnwisely to carp against vs for our rash suffering as they count it To whome thus we aunswere agayne with the holy Apostle That neyther tribulation nor anguish nor hunger nor nakednes nor ieoperdy nor persecution nor sworde shal be able euer to seperate vs from the loue of Christ. We are slain al the day long we are made like sheep ordayned to the shaÌ„bles Rom. 8. Thus do we resemble Christ our head which said That the Disciple cannot be aboue his master nor the seruant aboue his Lord. The same Lord hath also commanded that euery one shall take vp his crosse and followe him Luc. 9. Reioyse reioise my deare brethreÌ„ fellow seruants be of good coÌ„fort when ye fal into sondry tentations Let your pacience be perfect on all parts For so is it foreshewed vs before is writteÌ„ That they which shall kill you shal think to do God good seruice Therfore afflictioÌ„s death be as tokens sacraments of our election life to come Let vs then be glad sing to the Lord wheÌ„ as we being cleare froÌ„ al iust accusation are persecuted geuen to death For better it is that we in doyng well do suffer if it so be the will of the Lord then doing euil 1. Pet. 3. We haue for our example Christ and the prophets whiche spake in the name of the Lord whom the children of iniquitie did quell and murder and now we blesse and magnifie them that then suffred Let vs be glad and ioyous in our innocencie and vprightnes The Lord shall reward them that persecute vs let vs referre all reueÌ„gement to him I am accused of foolishnes for that I do not shrink froÌ„ the true doctrine knowledge of God do not rid me selfe out of these trobles wheÌ„ with one word I may O the blindnes of man which seeth not the sunne shyning neither remeÌ„breth the Lords words Consider therfore what he sayth You are the light of the world A city builded on the hil cannot be hid Neither do men light a candle put it vnder a bushell but vppon a candlesticke that it may shyne and geue light to them in the house And in an other place he sayth you shal be led before kinges rulers feare ye not them which kill the body but hym whiche killeth both body and soule Who soeuer shall confesse me before men him will I also coÌ„fesse before my father whiche is in heauen And hee that denyeth me before men him will I also deny before my heauenly father Wherfore seing the words of the Lord be so playne how or by what authoritie will this wise counseller theÌ„ approue this hys counsayle which he doth geue God forbid that I shuld relinquish the commaundements of God and folowe the counsailes

whole bodies and that all the Priestes in the Church were blind and had led the people the wrong way Likewise it was alledged agaynst him that he had denied Purgatory and had sayd that while he were alyue he would do as much for him selfe as he could for after his death he thought that prayer almes deedes could little helpe him These and such like matters were they wherewith these poore and simple men and women were chiefly charged and as heynous heretickes excommunicated emprisoned and at last compelled to recant and some of them in vtter shame and reproch besides the ordinary bearyng of fagots before the Crosse in processioÌ„ The maner of popish penaunce or els at a Sermon were enioyned for penaunce as they termed it as well to appeare once euery yeare before their ordinary as also to weare the signe of a fagot painted vpon their sleeues or other part of their outward garment and that during their liues or so often and long as it pleased their ordinary to appoint By which long rigorous and open punishing of them they ment as it should seeme vtterly to terrifie and keepe backe all others from the true knowledge of Iesus Christ and his Gospell But the Lord be euermore praysed what effect their wicked purposes therein haue takeÌ„ The troubles of Helene Heyer and Robert Barkeway these our most lightsome dayes of Gods glorious Gospel do most ioyfully declare THere were also troubled beside these certaine others more simple and ignoraunt who hauyng but a very smal smake or tast of the truth did yet at the first as it may seeme gladly consent vnto the same but beyng apprehended they quickly agayne yelded and therfore had onely assigned them for their penaunce the bearyng of a litle caÌ„dle before the Crosse without any further opeÌ„ abiuryng or recantyng Amongest which I finde two especially the one a woman called Elene Heyer to whom it was obiected that she had neither confessed her selfe vnto the Priest nor yet receiued the Sacrament of the altar by the space of 4. yeares and notwithstandyng had yearely eaten fleshe at Easter and after as well as others that had receiued the same contrary to the vsuall maner and conuersation of all other Christian people The other was a maÌ„ named Robert Berkeway who besides most wicked blasphemies agaynst God whiche he vtterly denyed was charged to haue spoken heynous wordes against the Popes holy and blessed Martyr Thomas Becket callyng him micher and theefe for that hee wrought by craftes and imaginations Thus haue I as briefly as I could summarely collected the principall Articles obiected agaynst these weake infirme and earthy vessels Not minding hereby to excuse or condeÌ„ne them in these their fearefull falles and daungerous defectioÌ„s but leauyng them vnto the vnmeasurable rich mercies of the Lord I thought onely to make manifest the vnsaciable bloudy crueltie of y e Popes kingdome agaynst the Gospell and true Church of Christ nothyng mitigatyng their enuious rage no not agaynst the very simple idiotes and that sometyme in most friuolous and irreligious cases But now leauyng to say any further herein I will by Gods grace go forthward with other somewhat serious matters Â¶ The death and Martyrdome of William Swetyng and Iohn Brewster IN searchyng and perusing of the Register Wil. Sweting Iohn Brewster Martirs for the collection of the names Articles before recited I finde that within the compasse of the same yeares there were also some others who after they had once shewed themselues as frayle vnconstauÌ„t as the rest beyng either therewith pricked in conscience or otherwise zelously ouercome with the manifest truth of Gods most sacred word became yet agayn as earnest professours of Christ as euer they were before and for the same profession were the secoÌ„d tyme appreheÌ„ded examined condemned and in the end were most cruelly burned Of the which number were WilliaÌ„ Swetyng and Iohn Brewster who were both burned together in Smithfield the xviij day of October in the yeare of our Lord. 1511. the chiefest case of religion alledged agaynst them in their Articles was their fayth coÌ„cernyng the Sacrament of Christes body and bloud Which because it differed from the absurde grosse and Caparniticall opinioÌ„ of the new ScholemeÌ„ was couÌ„ted as most heynous heresie Against traÌ„substantiatioÌ„ corporall preseÌ„ce in the Sacrament There were other thyngs besides obiected agaynst them as the reading of certaine forbidden bookes and accompanying with such persons as were suspected of heresie But one great and heynous offence counted amongest the rest was their putting leauing of the paintyng fagots which they were at their first abiuryng enioyned to weare as badges during theyr lyues or so long as it should please their Ordinary to appoynt and not to leaue them off vpoÌ„ paine of relaps vntill they were dispensed withall for the same The cruell rigor of the Catholike clergy against the professours of the Gospell The breach of this iniunction was esteemed to be of no small weight and yet the matter well throughly considered it seemeth by their coÌ„fessions they were both therunto by necessitie enforced For the one named Sweting being for feare of the Bishops cruelty coÌ„strained to wander the countreys to get his poore liuing came at length vnto Colchester where by the parson of the parish of Mary Magdalen he was prouoked to be y e holy water clarke and in that consideration had that infamous badge first taken away from him The other which was Brewster leaft off his at the commandement of the Controller of the Earle of Oxfordes house who hiring the poore man to labour in the Earles houshold busines woulde not suffer him working there to weare that counterfait cognisaunce any longer so that as I said necessity of liuing seemeth to compell both of them at the first to breake that iniunction and therfore if charitie had borne as great sway in y e harts of the Popes Clergy as did crueltie this trifle would not haue bene so heinously taken as to be brought against theÌ„ for an article and cause of condemnation to death But where tirannie once taketh place as well all godly loue as also all humane reason duties are quite forgotten Well to be short what for y e causes before recited as also for that they had once already abiured and yet as they terme it fel againe into relaps they were both as you haue hearde in the ende burned together in Smithfielde althoughe the same parties as the Register recordeth did againe before their death fearefully forsake their former reuiued coÌ„stancie and submitting themselues vnto the discipline of the Romish Church craued absolution from their excommunication Howbeit because many of the Registers notes records in such cases may rightly be doubted of Submission would not be taken of the charitable catholikes and so called into questioÌ„ I refer the certaine knowledge hereof vnto the Lord who is the trier of all truthes and the external

might also haue one of the precious cheynes about his necke in honor of his Lord. The which being grauÌ„ted so were these three blessed martirs committed to the fire where they with meek pacience yelded vp theyr liues to the hands of the lord in testimony of his Gospell Ex Crisp. Pantal. Matth. Dimoner martyr The Lieutenant of Lyons Primacius Officiall Buatherius Officiall Orus Inquisitor Matthaeus Dymonetus marchaunt At Lyons An. 1553. This Marchaunt first liued a vicious detestable life full of muche corruption and fylthynesse He was also a secret enemy and a Searcher out of good men when and where they conuented togeather Who being called notwithstanding by y e grace of God to the knowledge and sauor of his word shortly after was taken by the Lieutenant and Buatherius the Official in his owne house at Lions and so after a litle examination was sent to prison Being examined by the Inquisitor and the Officials he refused to yeelde any aunswere to them knowing no authority they had vpon him but onely to the Lieutenant His aunsweres were that he beleued all that the holy vniuersall Church of Christ did truely beleue all the articles of the Creed To the article of the holy Catholicke Churche being bid to adde also Romanam that is the Church of Rome that he refused Aduocates he knew none but Christ alone Purgatory he knew none but the crosse and passion of the lamb which purgeth the sinnes of all the world The true confession he sayd ought to be made not to the priest once a yeare but euery day to God and to such whoÌ„ we haue offended The eating of the flesh bloud of Christ he tooke to be spirituall and the Sacrament of the flesh and bloud of Christ to be eaten with the mouth and that sacrament to be bread and wine vnder the name and signification of the body and bloud of Christ the masse not to be instituted of Christ being a thing contrary to his word and will For the head of the Church he knew none but onely Christ. Being in prison he had great conflictes with the infirmity of his owne flesh but especially with the teÌ„ptation of his parentes brethren and kinsfolkes and the sorow of his mother neuerthelesse the Lord so assisted him that he endured to the end At his burning he spake much to the people was heard with great attention He suffered the 15. of Iuly an 1553. Ex Cris. Legoux the Deane Ilierensis M. Simon Vigor the Penetentiary of Eureux William Neel an Austen Fryer At Eureaux in Fraunce An. 1553. Hen. Pantal. lib. 9. Crisp. Adrian maketh mention also of one William Neel a Fryer Augustine who suffered in muche like sorte the same yeare was burned at Eureux in Fraunce The occasion of his trouble rose first William Neel martyr for the rebuking of the vitious demeanour of the Priestes there and of the Deane named Legoux for the which the Deane caused hym to be sent to Eureux to the prison of the Byshoppe The storye of thys William Neel with his aunsweres to theyr Articles obiected is to be read more at large in the 9. booke of Pantalion and others The Bailiffe or steward of the Citye Dyion Symon Laloe At Dyion An. 1553. Symon Laloe a spectacle maker comming from Geneua in to Fraunce for certayn busines was laid hand of by the Bayliffe of Dyion Three thinges were demaunded of him 1 Where he dwelt 2. What was his faith 3. What fellowes hee knew of his Religion His dwelling he sayd was at Geneua Hys Religion was such as was then vsed at Geneua As for his fellowes he sayd he knew none but onely them of the same City of Geneua where his dwelling was When they could gette of him no other aunsweare but thys with all theyr racking and tormeÌ„ts they proceeded to hys sentence and pursued the execution of the same which was the 21. of Nouember an 1553. The executioner who was named Iames Siluester Simon Laloe martyr seeing the great fayth and constancye of that heuenlye Martyr was so compuncted with repentaunce fell in such despayre of himselfe that they had much adoe with all the promises of the Gospell to recouer any coÌ„fort in him The executioner conuerted At last through the mercy of christ he was comforted and conuerted and so he with all his family remoued to the Church of Geneua Ex Ioan Crisp. Â Nicholas Nayle Torments At Paris An. 1553. This Nicolas shoomaker commynge to Paris with certayne ferdles of bookes Nicholas Naile martyr was there appreheÌ„ded Who stoutly in persisting in confessing the trueth was tried with sundry tormentes to vtter what fellowes he had besides of his profession so cruelly that his body was dissolued almost one ioint from an other but so constant he was in his silence that he would expresse none As they brought him to the stake fyrste they put a gag or peece of wood in his mouth which they bouÌ„d with cords to the hinder part of his head so hard y t his mouth on both sides gushed out wyth bloud and disfigured his face monstrously By the way they passed by an Hospitall where they willed him to worship the picture of S. Mary standing at the gate But he turned his back as well as he could and would not For the which the blind people were so grieued that they would haue falleÌ„ vpon him After he was brought to the fire they so smered his body with fatte and brimstone that at the first taking of the fire all his skin was parched the inward parts not touched With that the cords brast which were about his mouth wherby his voyce was heard in the middest of the flame praysing the Lord and so y e blessed Martyr departed Ex Ioan Chrisp A woman of Tolouse The Officiall of the Bishop of Tolouse The Inquisitour and Chauncelour of the Bishop of Cozeran Peter Serre About Tolouse An. 1553. Peter Serre martyr Peter Serre fyrst was a Prieste then chaunging his religioÌ„ he went to Geneua learned the shomakers craft and so liued Afterward vpon a singuler loue he came to hys brother at Tolouse to the intent to doe hym good His brother had a wife which was not well pleased with hys religioÌ„ and comming She in secret Counsell tolde an other woman one of her neighbors of this What doth she but goeth to the Officiall and maketh hym priuy of all The Officiall thinking to fore-slacke no time taking counsell with his fellowes laid hands vppon this Peter and brought him before the Inquisitor To whom he made such declaration of his fayth that he seemed to reduce the Inquisitor to some feling of conscience and began to instruct him in y e principals of true religion NotwithstaÌ„ding all this helped not but that he was condemned by the said Chauncellor to be degraded coÌ„mitted to the seculer iudge The Iudge inquiringe of what occupation hee was he sayde that

auoyd their danger yet he ceased not to put himself in his enemies hands so was led prisoner As he was in prison many of the faythful came to comfort him but rather he was able to coÌ„fort not onely them which came to comfort him but also the other which were there prisoners with hym The Priests left no diligence vnsought to stirre vppe the Lieuetenaunt which was of himselfe to much inflamed in such matters Arondeau after many interrogations threatning wordes and also fayre promises of his pardon still continued one man Then the Lieuetenaunt seing his constancy condeÌ„ned him to death Arondeau praysing God for his grace geuen Peter Arondeau condemned did not a litle reioyce y t he might suffer in that quarrell in token of reioysing did sing a Psalme being fully resolued to accept y t said condemnation w tout any appeale But his frendes not pleased with his resolution came to him so perswaded with hym not to geue his lyfe so good cheape ouer to his enemies handes that hee was turned from that made his appeale The appeale beyng entred y e Lieuetenaunt seeking to gratifie the aduersaries of y e gospell and especially y e Cardinall of Lorraine secretly Peter Arondeau appealeth by y t backside of the town out of the high way conueyed y e poore prisoner vnto Paris Who being brought vnto Paris by priuy iournies as is sayd was put into prison committed to y e custody of two Presidentes to witte Magistri S. Andre By the meanes of whom the sentence of the Lieuetenant was confirmed also put in execution the 15. day of Nouember in they yeare abouesayd on the which day the sayd Arondeau was burned quick at y e place called S. Iohn in Greue at Paris The constancy heroicall which God gaue hym wherin he indureed victorious vnto death was a mirrour or glasse of pacieÌ„ce to M. Anne du Bourge Counceller in the Parliament of Paris to diuers other then prisoners was to them a preparation toward y e like death which shortly after they suffred Not long after the happy end of this blessed maâ—tyr the forenamed Monroy whiche was the principall accuser party agaynst him was stroken with a disease called * Apoplexia is a sicknes engendered in the brain by aboundance of grosse humors which depriue them that haue it of speach feeling and mouing Most commonly it assaile ã€ˆâ—Šã€‰ gluttons drunkards and suifetters Apoplexia and thereupon sodeinly dyed By this and many other such like examples the mighty iudgement of God most euidently may appeare who albeit commoÌ„ly he doth vse to begin hys iudgement with his owne houshold in this worlde yet neither doth hys aduersaries alwayes escape theÌ„ selues the terrible hand of his iustice Gods iust vengeaunce vpoÌ„ the Lieuetenaunt a persecutor Also the Liuetenaunt which was his condemner taryed not long after the priest but he was arested personally to appeare before the kinges counsaile through the procurement of a certaine Gentleman of Polonie called Anthony de Leglise agaynst whome the sayd Lieuetenaunt had geuen false and wrong iudgement before By reason whereof the foresayd Gentleman so instantly did pursue hym before the Lordes of the counsaile that all the extorsions polinges of the Lieuetenant were there openly discouered and so he condemned to pay to the gentleman a thousand French crownes of the sunne Note w tin xiiii dayes vpon payne of double as muche Also he was deposed of his office and there declared vnworthy to exercise any roial office hereafter for euer with infamy and shame perpetuall Ex Crisp. Lib. 6. pag. 907. A priest of Valencienes Thomas Moutarde At Valenciennes Ann. 1559. In the towne of Ualenciennes not far froÌ„ France Thomas Moutarde martyr the same yere which was 1559. in the month of October suffered Tho. Moutard Who first being conuerted from a disordered life to the knowledge of the Gospell is to vs a spectacle of Gods great gracious mercy toward his elected Christians This Moutarde was attached for certain words spoken to a priest saying thus that his god of y e host was nothing but abhomination which abuseth y e people of God These words were takeÌ„ first as spoken in hys dronkennes Against the bodely presence of Christ in the hoste But the next day after wheÌ„ the same words were repeted to him agayne to knowe whether hee would abyde by the wordes there vttered or no hee sayd yea For it is an abuse sayd hee to seeke Iesus Christ any other where then in heauen sitting at the glory right hand of God hys father and in thys he was ready to liue dye His proces being made he was condemned to be burned quicke But as he was caryed from the town house to the place of punishment Constancye of a good conscieÌ„ce it was neuer seene a man with such constancie to be so assured in hart so to reioyce at that great honor which God had called hym vnto The hangman hasted as much as was possible to binde him dispatch him The martir in the midst of y e flaming fire lifting vp his eies vnto heaueÌ„ cried to the Lord that he would haue mercy on his soule and so in great integritie of fayth and perseueraunce hee gaue vp his life to God Ex Ioan. Crisp. Lib. 6. â˜ž This Dutch story should haue gone before w t the Dutch Martyrs But seeing UallencieÌ„nes is not far distant from Fraunce it is not much out of order to adioyne the same with the French martyrs who altogether at length shal be ioyned in the kingdome of Christ which day the Lord send shortly Amen Â¶ Thus haue we through the assistaunce of the Lord deduced the Table of the French and also of y e Dutch martyrs vnto the tyme and reign of Queene Elizabeth that is to the yeare .1560 Since the which tyme diuers also haue suffered both in Fraunce in the lower countrey of Germany whose story shal be declared the Lord willing more at large when we come to the tyme of Queene Elizabeth In the meane season it shall suffice for this present to insert their names onely which here do follow The residue of the French Martyrs ANne du Burge Counsailer of Paris Andrew Coiffier Iohn Isabeau Iohn Indet Martyrs of Paris Martyrs Geoffrey Guerien Iohn Morell Iohn Barbeuille Peter Cheuet Marin Marie Margarite Riche Adrian Daussi Gilles le Court Phillip Parmentier Marin Rosseau Peter Milot Iohn Berfoy Besides the tumult of Amboise the persecution of Vassi Austin Marlorat Master Mutonis The residue of the Dutch Martyrs IAmes de Lo of the I le of Flaunders Iohn de Buissons at Antwerpe Peter Petit Iohn Denys Gymon Guilmin Martyrs Simeon Herme of the I le of Flanders Iohn de Lannoy at Tournay Andrew Michell a blind man at Tournay Frances Varlut at Tournay Alexander Dayken of Bramchastle William Cornu in Henault Antony Caron of Cambray

Renaudine de Francuile Certayne suffered at Tournay Michell Robilert of Aras Nicaise de le Tombe at Tournay Roger du Mont. Â¶ To the Catologue of French Martyrs aboue rehearsed the story of Merindoll and Cabriers Touching the storye of Merindoll Vid. infr wyth the lamentable handling of them were also to be annexed But because the tractation thereof is prolixe and cannot well be contracted into a shorte discourse therefore we haue deferred the same to a more conuenient roome after the Table here following next of the Spanishe and Italian Martyrs Where better oportunitie shal be geuen to prosecute more at full that Tragicall persecution the Lord so permittyng Â¶ A Table of such Martyrs as for the cause of Religion suffered in Spayne The Spanishe Martyrs Spanishe marchantes in Antwerp The Fryers of Antwerpe Franciscus San Romanus At Burges in Spayne AN. 1540. Thys Frances was sent by certayne Spanishe Marchantes of Antwerpe Fraunces San Romane martir to Breme to take vp money due to be payde of certayne Marchantes there Where hee being at a Sermon hearing M. Iacobus priour sometimes of the Austen friers of Antwerp preache was so touched drawne thorough the maruelous woorking of Gods spirite at the hearyng thereof albeit hauing no perfect vnderstanding of the Dutche tongue that not onely hee vnderstoode all that there was sayde but also comming to the preacher The coÌ„uersion of San Romane accompanying him home all his other worldly busines set apart there recited the whole contentes of hys Sermon euery thing as they sayd which heard the sayd minister of Breme preach in perfect forme and order as he had preached After this little taste and happy beginning he proceeded further searching and conferring with learned men that in shorte space hee was growne in great towardnes ripe knowledge in y e word of lyfe The Minister marueling at the sodayn mutation of the man and also seeyng the vehemency of hys zeale ioyned withall began to exhort hym howe to temper hymselfe with circumspection and discretion still more and more instructyng hym in the worde and knowledge of the Gospell whiche he so gredely dyd receaue as one that coulde neuer be satisfied so remayned hee with the minister 3. dayes together committyng hys worldly busines and message that he was sent for vnto hys fellowe which came wyth hym Thus being inflamed with an other desire he ceased to seeke for temporall trifles seking rather for such french or dutch bookes which he could get to read and agayne read y e same so diligently that partly by the reading therof partly by M. Iacobus and also by M. Machabeus which was there the same time he was able in short time to iudge in the chiefe Articles of our religion In so much that he took vpoÌ„ him to write letters vnto his couÌ„trymen the Marchaunts of Antwerpe in y t whiche letters first he gaue thanks to God for y e knowledge of his holy word Fraunces writeth to the Marchauntes of Antwerpe which he had receiued Secondly he bewayled the great cruelty grosse blindnes of his countrymen desiring God to open theyr eyes and eares to see vnderstand the word of their saluation Thirdly he promised shortly to come to theÌ„ at Antwerp to confer with them touching the grace of God which he had receiued Fourthly declareth to them his purpose in going also to Spaine inteÌ„ding there likewise to impart to his parentes and other freÌ„ds at Burges the wholesom Doctrine which the Lord hath bestowed vpon him Beside this he addressed other letters also to charles the Emperor Frances writeth to the Emperour opening to him the calamities and miserable state of Christes Church desiring hym to tender the quietnes thereof especially that he would reforme the miserable corruption of the Churche of Spaine c. Ouer and besides al this he wrote there a Catechisme diuers other treatises in the spanish toung And all this he did in one monethes space In the meane time the Spanish Marchaunts of Antwerpe vnderstanding by his letters both hys chaunge of religioÌ„ also his purpose of comming to Antwerpe sent him letters agayne pretending outwardly a fayre countenaunce of much good will but secretly practising his destruction For at the day appointed of his coÌ„ming certaine Friers were set ready to receiue him Frances betrayed by Spanyshe Marchantes which tooke him comming downe from his horse rifled his books had him into a marchauÌ„ts house neare haÌ„d where they examined hym with whom he agayne disputed mightely and when they found him not agreing to theyr fayth they bouÌ„d him hand and foote crying out vpon him and calling him Lutherane burnt his bookes before hys face threatning to burne himselfe also At this disputatioÌ„ within the house diuers Spaniardes were present which made the Friers more bold Being demauÌ„ded to shew The fayth and confession of San Romane of what fayth and religioÌ„ he was my fayth sayd he is to coÌ„fesse and preach Christ Iesus onely and him crucified which is the true fayth of the vniuersall Church of Christ through the whole world But this fayth and doctrine you haue corrupted taking an other abhominable kinde of life and by your impiety haue brought the most part of the world into blindnes most miserable and to explane his fayth to theÌ„ more expressely he recited al the Articles of the Creed Which done theÌ„ the Friers asked whether he beleued the Bishop of Rome to be Christes Uicar and head of the Churche hauing all the treasures of the Church in his owne power being able to binde and loose The Pope Antichrist also to make new articles abolish the olde at his owne will arbitrement Hereunto Fraunces auÌ„swered agayne that he beleued none of al this but contrary did affirme that the Pope was Antichrist borne of the deuill being the enemy of Iesus Christ transferring to himselfe Gods honor which more ouer being incited by the deuill turned all things vp side downe corrupted the sinceritye of Christes religion partly by his false pretences beguiling partly by his extreme cruelty destroying the poore flocke of Christ. The Popes crowne and the Fryers bellies are not to be touched c. With the like boldnes he vttred his mind likewise agaynst the Masse Purgatory The Fryers could suffer him meanely well to speake till hee came to the pope began to speak against his dignity theyr profite then could they abide no loÌ„ger but thundred agaynst him woordes full of cruelty terror As they were burning of his bookes and began also to cast the new testament into the fire Fraunces seyng that began to thuÌ„der out against them again The Spaniardes theÌ„ supposing him not to be in his right senses conueied him into a Tower 6. miles distant from Antwarpe Frances brought into prison where he was deteined in a deep caue or dungeon with much misery the space of 8. monethes In which time of his imprisonment

commaunding Leo then Bishop of Rome to come vnto the same And albeit Leo neither liked the tyme which he would for a season shoulde haue bene deferred nor yet the place for he wold haue had it in Italy wheras the Emperour by hys owne commaundement had called it to Calchis in Asia yet he answered the Emperor that he would gladly obey his commaundement and sent thither his agentes to appeare there for him as doth appeare in the Epistles of Leo to Martiane then Emperoure xli.xlvii.xvliij and in the xlix Epistle to Pulcheria the Empres. And likewise desireth Theodosius the Emperour to commaund a Councell of Bishops to be called in Italy for taking away such contentions and troubles as at that tyme troubled the quietnes of the Churches And in many moe Epistles of the same Leo it doth manifestly appeare that the Emperoures alwayes assembled generall Councels by theyr commaundementes And in the sixt generall Councel it appeareth very playnly that at that time the Byshoppes of Rome made no clayme nor vsed anye title to call themselues heades vniuersall ouer all the Catholicke Churche as there doth appeare in the superscription or salutation of the foresayd Synodicall preamble which is this word for word To the most godly Lordes and most noble victors and conquerours the welbeloued Children of God and our Lord Iesu Christ Constantine the great Emperour and to Heraclius and Tiberius Cesars Byshop Agatho the seruaunt of the seruaunts of God with all the coÌ„uocations subiecte to the Councell of the See apostolicke sendeth greeting And he expresseth what Countryes he reckoned and comprehended in that superscription or salutation For it followeth that those were vnder hys assembly whiche were in the North and East partes so that at that time the byshop of Rome made no such pretence to be ouer and aboue all as he nowe doth by vsurpation vendicating to hymselfe the spirituall kingdom of Christ by which he raigneth in the heartes of all faythfull people and then chaungeth it to a temporall kingdome ouer and aboue all kinges to depose them for hys pleasure preaching thereby the flesh for the spirite and an earthly kingdome for an heauenly to hys owne damnation if he repent not Pet. 2. Where hee ought to obey hys prince by the doctrine of S. Peter in his first Epistle saying Be ye subiect to euery ordinaunce of man Rom. 14. for the Lordes sake whether it be to the king as to the chiefe or vnto gouernours as sent of hym to the punishment of the euill doers and to the prayse of the good Agayne S. Paule Let euery soule be subiect to the higher powers With other thinges before alledged So that this his pretensed vsurpation to be aboue all kings is directly agaynst the scriptures geuen to the Churche by the Apostles whose doctrine whosoeuer ouerturneth can be neyther the head nor yet the least member of the Church Wherfore albeit ye haue hetherto sticked to the sayd wrongfully vsurped power moued thereto as ye write by your conscience yet sithence now ye see further if ye lust to regarde the meere truth and such auncient authours as haue bene written to you of in tymes past we would exhorte you for the wealth of your soule to surrender into the Byshoppe of Romes handes your redde hatte by whiche he seduced you trustyng so to make you beyng come of a noble bloud an instrument to aduaunce his vayne glory whereof by the sayd hat hee made you participant to allure you thereby the more to his purpose In whiche doyng yee shall returne to the truth from whiche yee haue erred doe your duetye to your soueraigne Lord from whom ye haue declined and please thereby almightie God whose lawes ye haue transgressed and in not so doyng ye shall remayne in errour offendyng both almightie God and your naturall soueraigne Lord whome chiefly yee ought to seeke to please Which thyng for the good mynde that we heretofore haue borne you we pray almightie God of his infinite mercy that you do not Amen When all other kynges subiectes Anno 1535. and the learned of the Realme had taken and accepted the othe of the kynges supremacie onely Fisher the Byshop of Rochester Syr Thomas More refused as is aforesaid to be sworne who therfore fallyng into the dauÌ„ger of the law were committed into the Tower and executed for the same an 1535. This Iohn Fisher aforesayd had written before agaynst Oecolampadius whose booke is yet extant and afterward agaynst Luther Iohn Fysher Bishop of Rochester enemye to Christes Gospell Also amongest other his actes he had bene a great enemy and persecuter of Iohn Frith the godly learned Martyr of Iesus Christ whom hee and Syr Thomas Moore caused to be burned a yeare and a halfe before and shortly after the said fisher to his confusion was charged with Elizabeth Barton called the holy maid of Kent and founde guilty by act of Parleament as is aboue recorded For his learning and other vertues of life this Bishop was well reputed and reported of many and also much lamented of some But whatsoeuer his learning was pitie it was that he being indued with that knowledge should be so farre drowned in such superstition more pitie that he was so obstinate in his ignoraunce but most pitie of all that he so abused the learning he had to such crueltie as hee dyd But thus commonly we see come to passe as the Lorde saith That who so striketh with the sworde shall perishe with the sworde ã€ˆâ€¦ã€‰ with ã€ˆâ—Šã€‰ and they that staine their handes with blood seldome do bring their bodies drie to the graue as coÌ„monly appeareth by the end of bloudy tyrantes and especially such as be persecuters of Christes poore members Byshop Fysher and Sir Tho. More persecutors In the number of whom was this Bishop and sir Thom. More by whom good Iohn Frith Teukesbery Thomas Hytten Bayfild with diuers other good saintes of God were brought to their death It was sayde that the Pope to recompence Byshop Fisher for his faithfull seruice had elected him Cardinal and sent him a Cardinals hat as far as Calice but the head it should stand vpon was as hie as London bridge ere euer y e Popes hat could come to him Thus Bishop Fisher and Syr Thomas More which a litle before had put Iohn Frith to death for heresy against the Pope Byshop Fysher Syr Tho. More beheaded were themselues executed and beheaded for treason against the king the one the xxij of Iune the other the vi of Iuly ann 1535. Of sir Tho. More some thing hath bene touched before who was also recounted a man both wittie learned but whatsoeuer he was beside a bitter persecuter he was of good men The lying bookes of Syr Tho. More and a wretched enemie against the truth of the Gospel as by his bookes leaft behind him maye appeare wherein most slanderously and contumeliously he writeth against Luther Zwinglius Tindal Frith Barnes

tooke what stirre hee kept and what practises hee wrought wyth Cardinall Poole to stirre vp other natioÌ„s to warre against vs what difficultie also there was w t the Emperor with the French king and with the king of Scottes about the matter and what labour was vsed on the kings parte to concile these Princes for hys owne indemnitie to keepe him from their warres and inuasions and especially to obtein the Popes approbation and to auoide his censures of excommunication and finally what despitefull iniuries open wrongs the Pope wrought against hym vpon the which Pope the king had bestowed so much money and great treasors before all this likewise by the premisses may appeare Wherefore to end now with these and to go forwarde in our storie as the order and computation of yeares doe giue we haue now consequently to enter into the storie of the good Martyr of God William Tindal being this present yeare falsly betraied and put to death Whych William Tyndall as he was a speciall organe of the Lord appoynted and as Gods mattock to shake the inward rootes and foundation of the Popes proud prelacie so the great prince of darknes with his impious impes hauing a special malice against him left no way vnsought how craftely to entrap him and falsly to betray him maliciously to spil his life as by the proces of his story here folowing may apear Â¶ The life and storie of the true seruaunt and Martyr of God William Tyndall Who for his notable paines and trauell maye well be called the Apostle of England in this our latter age WIlliam Tindall the faithfull Minister and constant Martyr of Christ W. Tindall Martyr was borne about the borders of Wales and brought vp from a childe in the Uniuersitie of Oxforde Anno 1536. where he by long continuance grewe vp and increased as well in the knowledge of tounges and other liberall Artes as especially in the knowledge of the Scriptures The first taste of gods truth in Magdalen Coâ—ledge by the meanes of M. â—indall wherunto his mind was singularly addicted In so much that hee lying then in Magdalene Hall read priuely to certaine students and felowes of Magdalen Colledge some parcell of Diuinitie instructinge them in the knowledge and truth of the Scriptures Whose maners also and conuersation being correspondent to the same were suche that all they which knewe him reputed and esteemed hym to be a manne of most vertuous disposition and of life vnspotted Thus he in the Uniuersitie of Oxforde increasing more and more in learning and proceeding in degrees of the schooles spying his time remoued from thence to the Uniuersitie of Cambridge where after hee had likewyse made his aboade a certaine space being nowe further ripened in the knowledge of Gods worde leauing that Uniuersitie also he resorted to one M. Welche a Knight of Glocestershire and was there Scholemaister to his children and in good fauour with his master This Gentleman as he kept a good ordinarie commoÌ„ly at his table ther resorted to him many times sondry Abbots Deanes Archdeacons wyth other diuers Doctors and great beneficed men who there together with M. Tindall sitting at the same table did vse many times to enter communication and talke of learned men as of Luther and of Erasmus Also of diuers other controuersies and questions vpon the Scripture Then maister Tindall Tindall dispâ—ting with the Doctours as hee was learned and well practised in Gods matters so he spared not to shewe vnto them simply and plainely hys iudgement in matters as hee thought and when as they at any time did varie from Tyndal in opinions and iudgement he would shew them in the booke and lay plainly before them the open and manifest places of the Scriptures to confute their errors and to confirme his sayings And thus coÌ„tinued they for a certaine season reasoning and conteÌ„ding together diuers and sondry times till at lengthe they waxed weary and bare a secrete grudge in their hearts against him Not longe after thys it happened that certaine of these great Doctours had inuited M. Welche and his wife to a banket where they had talke at wil and pleasure vttering their blindnesse and ignoraunce without any resistance or gainesaying Then M. Welche and his wife commynge home and calling for M. Tyndall began to reason w t him about those matters whereof the Priestes had talked before at their banket M. Tyndall answering by scriptures maintained the truthe and reproued their false opinions Then sayde the Ladye Welche a stoute and a wise woman as Tyndall reported Well sayd shee there was suche a Doctour which may dispend a C.li. and an other CC.li. an other CCC.li and what were it reason think you Tindall instructeth M. Welch and his wyfe in the truth that we should beleue you before them Maister Tindall gaue her no answere at that time nor also after that because hee sawe it would not auaile he talked but little in those matters At that time hee was about the translation of a booke called Enchiridion militâ—s Christiani which being translated he deliuered to his maister and Ladie Who after they had read well perused the same Enchiridion a booke of Erasmus translated by Tindall the Doctorly Prelates were no more so often called to the house neyther had they the cheare countenance when they came as before they had Which thyng they marking and well perceiuing and supposing no lesse but it came by the meanes of M. Tyndall refrained them selues and at last vtterly withdrew themselues and came no more there As thys grewe on the Priestes of the Countrey clustring together The priestes stâ—rme agaynst Tindall began to grudge and storme against Tindall railing againste him in Alehouses and other places Of whome Tyndall him selfe in his Prologue before the first booke of Moses this testifieth in his own words and reporteth that he suffred much in that countrey by a sort of vnlearned Priestes being full rude and ignoraunt sayeth hee God knoweth which haue seene no more Latine then that onely which they read in their Portesses Missalles whyche yet many of them can scarsely reade excepte it be Albertus de secretis mulierum The rudenes of the countrey priestes in which yet thoughe they be neuer so sorily learned they pore day and night and make notes therein and all to teache the midwiues as they say and also an other called Lynwood a booke of constitutions to gather tythes mortuaries offerings customes and other pillage which they call not theirs but Gods part the duetie of holy Church to discharge theyr consciences withall For they are bound that they shal not diminish but encrease all things vnto y e vttermost of theyr powers which pertaine to holy church Thus these blind rude Priestes flocking together to the Alehouse for that was their preaching place raged and raiâ—ed againste him affirming that his sayings were heresie Tindal troubled by the priests of the

great bishop properly called Summus pontifex the highest Bishop Heb. 5. the Bishop of bishops For thys is he onely that is Summus maximus vniuersalis pontifex The bishop of Rome therefore ought herein to be abashed ashamed and to abhorre his owne pride For in this he outragiously doth offend God and blasphemeth him The pride of the Pope The Pope blasphemeth God in that he presumeth to take this high name from our byshop Christ In that he taketh away as much as lyeth in him the glory of God the maiesty appertayning vnto Christ In that he taketh vpon him these names onely appropriate vnto Christ Summus pontifex maximus pontifex vniuersalis pontifex the highest Byshoppe the greatest Byshop the vniuersall Byshop the Byshop of all the world I much maruell how he dare be so bolde to vsurpe and take these great names vpon him No greater blasphemie then in the Pope Greater blasphemy cannot be then to take froÌ„ God that that naturally belongeth vnto him then to take from God his glory and honor then to vendicate and take vpon him such high names as beseemeth no Christen man to vsurpe God sayd by his Prophet Non dabo gloriam meam alteri I will not geue my glory awai to any other to any creature He doth reserue the glory that laud honor that belongeth onely vnto him vnto himselfe Ezech. 42. no maÌ„ to atteÌ„pt so far no man to take so much vpoÌ„ him Peter Peter thou wast once Byshop of Rome and the first bishop of Rome Diddest thou euer take this name vpon thee SuÌ„mus Peter neuer tooke vpon him at Rome as the Pope doth Maximus Vniuersalis No no no. And why For the holy ghost was in thee Thou wouldest take no more vppon thee then God gaue thee Thou wast not desirous of worldly fame and glory All that thou soughtest for was for the glory of God as all that will read thy Sermons thy Epistles and thy life shall soone perceiue Looke a great number of Byshops that next folowed Peter in the same See what were they holy Martyrs holye Liuers which neuer attempted thus farre Let the Byshop of Rome therefore knowledge his great fault his high foly his vnlawfull vsurpation his vnpriestly presumption and humble himselfe to Christ and God his great Byshop Would God he would reforme himselfe Would God he would keepe himselfe within that compasse of his authority and no more to encroch vpon other mens iurisdictions but diligently keepe and ouerloke his owne dioces and be content with that would God he would looke vpon hys predecessor S. Gregory in his Register which was a Byshoppe of Rome a holy man Let him learne there how he did rebuke Iohn that time the Bishop of Constantinople for taking on him so highly Gregorius in Registro lib. 4. indictione 30. Epist. 38. in such names vniuersall Bishop highest Byshop greatest Byshop and how he proued it to be agaynst the lawe of God Hee sayth there in one place to this proud Bishop Iohn what answere shalt thou make in that strait examination at that last iudgement to Châ—ist the head of the vniuersal holy Chur that goest about to haue subiecte vnto thee all the members of Christ by taking on thee the name of vniuersall Bishop In an other place agayne in the same booke he sayth vnto him Idem who art thou that doest presume to vsurpe a new name vpon thee of vniuersall Byshop contrary to the statutes of the gospell and decrees God forbid that euer this blasphemy should come in the hartes of Christen people in the which the honor of all priesthoode is taken away when a man shall rashly and arrogantly take that name vpon him Let this Bishop of Rome therefore humble himselfe vnto our great vniuersall Byshop Christ humble himselfe vnder the mighty hand of God and know what the Apostle doth write of the honour and power of this Christ our great high Byshop He is he sayth Pontifex misericors fidelis potens magnus humilis Heb. 2.3.4.5.7.8.9 penetrans coelum compatiens infirmitatibus nostris offerens dona sacrificia pro peccatis nostris condolens ijs qui ignorant errant Qui potest saluum facere a morte offerens preces supplicationes cum clamore valido lachrymis exauditus est pro reuerentia sua Pontifex appellatus a deo Pontifex sanctus innocens impollutus segregatus a peccatoribus excelsior coelis Non habens necessitatem quemadmodum alij prius pro suis delectis hostias offerre The titles and properties attributed to Christ in the Scripture deinde pro populo PoÌ„tifex sedens in dextris dei interpellans pro nobis emuÌ„dans coÌ„scientias nostras ab operibus mortuis intrans sancta sanctorum per proprium sanguinem Hic est pontifex confessionis nostrae Let all earthly Byshops learne of this heauenly bishop Christ. Some of these properties are appropriate and belongeth onelye to God and not to man Misericors In some we ought to follow him In some we can not ne ought to do This our high and great Bishop is Misericors sayth the Apostle mercifull A mercifull Bishop readye to forgeue ready to remitte those that haue offended him He ie not cruell not vengeable but full of pity full of mercy And in this we ought to folow him Potens He is Pontifex potens a mighty Bishop mighty and full of power We be but weake and feeble bishops not able to doe any thing but by his permission and helpe He is able to make sick to make whole to make rich to make poore to set vp to put down Potens a mighty byshop mighty and able to remit sinne to forgeue to saue both body soule from damnation Potens a mighty bishop and full of power No power in this world but of him Omnis potestas a domino deo est All power is of him And as he himselfe witnesseth Data est mihi omnis potestas in coelo in terra All power is geuen vnto me in heauen and in earth Potens saluare a morte He can saue the body and saue the soule Rom. 14. He can deliuer the one and deliuer the other from euerlasting death Who can forgeue sinne but he Quis potest dimittere peccatum nisi solus deus Est potens He is a mighty Byshop Of him by him Emperours Kinges Magistrates and Potestates Byshops Math. 18. Priestes with al other that haue power haue theyr power and authority Who is able to turne the winde to make the winde blow or cease but he Who is able to say and proue I will now haue it vayne now cleare the sunne to shine the water to flow to ebbe Marc. 2. with such other but onely he This is our mighty bish Pontifex potens mighty yea OmnipoteÌ„s almighty He can do all Omnipotâ— Psal. 32. Nothing is to him impossible Ipse dixit facta

outward ceremony And so Paule by that saying confuteth this opinion Ex opere operato that the Sacramentes should make men righteous iust before God for y e very outward work without faith of them that receiue them And after this manner doth Paule speake vnto the Ephesians Eph. 5. that Christ doth sanctify his church through the bath of water in the word of life And for as much as he ioyneth the word vnto the ceremony and declareth the vertue and power of the word of God Sacramentes onely to be gathered out of the word of God that it bringeth with it life he doth manifestly teach that the word of God is the principall thing and euen as it were the very substaunce body of the Sacrament and the outward ceremony to be nothing els then a token of that liuely inflamation whych we receiue through fayth in the word and promise Saint Paule also in ministring the sacrament of the Lordes supper doth manifestly adde the woordes of Christ He tooke bread sayth he and when he had geuen thankes he brake it and sayd take ye this and eate ye this for it is my body Item Do ye this in my remembrance The institution of Christ ought not to be altered 1. Cor. 11. Beside this he teacheth euidently y e onely Christ and none but he had power to institute a sacrament that neither the Apostles nor the Church hath any authority to alter or to adde any thing vnto his ordynaunce whereas he saith For I haue receiued of the Lord that which I deliuered vnto you c. To what purpose shoulde he go about to mooue the people to beleue him and to winne theyr hartes with this protestation if it had bene lawefull for him to haue made any sacramentes or to haue altered the forme and maner of ministring this sacrameÌ„t as some men both wickedly and shamelesly do affirme that the Apostles did alter the forme of Baptisme When he had spoken thus much The aunswere of the Bishop of London agaynst Alesius the B. of LondoÌ„ dyd interrupt him and sayd Let vs grauÌ„t that the sacraments may be gathered out of the word of God yet are you farre deceiued if ye think that there is none other word of God but that which euery sowter and cobler doe reade in theyr mother tongue And if ye thinke that nothing pertayneth vnto the Christian fayth but that onely that is written in the Bible then erre ye playnely with the Lutherans Iohn 21. 2. Thess. 2. For S. Iohn sayth that Iesus did many thinges which be not written And S. Paul commaundeth the Thess. to obserue and keep certeine vnwritten traditions ceremonies Actes 16. Vnwritten verities and traditions of fathers in equall force with Gods written word 2. Thes. 2. Moreouer he himselfe did preach not the scripture onely but euen also the traditions of the Elders Act. xvj Finally we haue receiued many things of the Doctors Councels by times which although they be not written in the Bible yet for as much as the olde Doctors of the Churche do make mention of them we ought to graunt that we receiued them of the Apostles and that they be of like authority with the Scripture and finally that they may worthily be called the word of God vnwritten Now when the right noble Lord Cromwell The vnwritten word of God Stokesly laughed to scorne the Archbishop with the other Bishops which did defend the pure doctrine of the gospel heard this they smiled a litle one vpoÌ„ another forasmuch as they saw him flee euen in y e very beginning of the disputation vnto his old rusty sophistry and vnwritten verities Then Alesius would haue proceded further with the Bishop to haue confuted this blasphemous lye but the Lord Cromwell bade him be coÌ„tent for the time began to go away and it was xij of the clock and thus he made an end w t his protestation Right reuerend mayster Bishop you deny that our christen fayth and religion doth leane only vpoÌ„ the word of God which is written in the Bible which thing if I can proue and declare then you will graunt me that there be no sacramentes but those that haue the manifest word of God to confirme theÌ„ Unto this he did consent and then immediatly that assemble was dissolued for that day The next day when the Bishops were set agayne the Archbishop of Canterbury sending his Archdeacon commaunded Alesius to abstayne from disputation wherupon he wrote his minde and deliuered it vnto Cromwell who afterward shewed the same vnto the Bishops Thus through the industry of Cromwell the colloquies were brought to this end that albeit religioÌ„ could not wholy be reformed yet at that time there was some reformation had throughout all England How desirous and studious this good Cromwel was in y e cause of Christs religioÌ„ The publicke care of Cromwell for the commoÌ„ wealth exaÌ„ples need not to be broght His whole life was nothing els but a continuall care and trauell how to aduaunce and further the right knowledge of the Gospell and reforme the house of God As by so many Proclamations aboue specified by his meanes set forth may well appeare wherein first he caused the people to be instructed in the Lordes Prayer and Creede in English then procured the Scripture also to be read and set forth in the same language for euery English man to vnderstand after that to rescue the vulgar people from damnable Idolatry caused certaine of the most grossest pilgrimages to be destroyed And further for the more commodity of the poore sort which get their liuing with their dayly labor worke of their handes he prouided that diuers idle holidayes were diminished Item he procured for theÌ„ liberty to eate egges and whitmeat in Lent Furthermore by him it was also prouided for y e better instruction of the people that beneficedâ—meÌ„ should be resident in their Cures and parishes there to teach and to keepe Hospitality with many other thinges els most fruitfully redressed for the reformation of Religion and behoofe of Christes Church as by the ProclamatioÌ„s Read afore pag. 1069.1070.1071.1072 c. Iniunctions and necessary articles of Christian doctrine aboue specified set forth in the kings name by his meanes may more aboundauntly appeare pag. 1069.1070 c. Now to adioyne withall his priuate benefites in helping diuers good men and women at sundry times out of troubles and great distresses it would require a long discourse Briefly his whole life was ful of such examples being a man to that intent ordeined of God as his deedes well proued to do many men good and especially such as were in daunger of persecutioÌ„ for religions sake Amongst other infinite stories one or two examples shall suffice for a testimony of his worthy doinges Â¶ How Cromwell holpe a poore woman with childe out of great trouble longing for a piece of meat in time of Lent Persecuters Persecuted The

England by certaine merchants there was due to him the summe of 15000. ducates he so purposed with him self that if he could recouer that mony he would well content himself and no longer deale in the trade of merchants but quietly passe ouer the rest of his dayes All things prepared for his iourney he setting forward towards England at last arriued at London hauyng vtterly forgotten what curtesie long before hee had shewed to Cromwel which is the property alwayes of a good nature for a man to forget what benefites he hath shewed to other but to kepe in mind continually what he hath receiued of other Frescobald thus being now ariued at LoÌ„don and there trauelling earnestly about his businesse it chanced him by the way to meete with this noble man as he was riding toward the court Whome as soone as the sayd lord Cromwell had espied and had earnestly beheld he bethought with himselfe that he should be the man of Florence at whose hands in tymes past he had receyued so gentle entertainment and therupon sodenly alighting to the great admiration of those that were with him in hys armes he gently embraced the stranger and with a broken voyce scarce able to refraine teares he demanded if he wer not Frances Frescobald the FloreÌ„tine Yea sir he answered and your humble seruant My seruant quoth Cromwell The wordes of the Lord Cromwell to the ItaliaÌ„ Marchaunt no as you haue not bene my seruant in times past so will I not now account you otherways then my great and especiall frend assuring you that I haue iust reason to be sory that you knowing what I am or at the least what I should be will not let me vnderstand of your arriuyng in this land which known vnto me truely I should haue payd part of that debte which I confesse to owe you but thanked be God I haue yet tyme. Well sir in conclusion you are hartilie welcome Old friendship remeÌ„bred But hauing now waightie affaires in my princes cause you must hold me excused that I can no longer tary with you Therfore at this tyme I take my leaue desiring you with the faithfull mynde of a friend that you forget not this day to come to my house to dinner and then in remounting on his horse he passed to the Court Frescobald greatly meruailing with himselfe who this Lord should be at last after some pause hys remembraunce better called home he knewe hym to be the same whome long before as you haue heard he had relieued in Florence and thereat not a little ioyed especially considering how that by his meanes he should the better recouer his duety The houre of dinner drawing neere he repayred to the house of this honourable Counsellour where walkyng a while in his base Court he attended his commyng The Lord shortly returned from the Court and no sooner dismounted but he agayne embraced this Gentleman with so frendly a countenance that both the Lord Admirall and all the other noble men of the Court beyng then in his coÌ„pany did not a little maruell thereat Which thing when the Lord Cromwell perceyued he turnyng towardes them The curtesie of the Lord Cromwell in retayning his old host and holding Frescobald fast by the hand do ye not meruaile my Lordes quoth he that I seeme so glad of this man This is he by whose meanes I haue atchieued the degre of this my present calling and because ye shall not be ignoraunt of hys curtesie when I greatly neded I shall tell it you and so there declared vnto them euery thing in order accordyng as before hath bene recited vnto you His tale finished holdyng him still by the hand he entered his house and commyng into the Chamber where his dinner was prepared he sate hym downe to the Table placing his best welcomed guest next vnto him The dinner ended and the Lordes departed he would know what occasion had brought Frescobald to London Fraunces in few wordes opened his cause truely tellyng that from great wealth he was fallen into pouerty and that his only portion to maintayne the rest of his life was xv thousand Ducates which were owyng him in england and two thousand in Spaine Whereunto the lord Cromwell answeryng agayne sayd touching the things Maister Frescobald that be already past although it can not now be vndone by mans power nor by pollicye called agayne which hath happened vnto you by the vnstable coÌ„dition and mutabilitie of this world altering too and fro yet is not your sorrow so peculiar to your selfe alone but that by the bond of mutuall loue I must also bewaile with you this your state and condition which state and condition of yours though it may worke in you matter of iust heauines yet notwithstanding to the intent you may receaue in this your heauy distresse some consolatioÌ„ for your old curtesie shewed to me in tymes past the lyke curtesie now requireth of me agayne that I likewise should repay some portion of that debt wherin I stand bound vnto you according as the part of a thankfull man byndeth me to do in requiting your benefites on my part heretofore receiued And this further I auouch in the word of a true frend that during this life and state of myne I will neuer fayle to do for you wherein my authoritie may preuaile to supply your lacke and necessitie And so let these fewe wordes suffice to giue you knowledge of my friendly meaning But let me delay the tyme no longer Then taking him by the hand he led him into his chamber whence Example of a faythful debter after that euery man by his commandement was departed he locked fast the dore TheÌ„ opening a coffer full heaped with treasure he first tooke out sixtene Ducates and deliueryng them to Frescobald he sayd loe here my friend is your mony which you lent me at my departure from Florence and here other tenne which you bestowed in my apparell with ten more that you disbursed for the horse I rid away on But coÌ„sidering you are a merchant it seemeth to me not honest to returne your money without some consideration for the long detainyng of it Take you therefore these 4. bags The Lorde Cromwelles vsury and in euery of them is 400. ducates these you shall receiue and enioy from the hands of your assured friend Frescobald although from great welth he was brought to a lowe ebbe and almost an vtter decay yet expressyng the vertue of a modest mynde after gentle thankes geuen to the Lord Cromwell for his exceedyng kyndnesse shewed curteously would haue refused that which was offered had not the other enforced him agaynst his will to receiue it This done he caused Frescobald to geue him a note of the names of all his debters and the summe that from euery of them was owyng him Kindnes requited with kindnes This scedule he deliuered to one of his seruants vnto whom he gaue charge diligeÌ„tly to search out such men whose names

their desperate purposes Their first intent was after they had spoiled their own countrey most miserably to inuade the Citie of Exceter so consequently all other parts of the realme But first for Exceter they gaped The citye of Exceter inuaded by the rebells the gates whereof twise they burned but gayned nothing sauyng onely gunshot whereof they lacked no plenty Beyng put from Exceter they fel on spoiling and robbing where or whatsoeuer they might catche At length laying their traiterous heds together they consulted vpon certain articles to be sent vp Diuersitye of wittes amongest the rebells But herein such diuersitie of heds and wits was amongst them that for euery kind of braine there was one manner of Article so y t neither appeared any consent in their diuersitie nor yet any constancie in their agrement Some seemed more tolerable Other altogether vnreasonable Some would haue no Iustice. Some would haue no state of gentlemen The priests euer harped of one string to ring in the Bishop of Rome into England agayne and to hallow home Cardinall Poole theyr countrieman After much ado and little to the purpose at last a fewe sory Articles were agreed vppon to be directed vnto the kyng with the names of certayne set thereunto the copy whereof here ensueth Â¶ The Articles of the Commons of Deuonshire and Cornewall sent to the king with answer afterward followyng vnto the same FIrst The Articles of ã€ˆâ—Šã€‰ men to ã€ˆâ—Šã€‰ â—ing and ã€ˆâ—Šã€‰ Counsaile forasmuch as man except he be borne of water and the holy Ghost cannot enter into the kingdom of God and forasmuch as the gates of heauen be not opened without this blessed Sacrament of Baptisme therefore we will that our Curates shall minister this Sacrament at all tymes of neede as well in the weeke dayes as on the holy dayes 1. Sacrament of Baptisâ—â— Item we will haue our children confirmed of the Bish. whensoeuer we shal within the Dioces resort vnto him 2. Confirmatâ—â—on Item forasmuch as we constantly beleeue that after the Priest hath spoken the wordes of consecration beyng at Masse there celebrating and consecrating the same there is very really the body bloud of our sauiour Iesu Christ God and man 3. Consecraâ—â—â—on of the Lords bodâ— and that no substance of bread and wine remaineth after but the very selfe same body that was borne of the virgin Mary and was geuen vpon the Crosse for our redemption therfore we wil haue masse celebrated as it hath bene in tymes past without any man communicatyng with the Priestes forasmuch as many rudely presuming vnworthily to receiue the same put no difference betwene the Lordes body and other kind of meat some saying that it is bread before and after some saying that it is profitable to no man except he receiue it with many other abused termes Item we will haue in our churches reseruation Item we will haue holy bread and holy water in the remembrance of Christes precious body and bloud 4. Reseruatiâ—â— of the Lorâ— body consâ—â—crated Item we will that our Priestes shall sing or say with an audible voyce Gods seruice in the Quier of the parish churches 5. Holy breâ—â— and holy-water not Gods seruice to bee set foorth like a Christmasse play Item forasmuch as Priests be men dedicated to God for ministring and celebrating the blessed sacraments and preachyng of Gods word 6. The single ã€ˆâ—Šã€‰ of â—riestes we will that they shal liue chast without Mariage as S. Paule dyd beyng the elect and chosen vessell of God saying vnto all honest priests be ye followers of me Item we will that the vj. Articles which our soueraigne Lord king Henry the 8. set forth in his latter days shall be vsed and so taken as they were at that tyme. 7. ã€ˆâ—Šã€‰ 6. ã€ˆâ€¦ã€‰ to be ã€ˆâ—Šã€‰ Item we pray God saue king Edward for we be his both body and goods Â¶ A Message sent by the Kings Maiestie to certayne of his people assembled in Deuonshire ALthough knowledge hath bene geuen to vs our derest vncle Edward Duke of Somerset The aunswere of ã€ˆâ€¦ã€‰ the Articles ã€ˆâ—Šã€‰ the rebels ã€ˆâ€¦ã€‰ Gouernour of our person and Protector of all our Realmes dominions and subiects and to the rest of our priuy Counsaile of diuers assemblies made by you which ought of duetie to be our louing subiects against al order law otherwise theÌ„ euer any louing or kind subiectes hath attempted agaynst their natural liege soueraign lord yet we haue thought it meete at this very first tyme not to condemne or reiect you as we might iustly do but to vse you as our subiects Anno 1549. thinking that y e deuil hath not that power in you to make you of naturall borne Englishmen so sodainly become enemies to your owne natiue countrey or of our subiects to make you traitors or vnder pretence to relieue your selues to destroy your selues your wiues children lands houses and all other commodities of this your lyfe This we say we trust that although ye be by ignorance seduced ye will not be vppon knowledge obstinate And though some amongst you as euer there is some cockle amongest good corne forget God neglect their prince esteeme not y e state of the Realme but as careles desperate men delite in sedition tumult and warres yet neuertheles the greater part of you will heare the voyce of vs your natural prince and will by wisedome and counsell be warned and cease your euils in the beginning whose endes will be euen by almighty gods order your owne destruction Wherefore as to you our subiects by ignorance seduced we speake be content â—o vse our princely authority like a father to his children for this tyme to admonish you of your faults not to punish them to put you in remembrance of your duties not to auenge your forgetfulnes First your disorder to rise in multitudes to assemble your selues against other our louyng subiectes to arayâ— your selues to the warre who amongst you al can answer for y e same to almighty God charging you to obey vs in al things Or how can any English good hart aunswer vs our lawes and the rest of our very louyng faithfull subiectes who in deede â—y theyr obedience make our honor estate Anno 1549. and degree Ye vse our name in your wrytings and abuse the same against our self What iniury herein do you vs to cal those which loue vs to your euill purposes by the authoritie of our name God hath made vs your king by his ordinance and prouidence by our bloud inheritance by lawful succession and our coronation but not to this end as you vse our name We are your most natural soueraigne Lord and king Edward the sixt to rule you to preserue you to saue you from all your outward enemies to see our lawes wel ministred euery man to haue his owne to suppresse disordred people to correct traytors theeues pirates robbers and such

Winchesters story And though I haue not here withal so fully expressed all his letters answeres preachinges examinations defensions exhibites attestations with the depositions of all suche witnesses as he could and did produce for the most aduantage of hys owne cause with such notes also and collections gathered vpon the same as here I might and as before I haue don I must intreate y e reader to coÌ„sider first y e greatnes of this volume which would not well beare the tedious tractatioÌ„ thereof and secondly to content himself in resorting to our first history The Notes and collections hereof read in the first edition fol. 862. where not onely he may peruse the whole discourse of this bishops doinges set foorth at large but also may briefely read in a few summarye notes collected the whole course of his doctrine and Iudgement touchyng what poyntes of religion he did consent and agree or not agree vnto pag. 862. And thus an end of Winchester for a while til we come to talke of his death hereafter Whome as wee number amongest good Lawyers so is he to be reckoned amongest ignoraunt and grosse Diuines Winchester a good lawyer yet but a naughty diuine and a worse Bishop proud Prelates and bloudy persecuters as both by his cruell life and Pharisaicall doctrine may appeare especially in the article of the Sacrament and of our iustification and Images and also in crying out of the Paraphrase not considering in whose person the things be spoken but what the Paraphrast vttereth in the person of Christ or of the Euangelist and not in his own that he wrasteth vnto the author and maketh thereof heresie and abhomination The like impudency and quarrelling also hee vsed agaynst Bucer Luther Peter Martyr Cranmer almost agaynst all other true Interpreters of the Gospell So blinde was his iudgement or els so wilfull was his mind in the truth of Christs doctrine that it is hard to say whether in him vnskilfulnes or wilfulnes had greater predomination But agaynst this doct Gardiner we will now set and match on the coÌ„trary side D. Redman Winchester as vnskilfull as wilfull for so much as he departing this transitory life the same present yeare 1551. commeth now by course of history here to be mentioned Who for his singular life and profounde knowledge being inferiour in no respect to the sayde Gardiner D. Redman set to match Steuen Gardiner shall stand as great a frend in promoting the gospels cause as the other seemeth an enemy by all maner of wayes to empayre and deface the same For the more assured declaratioÌ„ whereof we will hereto adioyne the Lorde willing the learned communication betweene the said Doct. Redman lying in his deathbed and M. Wilkes mayster Alexander Nowell Doct. Yong and other witnesses moe Whereof the sayd M. Wilkes thus recordeth speaking in his owne person and his owne wordes as followeth A note of the communication that I Richard Wilkes had with maister Doctor Redman being sicke at Westminster but of good memory 2. Nouemb. 1551. in the presence of M. Yong an other whoÌ„ I did not know and 2. of M. Doct. Redmans seruants the one called Elias and the other vnknowne I The foresayd Richard Wilkes comming to Doct. Redman lying sicke at Westminster and first saluting him after my ordinary duetye wished him health both in soule body not doubting moreouer The communication and confession of D. Redman in his deathbed but he did practise the godly counsaile in himselfe which he was wont to geue to other being in his case and thankes be to God said I who had geuen him stuffe of knowledge to comfort himself w tall To whom he answering again said in this wise God of all comfort geue me grace to haue comfort in hym and to haue my mind wholy fixed in him M. Yong I sayd Amen TheÌ„ I coÌ„moned w t him of his sickenes the weaknes of his body and said y t though he were brought neuer so low yet he if it were his pleasure that raised vp Lazarus could restore him to health agayne No no saith he that is past and I desire it not but the will of God be fulfilled After this or a little other like communication I asked if I mighte be so bolde not troubling him to knowe hys mynde for my learning in some matters and poyntes of religion He sayd yea and that he was as glad to common wyth me in such matters as with any man And then I sayde to hys seruauntes I trust I shall not trouble hym No said Ellis his seruaunt my L. of London M. Nowel and other haue communed with him and he was glad of it Then sayd M. Redman no you shall not trouble me I pray God euer geue me grace to speake the truth and hys truth and that which shall redound to his glory and send vs vnitie in his Church and we sayd Amen I sayde he shoulde do much good in declaring his faith and I would be glad to knowe his minde as touching the Sacrament of the body and bloud of Christ. CommunicatioÌ„ touching the SacrameÌ„t of the Lordes Body bloud He sayd as man is made of two partes of the body and the soule so Christ would feede the whole man but what sayth he be the wordes of the text Let vs take the words of the Scripture and he rehearsed the text himselfe thus Accepit Iesus panem Christ tooke bread Wherein hys wyll was to institute a Sacrament Accipite commedite Take eate Here he told the vse of it What did he geue them Hoc est corpus meum Question Whether Christ be present in the Sacrament Vnitio he calleth it his body Then I asked him of the presence of Christ. He said Christ was present with his sacrament and in those that receaued it as they ought And there was Mira vnitio a wonderfull vnion for that word was named betwixt Christ and vs as S. Paul saith Vos estis os ex ossibus eius caro ex carne eius Ye be bone of his bones and flesh of his flesh Question Whether Christ be present corporally naturally and really in the SacrameÌ„t Corporally that is truely so Christ is there otherwise not Quest. Whether Christ be there flesh bloud bone The which vnion was ineffable Then I asked him what he thought of the opinion that Christ was there corporally naturally and really He aunswered if you meane by corporally naturally and really that he is there present VerÃ¨ I graunt Then I asked how he thought of that which was wont commonly to be spoken that Christ was there flesh bloud bone as I haue heard the Stewards in their Leets giue charge when the 6. articles stoode in effect and charge the Inquest to enquire that if there were any that would denie that Christ was present in the Sacrament of the aultar in flesh bloud and bone they should apprehend them He said that was too grosse

the wordes spoken vppon the bread haue no such vertue The second part of the argument is proued because they shuld then transubstantiate the cup or that which is in the cup into the new Testament but neither of these thinges can be done and very absurde it is to confesse the same Â¶ The sixt argument Da The circumstances of the scripture the Analogie and proportion of the sacraments and the testimony of the faithfull Fathers ought to rule vs in taking the meaning of the holy scripture touching the sacrament ti But the wordes of the Lords supper y e circumstances of the scripture the Analogie of the sacramentes the saying of y e fathers do most effectually plainely proue a figuratiue speach in the words of the Lordes supper si Ergo a figuratiue sense and meaning is specially to be receaued in these wordes This is my body The circumstances of the scripture The circumstances and wordes of scripture Do this in the remeÌ„braunce of me As oft as ye shall eate of this bread and drynke of this cup ye shall shewe foorth the Lordes death Let a man proue himselfe and so eate of this bread and drinke of this cup. They came together to breake bread and they continued in breaking of bread The bread which we break c. For we being many are all one bread and one body c. The Analogie of the sacramentes is necessary The Analogie of the sacramentes For if the sacramentes had not some similitude or likenes of the things wherof they be sacramentes they could in no wise be sacraments And this similitude in the sacrament of the Lords supper is taken three maner of wayes 1. The first consisteth in nourishing as ye shall reade in Rabana Cyprian Augustine Irenee Analogie or similitude in the sacrament three maner of waies and most plainly in Isodore out of Bertram 2. The second in the vniting and ioyning of many into one as Cyprian teacheth 3. The third is a similitude of vnlike thinges where lyke as the bread is turned into one body so wee by the right vse of this sacrament are turned through fayth into the body of Christ. The sayinges of the Fathers declare it to be a figuratiue speache as it appeareth in Origen Tertullian The sayinges of the fathers for the figuratiue speach Chrysostome in opere imperfecto Augustine Ambrose Basill Gregory Nazianzene Hilary and most plainely of all in Bertram Moreouer the sayinges and places of all y e Fathers whose names I haue before recited against the assertion of the first propositioÌ„ do quite ouerthrow transubstantiation But of all other most euidently and playnly Irenee Origen Cyprian Chrisostome to Cesarius the Monke Augustine against Adamantus Gelasius Cyril Epiphanius Chrisostome agayne on the xx of Mathew Rabane Damasene and Bertram Here right worshipfull maister Prolocutor and ye the rest of the Commissioners it may please you to vnderstaÌ„d that I do not leaue to these thinges onely Commendation of Bertram whiche I haue written in my former answeres and confirmations but y t I haue also for the proofe of y t I haue spoken whatsoeuer Bertram a man learned of sound and vpright iudgement and euer counted a Catholicke for these seuen hundreth yeares vntill this our age hath written His treatise whosoeuer shall read and wey considering the time of the writer his learning godlines of life the allegations of y e ancient fathers and his manifolde and most grounded argumentes I cannot doubtles but much marueile if he haue any feare of God at all D. Ridley first brought to the knowledge of the sacrament by Bertram howe he can with good conscience speake against him in this matter of the Sacrament This Bertram was the first that pulled me by the eare and that first brought me from the common errour of the Romishe Church and caused me to searche more diligently and exactly both the scriptures and the writinges of the olde ecclesiasticall Fathers in this matter And this I protest before the face of God who knoweth I lye not in the things I now speake Â¶ The third proposition In the Masse is the liuely sacrifice of the Churche propitiable and auailable for the sinnes as well of the quicke as of the dead The third proposition touching propiciatory Masse Â¶ The aunswere to this proposition I answere to this third proposition as I did to y e first And moreouer I say that being taken in such sense as the wordes seeme to import it is not onely erroneous Aunsweres to the third prosition but w t all so much to the derogation and defacing of the death and passion of christ that I iudge it may and ought most worthely to be counted wicked and blasphemous against the most precious bloud of our Sauiour Christ. Â¶ The explication Concerning the Romish Masse whiche is vsed at this day or the liuely sacrifice therof propitiatory and auaylable for the sinnes of the quicke and the dead Explication of the same the holy scripture hath not so much as one sillable There is ambiguitie also in the name of Masse what it signifieth Anno. 1554. and whether at this day there be any such in deed as the auncient fathers vsed seeing that now there be neither Catechistes nor penitentes to be sent away Doubtes in the third proposition In the primitiue Churche the newly instructed in the fayth and the vnworthy were sent away from the Communion The third doubt Againe touching these wordes The liuely sacrifice of the Church There is doubt whether they are to be vnderstand figuratiuely and sacramentally for the sacrament of the liuely sacrifice after which sort we deny it not to be in the Lords supper or properly and without any figure of the which maner there was but one only sacrifice and that once offered namely vpon the aultar of the crosse Moreouer in these wordes as well as it may be doubted whether they be spoken in mockage as men are wont to say in sport of a foolish and ignoraunt person that he is apt as well in conditions as in knowledge being apt in deede in neither of them both The 4. doubt There is also a doubt in the world Propitiable whether it signifie heere that which taketh away sinne or that which may be made auayleable for the taking away of sin that is to say whether it is to be taken in the actiue or in the passiue signification Now the falsenes of the proposition after the meaning of the Schoolemen and the Romishe Church impiety in that sense which the wordes seeme to import is thys that they leaning to the foundation and their fond traÌ„substantiation would make the quick and liuely body of Christes flesh vnited and knit to the diuinitie to lye hid vnder the accidents The falsenes of the third proposition reproued and outward shewes of bread and wine Which is very false as I haue said afore and they building vpon this

of Ciprian Panis iste non effigie sed natura mutatus c. I asked of him how natura was taken in the Conuocation house in the disputation vpon the place of Theodoret. To be short Doctour Bourne came often vnto me and I alwayes sayde vnto him that I was not minded nor able to dispute in matters of ReligioÌ„ but I beleued as the holy Catholick Church of Christ grounded vpon the Prophetes and Apostles doth beleue and namely in the matter of the Sacrament as the holy fathers Cyprian and Augustine do write and beleued and this aunswere and none other they had of me in effecte what wordes soeuer haue bene spread abroad of me that I should be conformable to all thinges c. The trueth is M. Mantell coÌ„stant in his religion I neither heard Masse nor receaued the sacrament during the time of my imprisonment One time he willed me to be confessed I sayd I am content We kneeled downe to pray together in a windowe I beganne without Benedicite desiring him not to looke at my hand for any superstitious particular enumeration of my sinnes Therewith he was called away to the CouÌ„cell ego liberatus Thus muche I beare onely for my life as God knoweth If in this I haue offended any Christian from the bottome of my hart I aske them forgeuenes I trust God hath forgeuen me who knoweth that I durst neuer deny him before men least he shoulde deny me before his heauenly father Thus haue I left behinde me written with myne own hand the effect of all the talke especially of the worst that euer I graunted vnto to the vttermost I can remember as God knoweth all the whole communication I haue not written for it were both to long and to foolish so to doe Now I beseche the liuing God which hath receiued me to his mercy and brought to passe that I dye steadfast and vndefiled in his trueth at vtter defiaunce and detestation of all Papisticall and Antichristian doctrine I beseech him I say to keepe and defend al his chosen for his names sake from the tyranny of the Byshop of Rome that Antichrist Anno. 1554. Aprill and from the assault of all his satellites Gods indignation is knowne he will trie and proue who be his Amend your liues Deny not Christ before men least he deny you before his heauenly father Feare not to lose your liues for him for yee shall fynde them agayne God hold his mercifull hand ouer thys Realme and auert the plagues imminent from the same God saue the Queene and send her knowledge in his truth Amen pray pray pray ye Christians and comfort your selues with the Scriptures Written the 2. of March an 1554. by me Walter Mantell prisoner whom both God and the world hath forgeuen his offences Amen And thus much concerning the purgation of Mayster Walter Mantell who if he had coÌ„sented vnto the Queene what time she sent Doctour Bourne vnto him to deny his fayth it is not otherwise to be thought but he had had his pardon and escaped with life Upon the Saterday being the iij. of March sir Gawen Carew March 3. Sir Gawen Carew and M. Gibbes brought to the Tower March 7. and maister Gibbes were brought through London to the Tower with a company of horsemen In LoÌ„don the vij day of March euery housholder was commaunded to appeare before the Alderman of their ward and there were commaunded that they their wiues and seruaunts should prepare themselues to shrift and receiue the Sacrament at Easter and that neither they nor any of them should depart out of the Citie vntill Easter was past March 18. Lady Elizabeth brought to the Tower March 24. Upon the Sonday following being the xviij daye of March the Lady Elizabeth of whom mention was made before the Queenes Sister was brought to the Tower Upon Easter euen being the xxiiij of March the Lorde Marques of Northampton the Lord Cobham and Sir William Cobham were deliuered out of the Tower The xxv day being Easter day in the morning at S. Pancrase in Cheape the Crucifixe with the Pixe were taken out of the Sepulchre March 25. The Pixe risen out of the Sepulchre from all the watchmeÌ„ at S. Pancrase Church before the Priest rose to the resurrection so that when after his accustomed maner he put his hande into the Sepulchre and sayde very deuoutely Surrexit non est hic he found his words true for he was not there in deede Whereupon being halfe dismayed they consulted amongst themselues whom they thought to be likeliest to do this thing In which debatement they remembred one Marsh which a little before had bene put from that personage because he was married to whose charge they layde it M. Marsh burthened with suspicion and with his mariage But when they coulde not proue it beeing brought before the Maior they then burdened him to haue kept company with his wife since that they were by commaundement diuorsed Whereto he aunswered that hee thought the Queene had done him wrong to take from him both his liuing and his wife which words were then noted and taken very greeuously and he and his wife were both committed to seuerall Counters notwithstanding that he had bene very sicke The viij of Aprill there was a Cat hanged vpon a gallowes at the Crosse in Cheape Aprill 8. A Cat hanged with a shauen crowne vpon the gallowes in Chepeside apparelled like a Priest ready to say Masse with a shauen crowne Her two forefeete were tyed ouer her head with a rounde paper lyke a wafer cake put betweene them whereon arose great euil will against the Citie of London For the Queene and the Byshops were very angry withall and therefore the same after noone there was a Proclamation that who soeuer could bring foorth the partie that did hang vp the Cat should haue xx nobles which reward was afterwardes increased to xx markes but none could or would earne it As touching the first occasion of setting vp this Gallowes in Cheapeside The number and occasion of gallowes set vp in the Citty of London heere is to be vnderstand that after the Sermon of the Byshop of Winchester aboue mentioned made before the Queene for the straite execution of Wyats souldiours immediately vppon the same the xiij of February were set vp a great number of Gallowes in diuers places of the Citie namely two in Chepeside one at Leaden hall one at Billynges gate one at S. Magnus Church one in Smithfield one in Fleetestreete foure in Southwarke one at Allgate one at Byshops gate one at Aldersgate one at Newgate one at Ludgate one at Saint Iames parcke corner one at Cripplegate all which Gibbets gallowes to y e number of xx there remained for terrour of other froÌ„ the xiij of February till the iiij of Iune then at the coÌ„ming in of King Philip were taken downe The xj day of Aprill was Syr Thomas Wyat beheaded and quartered at the

Then gaue he himselfe wholy to the study of the holy scripture to furnish himselfe to the office of a Preacher In study he was diligent and paynefull in godly life he declared the fruites of a well exercised conscience he prayed often and with great feruour and in his praiers as also at other times hee had hys parte of spirituall exercises which his harty sighing to God declared In which when any speciall assaulte did come by prayer he felt presente reliefe then was his company marueilous comfortable For as his exercises were speciall teachinges so in the ende they proued singular consolations wherein he became so expert that within short space he was able to comforte other which were in any affliction by the coÌ„solation wherwith the Lord did comfort him Thus continued he in the Uniuersitie till he proceeded Maister of Arte and a long space after In the beginning of K. Edwards raigne when Gods true religion was begon to be restored M. Saunders reader in the Colledge of Fothringa after licence obteined he began to preach and was so well liked of them which then had authoritie that they appointed him to read a Diuinitie lecture in the Colledge at Fothringa where by doctrine and life he edified the godly drew many ignoraunt to Gods true knowledge and stopped the mouth of the aduersaries Saunders after reader at Lichfield He marryed about that time and in the marryed estate led a life vnblameable before all men The Colledge of Fothringa being dissolued he was placed to be reader in the Minster at Lichefield where he so behaued himselfe in teaching and liuing that the very aduersaries did geue him a full report as well of learning as of much godlines After a certaine space he departed from Lichfield to a benefice in Leicester shyre called Churchlangton wherupon he keeping residence taught diligently and kept a liberall house From thence he was orderly called to take a benefice in the Citie of London named Alhallowes in Breadstreete Then minded he to geue ouer his Cure in the Countrey and therefore after he had taken possession of his benefice in London he departed from London into the Countrey clearely to discharge hymselfe thereof And euen at that time began the broyle aboute the clayme that Queene Mary made to the Crowne by reason whereof he could not accomplish his purpose In thys trouble and euen among the begynners of it suche I meane as were for the Queene he preached at Northampton The constaÌ„t ã€ˆâ€¦ã€‰ Saâ—ders nothing medling with the estate but boldly vttered his conscience against Popish doctrine and Antichrists damnable errours which were like to spring vp agayne in England as a iust plague for the little loue which the English nation did beare to the blessed word of God which had bene so plentifully offred vnto them The Queenes men which were there and heard him were highly displeased with him for his Sermon and for it kept him among them as prisoner But partly for loue of hys brethren frends which were chiefe doers for the Quene among them partly because there was no lawe broken by his preaching they dismissed him He seeing the dreadfull dayes at hand inflamed with the fire of godly zeale preached with diligence at both those benefices as tyme coulde serue him seeing he could resigne neither of them now but into the hand of a Papist Thus passed he to and fro in preaching vntill that proclamation was put forth of which mention is made in the beginning At which tyme he was at his benefice in the countrey where he notwithstanding the proclamation aforesayd taught diligently Gods truth confirming y e people therin and arming them against false doctrine vntill he was not only commaunded to cease but also with force resisted â— Saunders ã€ˆâ—Šã€‰ to ã€ˆâ—Šã€‰ the â—ealâ—e so that he could not proceede there in preaching Some of his frends perceiuing such fearefull manassings counseled him to flie out of the realme which he refused to do But seing he was with violence kept from doing good in that place he returned towardes London to vysite the flocke of which he had there the charge On Saterday the 14. of October as he was comming nigh to the Citie of London Sir Iohn Mordant a CouÌ„sellour to Queene Mary did ouertake him asked him whether he went I haue sayd Saunders a cure in London and now I go to instruct my people according to my duety If you wil follow my councell quoth M. Mordant let them alone and come not at them To this Saunders aunswered how shall I then be discharged before God if any be sick and desire consolation if any want good counsell neede instruction or if any should slipp into errour receaue false doctrine Did not you quoth MordaÌ„t preach such a day and named the day in Breadstreet in London Yes verely sayd Saunders that same is my cure M. Mordant disswadeth Laurence Saunders from preaching I heard you my self quoth M. Mordant and will you preach now there agayne If it please you sayde Saunders to morow you may heare me agayne in that same place where I wil confirme by the authoritie of Gods worde all that I sayd then and whatsoeuer before that time I taught them I would counsell you quoth the other not to preache If you can and will forbid me by lawfull authoritie then must I obey sayde Saunders Nay quoth hee I will not forbid you but I doe geue you counsell And thus entred they both the Cittie departed eche from other M. Mordant of an vncharitable minde went to geue warning to Boner Bishop of London y t Saunders woulde preach in his Cure the next day Saunders resorted to his lodging w t a minde bent to doe his duety Where because he seemed to be somewhat troubled M. Saunders ã€ˆâ—Šã€‰ prison till he was in prison one which was there about him asked him how he did In very deede sayth hee I am in prison till I be in prison meaning that his minde was vnquiet vntill he had preached and that then hee shoulde haue quietnes of minde though he were put in prison The next day whiche was Sonday in the forenone he made a sermon in his parish M. Saunders sermon at Alhallowes 2. Cor. 11. entreating that place whiche Paule writeth to the Corinthians I haue coupled you to one man that ye shoulde make your selues a chast Virgine vnto Christ. But I feare lest it come to passe that as the Serpent beguiled Eue euen so your wittes should be corrupt from the singlenes which ye had towardes Christ. He recited a summe of that true Christian doctrine through whiche they were coupled to Christ to receiue of him free iustification thorough fayth in his bloud The Papisticall doctrine hee compared to the Serpentes deceiuing and lest they shuld be deceiued by it he made a comparison betweene y e voice of God and the voice of the Popish Serpent descending to more particular declaratioÌ„ therof as

great matter worthy to be known yet to this intent that the reader may see in these two brethren so ioyned in nature and so deuided in religioÌ„ y e word of the Lord verified truely saying brother shal be agaynst brother Math. 10. c. as by the contentes of these two letters folowing may appeare Â¶ A letter of Iustice Saunders to his brother Laurence â— letter of ã€ˆâ€¦ã€‰ to â—â—urence â—â—unders ã€ˆâ—Šã€‰ bâ—other AFter my most harty commendations these bene to a certaine you that I haue spoken with M. Basset who hath shewed me that 4. pound all deductions being allowed is the whole that hath come to his handes of the profite of the PrebeÌ„dary at York the which you shall haue although as he thinketh it was not due vnto you by the reason of your depriuation before it was due As concerning your conscience in Religion I beseech God it maye be lightened by the holy Ghost and that you may also haue the grace of the holy Ghost to follow the counsell of Sainct Paule to Timothe 2. Recte tractare verbum veritatis That is To handle rightly the word of truth Wherein you ar dissenting from many holy and Catholicke men especielly in the SacrameÌ„t maketh me in my conscience to condemne yours For althoughe I haue not hitherto fancied to read Peter Martir other such c. Iustice sayth Audi Alteram partem yet haue I had great desire to see Theophilact and diuers others of his sort and opinion both notable and holy Fathers if any credit be geuen to the writinges of our auncient fathers before vs and surely the sentences and iudgementes of two or three of them hath more confirmed my conscience then 300. of the Zuinglians or as many of the Lutherians can or should doe Thus in haste willing to reliefe you to the end you might conuert if you shall need towardes your finding if you shall require it of me you shall vnfaynedly finde my mony ready as knoweth our Lord who send vs al thinges good for vs. Scribled this Thursday by your brother and petitioner to God Ed. Saunders Â¶ An other letter of Iustice Saunders to his brother wherein he seeketh to winne him to Popery AS nature and Brotherly loue with godly charity requireth Greeting with protestation I send you by these letters quantum licet most harty coÌ„mendation being sory for your fault and your disobedient handlyng of your selfe towardes my Lord Chauncellour who I assure you mindeth your good and preseruation if you can so consider and take it I would be glad to know whether you haue not had with you of late some learned men to talk with you by my Lord ChauÌ„cellours appoyntment and howe you can frame your selfe to reforme your errour in the opinion of the moste blessed and our most comfortable Sacrament of the aultar Wherein I assure you I was neuer in all my life more better affected then I am at thys present vsing to my great comforte hearing of Masse He meaneth peraduenture when the Sanctus is singing for then the Organs pipe merely and that may giue some Comfort The meditatioÌ„s of S. Bernard sent by Iustice Saunders to his brother and somewhat before the sacring time the meditation of S. Barnard sette forth in the third leafe of this present booke The accustomable vsing whereof I am fullye professed vnto during my life and to geue more fayth vnto that confessioÌ„ of holy Barnarde theÌ„ to Luther c. or Latimer c. for that the antiquity the vniuersality of the open church and the consent of all holy Saynts and Doctors do confirme the same acertayning you that I haue bene earnestly moued in mine owne coÌ„science these ten or twelue daies past and also betweene God and my selfe to mooue you to the same most earnestly desiring you and as you tender my naturall godly or frendly loue towardes you that you would read ouer thys booke this holy time at my request although you haue alreadye seene it and let me know wherein you cannot satisfy your owne conscience Thus fare you well for this time By yours from Seriantes Inne Ed. Saunders Â¶ The Life and Martyrdome of Mayster IOHN HOOPER Byshop of Worcester and Glocester burnt for the defence of the Gospell at Glocester Anno. 1555. February 9. IOHN HOOPER Student and graduate in the vniuersity of Oxford after the study of other scieÌ„ces The story life Martyrdome of M. Iohn Hooper Martyr wherin he had aboundantly profited and proceeded through Gods secret vocation was styrred with ferueÌ„t desire to the loue knowledge of the Scriptures In the reading seaching whereof as there lacked in him no diligence ioyned with earnest prayer so neyther wanted vnto him the grace of the holy Ghost to satisfy his desire and to opeÌ„ vnto him the light of true Diuinity Thus Mayster Hooper growing more and more by Gods grace in ripenes of spirituall vnderstanding and shewing withall some sparckles of his feruent spirite being then about the beginning of the 6. Articles in the time of king Henry the 8. fell eftsoones into displeasure hatred of certaine Rabbines in Oxford who by and by began to styr coales agaynst him wherby and especially by the procurement of Doctour Smith he was compelled to voyde the Uniuersity and so remouing from thence was retayned in the house of Syr Thomas Arundell and there was his Steward till the time that Syr Thomas Arundell hauing intelligence of his opinions religion which he in no case did fauor and yet exceedingly fauouryng the person conditions of the man M. Hooper sent to the Bishop of Winchester found the meanes to send him in a message to the Bishop of Winchester writing his letter priuily to the bishop by conference of learning to do some good vpon him but in any case requiring him to send home his seruaunt to him agayne Winchester after long conference with M. Hooper 4. or 5. dayes together when he at length perceiued that neither he could do that good which he thought to him nor that he would take any good at his hand according to M. Arundels request he sent home his seruaunt agayne right well commending his learning and wit but yet bearing in his brest a grudging stomacke agaynst Mayster Hooper still It followed not long after this as malice is alwayes working mischiefe that intelligence was geuen to master Hooper to prouide for himselfe M. Hooper forced to auoyd the house of Syr Thomas Arundel M. Hooper flyeth agayne out of England for daunger that was working agaynst him Whereupon M. Hooper leauing M. Arundels house and borowing an horse of a certayne friend whose life he had saued a little before from the gallowes tooke his iourney to the Sea side to goe to Fraunce sending backe the horse agayne by one which in deede did not deliuer him to the owner M. Hoper being at Paris taried there not long but in short time returned into England agayne

hould me c. Lo quoth he how say you to this of Saint Augustine paynt me out your Church thus Bradford My Lord these wordes of S. Augustine make as muche for me as for you although I might aunswere that all this if they had bene so firme as you make them might haue bene alledged against Christ and his apostles For there was the lawe and the ceremonies consented on by the whole people confirmed with myracles antiquitie and continuall succession of Byshops from Aarons tyme vntill that present Chich. In good fayth M. Bradford you make to much of the state of the Church before Christes comming All this might be obiected agaynst Christe his Apostles by the Scribes Phariseys Brad. Therein I doe but as Peter teacheth 2. Pet. 2. and Paule very often You would gladly haue your Churche here very glorious and as a most pleasant Lady But as Christ sayde Beatus est quicunque non fuerit offensus per me So may his Churche say Blessed are they that are not offended at me Yorke Yea you thinke that none is of the Churche but such as suffer persecution Brad. What I thinke God knoweth I pray your Grace iudge mee by my woordes and speaking The Church commonly not glorious in this world but poore and persecuted and marke that Paule sayth Omnes qui. c. All that will liue godly in Christ Iesu must suffer persecution Sometimes Christes Churche hath rest here but commonly it is not so and specially towardes the end her forme will be more vnseemely Yorke But what say you to Saint Augustine where is your Church that hath the consent of people and nations Bradford Euen all people and nations that be Gods people haue consented with me Consent of the Godly and I with them in y e docrine of fayth Yorke Lo ye go about to shift off all thinges Bradford No my Lorde I meane simply and so speake God knoweth Yorke Sainct Austen doth here talke of succession euen froÌ„ Peters seate Succession from Peter Brad. Yea that seate then was nothing so muche corrupte as it is now Yorke Well you alwayes iudge the church Bradford Christes people may discerne the Church though they iudge not the Church The Church of of Rome swarueth from the voyce of Christ and wherein No my Lord Christes sheepe discerne Christes voyce but they iudge it not so they discerne the Churche but iudge her not Yorke Yes that you do Bradford No and it like your grace and yet full well may one not onely doubt but iudge also of the Romish church for she obeyeth not christes voyce as Christes true church doth Yorke Wherein Brad. In latin seruice and robbing the Laitie of Christes cup in the sacrament and in many other thinges in which it committeth most horrible sacrilege Chic Why Latin seruice was in England when the pope was gone Brad. True the tyme was in England wheÌ„ the pope was away but not all popery as in king Henries dayes Yorke Latin seruice was appointed to be song and had in the Queere where onely were Clerici that is Latin sâ—â—â—uice deâ—â—â—ded such as vnderstode latin the people sitting in the body of the Church praying theyr owne priuate prayers and this may wel be yet seene by making of the Chauncell and Queere so as y e people could not come in or heare them Brad. Yea but in Chrisostomes time and also in the latin church in Saint Ieromes tyme Agaynâ—â— Latin seâ—â—uice all the Church sayth he reboat Amen That is aunswereth agayn mightely Amen Whereby we may see that the prayers were made so that both the people heard them and vnderstoode them Chic Ye are to blame to say that the Churche robbeth the people of the cup. Bradford Well my Lorde terme it as it please you all men knowe that laytie hath none of it Chic In deede I would wish the Church would define agayne that they might haue it for my part Brad. If God make it free who caÌ„ define to make it bond Yorke Well mayster Bradford we leese our labour The peoâ—â—â— robbed ã€ˆâ—Šã€‰ the cupâ—â— for ye seeke to put away all thinges which are tolde you to your good your Church no man can know Brad. Yes that ye may well Yorke I pray you whereby Brad. Forsooth Chrisostome sayth The ã€ˆâ—Šã€‰ knowen ã€ˆâ—Šã€‰ by the Scripturâ—â— Chrisostâ—â—â— oper impâ—â—â—fect Lyra sup Math. Tantummodo per Scripturas alonely by the Scriptures and this speaketh he very oftentimes as ye well know Yorke In deede that is of Chrysostome â—â— in opere imperfecto whiche may be doubted of The thing whereby the Church may be knowne best is succession of Byshops Bradford No my Lorde Lyra full well writeth vppon Mathew that Ecclesia non consistit in hominibus ratione potestatis secularis aut Ecclesiasticae sed in hominibus in quibus est notitia vera confessio fidei veritatis That is Hilarius Auâ—entâ—â—â— The church consisteth not in men by reason either of secular or temporall power but in men indued with true knowledge and confession of fayth and of veritie And in Hylarius tyme you knowe he wryteth to Aurentius that the Church did rather delitescere in cauerâ—â—s then eminere in primarijs sedibus That is was hidden rather in caues and holes then did glister and shyne in thrones of preeminence Then came one of the seruauntes and tolde them that my Lord of Duresme taryed for them at Mayster Yorkes house and this was after that they had taryed three houres with Bradford And after that their man was come they put vp theyr writtten bookes of common places and sayde that they lamented his case they willed him to read ouer a booke which did Doct. Crome good so wishyng hym good in woordes they went their waye and poore Bradford to his prison After this communication with the Bishops ended The comming of 2. Spanish frâ—â—erâ— to M. Bradford within two dayes following came into the Counter two Spanish Friers to talke with maister Bradford sent as they sayd by the Earle of Darby Of whome the one was y e kinges Confessor y e other was Alphonsus who had before written a popish booke agaynst heresies the effecte of which their reasoning here likewise followeth Talke betweene mayster Bradford and two Spanishe Fryers VPpon the 25. day of February The talke betweene certayne â—riers and M. Bradfoâ—â— about 8. of the clock in the morning two Spanish Fryers came to the CouÌ„ter where Bradford was prisoner to whoÌ„ Bradford was called Then the one Fryer which was the kinges Confessor asked in Latin for all their talke was in Latin of Bradford whether he had not seene nor heard of one Alphonsus that had written agaynst heresies Brad. I do not know him Confes. Well this man poynting to Alphonsus is he This Alphonsus had write a booke ã€ˆâ€¦ã€‰ Latin agaynâ—â— heresies Wee are come to you of loue and charitie by the meanes of the

Â¶ To Mistres M. H a godly gentlewoman comfortyng her in that common heauinesse and godly sorrowe which the feelyng and sense of sinne worketh in Gods children I Humbly and hartily praye the euerlasting good God and Father of mercy An other ghostly letter of M. Bradford to Mistres M. H. to blesse and keepe your harte and minde in the knowledge and loue of his truthe and of his Christ through the inspiration and working of the holye spirite Amen Anno 1555. Iuly Although I haue no doubt but that you prosper and goe forwardes dayly in the way of godlinesse more and more drawing towardes perfection and haue no neede of anye thinge that I can write yet because my desire is that you might be more feruent and perseuer to the ende I coulde not but write something vnto you beseechinge you both often and diligently to call vnto your minde as a meane to stirre you hereunto yea as a thing which God most straitly requireth you to beleeue that you are beloued of God and that he is your deare father in through and for Christ and his deathes sake This loue and tender kindnes of God towardes vs in Christe is aboundantly herein declared and that he hath to y e Godly work of creation of this world made vs after his image redeemed vs being lost called vs into his Churche sealed vs with his marke and signe manuell of Baptisme kept and conserued vs all the dayes of our lyfe Gods benefites to be declared fed nourished defeÌ„ded and most fatherly chastised vs and now hath kindled in our hartes the sparcles of his â—eare fayth loue and knowledge of his Christ and truthe and therefore wee lament because we lament no more our vnthankfulnes our fraylnes our diffidence and wauering in thinges wherein we should be most certayne All these thinges wee shoulde vse as meanes to confirme our fayth of this that God is our God and father to assure vs that he loueth vs as our father in Christ to this end I say we should vse the thinges before touched especially in that of all thinges GOD requireth thys faythe and fatherly perswasion of his fatherly goodnesse The chiefest seruice of God is to thinke well of his fatherly goodnes in Christ. as his chiefest seruice For before he aske anye thing of vs he sayth I am the Lorde thy God geuing himselfe and then all he hath to vs to be our owne And this he doth in respect of himselfe of his owne mercy and and truthe and not in respect of vs for then were grace no grace In consideration whereof when he sayth Thou shalt haue none other Gods but me thou shalt loue me with all thy harte c. though of duetie we are bound to accomplishe all that he requireth and are culpable and giltie if we doe not the same yet he requireth not these thinges further of vs then to make vs more in loue and more certayne of this his couenaunt that he is our Lord and GOD. In certayntye wherof as he hath geueÌ„ this whole world to serue to our neede and commoditie so hath he geuen his sonne Chryst Iesus and in Christe hymselfe to be a pledge and gage whereof the holy Ghost doth now and then geue vs some taste and sweete smell to our our eternall ioy Where feeling fayleth yet obedience is required Therefore as I sayde because God is your father in Christ and requireth of you straitly to beleue it geue your selfe to obedience although you doe it not with suche feelyng as you desire First must faithe goe before and then feeling will follow If our imperfection frayltie and many euils shoulde be occasions whereby Sathan woulde haue vs to doubte as muche as we canne let vs abhorre that suggestion Let no suggestion make vs doubte of Gods fauour in Christ. as of all others most pernicious for so in deede it is For when we stande in a doubte whether God be oure Father we cannot be thankefull to God we can not hartily pray or thinke anye thyng wee doe acceptable to God we can not loue our neighboures and geue ouer our selues to care for them and doe for them as we should do and therefore Sathan is most subtile hereaboutes knowing full well that if we doubt of Gods eternal mercies towardes vs through Christ we cannot please God or do any thing as we should do to man Continually casteth he into our memories our imperfectioÌ„ frayltie falles and offences that we should doubte of Gods mercie and fauour towardes vs. Therefore my good sister wee must not be sluggishe herein To stay vpon Gods promise to christs bloud but as Sathan laboureth to loosen our faythe so must we labour to fasten it by thinking on the promyses and couenaunte of God in Christes bloude namely that God is our God with all that euer hee hath whiche couenaunte dependeth and hangeth vppon Gods own goodnes mercy and trueth onely and not on our obedience or worthines in any poynt for then should we neuer be certayne In deede God requireth of vs obedience and worthines but not that thereby we might be his children and he our father Obedience geueth not to vs to ã€ˆâ—Šã€‰ Godschildren but Gods â—hildren geueth obedience but because he is our father and we his children through his owne goodnes in Christe therefore requireth he fayth and obedience Now if we want this obedience worthines which he requireth shuld we doubt whether he be our father Nay that were to make our obedience and worthines the cause and so to put Christ out of place for whose sake God is our father But rather because he is our father and we feel our selues to want such things as he requireth we shuld be styrred vp to a shamefastnes and blushing because we are not as we should be and thereupon should we take occasion to go to our father in prayer on this maner Deare father thou of thyne owne mercye in Iesus Chryst hast chosen me to be thy childe and therefore thou wouldest I should be brought into thy Churche and faythfull companye of thy children wherein thou hast kept me hetherto How a ã€ˆâ—Šã€‰ should ã€ˆâ—Šã€‰ wheÌ„ feelinâ— of Gods comfort lacketh thy name therfore be praysed Now I see my self to want fayth hope loue c. whiche thy children haue and thou requirest of me wherthrough the deuill would haue me to doubt yea vtterly to dispayre of thy fatherly goodnes fauour and mercy Therefore I come to thee as to my mercifull father through thy deare sonne Iesus Christ and pray thee to helpe me good Lorde helpe me and geue me fayth hope loue c. and graunt that thy holy spirite may be with me for euer and more and more to assure me that thou art my father that this mercifull couenaunt that thou madest with them respect of thy grace in Christ and for Christ and not in respecte of any my worthines is alwayes to me c. On this

religion set vp amongest vs agayne but come away come away as the Angell crieth from amongst them in their idolatrous seruice Apoca. 18. lest you be partakers of their iniquitie Harken to your preachers as the Thessalonians did to Paule that is conferre their sayings with the scriptures if they sound not thereafter the morning light shall not shyne vpon them Esay 8. Vse much and hearty prayer for the spirite of wisedome knowledge humblenes meekenes sobrietie and repentaunce which we haue great need of because our sinnes haue thus prouoked the Lordes anger against vs but let vs beare his anger and acknowledge our faultes with bitter teares and sorowfull sighes and doubtles he will be mercifull to vs after his wonted mercy The which thyng he vouchsafe to do for his holy names sake in Christ Iesu our Lord to whome with the father and the holy ghost be all honour glory prayse and euerlastyng thankes from this tyme forth for euermore Amen Out of prison by yours in the Lord to commaund Iohn Bradford Â¶ A letter to M. George Eaton ALmighty God our heauenly Father recompence aboundantly into your bosome my dearely beloued here and eternally A letter aâ— M. Bradford to M. George Eaton the good which froÌ„ him by you I haue continually receiued sithen my comming into prison Otherwyse can I neuer be able to requite your louing kindnesse here then by praying for you and after this lyfe by witnessing your fayth declared to me by your fruits wheÌ„ we shall come and appeare together before the throne of our Sauiour Iesus Christ whether I thanke God I am euen now a goyng euer looking when officers wyll come satisfie the precept of the Prelates wherof though I can not complayne because I haue iustly deserued an hundreth thousand deaths at gods hands by reason of my sinnes yet I may and must reioyce because the Prâ—lates do not persecute in me myne iniquities but Christ Iesus his veritie so that they persecute not me they hate not me but they persecute Christ they hate Christ. And because they can do hym no hurt for he sitteth in heauen The Prelates persecute and hate the Martirs not for their iniquities but for hatred of Christ of his veritye in them and laugheth them and their deuises to scorne as one day they shall feele therfore they turne their rage vpoÌ„ his poore sheepe as Herode their father did vpon the infants Math. 2. Great cause therefore haue I to reioyce that my dere Sauiour Christ wil vouchsafe amongst many to chuse me to be a vessel of grace to suffer in me which haue deserued so often iustly to suffer for my sinnes that I might be most assured I shall be a vessell of honour in whom he will be glorified Therfore my right deare brother in the Lord reioice with me geue thankes for me and cease not to pray that God for his mercies sake would make perfect the good he hath begun in me And as for the doctrine which I haue professed and preached I do confesse vnto you in writing as to the whole world I shortly shall by gods grace in suffering Iohn Bradford geueth testimony of his doctrine that it is the very true doctrine of Iesus Christ of his Church of his Prophets Apostles and all good men so that if an Angell should come from heauen and preach otherwise the same were accursed Therefore wauer not deare hart in the Lord but be confirmed in it and as your vocation requireth wheÌ„ God so will confesse it though it be perillous so to do The end shall euidently shew an other maner of pleasure for so doyng then tong can tell Bee diligent in prayer and watch therein Use reuerent readyng of Gods worde Set the shortnesse of this tyme before your eyes and let not the eternitie that is to come depart out of your memory Practise in doing that you learne by reading and hearing Decline from euill and pursue good Remember them that be in bondes especially for the Lordes cause as members of your body and fellow heires of grace Forget not the afflictions of Syon and the oppression of Ierusalem and God our Father shall geue you hys continuall blessyng thorough Christ our Lorde who guide vs as hys deare children for euer Amen And thus I take my Vale and farewell with you deare brother for euer in this present lyfe till wee shall meete in eternall blisse whether our good God and Father bryng vs shortly Amen God blesse all your babes for euer Amen Out of pryson this viij of February Your afflicted brother for the Lordes cause Iohn Bradford Â¶ An other Letter to Maistresse Anne Warcuppe ALmighty God our heauenly father for his Christes sake encrease in vs fayth An ã€ˆâ—Šã€‰ letter Mistreâ— Anne ã€ˆâ—Šã€‰ by which we may more more see what glory and honour is reposed and safely kept in heauen for all theÌ„ that beleeue with the hart and confesse Christ his truth wyth the mouth Amen My dearely beloued I remember that once heretofore I wrote vnto you a Vale or a farewell vpon coniecture but now I write my farewel to you in this lyfe in deed vpon certaine knowledge My staffe standeth at the dore I continually looke for the shiriffe to come for me and I thanke God I am ready for him Now goe I to practise that which I haue preached Now am I climing vp the hill it wil cause me to puffe and blow before I come to the cliffe The hill is steepe and high my breath is short and my strength is feeble pray therfore to the Lord for me that as I haue now thorough his goodnes euen almost come to the toppe I may by his grace be strengthened not to rest till I come where I should bee Oh louing Lord put out thy hand and drawe me vnto thee for no man commeth but he whoÌ„ the father draweth See my derely beloued Gods louing mercy he knoweth my short breath great weakenes As he sent for Helias in a firy chariot so sendeth he for me for by fire my drosse must be purified that I may bee fine gold in his sight Oh vnthankfull wretch that I am Lord do thou forgeue me myne vnthankfulnes In deed I confesse right deare to me in the Lord that my sinnes haue deserued hell fire much more then this fire But loe so louyng is my Lord God ã€ˆâ—Šã€‰ the â—â—â—serued ã€ˆâ—Šã€‰ death of his to a gloâ—â—â—ous testiâ—â—â—niall of his truth that he conuerteth the remedy for my sins the punishment for my transgressions into a testimoniall of his truth and a testification of his veritie which the Prelates do persecute in me not my sinnes therfore they persecute not me but Christ in me which I doubt not will take my part vnto the very end Amen Oh that I had so open an hart as could so receiue as I should do this great benefite and vnspeakeable dignitie which God my father offreth to me Now

is the next and immediate cause which by Gods promise worketh our iustification according as it is wrytten Crede in Dominum Iesum saluus eris tu domus tua i. Beleeue in the Lorde Iesus and thou shalt be saued thou and thy whole house Actes 16. And thus muche touching the definition of Election wyth the causes thereof declared Which you see nowe to be no merites nor woorkes of man whether they go before or come after faith but onely the meere mercy of God through faith For like as all they that be borne of Adam doe taste of his malediction though they tasted not his apple so al they that be borne of Christ which is by faith take part of the obedience of Christ although they neuer did that obedience them selues whyche was in hym Rom. 5. Nowe to the second consideration let vs see likewise how The second â—onsideration and in what order this election of God proceedeth in chusing and electing them which hee ordaineth to saluation which order is this In them that be chosen to life first Gods mercy and free grace bringeth foorth election Election worketh vocation or Gods holy calling which vocation thorowe hearing bringeth knowledge and faith of Christ Grace Election â—ocation Fayth â—uâ—â—ificatioÌ„ Glorification Mans free-will Blynd â—ortune Man wisedome Mans Learnâ—ng Maâ—s ã€ˆâ—Šã€‰ Worâ—es of the lawe excluded from the causes of our saluatioÌ„ in Chriâ—t Faith through promise obtaineth iustification Iustification thorow hope waiteth for glorification Election is before time Uocation and faith commeth in time Iustification and glorification is wythout ende Election depending vppon Gods free grace and will excludeth all mannes will blinde fortune chaunce and all peraduentures Uocation standing vpon Gods election excludeth all mans wisedome cunning learning intention power and presumption Faith in Christ proceding by y e gift of the holy Ghoste and freely iustifying man by Gods promise excludeth all other merites of men all condition of deseruing and all works of the law both Gods law and mans law with all other outward meanes what soeuer Iustification comming freely by Faith standeth sure by promise without doubt feare or wauering in this lyfe Glorification pertaining onely to the life to come by hope is looked for Grace and mercy preuenteth Election ordaineth Uocation prepareth and receiueth the word whereby commeth faith Faith iustifieth Iustification bringeth glory Election is the immediate and next cause of vocation Uocation which is the working of Gods spirit by the woord is the immediate and next cause of faith Faith is the immediate and next cause of iustification And this order and connexion of causes is diligeÌ„tly to be obserued Papistes ã€ˆâ—Šã€‰ and the doctrine ã€ˆâ€¦ã€‰ because of the Papistes which haue miserably confounded and inuerted this doctrine thus teaching that almighty God so farre foorth as he foreseeth mans merites before to come so doeth he dispense his election Dominus pro vt cuiusque merita fore praeuidet ita dispensat electionis gratiam And againe Nullis praecedentibus meritis Dominum rependere electionis gratiam futuris tamen concedere That is That the Lorde recompenseth the grace of election not to any merites preceeding but yet graunteth the same to the merites which follow after As though we had our election by our holinesse that followeth after not rather haue our holinesse by Gods election going before But we folowing the scripture say otherwise that the cause onely of Gods election Election is hys owne free mercy and the cause only of our iustification is our faith in Christ and nothing els As for example first concerning Election if the question be asked why was Abraham chosen and not Nachor Why was Iacob chosen not Esau Why was Moses elected and Pharao hardened Why Dauid accepted and Saule refused Why fewe be chosen and the moste forsaken It can not be answeared otherwise but thus because it was so the good will of God In like maner touching vocation and also faith if the question be asked why this vocation gifte of faith was geuen to Cornelius the Gentil and not to Tertullius the Iewe Whye to the poore to the babes and little ones of this world of whom Christ speaketh I thanke thee Father which haste hidde this from the wise c. Mathew 11. Whye to the vnwise Vocation bringeth fayth the simple abiectes and outcastes in thys worlde Of whome speaketh S. Paule 1. Cor. 1. Yee see your calling my brethren howe not many of you c. Why to the sinners and not to the iust Why the beggers by the hye wayes were called and the bidden gestes excluded We can goe to no other cause but to Gods purpose election and saye wyth Christe our Sauiour Quia pater sic complacitum est ante te i. Yea father for so it seemed good in thy sight Luke 18. And so for Iustification likewise if the question be asked why the Publicane was iustified Iustification by fayth onely and not the Pharisey Luke 18. Why Marie the sinner and not Symon the inuiter Luke 11. Why harlottes and Publicanes goe before the Scribes and Pharisees in the kingdom Mat. 21. Why the sonne of the free woman was receiued and the bond womans sonne being hys elder reiected Genes 21. Why Israel whych so long sought for righteousnes found it not and the Gentiles whych sought not for it found it Rom. 9. Wee haue no other cause heereof to render but to say wyth S. Paule because they soughte for it by woorkes of the Lawe and not by Faith which faith as it commeth not by mans will as the Papist falsly pretendeth but only by the election and free gift of God so it is only the immediate cause whereunto the promise of oure saluation is annexed according as we read And therefore of faith is the inheritaunce geuen as after grace that the promise might stande sure to euery seede Rom. 4. Item in the same chap. Faith beleeuing in him which iustifieth the wicked is imputed to righteousnesse And thus concerning the cause of our saluation yee see howe faith in Christ onely and immediately without any coÌ„dition doth iustifie vs How fayth and election are lincked together in the acte of Iustifiyng being so linked with Gods mercye and election that where so euer election goeth before there faith in Christ must needes folow after And againe whosoeuer beleeueth in Christ Iesu through the vocation of God he must needes be partaker of Gods election Whereuppon resulteth nowe the thirde note or consideration whych is to consider whether a man in this life may be certaine of his election To answere to which question thys first is to be vnderstande The third consideration that although oure election and vocation simplye in deede be knowen to God onely in hym selfe Ã priore yet notwythstanding it may be knowen to euery particular faithfull man Ã posteriore Election knowen to God simply Election knowen to man by meanes that is

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